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• W830597957 abstract "and non-pragmatic for Jones. Jones conceives of the Inner Light as somethng which can be experienced in the hush and silence of the Quaker meeting for worship. It leads one to an active concern for one's fellow beings. Jones actually knew the reality of this experience in own life. 11. JONES AND T H E QUAKERS A. JONES AND GEORGE FOX In this section I will investigate how Rufus Jones anived at the belief that Quakerism was mystical. In Introduction to the historical study, Beginning3 of Jones states that Quakerism, as type of Christianity, is deeply mystical and also deeply pr~phetical.'~ He says this in connection with discussion of the founder of Fox. There is no doubt that concept of mystical Quakerism stems from view of Fox. Rufus Jones wrote three books on and published an abridged version of Fox's Journal in 1903, titled Fox, An Autobiography. He wrote many chapters in books and in articles for journals, and delivered numerous addresses, on Fox. Jones believes that took place in religious history among the spiritual reformers of the sixteenth and seventeenth centuries, among men like Denck, Franck, Schwenckfeld, Castellio, and Boehme, and that these reformers in with the mystic's type of religi~n.'~ By sympathy Jones means that they held to the mystical doctrine that the divine Seed or Inward Light was the essential nexus between God and man. From 1903 until just shortly before death in 1948, period of forty-five years, Rufus Jones was espousing the belief that had said that there is something of God, which may be called divine seed or 6 Quaker Religious Thought, Vol. 46 [1978], Art. 2 http://digitalcommons.georgefox.edu/qrt/vol46/iss1/2 divine light, laid down in the nature and disposition d the soul.18 From this belief Jones concludes that Fox belongs obviously enough in the circle of mystics and those who responded to proclamation were usually of this same mystical type.ls T o surround with the aura of the mystical, Rufus Jones chose for the frontispiece of book Fox, A n Autobiography painting by Gerard Honthorst called George in an Ecstasy. This is now considered spurious painting: The only year Honthorst was in England was 1628, when was 4 years old, and today few I suppose would think it in character with at all, says John Nickalls?O In 1903 Jones viewed as an ecstatic mystic in the direct lineage of Plotinus, John of the Cross, and St. Teresa, but gradually over the years he modified view and began to view as a type of my~tic.~' By 1930 Jones perceived Fox's mysticism to be not of the ecstatic type but of the active, humanist, affirmative type. In Jones's book Fox, Seeker and Friend (1930), he says of that his highest moments are not ecstatic and ineffable. . . . He was always an affirmation He adds that must not be judged or estimated in the class of scholarly or critical reformers. He does not belong there. He belongs in the order of the mystical, or intuitional, prophets. He is of the same general type as St. Francis of Assisi, St. Catharine of Siena, and Jacob Boehme of Sile~ia.~~ According to Rufus Jones the essential message of was rediscovery of the truth of the divine immanence in man. Over the years Jones's view of changed from seeing him first as an ecstatic mystic, then as spiritual reformer, to seeing him finally as prophet. B. JONES AND QUAKER DOCTRINES I began at once [1894] to interpret to my large list of readers thoroughly definite type of expressed through two editorials each week. I soon discovered that this was heroic mission. There were great many Friends who were thoroughly opposed to any change of outlook. Nearly every issue of the paper reveals lines What is relevant to our present situation is that neither the mystical nor the Puritan theory of Quaker origins helps us to understand the reason for the explosive power and rapid growth of the early Quaker movement. mystical theory had the merit of being part of whole interpretation of Quakerism that inspired hope in at least one generation of new Q,uakers. Puritan theory, on the other hand, is not causing young men to see visions nor old men to dream dreams. It puts the early Quakers as far from the present and future as Puritanism 'itself and this is very far indeed. This may be C one of the rcasons why our present leadership has failed to bring us any closer to the power that erupted in the seventeenth century and launched the Quaker revolution. While we are being treated to fascinating series of theories about how Quakerism got started, we lose sight of the sources that are available to us. facts about Quaker beginnings are much more impressive than the most cleverly devised historical theories that have yet appeared. first Quakers had clear sense of who they were and what their mission was in history. Their story is great spiritual resource that could be the means of recovering the power and the vision that made them history-making men and women. I t could show ILS how to be history-makers also." @default.
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• W830597957 date "1978-12-31" @default.
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• W830597957 title "Rufus Jones and Mysticism" @default.
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