On the Philadelphian Gold
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The Theosophical Transactions was the official journal of the Philadelphian Society. This short lived magazine (four issues appeared during 1697) was edited by Francis Lee, the son-in-law of Jane Lead. Most of the articles in this magazine were published without credit or else given pseudonymous authors, though the bulk of these were probably written by Francis Lee or his colleague Richard Roach. Among these is this interesting philosophical dialogue On the Philadelphian Gold (A Conference betwixt Philochrysus and Philadelphus on the Philadelphian Gold).
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On the Philadelphian Gold - Philadelphian Society
Τεληστήριον
PHILADELPHIAN SOCIETY
ON THE
PHILADELPHIAN GOLD
Edizioni Aurora Boreale
Title: On the Philadelphian Gold
Author: The Philadelphian Society
Series: Telestérion
Editing by Nicola Bizzi
ISBN: 979-12-5504-186-3
Edizioni Aurora Boreale
© 2022 Edizioni Aurora Boreale
Via del Fiordaliso 14 - 59100 Prato - Italia
edizioniauroraboreale@gmail.com
www.auroraboreale-edizioni.com
INTRODUCTION BY THE PUBLISHER
The Philadelphian Society was a dissenting and mystical movement - but also, in fact, an initiatory society - founded in England in the 17th century by John Pordage (1607-1681), an Anglican priest from Bradfield, Berkshire, who had been ejected from his parish in 1655 because of differing views, but then reinstated in 1660 during the English Restoration. Its name derives from the Philadelphian church described in the Book of Revelation (3:7-13). It all began in 1652, when John Pordage gathered a circle of seekers in Bradfield (Berks) to study the writings and the ideas of Jakob Böhme, a Lutheran theosophist and Christian mystic.
A group of followers came to Pordage, including Ann Bathurst and led by Jane Leade (1624-1704), a diarist, and a pamphleteer who experienced a number of visions and later published them in her book A Fountain of Gardens. The group incorporated as The Philadelphian Society for the Advancement of Piety and Divine Philosophy in 1694. They rejected the idea of being a church, preferring the term society, and none of the members ceased their memberships in existing churches. Together, the group held views that were somewhat similar to Pantheism, regarding the belief in the presence of God in all things, and with a Nondualist component, in that they also believed the presence of the Holy Spirit exists in each and everyone’s soul, and that one can become enlightened and illuminated by living a virtuous life and seeking truth through the wisdom of God.
Leade’s visions were a central part of the group. All her literary roles were aspects of her dominant calling, that of religious leader and Heavenly Spy. Her later works used the medium of other people's hands to write them, because she was going blind. In her last years her writings, boosted by the energy and power of her sect, were read not only in England but internationally. Around 1694, she became a Christian Universalist, rejecting the «Doctrine that hath been preached of an endless misery and torment» which had «wrought little effect in frightening or terrifying ‘em from their evil Courses». She believed that punishment after death was purgative, not punitive. The group’s views were spread to continental Europe by Francis Lee, a non-juror at the accession of William III. The group drew up a formal confession of beliefs in 1703. However, after the death of Mrs. Leade in 1704, the group’s numbers dwindled quickly.
The Philadelphian Society valued women’s spiritual experience and visions very highly. Its publications included that of Jane Lead’s diary, as A Fountain of Gardens.
Richard Roach became the