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Cosmopolitan Networks in Commerce and Society 1660–1914

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SÜNNE JUTERCZENKA<br />

vanced social status <strong>and</strong> the ‘testimony of simplicity’ (the Quaker<br />

vow to absta<strong>in</strong> from unnecessary luxury). Ultimately, this caused a<br />

rift between ‘pla<strong>in</strong>’ <strong>and</strong> ‘gay’ Quakers. 27<br />

This essay will now go on to provide a brief summary of Con t<strong>in</strong> -<br />

ental missions, start<strong>in</strong>g by po<strong>in</strong>t<strong>in</strong>g out some connections between<br />

missionary <strong>and</strong> commercial activities <strong>in</strong> Europe, <strong>and</strong> analys<strong>in</strong>g the<br />

oc cupational situation of German <strong>and</strong> Dutch Quaker converts<br />

between 1655 <strong>and</strong> 1720. It will be shown how the community sought<br />

to <strong>in</strong>fluence their bus<strong>in</strong>ess activities <strong>and</strong>, although many f<strong>in</strong>d<strong>in</strong>gs<br />

from Brita<strong>in</strong> can be confirmed for Europe, the differences challenge<br />

the idea that the Quaker religious sphere had a consistent impact on<br />

their commercial activities.<br />

The European Missions<br />

Although the first wave of Quaker missionary ventures to Europe<br />

even tu ally turned out to be of very limited success, it lasted for<br />

approximately seventy years. 28 It orig<strong>in</strong>ated around the middle of the<br />

1650s, when George Fox (the found<strong>in</strong>g father of Quakerism) began to<br />

announce the arrival of Quaker missionaries, as heralds of the<br />

K<strong>in</strong>gdom of Christ, to many rulers all over the world. 29 This global<br />

27 This dilemma is best summarized <strong>in</strong> William C. Braithwaite, The Second<br />

Period of Quakerism (London, 1919), 499–523; see also Tolles, Meet<strong>in</strong>g House,<br />

123–32. The Mennonites, <strong>in</strong> many respects an <strong>in</strong>terest<strong>in</strong>g subject for comparison<br />

with the Quakers, faced the same dilemma much earlier. See e.g. Piet<br />

Visser, ‘Aspects of Social Criticism <strong>and</strong> Cultural Assimilation: The Men non -<br />

ite Image <strong>in</strong> Literature <strong>and</strong> Self-Criticism of Literary Mennonites’, <strong>in</strong> Alistair<br />

Hamilton et al. (eds.), From Martyr to Muppy (Mennonite Urban Professionals):<br />

A Historical Introduction to Cultural Assimilation of a Religious M<strong>in</strong>ority <strong>in</strong> the<br />

Netherl<strong>and</strong>s, the Mennonites (Amsterdam, 1994), 67–82, at 77–8.<br />

28 For fuller accounts of the European missions, see Sünne Juterczenka, Über<br />

Gott und die Welt: Endzeitvisionen, Reformdebatten und die Europäische Quäker -<br />

mission <strong>in</strong> der Frühen Neuzeit (Gött<strong>in</strong>gen, 2008), <strong>and</strong> the Swarthmore College<br />

Monographs on Quaker History series by William I. Hull. For Germany see also<br />

Wilhelm Hubben, Die Quäker <strong>in</strong> der Deutschen Vergangenheit (Leipzig, 1929); for<br />

the Dutch Republic Jan Z. Kannegieter, Geschiedenis van de Vroegere Quaker -<br />

gemeenschap te Amsterdam: 1656 tot Beg<strong>in</strong> Negentiende Eeuw (Amsterdam, 1971).<br />

29 Many of these visionary ‘epistles’ were pr<strong>in</strong>ted <strong>and</strong> are listed <strong>in</strong> Joseph<br />

194

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