By Clare Copeland, Jan Machielsen
“fascinating analyses […] those essays may be of curiosity to someone drawn to the background of early glossy faith; between different issues, they make important, nuanced contributions to the controversy on even if the Reformation fostered the disenchantment of the world.”
Jeffrey R. Watt, college 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 precise and fake holiness within the interval following the ecu Reformations.
Jan Machielsen, DPhil (2011) in historical past, collage of Oxford, is a Junior examine Fellow at Balliol collage, Oxford and a British Academy Postdoctoral learn 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 collage, Oxford. Her monograph on canonization in early glossy Italy is approaching with Oxford college Press
List of Illustrations
Notes on members
Clare Copeland & Jan Machielsen
I Angels, Demons, and every little thing in among: religious Beings in Early smooth Europe
II harmful Visions: The adventure of Teresa of Avila and the educating of John of the pass.
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 useless Disciples: the various Lives of Augustine Baker
Victoria Van Hyning
VI A Seventeenth-Century Prophet confronts His disasters: 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 pictures of Sanctity
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Extra info for Angels of Light? Sanctity and the Discernment of Spirits in the Early Modern Period
Ideally such an account should be highly specific geographically, culturally, and linguistically: each culture had its own name, often euphemistic, for its invisible spirits. In practice there is not nearly enough space available here. Moreover, the evidence from a sufficiently early period is too elusive to reveal more than the broadest synthetic outline. , Johann Weyer’s childhood memories of spirits pretending to move sacks of hops, in Johann Weyer, Witches, Devils, and Doctors in the Renaissance, ed.
3, cols. 57–216, part 1, bks. 2–4. On Zanchi, see Christopher J. 2 (1984): 1–26. 2. Girolamo Zanchi in Jacob Verheiden, Praestantium aliquot theologorum, qui Rom. antichristum praecipue oppugnarunt, effigies (The Hague, 1602). Reproduced with permission from Balliol College, Oxford. ANGELS, DEMONS, AND EVERYTHING IN BETWEEN 35 First, the reformers argued that angels existed as real substances, and not merely as metaphors for the dispositions of the will of God or of the human mind. Calvin, Bullinger, and Zanchi were all aware of the argument that angels might be read simply as metaphors for psychological states or for the abstract influence of God; all rejected the suggestion as unscriptural.
After the incarnation and resurrection, and the coming of the Gospel, there was no further need for such things and they were not to be expected: In [the time of] the Old Testament they were like children: therefore just as they needed external ceremonies, so they needed outward appearances of angels for their consolation. Now that Christ is incarnate, enthroned in heaven, and the Spirit has been given out far and wide, [God] does not send further [visitations] but wishes our conversation to be in the heavens, not with angels on earth.