[121] Lester M. Jones, _Quakers in Action: Recent Humanitarian and Reform Activities of the American Quakers_ (New York: Macmillan, 1929); Rufus M. Jones, _A Service of Love in War Time_ (New York: Macmillan, 1920); Mary Hoxie Jones, _Swords into Plowshares: An Account of the American Friends Service Committee 1917-1937_ (New York: Macmillan, 1937); Willis H. Hall, _Quaker International Work in Europe Since 1914_ (Chambery, Savoie, France: Imprimeries Reunies, 1938). On _Service Civil_, see Lilian Stevenson, _Towards a Christian International, The Story of the International Fellowship of Reconciliation_ (Vienna: International Fellowship of Reconciliation, 1929), 27-31, and Alan A. Hunter, _White Corpuscles in Europe_ (Chicago: Willett, Clark, 1939), 33-42. The Power of Example A social group that acts consistently in accordance with the principles of active goodwill also exerts great influence through the force of its example. A study of the Quaker activities in behalf of social welfare was published in Germany just before the First World War, by Auguste Jorns. She shows how, in relief of the poor, education, temperance, public health, the care of the insane, prison reform, and the abolition of slavery, the Quakers set about to solve the problem within their own society, but never in an exclusive way, so that others as well as members might receive the benefits of Quaker enterprises. Quaker methods became well known, and in time served as models for similar undertakings by other philanthropic groups and public agencies. Many modern social work procedures thus had their origins in the work of the Friends in a relatively small circle.[122] FOOTNOTE: [122] Auguste Jorns, _The Quakers as Pioneers in Social Work_, trans. by Thomas Kite Brown (New York: Macmillan, 1931). Work for Social Reform The activity of Quakers in the abolition of slavery both in England and America, especially the life-long work of John Woolman in the colonies, is well known. Here too, the first "concerned" Friends attempted to bring to an end the practice of holding slaves within the Society itself. When they had succeeded in eliminating it from their own ranks, they could, with a clear conscience, suggest that their neighbors follow their example. When the time came, Quakers were willing to take part in political action to eradicate the evil. The compensated emancipation of the slaves in the British Empire in 1833 proved that the reform could be accomplished without the violent repercussions which followed in the United States.[123] Horace G. Alexander has pointed out that the person who voluntarily surrenders privilege, as the American Quakers did in giving up their slaves, not only serves as a witness to the falsehood of privilege, but can never rest until reform is achieved.