A small, esoteric 17th-century Christian sect that promoted free thinking over superstition
Religion: Christianity
Founders: John Reeve and Lodowicke Muggleton
Founded: 1651
Location: England
Other Names: The Muggletonian Church, The Muggletonian Society
Originating in 1651, the Muggletonians stemmed from the spiritual revelations claimed by Lodowicke Muggleton and his cousin John Reeve. They positioned themselves as the final prophetic voices foretold in the Book of Revelation, igniting a small, yet enduring religious movement that stretched into the early 20th century. At its core, Muggletonianism was marked by its distinct theological views, including a unique interpretation of the Trinity, the nature of prophecy, and the human form of God.
The sect was founded amid the tumultuous religious landscape of 17th-century England, a time ripe with sectarian divisions and radical religious experimentation. Muggleton and Reeve’s announcement of their divine commission was both bold and controversial, asserting themselves as the last two prophets foreseen in biblical prophecy. This assertion laid the foundation for a movement characterized by a fervent belief in the direct communication between God and its founders, a belief that starkly contrasted with the established religious doctrines of the time.
Muggletonian beliefs diverged significantly from mainstream Christian doctrine. They rejected the concept of the Holy Trinity as traditionally understood, instead promoting the idea that God has a physical human form. This anthropomorphic view of the divine was complemented by their rejection of the existence of spirits without bodies, thus denying the presence of ghosts, witches, and an omnipresent God. Their theological stance was not just a matter of doctrinal difference but a radical reinterpretation of Christian belief, positing that true faith liberated believers from fear and superstition, allowing for open speculation on all matters not directly related to their core beliefs.
The Muggletonian approach to scripture and religious practice was similarly unconventional. They eschewed the accepted canon of the Bible to some extent, omitting books ascribed to Solomon and holding a nuanced view of others like the Book of Job. Their scriptural canon included not only the Old and New Testaments but also additional texts like the Book of Enoch and the Testaments of the Twelve Patriarchs, which they believed offered clearer insights into divine truths. This selective adoption of religious texts underscored their broader skepticism towards scriptural literalism and established religious authority.
The Muggletonians also operated without the trappings of formal religious institutions. They held no annual conferences, organized no public meetings, and maintained no official membership records or religious hierarchy. Their gatherings were simple and focused on discussion and fellowship among believers, emphasizing personal conviction over doctrinal conformity, reflecting their belief in the importance of individual faith and the freedom to explore religious questions openly.
The sect’s practices and meeting styles evolved over time, yet they consistently favored informal gatherings over formal worship. Meetings included discussions, readings, and songs, but no public worship, instruction, or prayer, maintaining a clear distinction between their spiritual beliefs and the external forms of religious observance. Their meetings, often held in back rooms of pubs or dedicated reading rooms, were designed to be inconspicuous, aligning with their broader preference for privacy and autonomy in religious practice.
Muggletonianism’s legacy is complex, marked by its persistence despite opposition and the obscurity into which it eventually receded. The movement’s survival into the early 20th century, long after its founders’ deaths, is a testament to the compelling nature of its beliefs for its adherents. Yet, the sect’s deliberate avoidance of public engagement and its esoteric beliefs contributed to its eventual decline. The destruction of their London meeting house during the Blitz of World War II and the subsequent transfer of their archives to a private farm in Kent symbolize both the end of their communal gatherings and the beginning of a new phase of historical interest in the movement.
image via Open Culture
