※ 引述《chenglap (無想流流星拳)》之銘言： : ※ 引述《MRZ (臺大歷史系教授......Orz)》之銘言： : 以我們現代的觀點去看, 貴格會當時的主張, 基本上是認為神的 : 聲音會作為內心的良知而存在. 那跟主流的教會例如天主教, 新 : 教和東正教都不太一樣, 反正他們就堅持, 我也是信神的, 只是 : 信法跟你不一樣. ＂認為神的聲音會作為內心的良知而存在＂這種訴諸直覺與愛的描述， 並不是桂格會的專利。 東正教也很強調人類內心與神的直接互動與愛心的重要， 三十年戰爭後，歐洲新教圈中流行的＂敬虔運動＂也提倡類似的觀念。 廢奴主義者衛斯理所創立的循理會（衛理宗）也很強調服務社會弱勢， 出版反奴隸制度的小冊，衛理宗也有其他廢奴運動者。 聖公會也有廢奴運動人士，如John Newton(前奴隸船主)， 還有聖公會信徒廢奴法案推動人William Wilberforce（最後他的提案通過成功廢奴了）。 衛斯理死前寫的最後一封信，就是寫給William Wilberforce討論廢奴的。 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!月球是中國人吳剛不可分割的一部分 抓嫦娥!此女意圖分裂中國領土脫離中國掌握 殺玉兔!玉兔為資產階級之玩物!日帝之玩偶! --

※ 發信站: 批踢踢實業坊(ptt.cc) ◆ From: 118.168.160.245 ※ 編輯: Geigemachen 來自: 118.168.160.245 (12/21 00:24) ※ 編輯: Geigemachen 來自: 118.168.160.245 (12/21 00:35) ※ 編輯: Geigemachen 來自: 118.168.160.245 (12/21 00:43)