By Clare Copeland, Jan Machielsen
“fascinating analyses […] those essays might be of curiosity to somebody attracted to the historical past of early sleek faith; between different issues, they make invaluable, nuanced contributions to the controversy on even if the Reformation fostered the disenchantment of the world.”
Jeffrey R. Watt, collage of Mississippi. In: The magazine of Ecclesiastical heritage, Vol. sixty five, No. 1 (January 2014), pp. 184-185.
This quantity explores person responses to the matter of discernment of spirits, and the adjoining challenge of precise and fake holiness within the interval following the ecu Reformations.
Jan Machielsen, DPhil (2011) in heritage, collage of Oxford, is a Junior examine Fellow at Balliol university, Oxford and a British Academy Postdoctoral examine Fellow. He has released a number of articles at the interaction of demonology and overdue humanism.
Clare Copeland, DPhil (2010) in Theology, collage of Oxford is a Mellon Postdoctoral Fellow in Early sleek Catholicism at Somerville university, Oxford. Her monograph on canonization in early smooth Italy is approaching with Oxford college Press
List of Illustrations
Notes on participants
Clare Copeland & Jan Machielsen
I Angels, Demons, and every thing in among: religious Beings in Early glossy Europe
II risky Visions: The event of Teresa of Avila and the educating of John of the move.
III partaking within the Divine: Visions and Ecstasies in a Florentine Convent
IV Heretical Saints and Textual Discernment: The Polemical Origins of the Acta Sanctorum (1643–1940)
V Discerning the “Call” and Fashioning lifeless Disciples: the numerous Lives of Augustine Baker
Victoria Van Hyning
VI A Seventeenth-Century Prophet confronts His mess ups: Paul Felgenhauer’s Speculum Poenitentiae, Buß-Spiegel (1625)
Leigh T. I. Penman
VII Visions, goals, and the Discernment of Prophetic Passions: feel and cause within the Writings of the Cambridge Platonists and John Beale, 1640–60
R. J. Scott
VIII Gijsbert Voet and Discretio Spirituum after Descartes
IX “Incorporeal Substances”: Discerning Angels in Later Seventeenth-Century England
Afterword: Angels of sunshine and photographs of Sanctity
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Extra resources for Angels of Light? Sanctity and the Discernment of Spirits in the Early Modern Period
3, cols. 135–47. 16–17; CO, vol. 8, cols. 356–60. 63 64 38 EUAN CAMERON take on visible human forms temporarily, when it was necessary to fulfil their duties; but no-one could be entirely sure how they did that. 68 Without bodily form as they naturally were, it followed that they could only experience joy (as the Bible described) in a celestial way not quite analogous to human emotions. 69 However, only in Zanchi does one encounter any systematic address to traditional questions about the knowledge and abilities of angels and demons: how much they knew, whether they could be in error, whether they knew the secrets of the heart, whether they knew the future (no in each case), or whether they could perform miracles (not really).
Ii, ch. 4. 33 30 EUAN CAMERON deemed. ” 37 For the theologians who wrote works of pastoral advice for the instruction of the laity, this binary ethical division of the invisible spirits meant that all such creatures were either angelic or demonic. No room remained for ethical ambivalence or complexity. Especially, nothing good could possibly be expected from fallen angels. Scholastic metaphysics thus found itself on a collision course with traditional beliefs about spirits and the work which they could do.
54 Zanchi, De operibus Dei, I. 2. 14, in Opera theologica, vol. 3, cols. 91–96. ” 55 Bullinger, Fiftie Godlie and Learned Sermons, 745. ” 56 “To stir up questions concerning the time or order in which they were created bespeaks more perverseness than industry,” Calvin remarked. 57 That same economy and modesty left the reformers unclear as to what kind of substances the angels were composed of. Here the leading Protestant theologians began to show a little disarray. ” 58 However, Peter Martyr Vermigli (1499–1562) included a long, abstract and diffuse discussion of the natures of spirits, whether corporeal or otherwise, in his commentaries on Samuel: eventually he decided that they were indeed incorporeal.
Angels of Light? Sanctity and the Discernment of Spirits in the Early Modern Period by Clare Copeland, Jan Machielsen