Changes

Disagreements over doctrine and evangelism split Quakers into the modernizing Gurneyites, who questioned the applicability of 17th century writings to the modern world, and the conservative Wilburites. Wilburites not only held to the writings of Fox and other early Friends, they actively sought to bring not only Gurneyites, but Hicksites, who had split off during the 1820s over antislavery and theological issues, back to orthodox Quaker belief.

Disagreements over doctrine and evangelism split Quakers into the modernizing Gurneyites, who questioned the applicability of 17th century writings to the modern world, and the conservative Wilburites. Wilburites not only held to the writings of Fox and other early Friends, they actively sought to bring not only Gurneyites, but Hicksites, who had split off during the 1820s over antislavery and theological issues, back to orthodox Quaker belief.

In the late 19th century Hicksite Quakers looked optimistically toward the future despite declining membership rolls and the decline of their rural base.  Advocates of a more liberal Quaker theology reconciled traditional beliefs with [[Higher Criticism]] of the Bible and a relativist view toward other faiths. Hicksites dismissed the [[quietism]] of an earlier generation and, drawing on contemporary intellectual and social currents, embraced causes such as education, ending racial discrimination, and other social reform.<ref>Thomas D. Hamm, "The Hicksite Quaker World, 1875-1900." ''Quaker History'' 2000 89(2): 17-41.</ref>  Further discussion of Quaker views towards the Bible is demonstrated in [[Quakerism and the Bible]].

In the late 19th century Hicksite Quakers looked optimistically toward the future despite declining membership rolls and the decline of their rural base.  Advocates of a more liberal Quaker theology reconciled traditional beliefs with [[Historical-critical method (Higher criticism)|Higher Criticism]] of the Bible and a relativist view toward other faiths. Hicksites dismissed the [[quietism]] of an earlier generation and, drawing on contemporary intellectual and social currents, embraced causes such as education, ending racial discrimination, and other social reform.<ref>Thomas D. Hamm, "The Hicksite Quaker World, 1875-1900." ''Quaker History'' 2000 89(2): 17-41.</ref>  Further discussion of Quaker views towards the Bible is demonstrated in [[Quakerism and the Bible]].

 

===Earlham College===

===Earlham College===

The Indiana Yearly Meeting of Friends, founded in 1821 by refugees from the slave South, was the largest Society of Friends meeting in the world by 1850.  [[Earlham College]], founded 1859, became their intellectual center. It was coeducational from the first and after the Civil War the students abandoned plain dress and plain speech, and engaged in debate tournaments and intercollegiate sports that made competition respectable in the Quaker ethic. Darwinism was taught, and the modernist religion department alienated some conservatives in the community. The American Friends Service Committee proved highly popular among students, as it embodied humanitarian service and liberal attitudes toward race and world peace.<ref>Hamm (1997)</ref>

The Indiana Yearly Meeting of Friends, founded in 1821 by refugees from the slave South, was the largest Society of Friends meeting in the world by 1850.  [[Earlham College]], founded 1859, became their intellectual center. It was coeducational from the first and after the Civil War the students abandoned plain dress and plain speech, and engaged in debate tournaments and intercollegiate sports that made competition respectable in the Quaker ethic. Darwinism was taught, and the modernist religion department alienated some conservatives in the community. The American Friends Service Committee proved highly popular among students, as it embodied humanitarian service and liberal attitudes toward race and world peace.<ref>Hamm (1997)</ref>