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God / Quakers / Swedenborg

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  • lightsearcher1 <lightsearcher1@yahoo.com>
    Bradford references Quakers / Quakerism. (selections from this at very bottom)Emanuel Swedenborg had a different angle on the interior nature of the Quaker
    Message 1 of 1 , Jan 17, 2003
      Bradford references Quakers / Quakerism.
      (selections from this at very bottom)

      Emanuel Swedenborg had a different angle
      on the interior nature of the Quaker soul-type.

      [While I'm fully aware what RS had to say
      about Emanuel Swedenborg, I still find ES
      important for several reasons...and I will follow
      up in the next week with my OWN #1 reason
      why I take his "oeuvre" to be an important
      thermostatic / spiritual balance to abstraction.

      On Quakers, here we go...

      FROM A NET ARTICLE ON
      SWEDENBORG ON THE QUAKERS –

      Emotional Good without Truth

      …because the Quakers have no fixed doctrinals of faith,
      except what they have confirmed in themselves when
      the spirits move them, they have no protection against
      alien falsities.

      They read the Word, and thus accept the Lord about the
      same as other Christians. But the Word is subordinated
      to the interpretation which is given in their "quiet time"
      by the private revelation of the "Holy Spirit" within them.[237]

      Thus they are bound to no doctrine - for what they
      rely on finally is "the Inner Light."

      This is clear from their history for by degrees the denial
      of the full Divinity of the Lord Jesus Christ took a hold
      on many in the sect, and the movement called Hicksite
      Quakers was organized, in 1827; where the emphasis
      is laid on Christ only as the chief member -– or head –
      of the spiritual body of the church.

      In the spiritual world, no society is formed from
      Quakers. – They are spiritual nomads (there).
      Other spirits cannot explore them, for they are
      secretive, reserved in opinion and actions.

      They are unwilling to speak of their own doctrinal
      things, yet desire to hear the doctrines of others, but
      as it were surreptitiously, and without either being
      impressed by them or rejecting them.

      Those not confirmed strongly are brought together
      in desert places; but those who are confirmed in
      the reliance upon their "Holy Spirits" habitually wander
      about in forests in the world of spirits until judged.

      It is the most gross among them who become
      "enthusiastic spirits" and are persuaded in the fantasy
      that they are the Holy Spirit. These - having no fixed
      spiritual locality, because no fixed doctrine - inflow
      with spirits or with people wherever there is the
      awaiting of influx from the Spirit - or wherever there
      is a reliance on an "Inner Light."

      "All influx from the Lord takes place by an enlightenment
      of the understanding and by an affection of truth, and
      through this affection into the understanding."[238]

      The "Light Within," about which the Quakers are wont
      to preach, is not intellectual light, but a mere obscure
      luminous something which does not enlighten at all.

      http://www.lifeafterdeathdetails.org/shl/sm9.htm

      . . . . . . . . . . . . . . . . . . . . . . . .

      Bradford was holderlin forth thusly:

      --- In anthroposophy@yahoogroups.com, holderlin66 enscribed:

      > Dear Deists;
      >
      > Let us go back to the one word that covers all the
      > options, something that recalls in my soul, Divine - a mood, mode,
      > meaning, in the cool pool where my soul returns to me satisfied. It
      > drinks of the fountain of the "Divine".
      >
      (snip-u-la-tion)

      > It appears clear from several
      > allusions in "The Age of Reason" to the Quakers that in his early
      > life, or before the middle of the eighteenth century, the people so
      > called were substantially Deists. An interesting confirmation of
      > Paine's statements concerning them appears as I write in an account
      > sent by Count Leo Tolstoi to the London 'Times' of the Russian sect
      > called Dukhobortsy (The Times, October 23, 1895). This sect sprang up
      > in the last century, and the narrative says:
      >
      > "The first seeds of the teaching called afterwards 'Dukhoborcheskaya'
      > were sown by a foreigner, a Quaker, who came to Russia. The
      > fundamental idea of his Quaker teaching was that in the soul of man
      > dwells God himself, and that He himself guides man by His inner word.
      > God lives in nature physically and in man's soul spiritually.

      > To Christ, as to an historical personage, the Dukhobortsy do not ascribe =
      =

      > great importance ... Christ was God's son, but only in the sense in
      > which we call, ourselves 'sons of God.' The purpose of Christ's
      > sufferings was no other than to show us an example of suffering for
      > truth. The Quakers who, in 1818, visited the Dukhobortsy, could not
      > agree with them upon these religious subjects; and when they heard
      > from them their opinion about Jesus Christ (that he was a man),
      > exclaimed 'Darkness!'

      (snip)

      > Here is an early Hicksite Quakerism
      > carried to Russia long before the birth of Elias Hicks, who recovered
      > it from Paine, to whom the American Quakers refused burial among
      > them. Although Paine arraigned the union of Church and State, his
      > ideal Republic was religious; it was based on a conception of
      > equality based on the divine son-ship of every man. This faith
      > underlay equally his burden against claims to divine partiality by
      > a "Chosen People," a Priesthood, a Monarch "by the grace of God," or
      > an Aristocracy.

      > Paine's "Reason" is only an expansion of the
      > Quaker's "inner light"; and the greater impression, as compared with
      > previous republican and deistic writings made by his "Rights of Man"
      > and "Age of Reason" (really volumes of one work), is partly explained
      > by the apostolic fervor which made him a spiritual, successor of
      > George Fox."
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