By Stephen W. Angell, Pink Dandelion
This publication presents the main accomplished theological research so far of the paintings of early Quaker leaders. Spanning the 1st seventy years of the Quaker stream to the start of its formalization, Early Quakers and their Theological idea examines intensive the lives and writings of 16 sought after figures. those comprise not just well-known authors reminiscent of George Fox, William Penn, Margaret Fell, and Robert Barclay, but additionally lesser-known ones who however performed both very important roles within the improvement of Quakerism. every one bankruptcy attracts out the foremost theological emphases of its topic, providing clean insights into what the early Quakers have been rather announcing and illustrating the diversity and fidelity of the Quaker message within the 17th century. This state of the art quantity encompasses a wealth of fundamental assets to fill an important hole within the current literature, and it'll profit either scholars and students in Quaker reports.
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Additional info for Early Quakers and Their Theological Thought: 1647-1723
34 Like “blood” in ancient Hebrew terminology, Fox more frequently used “Light” to speak of Christ’s life poured out into the consciences of all, oﬀering the possibility of atonement with God. ”35 Meanwhile, early Friends’ conviction of the concrete suﬀering of Christ, the prophets and apostles led them to endure countless mob attacks, ﬁnes and imprisonments over the years to come. The most acute expression of this Christology was enacted by James Nayler and a group of followers in 1656. As Nayler rode a horse through Bristol, his followers sang “holy, holy, holy,” evoking Jesus’ entry into Jerusalem.
This teaching posited three major ages of salvation history. The ﬁrst was the age of the Law, the dispensation of Moses, and the history of ancient Israel. After that corrupted came the second age of the Gospel, the new dispensation of Christ, and the history of the church. Out of the ruins of the church, now fully deconstructed by the Reformation, would dawn the age of the Spirit. The Spirit would teach the Christian all things inwardly, through the heart, the conscience. Saltmarsh declined to name this new form of expectation.
The year spent imprisoned at Derby appears to have radicalized Fox and his message. It may also be that his preaching of Christ’s inward teaching resonated more strongly by late 1651 for radicals chastened by political disappointment and self-doubt. ”13 He taught that Christ’s return is known by the revelation of Christ’s Light in each person’s conscience. 14 They were too many and too mobile to be rounded up in prison and quelled like earlier radicals. Just as Fox had broken through by giving up on outward sources of help, those who were gathered into the Quaker movement in the 1650s no longer looked to parliament or the generals to fulﬁll their hopes.