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An evaluation of the intellectual legacy in England of the ideas of Jacob Boehme (1575-1624).
A comprehensive introduction to the Pietist theologians of the seventeenth and eighteenth centuries in Puritan England, Pietist Europe and Colonial America. Provides a comprehensive introduction to the Pietist theologians of the seventeenth and eighteenth centuries. Demonstrates the influence that Pietism had on the religious, cultural and social life of the time. Explores the lasting effects Pietism has had on modern theology and modern culture. Presents both Protestant and Catholic theologians in Puritan England, Pietist Europe and Colonial America. Focuses on women as well as men. Features up-to-date research and commentary by an international group of leading scholars.
This study examines the life and world of Conrad Bröske (1660-1713), Court Preacher in Offenbach/Mayn. His claim to fame lies in a ten year period between 1694 and 1704 in which this Marburg-trained pastor became a prolific author, polemicist and promoter of chiliastic writings, thanks to a meeting with Thomas Beverley in 1693 and the baptism of a Muslim convert in 1694. Bröske lived a complex existence “between Sardis and Philadelphia,” as a Reformed court preacher and Philadelphian chiliast. His two-sided experience was actually the norm among the Pietists, including so-called radicals. Life between paradigms was the German way of being radical in early modern times due to a lack of religious toleration compared to England and the Netherlands. Bröske’s story belongs to the rise of “Early Evangelicalism” that W.R. Ward has recently discussed.
Hermetic Behmenists reproduces the writings of Dionysius Andreas Freher and Francis Lee, two exceptional commentators on Jacob Boehme’s philosophy. The texts contained in this book were originally published in 1854, in an edition of 500, given away to friends, and sent to university libraries by their editor, Christopher Walton. They were never sold in stores. Walton was an English Behmenist and devotee of William Law, and the texts were assembled as part of a research project that was never completed, “Notes and Materials Towards an Adequate Biography of William Law”. Unfortunately, Walton presented the texts haphazardly, without table of contents, in microscopic type, with footnotes going up to one hundred pages in length, that in turn contained other texts. This edition of the writings aims to put the writings of Freher and Lee in a more accessible, and readable format. Besides Walton’s book, only fragments of Freher’s writings have been published. A great quantity of writings have been preserved in manuscript form. Freher was referred to as “Second to Boehme” in his capacity as a commentator on Boehme’s philosophy, making the inaccessibility of his works an unfortunate loss.
While a rational consciousness grasps many truths, Gananath Obeyesekere believes an even richer knowledge is possible through a bold confrontation with the stuff of visions and dreams. Spanning both Buddhist and European forms of visionary experience, he fearlessly pursues the symbolic, nonrational depths of such phenomena, reawakening the intuitive, creative impulses that power greater understanding. Throughout his career, Obeyesekere has combined psychoanalysis and anthropology to illuminate the relationship between personal symbolism and religious experience. In this book, he begins with Buddha's visionary trances wherein, over the course of four hours, he witnesses hundreds of thousands of his past births and eons of world evolution, renewal, and disappearance. He then connects this fracturing of empirical and visionary time to the realm of space, considering the experience of a female Christian penitent, who stares devotedly at a tiny crucifix only to see the space around it expand to mirror Christ's suffering. Obeyesekere follows the unconscious motivations underlying rapture, the fantastical consumption of Christ's body and blood, and body mutilation and levitation, bridging medieval Catholicism and the movements of early modern thought as reflected in William Blake's artistic visions and poetic dreams. He develops the term "dream-ego" through a discussion of visionary journeys, Carl Jung's and Sigmund Freud's scientific dreaming, and the cosmic and erotic dream-visions of New Age virtuosos, and he defines the parameters of a visionary mode of knowledge that provides a more elastic understanding of truth. A career-culminating work, this volume translates the epistemology of Hindu and Buddhist thinkers for western audiences while revitalizing western philosophical and scientific inquiry.
This collection of essays by leading scholars in the field reveals the major contribution of puritan women to the intellectual culture of the early modern period. It demonstrates that women's roles within puritan and broader communities encompassed translating and disseminating key texts, producing an impressive body of original writing.
This book examines the stories of radical Protestant women who prophesied between the British Civil Wars and the Great Awakening. It explores how women prophets shaped religious and civic communities in the British Atlantic world by invoking claims of chosenness. Elizabeth Bouldin interweaves detailed individual studies with analysis that summarizes trends and patterns among women prophets from a variety of backgrounds throughout the British Isles, colonial North America, and continental Europe. Highlighting the ecumenical goals of many early modern dissenters, Women Prophets and Radical Protestantism in the British Atlantic World, 1640–1730 places female prophecy in the context of major political, cultural, and religious transformations of the period. These include transatlantic migration, debates over toleration, the formation of Atlantic religious networks, and the rise of the public sphere. This wide-ranging volume will appeal to all those interested in European and British Atlantic history and the history of women and religion.
The age of revolution, in which kings were dethroned, radical ideals of human equality embraced, and new constitutions written, was also the age of prophecy. Neither an archaic remnant nor a novel practice, prophecy in the eighteenth century was rooted both in the primitive worldview of the Old Testament and in the vibrant intellectual environment of the philosophers and their political allies, the republicans. In Doomsayers: Anglo-American Prophecy in the Age of Revolution, Susan Juster examines the culture of prophecy in Great Britain and the United States from 1765 to 1815 side by side with the intellectual and political transformations that gave the period its historical distinction as the era of enlightened rationalism and democratic revolution. Although sometimes viewed as madmen or fools, prophets of the 1790s and early 1800s were very much products of a liberal commercial society, even while they registered their disapproval of the values and practices of that society and fought a determined campaign to return Protestant Anglo-America to its biblical moorings. They enjoyed greater visibility than their counterparts of earlier eras, thanks to the creation of a vigorous new public sphere of coffeehouses, newspapers, corresponding societies, voluntary associations, and penny pamphlets. Prophecy was no longer just the art of applying biblical passages to contemporary events; it was now the business of selling both terror and reassurance to eager buyers. Tracking the careers of several hundred men and women in Britain and North America, most of ordinary background, who preached a message of primitive justice that jarred against the cosmopolitan sensibilities of their audiences, Doomsayers explores how prophetic claims were formulated, challenged, tested, advanced, and abandoned. The stories of these doomsayers, whose colorful careers entertained and annoyed readers across the political spectrum, challenge the notion that religious faith and the Enlightenment represented fundamentally alien ways of living in and with the world. From the debates over religious enthusiasm staged by churchmen and the literati to the earnest offerings of ordinary men and women to speak to and for God, Doomsayers shows that the contest between prophets and their critics for the allegiance of the Anglo-American reading public was part of a broader recalibration of the norms and values of civic discourse in the age of revolution.
Jane Leade (1624-1704) is probably the most prolific woman writer and most important female religious leader in late seventeenth-century England, yet, she still remains relatively unknown. By exploring her life and works as a prophetess and mystic, this books opens a fascinating window into the world of a remarkable woman living in a remarkable age. Born in Norfolk into a gentry family, Jane Leade enjoyed a comfortable childhood, married a distant cousin, who was a merchant, and had four children. However, she found herself totally destitute in London when he died, his fortune having been lost abroad. As a widow, she proclaimed herself to be a `Bride of Christ', and eventually became a prolific author and a respected blind, elderly leader of a religious group of well-educated men and women, known as the Philadelphian Society. The structure of this book is informed by the chronological events that happened during her life and is complemented by examining some of the material she published, including her visions of the Virgin Wisdom, or Sophia. She started writing in 1670, but published prolifically in the 1680s and 1690s, and this material offers a fascinating glimpse into the mind of an extraordinary woman. Believing herself to be living in the `End Times' she expected Sophia would return with the second coming of Christ. The Philadelphian Society grew under her charge, until they were buffeted by mobs in London. Jane Leade died in her eighty-first year and is buried in the non-conformist cemetery, Bunhill Fields, in London. By contextualising her and drawing out the nature of her devotions this new book draws attention to her as a figure in her own right. Previous studies have tended to reduce her to one example within a certain tradition, but as this work clearly demonstrates she was in fact a much more complicated character who did not conform to any one particular tradition.