Rosemary Moore has analyzed late nineteenth and early twentieth century historical writing on Quakerism in two articles: “Towards a Revision of The Second Period of Quakerism,” Quaker Studies, 17.1 (Sept. 2012), 7-26 and “Insider and Outsider History: Theories of Quaker Origins from the Nineteenth and Twentieth Centuries,” in The Church On Its Past: Papers Read at the 2011 Summer Meeting and the 2012 Winter Meeting of the Ecclesiastical History Society, edited by Peter D. Clarke & Charlotte Methuen (Woodbridge, UK: published for the Ecclesiastical History Society by the Boydell Press; Rochester, NY: Boy-dell & Brewer, 2013). Moore suggests that it may be time to replace some of the older standard works. Annie Parker Liss, Varieties of Religious Americanism: Religion, Historical Writing, and Political Advocacy in the Late-Nineteenth Century (Thesis (Ph.D), University of Iowa, 2012), includes a chapter titled “‘Friendly Ideas, American Institutions’: Isaac Sharpless’s Quaker Histories and Advocacy for Peace in American Politics.” This dissertation examines intersections of religion, historical writing, and political advocacy in the late nineteenth century. Using a case-study approach, it examines key thinkers representing mainstream Protestantism, Roman Catholicism, Seventh-day Adventism, Quakerism and Reform Judaism.
Quakerism of the seventeenth century continues to engage scholars. Daniel Staley Zemaitis, Convergent Paths: the Correspondence Between Wycliffe, Hus and the Early Quakers (Thesis (Th.D.), University of Birmingham, 2012) and John I. Morgan, The Honest Heretique: the Life and Work ofWilliam Erbery (1604–1654) (Talybont [Wales]: Y Lolfa, 2012), place Quakerism in the context of earlier religious thought. Erbery was a Welsh Puritan who used the phrase, “society of friends.”
Several works focus on the experiences of Quaker women, including Hui-chu Yu’s “Evans’s and Cheevers’s Quaker Missionary Travels,” CLCWeb: Comparative Literature and Culture 14.5 (2012) about Katharine Evans’s and Sarah Cheevers’s account of their experiences in Malta in 1658–1662. Genelle Gertz, Heresy Trials and English Women Writers, 1400–1670 (Cambridge, England: Cambridge University Press, 2012) also includes Cheevers and Evans. Patricia Brown and Simon Webb write of Susanna’s Sisters: Early Quaker Women and the Sects of Seventeenth-Century England ([England?]: Langley Press, 2012).
Several studies consider the production and dissemination of early Quaker writing. These include Kate Peters, “Quakers and the Culture of Print in the [End Page 56] 1650s,” in The Oxford Handbook of Literature and the English Revolution (Oxford: Oxford University Press, 2012), 567-589; Judith Roads, “Early Quaker Broadsides Corpus: A Case Study,” Quaker Studies, 17.1 (Sept. 2012), 27-47; and Natasha Simonova, “New Evidence for the Reading of Sectarian Women’s Prophecies,” Notes and Queries, 60.1 (Mar. 2013), 66. Catherine A. Brekus “Writing Religious Experience: Women’s Authorship in Early America,” The Journal of Religion, 92.4 (October 2012), 482-497, examines the experiences of Quakers and Congregationalists.
Additional studies of the first generation of Quakerism include Bryan Adams Hampton’s “Pageant and Anti-Pageant: James Nayler and the Divine Economy of Incarnation in the Quaker Theodrama” in Fleshly Tabernacles: Milton and the Incarnational Poetics of Revolutionary England (Notre Dame, Ind.: University of Notre Dame Press, 2012), 265-292; and “A Yorkshireman in the Bastille: John Harwood and the Quaker Mission to Paris” by Stuart Carroll and Andrew Hopper in Getting Along? Religious Identities and Confessional Relations in Early Modern England ([Great Britain]: Ashgate Publishing Ltd., 2012), 185-212, concerning John Harwood in the 1650s.
William Penn has received considerable scholarly attention, including: Kenneth R. Morris, “Theological Sources of William Penn’s Concept of Religious Toleration,” Quaker Studies, 16.2 (Mar. 2012), 190-212; Stephen W. Angell, “William Penn’s Debts to John Owen and Moses Amyraut on Questions of Truth, Grace, and Religious Toleration,” Quaker Studies, 16.2 (Mar. 2012), 157-173; J. William Frost, “William Penn: Quaker,” Quaker Studies, 16.2 (Mar. 2012), 174-189; Andrew R. Murphy, “The Limits And Promise Of Political Theorizing: William Penn and the Founding Of Pennsylvania,” History of Political Thought, 34.4 (Winter 2013): 639-668; and Kiran Klaus Patel, “William Penn und sein Essay, Towards The Present...