Category Archives: Remarkable Friends

For Women’s History Month: Lucretia Mott’s Secret Recipe for “Good-Trouble” & Hell-Raising

Nantucket is a fascinating pilgrimage spot for Quakers; it’s best to visit off-season, when it’s easier to look past the opulence, and see how thick the small town is with stirring Quaker history. Among its numerous distinctive features, the one we want to home in on here was the fact that while the harbor was populated with Quaker ships, the town was populated by many Quaker women. And these women, even the most prosperous ones, were kept plenty busy; not just with children, but also with business.

I mean both Meeting business, and business business. Many Quaker men were away from the island for years on end (Lucretia’s father was gone for three years), sailing halfway around the world (or farther) on trips that were always dangerous, and not rarely fatal — and during which communication with home was rare or nonexistent.

Meantime, Quaker women, while still heavily encased in what we would now think of as stereotyped women’s roles, were more educated than many other females of their day; they also had official status in the Meetings; and they — well, let’s hear how Lucretia describes it:

A Progressive Quaker Message from Lucretia Mott

Lucretia Mott, considered at the time of her death in 1880 to be the “greatest American woman of the nineteenth century” by many of her contemporaries, was a Quaker abolitionist, women’s rights activist and social reformer. She was a key figure in an insurgent movement of Progressive Friends. Her messages and actions are very pertinent today – and laid much of the foundation for the current women’s movement.
Wednesday First Month (January) 3, 2018, will mark Lucretia’s 225th birthday.
What message would she have for us if she were here today?
HINT: She’d likely tell us we’re in deep trouble and should get up and get busy. (She’d say it nicely, but urgently).
In fact, her message might sound like this . . .

A Brief History of Western Quaker History

For one thing, a strongly entrenched, and tradition-minded “Hicksite Quaker Establishment” held most of the formal reins of power, and wanted to maintain a top-down Quietist religious culture almost identical to the Orthodox, except with a Hicksite elite at the controls.
Yet at the same time, there were a growing number of thoughtful, articulate Hicksites who were thinking “outside this box.”
Most of the leadership was appalled to learn that a “wide variety of theological oppinion” [sic] was developing among the rank and file.
They foresaw (correctly) multiple hazards to their status quo in this development: looking outward, these “oppinions” produced calls for new social activism in forms (like abolitionism & women’s rights) that alarmed and offended the Quietist leadership. (Yes, they really did.)
And even more disturbing, these reformers also began calling for a “reformation” within the Society of Friends, away from its sternly top-down history, toward centering authority in local meetings and giving prime respect for individual seeking and action.
Some liberal Friends today think these equalitarian ideas were promulgated by George Fox and Margaret Fell as Quakerism originally took form.
Alas, not so. The Progressive agenda added up to a radical new model for the Society of Friends, which was not only controversial, but often subject to sanction.