Strength in Weakness: Writings by Eighteenth-Century Quaker Women (review)

60Quaker History While he warns his readers that "disproportionate attention ... is placed upon European and American materials," it seems to this reviewer that his reading audience would be better served by limiting his discussion to the question ofwar and peace within the Middle Eastern religions ofJudaism, Christianity and Islam. The discussion of Hinduism and Buddhism (less than 60 pages out of 858) might serve to provide brief contrast examples, but the text is really about the monotheistic traditions with a common heritage in the ancient Hebrew texts, the history of empires corresponding with their expansion, and their high visibility today in the parts of the world most troubled by war. Frost's writing offers more narrative than explanations or grand theories ; his connecting thread throughout is searching for evidence of the effect of religion in "preventing, causing, prolonging and ending wars." He concludes that there is no easy way to isolate religion as a factor or evaluate its influence, and ends by agreeing with Paul Tillich's observation that "religion is the substance of culture and culture is the form of religion" (p. 773 and footnote 1). He does, however identify certain religious practices and conditions that predispose a religion to facilitate war or to facilitate peace, a compilation that by itselfcould generate some thoughtful discussion among religious groups concerned about this question (pp. 776-778). Carol HunterEarlham College Strength in Weakness: Writings by Eighteenth-Century Quaker Women. Edited and introduced by Gil Skidmore. Walnut Creek, CA: AltaMira Press, 2003. 187 pp. Briefbiographies. Paper $19.95; cloth $69.00. Published in the Sacred Literature Series of the International Sacred Literature Trust, this volume is one of several recent publications documenting the activities and rhetoric of eighteenth century Quaker women. Covering some of the same figures as Rebecca Larson's Daughters of Light (1999), Strength in Weakness does not aim at analysis or interpretation but rather at providing ready access to selections from the spiritual autobiographies, journals, memoirs, and letters of eight Englishwomen active as public Friends in the eighteenth century: Grace Hall Chamber, Lydia Rawlinson Lancaster, Ruth Alcock Follows, Catherine Payton Phillips, Sarah Tuke Grubb, Priscilla Hannah Gurney, Mary Alexander, and Ann Crowley. Skidmore, who has previously published volumes of Quaker biographies and on spiritual autobiography, has modernized spelling and punctuation, a boon to the general reader since some ofthe women Book Reviews61 had little formal education, and could "hardly either spell or write," as Chamber confesses. Other women represented here wrote fluently and were well read; Gurney reports that wide reading among eighteenth century poets and novelists may have harmed her spiritual life, but "the writing of Milton, especially his Paradise Lost and Regained, had a most salutary effect." Skidmore includes a concise introduction to Quaker testimonies and their origins and to the standard view of eighteenth century Quakerism, which this collection modifies, as well as briefbiographies of the women anthologized and the figures to whom they refer. These include several American Friends, demonstrating the range of transatlantic connections that unified Quakerism. Against the assumptions of W.C. Braithwaite and Rufus Jones in the Rowntree histories that inward-looking Quietism prevailed during that period, Skidmore provides evidence of activist women, many working at the local level and some traveling aboard, who sought to carry on the seventeenth century spirit of direct experience of the Inward Teacher and engagement with the world. As Lydia Rawlinson Lancaster wrote to Thomas Story, "Thou knows that he who was called the Lamb of God was also termed the Lion of the tribe of Judah, so that there may be occasion sometimes to roar out of Sion and arise fierce in judgment against antichrist." During this period, a number of British women, including some represented in this collection, pressed for an official Women's Yearly Meeting as well as for the inclusion of women on the Meting for Sufferings. Although the Women's Yearly Meeting was not formed until 1784, the desire for formal organization and concerted effort at the highest level demonstrates continuity with the organizational skill of Margaret Fell and other precursors. In providing easy access to documentary evidence of the activities and witness of eighteenth century women, Skidmore has performed a...