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Translation and commentary of Latin texts from the 1670s by early Quaker theologians George Keith and Robert Barclay reveal concerns for Christian application of Jewish Kabbalah, the chronology of the end times, and theological justification of distinctive Quaker teachings.
The Messias puer is the recovered last work of Knorr von Rosenroth, the most prolific Christian Kabbalist in the sSeventeenth Ccentury. After introducing Knorr’s life and work, the book provides a critical edition of the manuscript and an annotated translation.
Over the centuries, Quakers have read non-Quakers regarded as mystics. This study explores the reception of mystical texts among the Religious Society of Friends, focusing in particular on Robert Barclay and John Cassian, Sarah Lynes Grubb and Jeanne Guyon, Caroline Stephen and Johannes Tauler, Rufus Jones and Jacob Boehme, and Teresina Havens and Buddhist texts selected by her. Points of connection include the nature of apophatic prayer, suffering and annihilation of self, mysticisms of knowing and of loving, liberal Protestant attitudes toward theosophical systems, and interfaith encounter.
The first complete translation of the Bible into English was produced by the followers of John Wyclif in the last quarter of the fourteenth century; it is known in two versions, very literal and more idiomatic, and, despite being banned within 25 years of its completion, survives today, complete or partial, in around 250 copies. The organization of the enterprise almost certainly was initiated in Oxford, and reflects in many ways contemporary scholarly interests. The gospel commentaries of the present study represent a spin-off from the processes of translation: they use the literal text, and attach to it English translations of patristic and later biblical exegesis. The book considers the background to the copies that survive, the precise sources that lie behind the vernacular, and the ways in which older texts were scrutinized and modified to fit a later medieval audience; a section looks at the uses that, so far, have been traced. No part of the commentaries has so far been printed: this study concludes with some extracts from all sections of the compilation, chosen to amplify the claims of the discussion and to illustrate the commentaries' varied methods.
Since its first publication in 1941, A Testament of Devotion, by the renowned Quaker teacher Thomas Kelly, has been universally embraced as a truly enduring spiritual classic. Plainspoken and deeply inspirational, it gathers together five compelling essays that urge us to center our lives on God's presence, to find quiet and stillness within modern life, and to discover the deeply satisfying and lasting peace of the inner spiritual journey. As relevant today as it was a half-century ago, A Testament of Devotion is the ideal companion to that highest of all human arts-the lifelong conversation between God and his creatures. I have in mind something deeper than the simplification of our external programs, our absurdly crowded calendars of appointments through which so many pantingly and frantically gasp. These do become simplified in holy obedience, and the poise and peace we have been missing can really be found. But there is a deeper, an internal simplification of the whole of one's personality, stilled, tranquil, in childlike trust listening ever to Eternity's whisper, walking with a smile into the dark."
In “To Renew the Covenant”: Religious Themes in Eighteenth-Century Quaker Abolitionism, Jon R. Kershner argues that Quakers adhered to a providential view of history, which motivated their desire to take a corporate position against slavery. Antislavery Quakers believed God’s dealings with them, for good or ill, were contingent on their faithfulness. Their history of deliverance from persecution, the liberty of conscience they experienced in the British colonies, and the ethics of the Golden Rule formed a covenantal relationship with God that challenged notions of human bondage. Kershner traces the history of abolitionist theologies from George Fox and William Edmundson in the late seventeenth century to Paul Cuffe and Benjamin Banneker in the early nineteenth century. It covers the Germantown Protest, Benjamin Lay, John Woolman, Anthony Benezet, William Dillwyn, Warner Mifflin, and others who offered religious arguments against slavery. It also surveys recent developments in Quaker antislavery studies.
A woman reminisces about her neighbor's son who was the object of a letter writing campaign by some fourth-graders when he went away to war in 1943.