Hans Michael Zimmerman (I5568)
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| Født | 16 juli 1706  33 Meckesheim Ref., Meckesheim, Germany |
| Ægteskab | omkring 1733 (Alder 27) Anna Elizabeth Dodderer - [Vis familie (F1704)]
, Pennsylvania |
| Død | marts 1741 (Alder 34) Great Swamp, Bucks, Pa, USA |
| Begravelse | 1741 Montgomery County, Pa |
| Slægtsfil nr. (Mormoner) | 1P5V-XD |
| Universal ID | 220B4E44B798D511973400E02931A951F3E2 |
| Sidst ændret | 23 juli 2006 - 07:20:29 |
Noter
 Note |
Arrived 18 Sept. 1727, Palatimes imported in the Ship William and Sarah from Rotterdam, signed oath 21 Sept., 1727 (list 1 B) In 1731 the following preface was written: ' 'A Record of the names of the Fathers of Families who belong to the congregation at New Goshenhoppen.' ' (Montgomery Cty PA) Michael Zimmerman Quaker - The Religious Society of Friends (a) WHEN did Quakerism begin? Is the answer to this really important? Yes, it is; just as it is important for an understanding of Christianity to realise that it began at the time of the Roman occupation of the Middle East, which followed the Greek civilisation. Quakerism began in the middle years of the Seventeenth Century. This century has aptly been called ' 'The Century of Revolution' '. This does not mean simply the political revolution in England, which led to the Civil War. There was a revolution in science, in religion, in thought generally; people were questioning authority in a number of ways, all about the same time. Thus: Round about 1630, Galileo was questioning the wisdom of the ancients: of Aristotle with regard to falling bodies and to mechanics in general; of Ptolemy with regard to the motion of the planets. As a result he came into conflict with the established thought of the Church. About the same time, William Harvey was questioning the established anatomical teaching of the Greek scientist, Galen, and developed his own view of the circulation of the blood. In 1620, a small body of religious dissenters (often known as ' 'The Pilgrim Fathers' ') who had gone to Holland to escape persecution, sailed to America in the ' 'Mayflower' '. The 17th century might also fairly be called the ' 'Century of Dissent' '; meaning that it was a time when people were not content to accept established authority, but claimed the right to think and find out things for themselves. Not only in science, but also in religion, direct personal experience was to become the all important thing. So now it is possible to answer the second question......... (b) WHY did Quakerism begin? The group of ' 'dissenters' ', who first went to Holland and then to America, was only a fraction of those who were dissatisfied with the Church. They were not able to express their dissent openly and fully, with the result that there developed small groups scattered through the country, who met for worship and for discussion. The general term ' 'Seekers' ' has been applied to them. How much communication there was between them it is hard to say, but there was no cohesion and, most importantly, there was no leader to inspire them and to weld them together. Probably many of them were in a state of expectation, waiting for such a leader, as it were for a ' 'Messiah' ' for their time. This leader came in the person of George Fox. (c) HOW did Quakerism begin? It began through the agency of George Fox; and the date which is generally accepted as the ' 'birth time of Quakerism' ' is 1652. For some five years, Fox had been travelling round the country, spreading his message. He was understood and welcomed by some, but he also met with considerable opposition; he had been imprisoned in Derby gaol on a charge of blasphemy and had suffered considerable ill-treatment. He had been working very much on his own and he had certainly not initiated any sort of religious movement. Then, in May 1652, he was in Lancashire and had climbed to the top of Pendle Hill, near Clitheroe. It was a strange thing to do, for people did not climb hills for fun in those days, especially one well-reputed as an abode for witches; still, Fox had a habit of doing unaccountable things! The view from the summit of the far spread countryside inspired him and shortly afterwards he had a vision, or an insight, of ' 'a great people to be gathered' '. It was, in fact, the district where he would meet groups of interested people, for instance those known as the ' 'Westmorland Seekers' '. The really significant visit which he paid, one to have far reaching and permanent effects on the history of Quakerism, was to Swarthmore Hall, near Ulverston (reached by crossing the dangerous sands of Morecambe Bay). This was a large house and property occupied by Judge Fell and his wife Margaret. Both were of a liberal outlook in religious matters and visiting preachers had already been made welcome there. Margaret Fell welcomed George Fox with great enthusiasm and was quickly ' 'converted' ' to his teaching. Fell, though he never formally associated himself with the Quaker movement, was supportive and permitted meetings of Fox and his followers to take place in the Hall. Presumably because of Judge Fell's standing in the county (and also in the nation), these group meetings were not subjected to harassment by Church and Law, which was otherwise common. Thus, for many years right up to the time of George Fox's death, Swarthmore Hall was the ' 'headquarters' ' or ' 'powerhouse' ' of the Quaker movement. It was from this Hall that the early Quaker ' 'missionaries' ' were sent in small groups of two or more to spread the message in different parts of the country. WILLIAM PENN 1644-1718. William Penn has been described as being a ' 'Public Friend' ' in two ways: first, he was much in touch with public affairs, usually at a high social and political level; secondly, he became very much a person who represented Friends to the public mind. His life-story is very different both from that of the early Northern Friends and also from that of a quiet scholar such as Isaac Penington. His father was an eminent Admiral who, however, got into trouble with Cromwell and was imprisoned for some months when Penn was 12 years old; the joy of his unexpected release appears to have triggered a religious experience for Penn - a conviction of the availability of God. This fundamentally Quaker concept made him ready to receive the message of Thomas Loe in Ireland two years later. After two years in Oxford (he was expelled for anti-clerical opinions), 3 years in France at a Protestant College (absorbing ideas of religious liberty), he had about 3 years in London, studying Law; this he put to good use later on, as in ' 'Bushel's Case' ' and in the numerous occasions when he helped Friends legally. His father was now in Royal favour and away on Navy business; William was essentially head of the family and was sent to Ireland to look after family estates. Here, in 1667, he again heard Thomas Loe preach; he became a Quaker and his life as an active Friend began. For two years after his convincement he was estranged from his father and worked very closely with Friends in London and began the writing of his many books and pamphlets. He was imprisoned in the Tower, where he wrote the first edition of ' 'No Cross, no Crown' '. After his release in 1669 (by the King's express command!) he was again in Ireland where he succeeded in obtaining the release from prison of all Quakers in Ireland. In England, with other Quakers, he frequented the Penington home; here he met Isaac Penington's step-daughter, Guli Springett, whom he married in 1672. It was through another Buckinghamshire Friend that, in 1676, he first became involved in America. This Friend had acquired a part of New Jersey and Penn became his trustee concerning this. During the next few years many Friends emigrated there and Penn worked hard to establish a well governed colony. Then, in 1681, he petitioned the King for the grant of a tract of land to the West of New Jersey, in lieu of a debt still owing to his late father. This was the beginning of PENNSYLVANIA, the name given by the King himself to Penn's new domain. The land, in fact, belonged to the ' 'Indians' ' and the remarkable story of the friendly relations which Penn established with them has been much written up. Penn visited the colony in 1682, but only for a couple of years; still, the new colony had become well established. Back in England, he became embroiled in business and also in Court affairs. When James II came to the throne in 1685, Penn was a close friend and adviser; but he failed to moderate James' religious and political unwisdom which caused his downfall. Penn, himself, was in deep disfavour for some five years after the accession of William-and-Mary. It was during this period of comparative withdrawal from public life that he wrote two of his most notable works: the ' 'Essay towards the Present and Future Peace of Europe' ' (relevant today) and ' 'Some Fruits of Solitude' ', a devotional work. The closing years of his life are unfortunately a story of troubles, disappointments and, finally, mental disability. Penn's great concerns were for religious liberty and for Peace. His was a towering personality among Quakers; not a great theologian (like Barclay) or social reformer (like Woolman), but perhaps the greatest ' 'all-rounder' '. |
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Familie med forældre - [Vis familie (F1274)] |
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Familie med Anna Elizabeth Dodderer - [Vis familie (F1704)] |
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