Laurel movement

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Lorber movement or Lorberianer , formerly also Neu-Salems-Gesellschaft (named after the Neu-Salems-Verlag), is a common name for the less organized followers of the revelation work of Jakob Lorber .

Organization and characteristics

The Lorber movement sees itself as an international and non-denominational part of the “world community of love religions”. A spiritual bond can be seen in the Quakers , the Salvation Army (mainly because of active love), the New Spirit Movement , the Bahai , the Bhakti movements of Hinduism, as well as Tao Yuan and Oomoto . Unifying elements of the Lorber movement are inner freedom and independence combined with deep religiosity, as well as the belief in the divine authorship ( inspiration ) of the new revelation by Jakob Lorber. One sees oneself as a Christian whose foundation is the Bible , although it is not understood as the only, exclusively God- given work of revelation that was completed in the 4th and 5th centuries. Rather, God continues to reveal himself even today.

Since church communities ( official churches ) as well as rites and ceremonies organized in the New Revelation are largely rejected, so far only publishers, associations, autonomous circles of friends and Lorber societies have emerged, which rarely organize meetings. The private and public circles of friends gather around particularly committed Lorberians and have so far hardly existed longer than 2 to 3 decades each. The temples are supposed to be the people themselves by fully or actively accepting the word of God and thus awakening the Holy Spirit of God in their hearts. The new revelation also rejects a only theological training at universities, since such schools of intellectual development alone are the ways of the world (or of Satan) to draw his children, and not those of the Lord, who, among his own, primarily uses the mind to educate himself secondary mind-building sets. Elsewhere it is said that a ceremonial worship service is also acceptable (like any act and training in general) if the performers and participants are involved out of their heartfelt love for God. However, it is specifically recommended several times that community life (communion or table fellowship ) and baptism , as it was to be found among the first Christians, was organized only as a brother . Whether and how the Lorber movement, which is composed of very different groups - partly more scientifically mind-oriented, partly more mystically emotional-oriented - should organize itself was always controversial.

The meetings of the Lorberians usually consist of lectures and discussions, occasionally supplemented by meals, nature walks, music making and prayer. In the sense of “one shepherd and one flock”, John 10.16  EU , no own church or order should be formed, but rather the community of all people under Jesus Christ through love for God and neighbor should be worked on. It is rarely asked which church or religious community one belongs to. Most Lorberians are (or were) members of Catholic and Protestant churches or special communities , some also followers of non-Christian religions and belief systems. The followers of the New Revelation are for the most part composed of well-versed seekers and researchers for truth who have found the New Revelation in very different ways. Beyond the initiatives of church organizations, the Lorberians have so far organized themselves on their own initiative primarily for the publication and translation of the Lorber writings, the procurement of the financial means necessary for printing the writings, as well as welfare and pastoral care, such as help and support for those at risk of suicide, the sick, the unemployed and Prison inmates. They also campaign for animal protection and against vaccinations or compulsory vaccination. Occasionally, their own meeting houses and rest homes were also built. A homeless shelter was founded and operated in Zwickau and an old people's home in the Czech Republic.

Position on the churches

Jakob Lorber and his friends were members of the Roman Catholic Church and were instructed by the "Inner Word" not to leave it, but to convince them of the value of the revelation given to them through their own exemplary life. However, this was only a directive addressed to you personally and not a general instruction. The Roman Catholic Church has not officially recognized Jakob Lorber and his writings to this day. At the request of a Lorberian in 1930 to the Roman Catholic. Bishop in Bautzen, whether the Catholics who read the Lorber writings were exempted from the sacraments , the written notification came that Catholics were not permitted to read theosophical writings without the permission of the Church, even if they were not formally on the index of the forbidden books (abolished in 1965/66), and whoever read them, except for important reasons and with permission, is guilty of disobedience to the Church.

In his overview of The Sects of the Present (1930) Paul Scheurlen also looked at the Neu-Salems-Gesellschaft (Lorber followers) . The position of these Lorber followers to the Protestant regional church seemed to him “not entirely transparent”, but many of them belonged “to the valuable forces within the church”. Scheurlen observed in this movement, however, "beginnings for own church structures".

The relationship between the Lorber movement and existing church communities is divided. In general, one does not see oneself as a sect , but as a community of faith and target community that is benevolent towards the churches, despite differences in views and doctrinal opinions which over time would be revealed to the benevolent through divine influence, as in Jn 14:21  EU promise. As long as one is not excessively persecuted and massacred, one should remain loyal to his church. Since the New Revelation saws the Holy See with rather powerful words , the silence of the Roman Catholic Church among the Lorberians is viewed with a certain understanding. The silence of the Evangelical Church meets with less understanding . Some of the Lorberians see hopeless cases in the official churches , even worse than the Pharisees of the Gospels, and therefore call for people to leave the church so that they can also be hung up as those who have gone along. Both camps can convincingly substantiate their respective views with quotations from the Bible and New Revelation.

Position on natural science

Since one area of ​​Lorber's writings deals with scientific topics, there is a relatively large scientific interest in a spiritual movement among the Lorberians. New knowledge, theories and research results of science are often discussed and agreements and contradictions to the new revelation are found. According to the Lorberians, the New Revelation anticipated some of the most important discoveries in science since the 19th century; B. the discovery of the planet Neptune and atomic science and quantum physics , whereby the Lorberians find the special credibility of the Revelation confirmed. However, they are also aware that some information does not match the scientific findings or assumptions, e.g. B. various information about the sun and the planets .

Spiritism and Occultism

Some followers of the Lorber scriptures came from spiritualist or occult circles and wanted to keep their practices for various reasons. As a result, however, they found themselves in opposition to most of the other Lorberians, especially those who had accepted Emanuel Swedenborg , who had urgently warned against spiritism . In addition, the Lorber writings were rejected at the "German Occultist Congress" in Kassel in 1921, which was then acknowledged in 1925 with the rejection of the invitation to the Neu-Salems Society's official participation in the "Occultist Congress" in Hanover. In addition, one saw the reputation of the New Salems Society damaged by the dubious activity of spiritualistic media in some circles of friends. The Lorberians also repeatedly met criticism and unfriendly rejection from spiritualist and occultist circles.

In 1922, at a meeting in Bietigheim with 200 participants, mainly from Germany, there was a lively discussion about the majority finding that spiritualism would probably be a preparation for materialists and unbelievers in order to convince themselves of the existence of higher spiritual powers, which, however, take a back seat if the newcomer had gained understanding for the new revelation. One should no longer fall back on a level that one has overcome. This view has more or less established itself in the Lorber movement to this day.

Father media

"Father Letters", 1886

The term “father's medium”, which was probably coined by the Lorber movement, is not particularly clearly defined and describes people with a media disposition who are in the succession of Lorber, but not at his height. There are many of them, most of them anonymous. In the first ten years of Das Wort alone (1921–1931), announcements from at least thirty father media were distributed. Their approval in the Lorber movement is based mainly on Paul's words: “Prophetic speech does not despise. But check everything and keep what is good. ” 1 Thes 5: 20-21 EU According to this, one should not reject everything in a biased and narrow-minded manner  like the Pharisees of the Gospels and many Christians, and thus only be able to draw from God's traditional word and gain from one's own experiences hinder making spiritual progress and its spiritual maturity, but also do not accept anything unchecked and blindly believing.

The main criteria of authenticity are:

  1. The father medium makes no demands or even threats that forbid the critical examiner to examine the medium and his word and also to reject it.
  2. The father's medium does not attack the publisher or publishers of the Lorberschriften if they reject his announcements and do not want to print.
  3. There are no too transparent false or dubious announcements.
  4. No domineering and manipulative behavior.

With a few exceptions, the announcements of the father media differ considerably from Lorber's new revelation. At Lorber, mostly lectures are given and stories are told, with the father's media mostly only words of comfort, encouragement, repetitions and exhortations can be found, whereby the image of the underage and dependent child is sometimes uncomfortably used.

The effect of the Father's media on the Lorber movement is double-edged. On the one hand, the father's media were often deeply religious and very committed people who made a significant contribution to the Lorber movement, but on the other hand, father's media were also responsible for the division and destruction of some Lorber circles. There are unscrupulous persons among the father's media who dress their own wishes in fatherly words in order to enforce them and to be regarded as father's medium, regardless of the great damage they cause thereby. Others try to force the paternal mediumship and then produce a particularly dangerous, refined mixture of truth and lies, so-called "pseudo-fatherly words".

The Lorber movement is about everyone recognizing and finding the “father's voice in the heart”, everyone himself becomes spiritually alive and independent, but without everyone acting as a mediator or the one who wants to be the only true one. This is based on instructions from the New Revelation and on biblical passages such as John 6:45  EU .

Sun remedies

The Lorber writings contain a very unique sun medicine , also called heliopathy , which is described in the book The Healing Power of Sunlight . Some Lorberians dealt more intensively with the home remedies described therein and were also able to achieve some healing successes, even in cases abandoned by conventional medicine. The manufacture of the remedies, however, turns out to be quite difficult and generally too expensive to be able to cover costs due to the mandatory tanning in the rainy Northern and Central Europe.

opposition

The Lorberians experienced (and experience) opposition primarily from the official churches. The New Revelation found the most difficult reception in areas dominated by Roman Catholics. As early as 1890, a Lorberian is said to have been expelled from the church council by a pastor because he was caught reading the Great Gospel of John . The pastor is said to have suffered a stroke that same week. In 1925 Otto Zluhan saw himself compelled to warn those Lorberians who loaned their books to the poor against fanatics of all denominations who burned all the books of the New Revelation that could be reached, because the Lorberians from Pastor Ernst Modersohn (book: "Im Banne des Teufels") publicly decried as the devil and the new revelation was called "demonism" by various evangelists. The pastor from Zurich, Alfred Blum-Ernst, described the new revelation in his book "The Superior Power of the Subconscious" as subconscious fantasies and swindles, which is why one should not buy these books, and the well-attended lectures were disturbed by uncouth clergymen Warned Lorberians in the churches as spiritualists. Public lectures were sometimes disrupted by socialists, communists and free thinkers because of their fundamental rejection of God and religion. The Neu-Salems-Verlag set up a defense post in Bietigheim in 1926 and called on the Lorberians not to take action against public attacks themselves, but only to report and send in any newspaper clippings. The defense office then contacted the people concerned and tried to clarify the situation.

Although the Lorberians saw themselves exposed to an extraordinarily hateful criticism against them e.g. B. publicly polemicized as a "sect of perdition", vilified its main writings as "demonic inspiration and religious fraud of Satan", and called its main prophet a deranged, judicial process was never taken. An effort was made to provide information and discussion. The serenity of most Lorberians is based firstly in the instructions of the New Revelation not to put doctrine but charity first and to exercise humility and patience, and secondly in the too obvious dogmatic bias and falsehood of criticism. The first serious criticism appeared in 1928 in the form of the brochure "The false mystic Jakob Lorber" by the university professor and papal house prelate Dr. Max Heimbucher , from which a systematic and thorough study of Lorber's writings can be seen for the first time. This criticism was repeatedly devoted to extensive considerations in Das Wort that same year, and Heimbucher's brochure was also available from Neu-Salems-Verlag.

history

Johannes Busch, first major publisher of Lorber's writings

During Jakob Lorber's lifetime there was only a small group of initiates in Graz who gathered around him. The best known were the clay poet Anselm Hüttenbrenner and his brother, the Graz mayor Andreas Hüttenbrenner, as well as Karl Gottfried Ritter von Leitner . Among them was the military doctor Dr. Waidele, who copied Lorber's manuscripts and thus collected them. He was transferred to Trieste and brought "The Youth History of Jesus" to the seriously ill Italian Dr. Medeotti, who, after successfully using Lorber's sun cure, became an ardent apostle of the New Revelation, which resulted in a small group of friends from Trieste, to which Gottfried Mayerhofer soon found himself .

After Lorber's departure, the Graz Circle of Friends gathered around Jakob Lorber's best friend, Antonia Großheim, through whom "The seven words of Jesus Christ on the Cross" (1863, one year before Lorber's death) was passed on. According to her, this happened through a voice heard from the heart and with the previous two comments: "My child, listen! You are to write a book to testify that it is the same before Me (God the Father) which tool I choose or whom I choose to be the bearer of my word. For the great and learned will not find out what it means to be an armor of the Lord. " And furthermore, after doubtful thoughts: "Yes, it is me! And I want that you should have love and trust from yourself! And thus only believe and trust!"

The 30-year-old sign painter Christoph Friedrich Landbeck (1840–1921), who studied the works of Allan Kardec and Adelma Vay , met Gottfried Mayerhofer in Trieste in 1870. He introduced himself to him as a medium and introduced him to the Lorber writings. Reading them and the further care of Mayerhofer led Landbeck to the conviction that the truth was not to be found in Kardec, but in the Lorber writings, because Kardec represented the opinion, which is widespread in spiritualist circles, that God cannot deal directly with people, which is why the Lorber writings could not be from God. Landbeck dedicated himself entirely to the service of the small Trieste Circle of Friends, wrote Mayerhofer's messages in detail, also copied various writings and looked after Medeotti and Mayerhofer's patients.

Autonomous groups of friends of people interested in Christianity were also formed in various places in Switzerland and Germany. Various media-minded people recommended the Lorber writings to their respective circles.

Christoph Friedrich Landbeck

After Johannes Busch, Landbeck took over the publishing house of Lorberwerke in 1879, which he first printed and distributed under "Neu Theosophischer Verlag, Johannes Busch Successor", and after 1907 under "Neu-Salems-Verlag". The name change was made in order not to be confused with the Theosophical Society . According to Landbeck, "New Salem" was a name given by God. Landbeck moved the publishing house from Dresden to Bietigheim and collected the manuscripts and copies, which are now almost completely in the custody of Lorber Verlag. He was also the first missionary or preacher of the Lorber movement, because he traveled through Europe, visited and informed interested people and provided them with books and writings.

Landbeck, who had to assert himself against all sorts of curious phenomena on his travels, was challenged by the father's medium Franz Schumi from Zurich with the accusation of stealing the Lorber writings, which he confirmed with the "father's words": "Mine Dear children, with the present dictation I, Jesus, your father transfer all books dictated by me since the year 1840 for reprinting to my scribe Franz Schumi, who according to my will announced to him new and pure and in a new format, the I to him This resolution of mine came about as a result of the incorrect handling of my will with regard to the publication, dispatch and distribution. I have looked unwillingly at Bietigheim for many years - now the time has finally come for me as an author and sole disposer of my teaching transfer everything to Schumi and namely to the property as my future publisher over all of my books. This for the general knowledge of my will and my decisive disposition, your father Jesus, amen. "Since Schumi - according to Landbeck's account - threatened to go to court and always imposed himself uninvited with his followers at the meetings, Landbeck looked for him Accompanied by two witnesses and the President of the Cassation Court of Cassation Georg Schulzer, who is well acquainted with the Lorber writings and Spiritism, Schumi described how he had rather been compelled to take over the publishing house. The President of the Court then made a thorough decision that Schumi should take his Let go of madness when he can see how he was being lied to and betrayed by his ghost leadership. Schumi promised this, according to Landbeck, but did not stick to it and finally committed suicide at the time of the First World War, according to Landbeck's suspicion, probably because of the unrest his meetings were disturbed and there was a lack of sales.

Landbeck worked for the publishing house for 42 years, from 1879 to 1921, until his old age. The publishing house was continued by his employee Emma Schmitt as the main heir, as well as three other heirs in the silent society founded by Landbeck, which was expanded in 1924 into the "Neu-Salems-Gesellschaft, EV, Bietigheim". The number of Lorber friends was estimated at 7,500 to 15,000 in 1921.

New Salems Society

Cover of the first edition of "Das Wort"

The Neu-Salems-Gesellschaft, founded by Landbeck, emerged from and around the Neu-Salems-Verlag in Bietigheim, which was very popular in the 1920s. Their exchange and advertising medium was the monthly published by the publisher magazine "Das Wort" (founded in 1921) with a circulation of 1500 (1921), 4000 (1924) and approx. 6600 (1934). Walter Patenge and Paul Trötschel were editors until 1926, followed by Walter Lutz. After Landbeck, Georg Riehle, Georg Schön and Willy Knoefeldt spread the "New Salems Light", the New Revelation, as traveling speakers and also as religious healers. Medially gifted people, such as the seer Maria Michely in Altenkessel, who was known in the 1920s, valued and recommended the Lorber works. Walter Lutz's books and lectures were also well received and translated into other languages. Regular private and public meetings and assemblies could be held in numerous cities and towns in Germany and in some places in Austria and Switzerland, the largest of them with over 1000 participants. Mostly one or more lectures were given there, loosened up with music and singing, sometimes there were also discussions and hikes. First translations into Esperanto, Hungarian, Czech, Latvian, Italian, Russian and English were made. By 1928 an estimated 100,000 Lorber writings had been printed and distributed.

In 1925, Jakob Lorber Verlag was founded alongside Neu-Salems-Verlag. This was done in order to sell advertising material and books through bookstores through Jakob Lorber Verlag, which, however, made a higher book price necessary due to the dealer discount. The Neu-Salems-Verlag, on the other hand, offered the books at a lower price in direct sales. In addition, outsiders (the anti-Semites) were bothered by the term "New Salem".

In Latvia the New Salems writings were translated and appeared as books or in a monthly journal. In 1926 there were three Latvian Laurel Friends' Groups. The meetings held were well attended; the largest with around 1000 participants. In the same year the first meeting was held in Brazil with about 50 participants. In the United States , there were Lorber friends in Garfield, Clifton, Corona, and New York in 1926.

In 1924 a "crime community" was founded within the Neu-Salems-Gesellschaft. It was a group that wanted a more streamlined organization to better promote the New Salems Writings, finance the publishing house, and charity programs. Walter Patenge and others, who spoke out against stronger organization of the New Salems Society, were outvoted. The contradictions intensified increasingly to an open dispute between the "Patenge-Gruppe" (brother council) and the "Lutz-Gruppe" (community of deeds), which they called a "sect" and "erring brothers". In 1927 the Patenge group finally closed the Neu-Salems-Verlagsgesellschaft in Bietigheim and removed Walter Lutz as editor of "Das Wort", but it failed. Then the matter came before an arbitration tribunal and this decided the dismissal of Walter Patenge, Paul Trötschel and Georgreiber from the employment relationship of the publisher and the termination of their membership in the Neu-Salems-Gesellschaft with the additional requirement of no competition against the publisher or the Operate the New Salems Society. Patenge and Trötschel then left Bietigheim and moved to Jena in Thuringia.

In 1933 there were over 70 public circles of friends around the world who held regular meetings, most of them in Germany. The number of private circles was estimated at 500 local groups in 1935. A meeting of the Karlovy Vary district for the 10th anniversary welcomed an estimated 2000 participants. By the Nazis Publishing and Board came to the New Salem Society under increasing pressure to provide this began the bull by the horns, gave up their previous apolitical stance and declared that New Salem's movement had "unanimously behind the person and the aspirations of the Leader and People's Chancellor. " Otto Zluhan, Fritz Enke and Walter Lutz wrote an article in "Das Wort" in which they turned the Austrian Lorber into a "German seer", the term "Neu-Salem" (New Jerusalem) in an Aryan "New Salvation Light" reinterpreted, rejected democracy because it only brought out the instincts of the average or even subhuman , and praised the budding dictator Adolf Hitler, despite armament, as a godly peacemaker for his charity, because he advocates common good instead of self-interest and shares the same basic ideas how Jakob Lorber was carried. Georg Schön and Otto Zluhan made themselves apologists for the racist endeavors of the National Socialists and the segregation and sterilization of genetically or morally "inferior" people. In addition, leading National Socialists were quoted on the subject of freedom of religion and intellectual freedom. At the same time, the previous free contributions to the discussion disappeared and the Lorberians were called on not to draw the attention of leading persons or authorities to the new revelation, but to leave this to the publisher.

On May 10, 1937, the New Salems Society was banned by the Gestapo . In the reasons given by the Nazi rulers, it was said that the designation "New Salem" was associated with dubious activities. The last edition of "Das Wort" was delivered in June. Otto Zluhan was transported to the Stuttgart prison and from there to the concentration camp in Welzheim . After a few months, through the intervention of friends, he was released. He fled to Zurich and changed the publisher's name to "Lorber-Verlag Otto Zluhan". This enabled him to avert the ban on publishing threatened by the National Socialists until 1941 and at least deliver the Lorber works, which were no longer allowed to be distributed in Germany for about ten years, at least abroad. Printing and bookbinding were closed and a large number of books, files and addresses were confiscated. The manuscripts escaped destruction by accident. They were mistaken for old journal entries and ignored. Much is not known from the time of this destruction against the Lorber movement. In a look back from 1948 it is said that it borders on the unbelievable and wonderful that the publisher and especially the manuscripts of Lorber and his friends, which were kept in a safe all the time, survived the war years unscathed.

The distribution of Lorber's writings in book form was initially carried out by the 'Neutheosophischer Verlag' in Bietigheim a. E. Württemberg from 1892. Today it is published by Lorber-Verlag in Bietigheim a. E. Württemberg taken over. In the meantime, he corrected some of the scriptures. You can find them on the web as PDFs.

post war period

Two years after the end of the war, Otto Zluhan received permission from the American military government to resume publishing. In 1948 "Das Wort" appeared again, and in 1949 the "Lorber Society eV" was founded. The movement suffered a severe setback as a result of the war. There were only 20-30 public circles of friends.

As a result, the Lorber movement was not spared from the increasing turning away from the spiritual. The books by Kurt Eggenstein (1904–2007) brought about new impulses in the 1970s, sales of the Lorber Verlag increased sixfold.

present

There are currently fewer than ten public groups of friends worldwide. Every year at Whitsun, a Lorber conference is held in Germany.

distribution

Most of Lorber's supporters live in the German-speaking countries of Europe, either individually or in small, quiet circles. By translating Lorber's books into different languages, the Lorber work is gradually gaining attention in non-German-speaking countries. A reliable estimate of the number of Lorberians is hardly possible. The two magazines Das Wort and Geistiges Leben each have a circulation of less than 3000 copies.

Teaching

The Lorberians see in Lorber's writings a new revelation equivalent to the Bible, spoken of the “Spirit of Truth” or “Holy Spirit”, according to Joh 14,16-18  EU and Joh 14,26  EU . In her opinion, Lorber's notes correspond in principle to the contents of the Bible in a spiritual sense. They are just more detailed and provide additional interpretation of the Bible's parables. The following Bible passages are applied to Lorber and his work of revelation:

  • “I still have much to say to you; but you can't stand it now. But when that, the spirit of truth, comes, he will lead you into all truth. He will not speak of himself; rather he will speak what he hears and will tell you what is in the future. ” Jn 16 : 12-14  EU
  • “I said this to you in veiled speech; The hour will come when I will no longer speak to you in veiled speech, but will openly proclaim the Father to you. ” Jn 16 : 25-26  EU
  • “And in the same days (in the last days) I will pour out my Spirit on my servants and maidservants and they are to prophesy." Acts 2:18  EU and Joel 3: 1–5  EU
  • “And I saw an angel flying through the center of heaven, who had an eternal gospel to preach about the inhabitants of the earth and about all nations and tribes and languages ​​and peoples.” Rev 14.6  EU

The core of the teaching of the Lorber movement are the writings of Jakob Lorber, through whose eyes the Bible is also viewed and interpreted. This is followed by the writings of Gottfried Mayerhofer . Furthermore, the final eleventh volume of the Great Gospel of Johannes von Leopold Engel is at least tolerated by most of the Lorberians. Johanne Ladner and other father media were promoted. The mostly anonymous father media were criticized early on due to various false announcements and division of the movement and over the years it was almost completely pushed back. Walter Patenge found in 1925 that many father media were deceived fraudsters and blind guides for the blind. Some father media have become independent and have formed their own communities with their followers, sometimes in association with other father media. From the point of view of those Lorberians who put their main focus on Lorber's writings, these circles are not part of the Lorber movement, although they also accept Jakob Lorber's writings and sometimes define themselves as Lorberians, but focus on other messages . Instead, personalities mentioned favorably in the Lorber books such as Emanuel Swedenborg , John of God , John of the Cross , Francis of Assisi , Thomas of Kempen , Taulerus , and Teresa of Avila received increased attention. At present there is also an assumption from Anna Katharina Emmerick , Jakob Böhme , Meister Eckhart u. a.

According to the publisher CF Landbeck, the rich collection of new revelations is only suitable for people who are ripe for it, who are honestly looking for the light of the truth of life, and who have nowhere to find anything satisfactory in the familiar. It is less suitable for those who are satisfied with the Church's teachings. This view has persisted among the Lorberians to this day.

literature

  • Reinhard Rinnerthaler : On the communication structure of special religious communities using the example of the Jakob Lorber movement . Diss. Journalism, Salzburg 1982
  • Matthias Pöhlmann: Lorber Movement - through knowledge of the beyond to salvation? Bahn, Konstanz 1994, ISBN 3-7621-7704-X
  • Andrea Daxner: Wi (e) der the truth. New revelations using the example of the Lorber movement - a challenge for pastoral care, advice and research . Diss. Theol., Vienna 2003
  • Michael Junge: Documentation about Jakob Lorber . BoD, Norderstedt 2004, ISBN 3-8334-1562-2
  • Lorber Movement - Lorber Society - Lorberians . In: Handbook of Religious Communities and World Views . 6. A. Gütersloh 2006, ISBN 3-579-03585-1 , pp. 214-226

swell

  1. ↑ "world community of love religions" by Walter Lutz, The Word 10/1926, page 212 and "The century has come" Page 216 // "The Salvation Army" by Walter Lutz, The word 5/1926, page 94 // "The peace witness the Quaker ", Das Wort 12/1926, page 268
  2. ^ "Das Gnadenlicht Neu Salems" by Walter Lutz, Das Wort 8/1926, page 166 // "An AN in B.", Das Wort 8/1927, page 196
  3. ↑ Das Wort 5/1921, page 16 // Das Wort 9/1921, page 6 // "Missionsgegner", Das Wort 7/1927, page 165 // "Merger", Das Wort 7/1927, page 170 // " An BS in B ", Das Wort 8/1927, page 195
  4. ^ "Travel area Georg Schöns", Das Wort 6/1926, page 131 // Das Wort 7/1927, page 121 // "Old man and youth - two ways to the Neusalemslicht", Das Wort 5/1926, page 103 // "Light and Peace - Ein Neusalemsweg ", Das Wort 8/1926, page 177 //" Travel reports ", Das Wort 8/1926, page 178 //" How I came to the New Jerusalem Light ", Das Wort 10/1926, page 223 //" Commemorates of the suffering animals! ", Das Wort 12/1926, page 271 //" Berliner Vereinigung ", Das Wort 7/1927, page 176 //" What about the forced vaccination? ", Das Wort 8/1930, page 251 / / Vaccination = Profitable License to Poison and Kill? ( Memento from December 10, 2011 in the Internet Archive ) // "Homeless shelter in Zwickau", Das Wort 2/1932, page 60 // "Old people's home of the Sibling Association in Lichtewerden-Engelsberg, Czechoslovakia", Das Wort 8/1935, page 252
  5. ↑ Jakob Lorber, Heavenly Gifts 3.400815.5-7
  6. ↑ Jakob Lorber, Die Erde 73.13
  7. ^ "Bishop and New Revelation", Das Wort 5/1930, page 151
  8. ↑ Paul Scheurlen: The sects of the present and newer worldview structures. Quell-Verlag, Stuttgart 1930, 4th edition, pp. 307, 310.
  9. ^ "Faith and target community", Das Wort 12/1927, page 283 // "Neu-Salems-Licht und Kirchengemeinschaft", Das Wort, 4/1926, page 67 // "Position on the Church", Das Wort 10/1930 , Page 308 and 11/1930, page 335 // A word to critics of the New Revelation (PDF file; 181 kB) // The heavens answer, chapter "The Silence of the Churches", Peter Güllekes, 1999, Turm Verlag, ISBN 3-7999-0259-7
  10. ↑ "Neusalemslicht und die Wissenschaft" and "Die Umwälzung der Naturwissenschaft und Jakob Lorber", Das Wort 5/1928, page 98 and page 106 // "A new planet discovered?", Das Wort 4/1930, page 120 // " Lorber und die Wissenschaft ", Das Wort 9/1930, page 276 // Fulfilled prophecies // Events still to be expected and unconfirmed contents //" Natural secrets ", Viktor Mohr, 1994, Lorber Verlag, ISBN 3-87495-045-X
  11. ↑ "Swedenborg and his followers," The word, 4/1922, page 51 // "What is the greatest evil" by Otto Wolf, The Word, 5/1922, page 68 // "votes to spiritualism," The word ' 6/1922, page 80 // "On the spiritistic question" by Otto Wolf, Das Wort, 7/1922, page 103
  12. ^ "The German Occultist Congress in Kassel", Das Wort 11/1921, page 14 // "Occultist Congress in Hanover", Das Wort 6/1925, page 93 // Das Wort 7/1925, page 117 // "Spiritist experiences ", Das Wort, 3/1927, page 57 //" Occultism and Spiritism in the Light of the New Jerusalem Doctrine ", Das Wort 3/1927, page 60 //" Salvation and Recovery in the Light of New Jerusalem ", Das Wort 7/1927, page 159 / / "From the Hungarian translation of the Lorber works", Das Wort 2/1930, page 63
  13. ↑ The word 6/1922, page 86 // "What is a Skriptoskop?" by Walter Patenge, Das Wort 5/1925, page 78
  14. ↑ "Test everything and keep what is good!" by Georg Schön, Das Wort 9/1933, page 18 // "False testimony", Das Wort 9/1933, page 27 // "My dear children!", foreword by Dr. Karl Christian v. Bezold, Live love, Lorber Verlag
  15. ^ "A healing through sunlight substances" and "sunlight substances", Das Wort, 6/1925, pages 46 and 48 // "Hamborn-Neumühl", Das Wort 1/1927, page 23 // "Sunlight substances", Das Wort 11/1927 , Page 264 // "Neu-Salems-Tatgemeinschaft", Das Wort 7/1935, page 223
  16. ^ "A criticism of the new light", Das Wort, 5/1922, page 68 // "Travel report from Georg Schön", Das Wort, 10/1926, page 225
  17. ^ Letter to the editor from H. u. EF Roßwein in Das Wort, 4/1922, page 56
  18. ^ "Bann und Scheiterhaufen" by Otto Zluhan, Das Wort 1/1925, page 14 // "Blinder Eifer" and "Abwehr", Das Wort 4/1926, pages 83–84 // "Reisebericht", Das Wort 5/1926 , Page 107 // "Hamburg-Altona", Das Wort 8/1926, page 182 and Das Wort 2/1927, page 47 // "Gröba-Riesa", Das Wort 7/1927, page 173 // "Travel report from Br . Gg. Schön ", Das Wort 11/1927, page 259 //" Zethau, an attack from the pastor's side ", Das Wort 7/1928, page 171
  19. ^ "Dogmatic Movement", Das Wort 5/1928, page 122 // "Katholische Gegenenschrift", Das Wort 6/1928, page 147 // "For Whitsun in Bietigheim", Das Wort 6/1928, page 149 // "For and against Neu-Salem ", Das Wort 7/1928, page 157 //" Not like the scribes ", Das Wort 8/1928, page 181 //" Does God still speak today? ", Das Wort 10/1928, page 215 // "The spread of the new divine light", Das Wort 12/1928, page 266
  20. ↑ Das Wort, 2/1921, page 15 and booklet 6, page 5 // "The Truth Seeker", CF Landbeck, 1920 // "Franz Schumi", Das Wort 2–3 / 1922, page 39 // "The Original Manuscript Collection of the Neu-Salems-Gesellschaft "(Fritz Enke) and" Neu-Salems-Licht and Publishing "(Otto Zluhan), Das Wort 6/1928, pages 137, 142 and 145 //" Lebensblätter ", Neu-Christian-Theosophischer Verlag, 1891, directory of the Neu-Salems-Schriften // "Georg Sulzer", Das Wort 2/1930, page 62 // "The Seven Crosswords", Das Wort 4/1930, page 123 // Secrets of Creation , Gottfried Mayerhofer, Lorber Verlag, 2003, foreword by HE Sponder
  21. ↑ Das Wort, 4/1921, page 15
  22. ↑ Das Wort, 4/1921, page 15 // 2/1925, page 30 // 4/1925, page 60; 4/1926, page 78 // "At the end of the year", Das Wort 12/1934, page 379
  23. ^ "Die Neu-Salems-Gesellschaft", Das Wort 4/1925, page 60 // "The Whitsun Conference in Leipzig", Das Wort 7/1925, page 103 // "Consideration on the Leipzig Conference", Das Wort 8/1925, Page 132 // "Lecture tour Br. Georg Schöns", Das Wort 9/1925, page 156 // "The second lecture tour Georg Schöns", Das Wort 1/1926, page 10 // "Translation into Italian", Das Wort 10 / 1926, page 227 // "Leadership and Fügung", Das Wort 10/1926, page 228 // "Görlitz" (Herold's Movement), Das Wort 5/1927, page 116 // "Neu-Salems-Licht und Verlagbetrieb" (Otto Zluhan), Das Wort 6/1928, page 142 // "Czech translation", Das Wort 11/1928, page 256 // "From Latvia", Das Wort 5/1930, page 155
  24. ^ "The New Salems Society", Das Wort, 4/1925, page 60
  25. ^ "From Latvia", Das Wort, 5/1926, p. 109
  26. ↑ "Encao do Norte, Brazil," The word, 1/1927, page 25
  27. ^ "Amerikafahrt", Das Wort, 1/1927, p. 28
  28. ^ "Call to the community of acts of the Friends of the New Light", Das Wort 7/1924, page 33 // "Travel report from Br. G. Schön", Das Wort, 6/1927, page 137 // "Invitation" (Brothers Council), Das Wort, 6/1927, page 142 // Bulletin of the Brothers Council in Chemnitz, 6/1927, pages 7 + 13 // "Arbitration Decision", Das Wort 11/1927, page 257
  29. ^ "Christian Theosophical Association", Das Wort 8/1935, page 253 // "Purpose and essence of the Neusalems movement", Das Wort 7/1935, page 219
  30. ↑ "The New State and the New Jerusalem Light", Das Wort 6/1933, page 172
  31. ^ "Family and public health" by Otto Zluhan, Das Wort 10/1933, page 313 // "Hitler salute, hereditary disease and race care" by Georg Schön, Das Wort 6/1934, page 178
  32. ^ "Religious and intellectual freedom in the new Germany", Das Wort 9/1934 and 7/1935, page 204
  33. ^ "Reminder to restrain", Das Wort 6/1933, page 192
  34. ↑ "Jakob Lorber - God's clerk", Andreas Fincke, EZW-Texte No. 169/2003 // Lorber Verlag
  35. ↑ https://www.booklooker.de/B%C3%BCcher/Angebote/titel=Johannes+das+gro%C3%9Fe+Evangelium+Eine+ausf%C3%BChrliche+neue+Er%C3%B6ffnung
  36. ↑ http://www.jakoblorber.de/inhalte/verlag.htm
  37. ↑ http://ebookarchive.org/details/opensource?ui3=1&and%5B%5D=firstCreator%3AJ&sort=creatorSorter&page=34
  38. ^ "Messages from the Lorber Society", Geistiges Leben, 2/1986, page 10
  39. ↑ Handbook of Religious Communities and Weltanschauungen , 5. A. Gütersloh 2000, p. 223
  40. ^ "The heavens answer", Peter Güllekes, Turm Verlag 1999, ISBN 3-7999-0259-7 , page 72
  41. ^ "The Bible alone?", Ralf Schuchardt, Turm Verlag 1997, ISBN 3-7999-0249-X , from page 22
  42. ^ "The light of grace in New Salems" by Walter Lutz, Das Wort 8/1926, page 167
  43. ↑ "Doubtful Announcements" by Walter Bresina, Das Wort 1922, Issue 2/3, page 35 // "Statement of the editorial staff on media nuisance and Franz Schumi" on page 40 of the same edition // "Anna L. Berlin", Das Wort 11 / 1922, page 167 and 12/1922 page 183 // "MM St. Michael", Das Wort 7/1924, page 124 // "Ways and detours" by Walter Patenge, Das Wort 4/1925, page 63 // "Die Whitsun conference in Leipzig "(Junghanns report), Das Wort 7/1925, page 105 //" Divisions "and" The danger of sect formation ", Das Wort 1/1926, page 18
  44. ↑ Heavenly gifts 1.400820.13 and heavenly gifts 1.400503.10-11
  45. ↑ Altes Gold , 1904, Neutheosophischer Verlag, Appendix: What is Theosophy?

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