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Paul which I read as the text of this Lecture.


That "dim sympathy" of the human spirit with the life of nature which Plotinus felt, but which mediaeval dualism had almost quenched, has now become an intense and happy consciousness of community with all living things, as subjects of one all-embracing and unchanging law, the law of perfect love. Magic and portents, apparitions and visions, the raptures of "infused contemplation" and their dark Nemesis of Satanic delusions, can no more trouble the serenity of him who has learnt to see the same God in nature whom he has found in the holy place of his own heart.

It was impossible to separate Law from the "blessed Behmen," whose disciple he was proud to profess himself. But in putting them together I have been obliged to depart from the chronological order, for the Cambridge Platonists, as they are usually called, come between. This, however, need cause no confusion, for the Platonists had no direct influence upon Law.

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Law, Nonjuror as well as mystic, remained a High Churchman by sympathy, and hated Rationalism; while the Platonists sprang from an Evangelical school, were never tired of extolling Reason, and regarded Boehme as a fanciful "enthusiast. The same exalted type of Mysticism appears in both. The group of philosophical divines, who had their centre in some of the Cambridge colleges towards the middle of the seventeenth century, furnishes one of the most interesting and important chapters in the history of our Church. Never since the time of the early Greek Fathers had any orthodox communion produced thinkers so independent and yet so thoroughly loyal to the Church.

And seldom has the Christian temper found a nobler expression than in the lives and writings of such men as Whichcote and John Smith. And let it be noticed that they were students of Plato and Plotinus more than of Dionysius and his successors. Their Platonism is not of the debased Oriental type, and is entirely free from self-absorbed quietism. The via negativa has disappeared as completely in their writings as in those of Boehme; the world is for them as for him the mirror of the Deity; but, being philosophers and not physicists, they are most interested in claiming for religion the whole field of intellectual life.

They are fully convinced that there can be no ultimate contradiction between philosophy or science and Christian faith; and this accounts not only for their praise of "reason," but for the happy optimism which appears everywhere in their writings. The luxurious and indolent Restoration clergy, whose lives were shamed by the simplicity and spirituality of the Platonists, invented the word "Latitudinarian" to throw at them, "a long nickname which they have taught their tongues to pronounce as roundly as if it were shorter than it is by four or five syllables"; but they could not deny that their enemies were loyal sons of the Church of England.

Whichcote answers Tuckney, who had remonstrated with him for "a vein of doctrine, in which reason hath too much given to it in the mysteries of faith";—"Too much" and "too often" on these points! Sir, I oppose not rational to spiritual, for spiritual is most rational. For the use of this right doth depend upon self-improvement by meditation, consideration, examination, prayer, and the like.

These are things antecedent and prerequisite. But since man's fall from God, the inward virtue and vigour of reason is much abated, the soul having suffered a [Greek: And therefore, besides the truth of natural inscription, God hath provided the truth of Divine revelation But besides this outward revelation, there is also an inward impression of it God only can so shine upon our glassy understandings, as to beget in them a picture of Himself, and turn the soul like wax or clay to the seal of His own light and love.

He that made our souls in His own image and likeness can easily find a way into them. The Word that God speaks, having found a way into the soul, imprints itself there as with the point of a diamond It is God alone that acquaints the soul with the truths of revelation, and also strengthens and raises the soul to better apprehensions even of natural truth, God being that in the intellectual world which the sun is in the sensible, as some of the ancient Fathers love to speak, and the ancient philosophers too, who meant God by their Intellectus Agens [] whose proper work they supposed to be not so much to enlighten the object as the faculty.

The best exposition of their teaching on this head is in Smith's beautiful sermon on "The True Way or Method of attaining to Divine Knowledge. A good life is the prolepsis of Divine science—the fear of the Lord is the beginning of wisdom. Divinity is a true efflux from the eternal light, which, like the sunbeams, does not only enlighten, but also heat and enliven; and therefore our Saviour hath in His beatitudes connext purity of heart to the beatific vision.

The sun of truth never shines into any unpurged souls Such as men themselves are, such will God Himself seem to be Some men have too bad hearts to have good heads He that will find truth must seek it with a free judgment and a sanctified mind. His criticism of the via negativa is so admirable that I must quote part of it. I mean not that they should deny their own reason, as some would have it, for that were to deny a beam of Divine light, and so to deny God, instead of denying ourselves for Him By self-denial, I mean the soul's quitting all its own interest in itself, and an entire resignation of itself to Him as to all points of service and duty; and thus the soul loses itself in God, and lives in the possession not so much of its own being as of the Divinity, desiring only to be great in God, to glory in His light, and spread itself in His fulness; to be filled always by Him, and to empty itself again into Him; to receive all from Him, and to expend all for Him; and so to live, not as its own, but as God's.

But, indeed, this his being nothing is the only way to be all things; this his having nothing the truest way of possessing all things The spirit of religion is always ascending upwards; and, spreading itself through the whole essence of the soul, loosens it from a self-confinement and narrowness, and so renders it more capacious of Divine enjoyment The spirit of a good man is always drinking in fountain-goodness, and fills itself more and more, till it be filled with all the fulness of God. It is not religion to stifle and smother those active powers and principles which are within us Good men do not walk up and down the world merely like ghosts and shadows; but they are indeed living men, by a real participation from Him who is indeed a quickening Spirit.

We read in the Gospel of such a question of our Saviour's, What went ye out into the wilderness to see? We may invert it, What do you return within to see? A soul confined within the private and narrow cell of its own particular being? Such a soul deprives itself of all that almighty and essential glory and goodness which shines round about it, which spreads itself throughout the whole universe; I say, it deprives itself of all this, for the enjoying of such a poor, petty, and diminutive thing as itself is, which yet it can never enjoy truly in such retiredness.

The fruit of this knowledge is sweeter than honey and the honeycomb By the Platonists' leave, this life and knowledge that of the 'contemplative man' peculiarly belongs to the true and sober Christian. This life is nothing else but an infant-Christ formed in his soul. But we must not mistake: I doubt sometimes, some of our dogmata and notions about justification may puff us up in far higher and goodlier conceits of ourselves than God hath of us, and that we profanely make the unspotted righteousness of Christ to serve only as a covering wherein to wrap our foul deformities and filthy vices, and when we have done, think ourselves in as good credit and repute with God as we are with ourselves, and that we are become Heaven's darlings as much as we are our own.

I shall now show how this happy result was connected with a more truly spiritual view of the external world than we have met with in the earlier part of our survey. That the laws of nature are the laws of God, that "man, as man, is averse to what is evil and wicked," that "evil is unnatural," and a "contradiction of the law of our being," which is only found in "wicked men and devils," is one of Whichcote's "gallant themes.

He hath copied forth Himself in the creation; and in this outward world we may read the lovely characters of the Divine goodness, power, and wisdom But how to find God here, and feelingly to converse with Him, and being affected with the sense of the Divine glory shining out upon the creation, how to pass out of the sensible world into the intellectual, is not so effectually taught by that philosophy which professed it most, as by true religion. That which knits and unites God and the soul together can best teach it how to ascend and descend upon those golden links that unite, as it were, the world to God.

That Divine Wisdom, that contrived and beautified this glorious structure, can best explain her own art, and carry up the soul back again in these reflected beams to Him who is the Fountain of them Good men may easily find every creature pointing out to that Being whose image and superscription it bears, and climb up from those darker resemblances of the Divine wisdom and goodness, shining out in different degrees upon several creatures, till they sweetly repose themselves in the bosom of the Divinity; and while they are thus conversing with this lower world Thus religion, where it is in truth and power, renews the very spirit of our minds, and doth in a manner spiritualise this outward creation to us It is nothing but a thick mist of pride and self-love that hinders men's eyes from beholding that sun which enlightens them and all things else A good man is no more solicitous whether this or that good thing be mine, or whether my perfections exceed the measure of this or that particular creature; for whatsoever good he beholds anywhere, he enjoys and delights in it as much as if it were his own, and whatever he beholds in himself, he looks not upon it as his property, but as a common good; for all these beams come from one and the same Fountain and Ocean of light in whom he loves them all with an universal love Thus may a man walk up and down the world as in a garden of spices, and suck a Divine sweetness out of every flower.

There is a twofold meaning in every creature, a literal and a mystical, and the one is but the ground of the other; and as the Jews say of their law, so a good man says of everything that his senses offer to him—it speaks to his lower part, but it points out something above to his mind and spirit. It is the drowsy and muddy spirit of superstition which is fain to set some idol at its elbow, something that may jog it and put it in mind of God.

Whereas true religion never finds itself out of the infinite sphere of the Divinity A good man finds every place he treads upon holy ground; to him the world is God's temple; he is ready to say with Jacob, 'How dreadful is this place! In addition to passages quoted elsewhere, the following sentence from Luthardt is a good statement of the symbolic theory: Recejac, Essai sur les Fondements de la Connaissance Mystique. In the Edinburgh Review , October The article referred to, on "The Catholic Mystics of the Middle Ages," is beautifully written, and should be read by all who are interested in the subject.

This is Kant's use of the word. See Bosanquet, History of AEsthetic , p. Or rather of power and dignity; for in some early Byzantine works even Satan is represented with a nimbus.

Emerson says rightly, "Mysticism in a bad sense consists in the mistake of an accidental and individual symbol for an universal one. The distinction which Ruskin draws between the fancy and the imagination may help us to discern the true and the false in Symbolism. She can never feel , but is one of the most purely and simply intellectual of the faculties. She cannot be made serious; no edge-tool, but she will play with: She cannot but be serious; she sees too far, too darkly, too solemnly, too earnestly, ever to smile There is reciprocal action between the intensity of moral feeling and the power of imagination.

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Hence the powers of the imagination may always be tested by accompanying tenderness of emotion Imagination is quiet, fancy restless; fancy details, imagination suggests All egotism is destructive of imagination, whose play and power depend altogether on our being able to forget ourselves Imagination has no respect for sayings or opinions: Harnack, History of Dogma , vol.

Accordingly, the distinction of a symbolic and realistic conception of the Lord's Supper is altogether to be rejected. So some thinkers have felt that "the Word" is not the best expression for the creative activity of God. The passage of Goethe where Faust rejects "Word," "Thought," and "Power," and finally translates, "In the beginning was the Act ," is well known.

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And Philo, in a very interesting passage, says that Nature is the language in which God speaks; "but there is this difference, that while the human voice is made to be heard , the voice of God is made to be seen: Aquinas says of the sacraments, "efficiunt quod figurant. The maintenance of a real correspondence between sign and significance seems to be essential to the idea of a sacrament, but then the danger of degrading it into magic lies close at hand. In the case of irregular Baptism, the maxim holds: Churton, The Missionary's Foundation of Doctrine , p.

The reason for this difference between the two sacraments is quite clear. It is, of course, difficult to decide how far such statements were meant to be taken literally. But there is no doubt that both Baptism and the Eucharist were supposed to confer immortality. Basil, too, calls Baptism [Greek: Of the Eucharist, Ignatius uses the phrase quoted, [Greek: See, further, in Appendices B and C. The last-named goes on to say that "we are in the same way transelementated into Christ. Origen is inclined to hold that every action should be sacramental, and that material symbols, such as bread and wine, and participation in a ceremonial, cannot be necessary vehicles of spiritual grace; this is in accordance with the excessive idealism and intellectualism of his system.

Dionysius calls the elements [Greek: Harnack History of Dogma , vol. As long as what the soul seeks is not the rock of assurance, but means for inciting to piety, it will create for itself a thousand holy things. It is therefore an extremely superficial view that regards the most inward Mysticism and the service of idols as contradictory. The opposite view, rather, is correct. The "most inward Mysticism" does not occupy itself much with external "incitements to piety," nor is this the motive with which a mystic could ever e. The use of amulets, etc.

Symbolic Mysticism soon outgrew it; introspective Mysticism never valued it. The use of visible things as stimulants to piety is another matter; it has its place in the systems of the Catholic mystics, but as a very early stage in the spiritual ascent. What I have said as to the inconsistency of a high sacramental doctrine with the favourite injunctions to "cast away all images," which we find in the mediaeval mystics, is, I think, indisputable. The most recent developments of German idealistic philosophy, as set forth in the cosmology of Lotze, and still more of Fechner, may perhaps be described as an attempt to preserve the truth of Animism on a much higher plane, without repudiating the universality of law.

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The naked Fetishism of the latter book almost passes belief. We have a Madonna who is good-natured at Lourdes and cross-grained at La Salette; who likes "pretty speeches and little coaxing ways" in "paying court" to her, and who at the end is apostrophised as "our Lady of the Pillar," "our Lady of the Crypt. At any rate, let not the name of Mysticism be given to such methods. I refer especially to the horrors connected with the belief in witchcraft, on which see Lecky, Rationalism in Europe , vol. The degradation of Mysticism in the Roman Church since the Reformation may be estimated by comparing the definitions of Mysticism and Mystical Theology current in the Middle Ages with the following from Ribet, who is recognised as a standard authority on the subject: This language about the teaching of the Roman Church may be considered unseemly by those who have not studied the subject.

Those who have done so will think it hardly strong enough. In self-defence, I will quote one sentence from Schram, whose work on "Mysticism" is considered authoritative, and is studied in the great Catholic university of Louvain: Schram's book is mainly intended for the direction of confessing priests, and the evidence shows, as might have been expected, that the subjects of these "phenomena" are generally poor nuns suffering from hysteria. At a time when many are hoping to find in the study of the obscurer psychical phenomena a breach in the "middle wall of partition" between the spiritual and material worlds, I may seem to have brushed aside too contemptuously the floating mass of popular beliefs which "spiritualists" think worthy of serious investigation.

I must therefore be allowed to say that in my opinion psychical research has already established results of great value, especially in helping to break down that view of the imperviousness of the ego which is fatal to Mysticism, and I venture to think to any consistent philosophy. Monadism, we may hope, is doomed. But the more popular kind of spiritualism is simply the old hankering after supernatural manifestations, which are always dear to semi-regenerate minds.

It is, I think, significant that the word "imagination" was slow in making its way into psychology. Phantasia] is defined by Aristotle de Anima , iii. Reuchlin, De arte cabbalistica: The mystical Rabbis ascribe the Cabbala to the angel Razael, the reputed teacher of Adam in Paradise, and say that this angel gave Adam the Cabbala as his lesson-book. There is a clear and succinct account of the main Cabbalistic docrines in Hunt, Pantheism and Christianity , pp.

But the notion that the deepest mysteries should not be entrusted to writing is found in Clement and Origen; cf. Origen, Against Celsus , vi. The curious legend of an oral tradition also appears in Clement Hypolyp. Iakobo to dikaio kai Ioane kai Petro meta ten anastasin paredoke ten gnosin ho kyrios, outoi tois loipois apostolois paredokan, oi de loipoi apostoloi tois hebdomekonta, on eis en kai Barnabas. The following extract from Pico's Apology may be interesting, as illustrating the close connexion between magic and science at this period: Have I not myself distinguished two kinds of magic?

One, which the Greeks call [Greek: The former subjects man to the evil spirits, the latter makes them serve him. The former is neither an art nor a science; the latter embraces the deepest mysteries, and the knowledge of the whole of Nature with her powers. While it connects and combines the forces scattered by God through the whole world, it does not so much work miracles as come to the help of working nature. Its researches into the sympathies of things enable it to bring to light hidden marvels from the secret treasure-houses of the world, just as if it created them itself.

As the countryman trains the vine upon the elm, so the magician marries the earthly objects to heavenly bodies. His art is beneficial and Godlike, for it brings men to wonder at the works of God, than which nothing conduces more to true religion. Examples of use in the English literature, quotes and news about noosphere. For over 20 years OUTSIDE magazine has devoted itself to featuring the best of contemporary travel writing and here is a magnificent collection of essays and profiles on the world as it is, written by people who revel in experiencing the This Reader is the first comprehensive history of the noosphere and biosphere.

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The biosphere is a crucial component of the noosphere , but not vice versa as most ecologists Some Aspects of Present Research. Leuven Univ Pr, An Early Pietist Approach. Tersteegen , Gerhard, Or, How to Live. The Life of Gerhard Tersteegen: With Selections from His Writings. Jackson, Samuel Macauley, and tr. Spiritual Crumbs from the Masters Table. The Mystic Hymn Writer. The Case of Gerhard Tersteegen. Some Tersteegen material can be found at https: Bengel , Johann Albrecht, Burk, Johann Christian Friedrich. A Case Study in Biblical Hermeneutics.

Johann Albrecht Bengel, June 24, to November 2, Oetinger , Friedrich Christoph, Neglected Child of Theology. Three Perspectives on the Secrets of Heaven. A Vision of the Kingdom of God: Friedrich Christoph Oetinger, a Bibliography: A Disciple of Boehme in the Age of Rationalism. Verlag Valentin Koerner, Baar, Mirjam de Richards Lynne. Choosing the Better Part: A Tradition of Learned Women before With Portraits , Variation: History of Women ;; Reel , No.

New York, Longmans, Green, University of Chicago Press, Women Writers of the Seventeenth Century. University of Georgia Press, From Feminism to Pietism.

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The Beauty of Holiness: The Piety of Jeremy Taylor. Macmillan; New York, St. Taylor, Jeremy Carroll Thomas K. Selected Works , Classics of Western Spirituality;. Thomas Wells Bray … April 25th , Variation: United States; Connecticut; New Haven. Church Historical Society, Philadelphia. Church Historical Society, Smith, Samuel lecturer of St Albans. A Study of the Membership of the Spck and the Spg, President Edwards, of America, and the Rev.

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Orthodox and Wesleyan Spirituality. Faith Formation in the Wesleyan Tradition. Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality. Beacon Hill Press of Kansas City, Reading, Writing, and Speaking to Believe. Mysticism in the Wesleyan Tradition. Brendlinger, Irv, and Eric E.

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Women Preachers in Community: The Women Preachers of Early Methodism. A Metaphoric Cluster Analysis. A Response to Laurence W. The Meaning of Pentecost in Early Methodism: Selina, Countess of Huntingdon Selina, Countess of Huntingdon. Memoir of Selina, Countess of Huntingdon. Protestant Episcopal society for the promotion of evangelical knowledge, Seymour, Aaron Crossley Hobart. The Influence of Selina, Countess of Huntington Queen of the Methodists: Durham Academic Pr, A Reassessment of the Life of the Countess of Huntingdon.

Univ of Wales Pr, Theodore Jacob Frelinghuysen and Dinah Hardenbergh Boel, Tobias Loux Joseph A. A Reformed Church Historical Society ed. Reformed Church Historical Society, Memoir of the Life and Character of the Late Hon. The Life of Theodore Frelinghuysen: A Case Study of Christian Leadership. University Press of America: Forerunner of the Great Awakening: Dutch Calvinistic Pietism in the Middle Colonies. Two Styles of Faith in the Colonial Period. Wm B Eerdmanns, Precursor of the Great Awakening. The Father of American Pietism.

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David Brainerd, the Man of Prayer. Edwards, Jonathan Pettit Norman. The Lives of David Brainerd: The Hidden Smile of God: Marshall, Morgan and Scott Ltd. Jonathan Edwards and David Brainerd. Univ of South Carolina Pr, Isaac Backus Baptist. Isaac Backus—Puritan and Baptist: Pioneer of Religious Liberty.

Insights from a Quaker, a Puritan, and a Baptist. Isaac Backus and the Limits of Liberty. Shubal Stearns and Daniel Marshall Baptist. Ray, Thomas Marshall Jabez P. Marshall Abraham, and Marshall Memoirs of the late Rev. Daniel and Abraham Marshall: Pioneer Baptist Evangelists to the South. Particular Baptist Press, The Roots of Appalachian Christianity: University Press of Kentucky, A Test of Baptist Polity. Energetic Evangelist for the Separate Baptist Cause. Devereux Jarratt Anglican.

Jarratt, Devereux Coleman John. Branch historical papers of Randolph-Macon College. Variations on a Thanksgiving Theme. Church, South 31, no. A Letter and a Reevaluation. Expansion — plus. Religion and Emotion in the Nineteenth Century. Second Great Awakening , and forward. Timothy Dwight, , Religion in North America;. Indiana University Press, William B Eerdmans Publishing Co, The Marriage of Heaven and Earth: Essays in the Literature of New England. Nathaniel William Taylor, ; a Connecticut Liberal. A Review of the Rev. In Religion in America series; Variation: Lyman Beecher and the Second Great Awakening.

Univ Pr of America, What It Might Learn from the Old. The Beechers as Critics of Augustine. Mary Savage began preaching in and Sally Parsons. Francis Asbury — more widely travelled than any other of his. From Wesley to Asbury: Studies in Early American Methodism. Man of Devotion, Francis Asbury: The Heritage of American Methodism. The Life of Francis Asbury.

Francis Asbury and the Methodists. Coke, Thomas Smith Warren Thomas. The Upper Room, Piety, the Basis of Honour and Happiness: The Earl of Leicester. Printed for private circulation by Josiah Fletcher, Printed for Longman, Hurst, Rees, and Orme: Coke, Thomas Bp, and John A. The Journals of Dr. Early Attempts to Reconstruct Methodist Doctrine: Aftermath and Hindsight of the Atonement Debate. On Asbury, Coke, and African-American evangelical ministers see, for example,.

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The Theology of the Stone-Campbell People. From Port Tobacco to Cane Ridge. Disciples of Christ Historical Soc, Finney the father of modern revivalism. University microfilms International, De Blasio, Marlon D. An Examination of Charles G. The Law as Gospel: Revival and Reform in the Theology of Charles G.

Finney , Studies in Evangelicalism. New Developments in the 18th and 19th Century Teaching. Christian Holiness and the Millennial Vision in America, Lights Shining in the Darkness: The Voice of Revival. Hodge, Charles Noll Mark A. Piety and the Princeton Theologians: Presbyterian and Reformed Pub Co, The Revival of The Worldwide Impact of the Great Awakening of Edwin Roberts Richard Owen.

The Event of the Century: International Awakening Press, Chee, Wendy Ching Poh. Its Doctrine and Duties. Palmer, Phoebe Oden Thomas C. Selected Writings , Sources of American Spirituality;. Hardesty, Nancy, Lucille S. Dayton, and Donald W. Feminism in the Evangelical Tradition. Simon and Schuster, Heart Religion among American Methodist Women. Charles Simeon of Cambridge. The Roots of Endurance: Smyth, Charles Hugh Egerton. Levenson, Russell Jones, Jr. Charles Simeon and Ourselves. Evangelical Preaching , Classics of Faith and Devotion. A Chapter in Anglican-Quaker Relations.

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From Disgrace to Amazing Grace. Between the Conversions of Wesley and Wilberforce. Newton, John Hindmarsh D. The Life and Spirituality of John Newton. The Hymns and Their Use. Finding the Courage to Trust in Grace. The John Newton Project — https: Collingwood, Jeremy Collingwood Margaret. In Praise of Poverty: From Wilberforce to Temple.

Recovering the Tradition of Women Writing the Faith, The Incisive Witness of Hannah More. The Life and Spirituality of William Wilberforce. Wilberforce, William Belmonte Kevin Charles. Selected Spiritual Writings of William Wilberforce. Riven Oak Press, Wilberforce, William Byrd Stephanie.

Letters from William Wilberforce to His Children. Thomas Chalmers and the Godly Commonwealth in Scotland. The Practical and the Pious: Essays on Thomas Chalmers Thomas Chalmers, Enthusiast for Mission: Published for Rutherford House by Paternoster Press, Preaching with Courage and Power. Urban Advocate of the Poor. Thomas Chalmers and the Evidence Controversy.