※ 引述《chenglap (无想流流星拳)》之铭言： : ※ 引述《MRZ (台大历史系教授......Orz)》之铭言： : 以我们现代的观点去看, 贵格会当时的主张, 基本上是认为神的 : 声音会作为内心的良知而存在. 那跟主流的教会例如天主教, 新 : 教和东正教都不太一样, 反正他们就坚持, 我也是信神的, 只是 : 信法跟你不一样. ＂认为神的声音会作为内心的良知而存在＂这种诉诸直觉与爱的描述， 并不是桂格会的专利。 东正教也很强调人类内心与神的直接互动与爱心的重要， 三十年战争後，欧洲新教圈中流行的＂敬虔运动＂也提倡类似的观念。 废奴主义者卫斯理所创立的循理会（卫理宗）也很强调服务社会弱势， 出版反奴隶制度的小册，卫理宗也有其他废奴运动者。 圣公会也有废奴运动人士，如John Newton(前奴隶船主)， 还有圣公会信徒废奴法案推动人William Wilberforce（最後他的提案通过成功废奴了）。 卫斯理死前写的最後一封信，就是写给William Wilberforce讨论废奴的。 http://www.brycchancarey.com/abolition/wesley.htm Wesley ascribed the confusion to "some preternatural influence. Satan fought, lest his kingdom should be delivered up." A more likely cause, perhaps, was a plot by slave-traders, anxious to disrupt a piece of abolitionist rhetoric being sounded deep in their territory. How strong this rhetoric was is impossible to tell as the 1788 sermon has not survived. Nonetheless, it is reasonable to assume that it was based in some measure on his pamphlet Thoughts Upon Slavery which was strongly argued. Wesley maintained an interest in the abolition movement until the end: on his death-bed, he was reading the Interesting Narrative of Olaudah Equiano, a text which Wesley discussed in his last letter - to William Wilberforce - written six days before he died, on 2 March 1791. -- 上月球!月球是中国人吴刚不可分割的一部分 抓嫦娥!此女意图分裂中国领土脱离中国掌握 杀玉兔!玉兔为资产阶级之玩物!日帝之玩偶! --

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