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The Journal of John Woolman and a Plea for the Poor

door John Woolman

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Woolman's Journal was first published in 1774 (shortly after his death). His life, as recorded by himself, was the finest flower of a unique Quaker culture, whose focus, as Howard H. Brinton has put is, was not on the literary or plastic arts but on life itself in home, meeting and community, a life which was an artistic creation as beautiful in its simplicity and proportion as was the architecture of its meeting houses... Its distinguishing marks were not dogmas but practical testimonies for equality, simplicity and peace. These testimonies, once revolutionary in their social implications, were already becoming institutionalized in Woolman's time as the badges of a peculiar people. In his quiet way (he must have been the quietest radical in history) John Woolman reforged the testimonies, tempered them in the stream of love and converted them once again into instruments of social revolution.… (meer)
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John Woolman was one of America's earliest abolitionists. (He died 3 years before the American Revolution began.) This journal, which covers his life from young manhood to just before his death, makes it clear that his entire social conscience was derived from his love of Jesus Christ and a concern to share that love with the world. Woolman would not have been popular in this day and age. He opposed all frivolity and ornamentation and espoused living in simplicity and order better keep one's mind and energies for God. However, his concern for native Americans, American slaves and the poor was admirable. The style is not difficult to follow, but the journal is oddly impersonal. (Woolman mentions his wife perhaps 5 times and never talks at all about how he feels about her or how she feels about his religious convictions.) Anyone concerned with social justice will find much to interest and inspire. ( )
  Bjace | Aug 5, 2012 |
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Woolman's Journal was first published in 1774 (shortly after his death). His life, as recorded by himself, was the finest flower of a unique Quaker culture, whose focus, as Howard H. Brinton has put is, was not on the literary or plastic arts but on life itself in home, meeting and community, a life which was an artistic creation as beautiful in its simplicity and proportion as was the architecture of its meeting houses... Its distinguishing marks were not dogmas but practical testimonies for equality, simplicity and peace. These testimonies, once revolutionary in their social implications, were already becoming institutionalized in Woolman's time as the badges of a peculiar people. In his quiet way (he must have been the quietest radical in history) John Woolman reforged the testimonies, tempered them in the stream of love and converted them once again into instruments of social revolution.

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