Reg and Ethel: Reginald Reynolds (1905-1958) His Life and Work and His Marriage to Ethel Mannin (1900-1984) (review)

54Quaker History everything, however. For a people who identify themselves by their history rather than by theology, Trevett has unearthed a mountain ofjewels, and that in itself is a great service to Quakerism. She has done important foundational work and provided the inspiration for further study. May others join her in the task of sorting and polishing, reappraising and reorganizing the display ofthe crown jewels ofQuaker history. Earlham School of ReligionMargaret Benefiel and Haven Koontz William Penn on Religion andEthics: The Emergence ofLiberal Quakerism. Ed. by Hugh S. Barbour. Lewiston, N.Y.: Edwin Mellen Press, 1991 . 2 vols.: xii + 672 pp. Illustrations, notes, bibliography, and index. $79.95. Students of William Penn will welcome the appearance of Professor Hugh Barbour's collection ofthe published works ofPenn which are included in these two volumes. He has been able to bring together his understanding of the theological issues of Penn's era with his broad understanding of Quaker history. The study begins with a twenty page General Introduction in which he outlines his interpretation of the contribution Penn made both to early Quakerism and the religious and political world in which Friends lived in the seventeenth century. In addition, he has written briefintroductions to each ofthe six sections into which he has divided the remainder ofthe books, plus a brief essay placing each title into its setting. The first part is entitled "The Radicalism of a Young Quaker Prophet," secondly, "Penn against the Trinitarians," thirdly, "Penn and the Universality ofthe Light," fourthly, "Quaker Discipline of Leadings of the Light," next, "Penn's Arguments for Toleration," and finally, "Penn's Summing up of Quakerism." Barbour has given more than half of the text to religious writings, not counting the three contained in the final section, and three-fourths of the space to essays written before 1675. Most of the writings in the first four sections have not been reprinted since they were contained in the collections ofPenn's writings in 1 726, and subsequent reprints. Thus, scholars who wish to study Penn's theological writings plus Professor Barbour's fine notes about them will find this study very valuable. Part five, "Penn's Arguments for Toleration," includes five of his essays, including the Preface to 77ie People's Ancient and Just Liberties, the report on the famous Penn-Mead Trial in 1670, and his The Great Case ofLiberty ofConscience, published first in the same year. The final section includes many of Penn's most memorable writings, including Some Fruits ofSolitude, More Fruits ofSolitude, and A BriefAccount ofthe Rise and Progress ofthe. . . Quakers. Unfortunately, this study will be so costly that only libraries and individuals with a good bit ofmoney will be able to purchase it, for it deserves to be more widely read than is likely to be the case. Haverford CollegeEdwin B. Bronner RegandEthel: ReginaldReynolds (1905-1958) His Life and WorkandHis Marriage to Ethel Mannin (1900-1984). By Robert Huxter. York, Eng.: Sessions Book Trust, 1992. viii + 263 pp. Illustrations, appendix, and index. Paper, £10. Who was Reginald Reynolds? A "fire-eating political fanatic" who worked (and fought) with some of the most famous political figures of the early twentieth Book Reviews55 century? A Bohemian hail-fellow who frequented cafes and pubs in the company of fashionably bizarre characters? A writer of "preposterous books" full of "totally useless" information on water closets, beds or beards? An ascetic dweller in Gandhi's ashram who carried world-shaking messages to the rulers of the Raj? A Quaker disciple ofJohn Woolman who gave his all, materially and spiritually, in the service ofhumanity? Robert Huxter's biography reveals that, at one time or another, "ole Reg," as he liked to be called, was each or all of these things. Raised by Friends adhering to the newly dominant liberal theology, Reynolds apparently took to heart the idea of Quakerism as a way of life rather than a set of doctrines; he also developed very strong ideas as to what that way oflife should be. So, while generally refusing to acquiesce in even such limited dogma as the Society of Friends might maintain, he was frequently annoyed that Quakers would not collectively embrace political and social orthodoxies he...