By Clare Copeland, Jan Machielsen
“fascinating analyses […] those essays should be of curiosity to a person drawn to the background of early sleek faith; between different issues, they make helpful, 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 background, 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 background, collage of Oxford, is a Junior examine Fellow at Balliol collage, Oxford and a British Academy Postdoctoral learn Fellow. He has released numerous 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 glossy Catholicism at Somerville university, Oxford. Her monograph on canonization in early glossy Italy is drawing close with Oxford college Press
List of Illustrations
Notes on members
Clare Copeland & Jan Machielsen
I Angels, Demons, and every little thing in among: non secular Beings in Early sleek Europe
II harmful Visions: The event of Teresa of Avila and the educating of John of the pass.
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 useless Disciples: the various 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: experience 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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Additional resources for Angels of Light? Sanctity and the Discernment of Spirits in the Early Modern Period
ANGELS, DEMONS, AND EVERYTHING IN BETWEEN 41 sponse to possession was to offer petitionary prayer to God to relieve the afflicted person. 77 However, providential theology insisted that such prayer might not be answered. That ought to have made Protestant clergy indifferent to the argument that Catholic exorcisms had a higher success rate, since “success” was in their view not a criterion for faithfulness. However, it is not at all clear that lay-people, or even some clergy, saw things in such an austere way.
77 42 EUAN CAMERON Lutheran counterparts, especially towards the end of the sixteenth century. 81 Confessional-era Lutheran ecclesiastics would insist on retaining a modest and suitably purged ritual of exorcism for use in baptism, in keeping with Luther’s theology that human bodies in this world remained in the possession of the devil and needed to be prised from his grasp. 82 Be that as it may, Reformed theologians especially in German-speaking Switzerland subjected the exorcism of evil spirits to historical-critical analysis and ritual ridicule.
Bailey, “Concern over Superstition in Late Medieval Europe,” in The Religion of Fools? Superstition Past and Present, ed. S. A. Smith and Alan Knight, Past and Present Supplement 3 (Oxford: Oxford UP, 2008), 115–33. 2 3 ANGELS, DEMONS, AND EVERYTHING IN BETWEEN 19 towards the traditions of the Church encouraged a sceptical approach to the medieval “fables” on which the lore of spirits had rested (even though that did not prevent some Protestants from forming their own lore, according to their own rules).