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Permalink Reply by William F Rushby on 8th mo. 16, 2013 at 10:56am

Hello, Peter!  I think that your  list of core Quaker beliefs and practices is heavily biased in the direction of modern liberal Quakerism or, in the case of alcohol and some other issues, early-modern mainstream Quakerism.  To illustrate, you wrote: "All of life, when lived in the Spirit, is sacramental."  Peter Lasersohn, the linguist, studied the origins of this idea.

 http://quakerlexicon.wordpress.com/2010/01/14/all-of-life-is-a-sacr...

His conclusion: "In fact the earliest attestation of any variant of this phrase that I have been able to find is from 1902."

By the time Jane Durgin came along, the Society of Friends was becoming very fragmented, initially between the Orthodox and Hicksites.  Formulating a single list of core pan-Quaker concepts for the era in which she lived would be difficult.

The Orthodox in Philadelphia Yearly Meeting were of two points of view: Wilburite (expressed by The Friend) and Gurneyite (expressed--in the east--by Friends Review).  The Hicksites were also of at least two viewpoints: the traditionalists such as Edward Hicks (who looked askance at cousin Elias) and the progressives such as Lucretia Mott.  I think that identifying a "core" set of beliefs and practices that would fairly represent them all would be hard to do in a single list.

The Ancient Testimony of the Religious Society of Friends, commonly called Quakers was published by Philadelphia Yearly Meeting (Orthodox) in 1843.  It claims to express the gist of Barclay's Apology, and probably comes as close to being a creedal expression for the Orthodox Friends at that time as possible.

Actually, to capture the consensus of faith and practice for New England Gurneyite Quakerism in Durgin's time, you would be well advised to consult the New England book of discipline.  After 1845 (or so), it would be the New England Gurneyite discipline.

 

 

 

 

 

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Permalink Reply by William F Rushby on 8th mo. 16, 2013 at 2:46pm

I wrote: "Formulating a single list of core pan-Quaker concepts for the era in which she lived would be difficult."

Actually, a single list could probably be formulated, but I think it would be much shorter than the list you have identified here.  Furthermore, the time period is important.  Some items you have listed lost their consensual status rapidly during Jane Durgin's lifetime, including the free ministry, nonconformity in dress, and plain speech.

 

 

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Permalink Reply by Peter Miller on 8th mo. 16, 2013 at 5:55pm

Bill,

 

I appreciate your thoughts, as always!  I would be very interested in reading the shorter list you refer to, if you'd like to give it a go.

 

I could use 1860 as the cutoff point for my generalizations, by which time Jane Durgin was well formed in her convictions and lifestyle.  I could limit the geographical region in the United States to the New England Yearly Meeting.

 

I am working with many remarkable source materials.  These include a complete copy of the 1840 Rules of Discipline of the New England Yearly Meeting of Friends, the men's and women's minutes of the Sandwich NH Monthly Meeting for the entire 19th century (which included the Wolfeboro Preparative Meeting), the extensive holdings of the Sandwich Historical Society, and Benjamin Franklin Parker's History of Wolfeborough,  published in 1901.  

 

Parker (1817 - 1900) lived in Wolfeboro from 1831 until his death.  He knew Jane Varney Durgin and many members of her extended family.  Though not a Quaker, he attended Quaker worship in Wolfeboro on occasion, most likely during its heyday in the 1830's or 1840's, as is evident from the details in his description.   I might add that Parker, like Jane Durgin and her husband James, was part of the underground railroad in New Hampshire.  With the modesty so typical of many people who assisted fugitive African Americans, he does not mention this in his 550 page book.  The editors added it in the eulogy they wrote in the year following his death. 

 

I will reply again tomorrow and quote from the above sources, for they were some of the documents that led me to include the 16 items in my list of core Quaker beliefs and practices.

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Permalink Reply by William F Rushby on 8th mo. 16, 2013 at 7:24pm

Peter:

On the strength of your references to the Parker book, I ordered a copy for myself!  I am particularly interested in the history of Quaker worship and preaching styles, but also fascinated by the Joseph and Huldah Hoag clan!

I think that your idea of establishing some parameters in your search for "core Quaker beliefs and practices" is wise.  You have identified historical period and geographical area as parameters; what about sub-denomination (meaning eastern US Orthodox Quakerism or New England Yearly Meeting--Gurneyite)?  (I guess you already did this!)

This is not say that you should ignore the larger Quaker picture in your work.  Those visiting ministers from afar off surely brought external Quaker influences to bear on the Wolfeboro Friends!

One thing to remember is that books of discipline are almost always out-of-date as descriptions of the "lived religion" of Quaker groups at a specific time.  Meeting minutes and memoirs would probably provide more accurate indications of Wolfeboro Quaker life in practice.  And reports by outsiders often describe matters that insiders take for granted.

 

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Permalink Reply by Peter Miller on 8th mo. 16, 2013 at 8:02pm

Bill,

 

Parker's History of Wolfeborough is available free online as a google book.  But  perhaps you'd prefer to possess hard copy.

 

The book is remarkable for its details about pioneer life in early Wolfeboro.  The section pertaining to the Wolfeboro Quaker community is rather brief, please note.

 

The document that best portrays Lindley M. Hoag's thoughts and expressive style is the "Memoir of Huldah Hoag" I referred to in the earlier thread.  This, I believe, is the text of a sermon he gave in Wolfeboro in 1849.  It was published in Friends Review shortly thereafter.  Have you found this memoir on line?  If not, perhaps I can find the URL for you.  It is one precious document!

 

I have been reading Sandwich Women's Minutes for the years 1830 - 1850 these past few weeks.  Lindley's name appears very often because he was constantly requesting certificates of travel.  That fellow got around - not just New England and New York but Europe, too!  The response to his ministry was transmitted back to Sandwich and recorded.  In the minutes, he is always referred to as "our esteemed friend Lindley M. Hoag."   He seems to have received a very positive reception everywhere he went.  "Edifying" is one of the words frequently used to describe his preaching.

 

The Wolfeboro Preparative Meeting petered out in the 1850's, mostly due to the westward migration that depopulated New England, I suspect.  Lindley moved to Rocksylvania (Iowa Falls), Hardin County, Iowa circa 1855.  He lived there a long time, perhaps the remainder of his life.  

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Permalink Reply by William F Rushby on 8th mo. 16, 2013 at 8:11pm

Peter:

I have the Huldah Hoag memoir, but haven't had enough time to locate it yet.  Thanks for the reference, anyway!

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Permalink Reply by Peter Miller on 8th mo. 17, 2013 at 5:29pm

Bill and other Quaker Quaker readers:

 

One thing I might do is begin with an opening statement that reads, "Here are some of the significant beliefs and practices advocated by the first generations of Quakers which still prevailed in the first half of the 19th century in many New England Monthly Meetings, including the Sandwich New Hampshire Meeting Jane Durgin belonged to."

 

I would eliminate the statement about all of life when lived in the spirit being sacremental.

 

I could change the wording regarding alcohol and tobacco or simply delete reference to that.

 

I have looked again at my digital copy of the Rules of Discipline of the Yearly Meeting of Friends Held On Rhode Island, 1840.  [Note: this is a free book fairly easily found on line using said title or close approximation thereof.]  It appears that this is the 1809 revision that was still in effect and was reprinted.  If true, I do not know when it was revised again. 

 

From reading the complaints itemized in the men's and women's minutes of the Sandwich NH Monthly Meeting for the years 1830 - 1850, it is evident that Rules published in 1840 still governed the life of this Quaker meeting.

 

I will illustrate this with the subject of marriage.  First I will quote some of the passages from the Rules pertaining to marriage.  You will note that dates are occasionally given.  I believe those are the years the particular paragraphs were added to the Rules.

 

The minutes show that these rules were followed scrupulously by numerous couples publishing their intent to marry, with required follow up by the Quaker Meeting.

 

Then I will list all the complaints made against women members of the Sandwich Monthly Meeting for the years 1832 - 1850, with the disposition of those cases.  The complaint made against Jane Durgin in 1845 is included.

 

Those with a passion for Quaker history and an interest in how the Quaker life was actually lived in one moderately sized 19th century rural Meeting will find this interesting.

 

Marriage

 

It is advised, that all young and unmarried persons in membership with us, previously to their making any procedure in order to marriage, do seriously and humbly wait upon the Lord for his counsel and direction in this important concern, and when favored with satisfactory clearness therein, they should early acquaint their parents or guardians with their intentions, and wait for their consent; thus preservation from the dangerous bias of forward, brittle and uncertain affections, would be experienced, to the real benefit of the parties, and the comfort of their friends. And it is earnestly recommended to friends, that they tenderly and carefully watch over the youth, and extend seasonable caution and admonition, as occasion may require. The breaches of our testimony in going from amongst us, in the weighty engagement of marriage, being often for want of due care in parents, and those who have the important charge of educating the youth under their trust, early to admonish and instruct them in the principles of truth, and impress their minds with the duty of religiously observing them; as much as possible restraining them from such company as is likely to entangle their affections in an improper manner; we therefore tenderly advise friends, to an increasing care over the youth, that the consistency of our principles in all respects with the nature of true religion, may be impressed upon their tender minds, by upright examples, as well as by precepts; and that where there is apparent danger of the affections of any being improperly entangled, and the care of parents and guardians, or those who have the oversight, appears not sufficient to prevent their taking imprudent steps in the accomplishment of marriage, care be taken, timely to apply for the help of their friends. [pps. 59 – 60]

 

For the accomplishment of marriage, it is advised, that the following order be observed : If both the parties belong to the same monthly- meeting, the men's and women's monthly-meetings, should be informed of their intentions, through the preparative meeting, when convenient, and at a proper time they should appear before both meetings, and declare, that " With Divine permission and friends' approbation, they intend marriage with each other :" whereupon two friends in each meeting should be appointed, by minute, to make the necessary inquiries respecting their clearness to proceed in marriage. If the parties have parents or guardians present, their consent should be expressed ; or if the man is a member of another monthly-meeting, the consent of his parents or guardians, if he have any, should be produced in writing, with a certificate from his monthly-meeting, of his clearness, either then or at the next meeting. If the woman be a widow, having children, two or more friends should be appointed, to see that the rights of her children are legally secured. At the next meeting, if the committees report that careful inquiry has been made, and that they have consent of parents, where it has not been before manifested, and the parties appear clear to proceed in marriage with each other, the meeting is to leave them at liberty to accomplish their marriage according to our rules, and appoint two friends of each sex, to attend and see that good order is observed, that a certificate be prepared and after being signed by the parties at their marriage, be audibly read, and that a sufficient number of witnesses be thereto subscribed. It is further advised, that the said marriage be accomplished, decently, gravely and weightily; and that the parties themselves, their parents and others concerned, do take care at the houses or places where they go after the meeting is over, that all behave with becoming sobriety; and the said overseers are to make report to the next monthly-meeting, and take care that the marriage certificate be recorded. [pps. 62 – 63]

 

This meeting having deliberately considered the great exercise brought upon our society, by divers in profession with us, who are joined in marriage contrary to our known principles, and the wholesome discipline established among us, with persons either of our own or other persuasions, do earnestly advise, that all friends use their utmost endeavors to prevent such marriages, whensoever the parties' inclinations may come to their knowledge. And it is the sense and judgment of this meeting, that where any do marry, contrary to the established rules of the society, they should be dealt with in a spirit of Christian love and tenderness, agreeable to our known discipline. Monthly-meetings are authorized, if the case require it, to disown such parents or guardians, who connive at or encourage the marriages of their children and those under their care (members of our religious society) contrary to the good order established amongst us, if after Christian and brotherly labor with them, they cannot be brought to a due sense of their error, and a satisfactory acknowledgment of the same. We also recommend the good order of friends relating to marriage, that it be carefully preserved and duly maintained in the first and earliest proceedings leading thereunto, as well as the orderly solemnization thereof; and if any persons, contrary to the repeated advice and established order of friends, shall, under any pretence whatsoever, presume to take one another in any meeting for worship, without the consent of the monthly-meeting to which they belong, such proceeding being of a clandestine nature, tending to make void the just care of friends in that case, we advise that the monthly-meeting do not fail to testify against the practice, as well as against the persons concerned therein. 1730. And as we have great cause to believe, that remissness in dealing, and weakness in some monthly-meetings in accepting superficial and insincere acknowledgments, have had a great tendency to promote such marriages, we earnestly advise, that monthly-meetings be very careful not to accept acknowledgments, without full satisfaction of the sincere repentance of such transgressors, manifested by a conduct circumspect and consistent with our religious profession. 1783. [pps. 65 – 67]

 

That no persons make or encourage proposals of marriage with each other, without consent of parents or guardians, or keep company with those who are not of our society, upon that account; that no parent or guardian encourage or connive at their children thus keeping company or marrying ; and that no friend encourage disorderly marriages, either by being present at their accomplishment, or otherwise.  [p.123]

 

Marriage Certificate [pps 64 – 65]

 

THE FORM OF THE CERTIFICATE, [As near as circumstances will admit.] A. B. of , son of D. B. of - — , in the county of , and state of : — , and E. his wife, and S. T. daughter of M. T. of , in the county of , and M. his wife, having declared their intentions of taking each other in marriage, before the monthly-meeting of the people called Quakers, in , according to the good order used among them ; their proceedings, after due inquiry and deliberate consideration thereof, were allowed by the said meeting ; they appearing clear of all others, and having consent of parents (or guardians) concerned. Now these are to certify to all whom it may concern, that for the full accomplishing of their said intentions, this day of the month, in the year of our Lord one thousand eight hundred and , they the said A. B. and S. T. appeared at a public assembly of the aforesaid people and others, in their meeting house in ; and he the said A. B. taking the said S. T. by the hand, did openly declare as followeth : " Friends, I take this my friend S. T. to be my wife, promising through divine assistance, to be unto her a loving and faithful husband, until it shall please the Lord by death to separate us." And the said S. T. did then and there in like manner declare as follow- eth : " Friends, I take this my friend my husband, promising through divine assistance, to be unto him a loving and faithful wife, until it shall please the Lord by death to separate us." Or words of the like import. And the said A. B. and S. T. as a further confirmation thereof, have hereunto set their hands : She, after the custom of marriage, adopting the name of her husband. A. B. S. B.

 

And we, whose names are hereunto subscribed, being present with others at the solemnization of their said marriage, as witnesses thereunto, set our hands the day and year above written.

 

Complaints

 

Sandwich Women’s Monthly Meeting Minutes

 

 

 

4/20/1837

 

Complaint regarding Grace Huckins for marrying contrary to the order of Friends.

 

5/18/1837

 

Grace Huckins disowned because she no longer desired to be a member.

 

10/17/1839

 

Complaint against Mary B. Breed for marrying contrary to Friends society.

 

“Dear Friends – I have so far violated the discipline of our religious society as to marry a deceased sister’s husband, which I desire Friends to pass by and continue me a member.”  Mary B. Breed

 

11/21/1839

 

Mary B. Breed retained as a member.

 

11/17/1842

 

Complaint against Almena Varney

 

“Almena Varney formerly Hurd a member of our society has been so unguarded as to marry a man (also a member) contrary to the order of our society, for which she has been treated with.”

 

Almena Varney was disowned on this same date.  [see 12/20/1849 for reinstatement]

 

3/16/1843

 

Complaint regarding Jane Bassett “formerly Canney, a member of our society, has so far deviated from the good order of Friends as to marry contrary to our discipline, which we submit to the preparative meeting.”

 

[note: men friends disowned a man named Daniel Bassett around this time]

 

4/20/1843

 

Complaint against Huldah B. Varney “wife of Stephen Varney a member of this meeting has so far deviated from the order of Friends as to join another religious society and has received the ordinance of water baptism, which we submit.”

 

5/18/1843

 

Huldah B. Varney disowned with concurrence of Men Friends.

 

6/15/1843

 

The committee appointed to visit Jane Bassett “does not find her in a suitable situation to make Friends satisfaction.”  Report sent to Dover Meeting.

 

9/24/1843

 

Dover Meeting informs Sandwich Meeting they have denied Jane Bassett the right of membership.

 

12/21/1843

 

Complaint against Lydia D. Rines “formerly Jenness, a member of our society, has for some time past departed from plainness in dress and address and has married a man not a member with us for which she has been treated with.”

 

1/18/1844

 

Lydia Rines disowned because committee found her “not in a state of mind to give Friends satisfaction.”

 

2/15/1844

 

Complaint against “Anna Clark formerly Beede for neglecting the attendance of meetings, departing from the good order of Friends in dress and address and in marrying with a man not a member of our society, also appears to have been guilty of incontinency [lack of sexual restraint] for which she has been treated with and appears in no situation to make Friends’ satisfaction.”

 

3/21/1844

 

Complaint against Elizabeth Folsom “formerly Varney [who] has departed from the order of Friends in marrying contrary to the order thereof and also appears to have been guilty of incontinency for which she has been treated with.”

 

5/16/1844

 

Anna Clark disowned.

 

6/20/1844

 

Elizabeth Folsom disowned.

 

[note:  Men Friends disowned a man named Jesse Folsom around this time.]

 

10/17/1844

 

Complaint against Rose Jenkins for non-attendance at worship.

 

Complaint against Thankful Choat for the same.  [see follow up dated 7/15/1847]

 

1/18/1845

 

Rose Jenkins was continued as a member. 

 

2/20/1845

 

Complaint against Elizabeth Hines for departing from plainness of dress and address “and we have reason to believe by her appearance when last amongst us that she had no desire to be considered a Friend or continued a member of our society.”

 

4/17/1845

 

Complaint against Jane Durgin.  “Jane H. Durgan (sp) formerly Varney has deviated from the good order of Society in marrying with a man not a member thereof, for which she has been treated with.”

 

Complaint against Sarah Brown for deviating from the good order of Society in dress and address and non-attendance at worship.

 

6/18/1845

 

Jane Durgin responds to complaint.  “Tamworth, Sixth month 12, 1845.  Dear Friends, I have transgressed the order of Society in marrying a person not a member thereof, the which I wish you to pass by and retain me a member.  Jane H. V. Durgin”

 

"The committee appointed in Jane H. Durgan’s (sp) case have all visited her and had a tolerably satisfactory opportunity with her.  She has presented the [above] request to this meeting, but Friends not feeling fully prepared for a decision at this time, the case is continued another month.”

 

Sarah Brown disowned because she no longer wished to be a member of their Society.

 

7/  /1845

 

Jane Durgin’s request granted by Women’s Monthly Meeting.  “After due deliberation this meeting concludes to grant Jane H. V. Durgan’s (sp) request and retain her a member having the concurrence of Men Friends therein."

 

1/15/1846

 

Elizabeth Hines disowned because she had moved away and broken off communication.

 

7/15/1847

 

Complaint against “Lydia Willard formerly Jenkins for marrying a man not a member of our society.”

 

Complaint against Elizabeth Jenkins for non-attendance at meetings and for joining another religious society.

 

Follow-up regarding Thankful Choat:  She was disowned because she was not found to be “sensible of any deviations or the necessity of a different course of life.”

 

8/19/1847

 

Complaint against Emily Varney who “has so far deviated from the path of rectitude as to have been guilty of lasciviousness.”

 

9/18/1847

 

Elizabeth Jenkins disowned because she had no desire to continue being a Quaker.

 

Note: The minutes for this date indicate that some action was taken at New England Yearly Meeting regarding the subject of marriage, but they do not specify what that action was.

 

10/20/1847

 

Lydia Willard disowned.

 

Emily Varney disowned.

 

3/16/1848

 

Mary B. Weed reports that she has married a man not a member of Society and wishes to be retained as a member.

 

6/15/1848

 

Mary B. Weed retained as a member.

 

10/19/1848

 

Complaint against Lydia Flanders formerly Wingate for non-attendance at meetings, deviation from plainness of dress and address, and marrying a man not a member of Society.

 

Lydia Flanders disowned this same date.

 

6/20/1849

 

Complaint against Abigail Cook formerly Hoag for “uniting in marriage with a man not in membership with us.”

 

9/20/1849

 

Regarding Abigail Cook, the committee that interviewed her “did not find her in such a condition of mind as we could have wished – she did not appear to be sufficiently sensible of the mis-step she had taken to warrant us to believe it is best for her to be retained a member though she expressed that would be her choice.”

 

Abigail Cook disowned.

 

12/20/1849

 

Almena Varney [who was disowned on 11/17/1842] requests reinstatement to membership.

 

1/17/1850

 

Almena Varney reinstated to membership.

 

6/20/1850

 

Complaint against Eunice Russell formerly Hanson for marrying a man not a member of Society.

 

11/21/1850

 

Eunice Russell disowned.

 

 

 

 

 

 

 

 

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Permalink Reply by William F Rushby on 8th mo. 17, 2013 at 6:29pm

Peter:

Wow, these minutes are very interesting!  And it isn't too difficult to tell at least some of what these Friends still considered important in their discipline.  On the other hand, the rules concerning marriage certainly received lots of challenges.

I have been trying to remember the title of Quaker Heritage Press's book on Quaker books of disciplines; it finally came to mind!  It is The Old Discipline .  I looked up their website, and this book is available both online and in print.  See http://www.qhpress.org/texts/   They have produced some very high quality publications.

I also suggest inquiring of someone who is particularly knowledgeable about New England Quaker history, to identify this yearly meeting's " core beliefs and practices" during Jane Durgin's era.  Betsy Cazden is the name that comes to mind.  Inquire of the yearly meeting office for contact information.

Keep digging!

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Permalink Reply by William F Rushby on 8th mo. 17, 2013 at 7:14pm

Peter:

It looks as if the online version of The Old Discipline consists only of the 1806 Philadelphia discipline.  For New England Yearly Meeting, one would need to consult the print edition.  See http://www.qhpress.org/books/obod.html

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