By Clare Copeland, Jan Machielsen
“fascinating analyses […] those essays could be of curiosity to a person drawn to the background of early glossy faith; between different issues, they make priceless, nuanced contributions to the talk on no matter if the Reformation fostered the disenchantment of the world.”
Jeffrey R. Watt, collage of Mississippi. In: The magazine of Ecclesiastical historical past, 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 real and fake holiness within the interval following the ecu Reformations.
Jan Machielsen, DPhil (2011) in heritage, college 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 smooth Catholicism at Somerville university, Oxford. Her monograph on canonization in early smooth Italy is imminent with Oxford collage Press
List of Illustrations
Notes on members
Clare Copeland & Jan Machielsen
I Angels, Demons, and every little thing in among: religious Beings in Early glossy Europe
II harmful Visions: The adventure of Teresa of Avila and the instructing of John of the go.
III engaging 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, desires, 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 pictures of Sanctity
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Extra resources for Angels of Light? Sanctity and the Discernment of Spirits in the Early Modern Period
Striving for Coherence: The Scholastic Analysis of Spirits Given the proliferation of literary versions of and references to the romantic and often moralising tales of human-spirit interactions in the early age of printing, it is hard to imagine that this genre of literature had been labouring under theological censure. Yet, in a sense, that was what had been happening right through the Middle Ages. Especially since the rise of Christian Aristotelianism in the twelfth and thirteenth centuries, theologians had argued that strict limits were set, not only by theology but also by philosophy and reason, on the nature, properties, potentialities, and behaviour of spiritual creatures.
80 Two important consequences followed for Protestant thought. First, Reformed theologians embarked on an elaborate and detailed campaign to discredit the rite of exorcising spirits from people as practised in Catholicism. Here the Reformed (“Calvinist”) theologians were on the whole more consistent and forthright than their For Protestant arguments that prayer was the only proper response to demonic possession or vexation, see Cameron, Enchanted Europe, 205–6, 215. 78 WA, 18:139; LW, 40:149. 79 WA, 40/1: 318–22; LW, 26:194–97, commentary on Galatians 3:1.
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).