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[11] The term inward light was first used by early Friends to refer to Christ's light shining on them; the term inner light has also been used since the twentieth century to describe this Quaker doctrine. Rufus Jones, in 1904, wrote that: "The Inner Light is the doctrine that there is something Divine, 'Something of God' in the human soul". [12]
Barnard was a proponent of the Inward light doctrine that claims it is more important to rely on one's own beliefs than to strictly follow biblical passages. The group of people with this belief was called the New Lights. [1]
Elias Hicks argued that Inward Light in each individual is the primary focus of an individual’s faith over creed or doctrine, [12] which follows George Fox and early Quaker concepts of inward light as “the presence of Christ in the heart,” God’s presence in each person, and the Holy Spirit speaking through each person.
By 1660, the Quakers grew to 35,000, and while the two movements are distinct and have important differences like the doctrine of the Inward Light, they are considered by some to be among the first in the evangelical Christian movement. [9] [13]
Wilbur was recognized as an Elder in 1802 and acknowledged as a minister in 1812. Always intellectually inclined, Wilbur was the teacher of the local Friends school for many years. In 1822, Wilbur was appointed to an important committee of New England Friends to investigate the "new light" movement in Lynn, Massachusetts. He made a handful of ...
A visit was made to Anna Coffin and Lucretia Coffin Mott of the Coffin whaling family, where Coggeshall discussed Inward light with the attendees. For Mott, this strengthened her belief in one's own ability to ascertain what is right and wrong, and how one might interpret the veracity of biblical passages or church doctrine.
Although the more conservative and evangelical Quakers also believe in the doctrine of inward light, they interpret it in a manner consistent with the doctrine of original sin, namely, that people may or may not listen to the voice of God within them and be saved, and people who do not listen will not be saved.
At the time, Quakers were already being pressed to denounce the doctrine of the Inner Light for its implication of equality with Christ, and Nayler's ambiguous symbolism was seen as playing with fire. The Society's subsequent move, mostly driven by Fox, toward a somewhat more organised structure, with Meetings given the ability to disavow a ...