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Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745
Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Jonathan Sheehan, chair Professor Ethan Shagan Professor Niklaus Largier Summer 2018 Abstract Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright Doctor of Philosophy in History University of California, Berkeley Professor Jonathan Sheehan, Chair This dissertation explores a unique religious awakening among early modern Protestants whose primary feature was a revival of ascetic, monastic practices a century after the early Reformers condemned such practices. By the early seventeenth-century, a widespread dissatisfaction can be discerned among many awakened Protestants at the suppression of the monastic life and a new interest in reintroducing ascetic practices like celibacy, poverty, and solitary withdrawal to Protestant devotion. The introduction and chapter one explain how the absence of monasticism as an institutionally sanctioned means to express intensified holiness posed a problem to many Protestants. Large numbers of dissenters fled the mainstream Protestant religions—along with what they viewed as an increasingly materialistic, urbanized world—to seek new ways to experience God through lives of seclusion and ascetic self-deprival. In the following chapters, I show how this ascetic impulse drove the formation of new religious communities, transatlantic migration, and gave birth to new attitudes and practices toward sexuality and gender among Protestants. The study consists of four case studies, each examining a different non-conformist community that experimented with ascetic ritual and monasticism. -
A Thesis for the Decree of Ph.D., in the University of Edinburgh By
"MQLINOS AM) THE IMPLICATIONS OF THE SPIRIT OF QUIETISM. n A Thesis for the Decree of Ph.D., in the University of Edinburgh by. H. A. A^new, M.A. , BJL., Research Student in the Dejrt., of Ecclesiastical History (Faculty of Divinity) in the University. OCTOBER CONTENTS. CHAPTER. PAGE Int r o due t i on. 1 1. Hoots of Quietism: Neoplatonism, Dionysius. 3 2. Islamic Mysticism & Passivism in (a) the East; (b) Spain. Jewish influences. 21 3. Golden age of Mysticism (a) Spain; (b) The Netherlands. 43 4. The Alumbrados of Spain. 6? 5. The Illuminati of Italy. 88 6. Miguel Molinos: Valencia, Rome. 118 7. His Works. 137 8. The Growing Opposition. 163 9. The Trial. 179 10. Quietism in France. 200 11. Permanent worth of Quietism. 214 BIBLIOGRAPHY. INTRODUCTION: Beneath the anti-Reformation rigourism of the 17th century Spain and Italy, a school or thought was developing - and teaching men a doctrine of stillness and non-resistance. This is the school whose history and aims we now propose to investigate. The principal idea of this research is not only to judge the immediate influences which caused Molinos to expound his doctrine of Quietism, but to trace the close cultural contacts between the old and the new, and to draw attention to that particular mystical and semi-mystical atmosphere to which Spain was exposed by reason of its geographical and political position. As this thesis is only a chapter in the history of movements I have not attempted to do more than briefly outline the antique elements which might help to further our under standing of this growth of Quietism and the quietistic spirit in the 17th Century. -
What a Saint Am I! : the Self-Canonization of Madame Jeanne-Marie Guyon in the Quietist Controversy of Seventeenth-Century France
Portland State University PDXScholar Dissertations and Theses Dissertations and Theses 1998 What a saint am I! : The self-canonization of Madame Jeanne-Marie Guyon in the Quietist controversy of seventeenth-century France Jennifer Marie Lior Blacke Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/open_access_etds Part of the European History Commons Let us know how access to this document benefits ou.y Recommended Citation Blacke, Jennifer Marie Lior, "What a saint am I! : The self-canonization of Madame Jeanne-Marie Guyon in the Quietist controversy of seventeenth-century France" (1998). Dissertations and Theses. Paper 5725. https://doi.org/10.15760/etd.7586 This Thesis is brought to you for free and open access. It has been accepted for inclusion in Dissertations and Theses by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. THESIS APPROVAL The abstract and thesis of Jennifer Marie Lior Blacke for the Master of Arts in History were presented May 6, 1998, and accepted by the thesis committee and department. COMMITTEE APPROVALS: Thomas Luckett, Chair William Lang /,/· or dJon Dodds 'J Christine Rose Representative of the Office of Graduate Studies DEPARTMENT APPROVAL: --ibn Dodds, Chair Uepartment of History ABSTRACT An abstract of the thesis of Jennifer Marie Lior Blacke for the Master of Arts in History presented May 6, 1998. Title: What a Saint am I!: The Self-Canonization of Madame Jeanne-Marie Guyon in the Quietist Controversy of Seventeenth-Century France At the center of the heated Quietist Controversy in late seventeenth century France was Jeanne-Marie Guyon, whose writings and teachings on inner prayer were similar to those of recognized Catholic mystics. -
The Philosophical and Theological Foundations Of
The Philosophical and Theological Foundations of François Fénelon’s Political Theory: Love, Free Will, and Disinterested Virtue Barbara Falgoust Mennite Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2015 ©2014 Barbara Falgoust Mennite All Rights Reserved ABSTRACT The Philosophical and Theological Foundations of François Fénelon’s Political Theory: Love, Free Will, and Disinterested Virtue Barbara Falgoust Mennite This dissertation claims that Fénelon’s political theory is ontologically instead of epistemologically based. His political theory is a moral theory of civic virtue. The ontological focus places the emphasis of his theory on the question of why and how individuals relate and contribute to civic society. This means that inner atonement of independency and dependency is a key to civic society and determination of free will, a connection Rousseau made at a later date. Fénelon does not approach this question from the standpoint of duty or obligation. He claims that the goodness of human nature has the potential of unselfish civic virtue. This goodness is perfected when the motives of action do not end in the self. It is the role of civic education, particularly through the example of words and deeds of those who hold political authority, to inculcate unselfishness. The viability and flourishing of civic society depend upon character development toward unselfishness. Because unselfish members do what they should because they want to do it, there is harmony between the individual and his tendency toward association. There is personal ownership of consciousness and action toward the well being of others. -
Renaissance and Reformation, 1995
80 / Renaissance and Reformation / Renaissance et Réforme Alastair Hamilton. Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados. Toronto and Buffalo: University of Toronto Press, 1992. Pp. iv, 156. Henry Kamen. The Phoenix and the Flame: Catalonia and the Counter Reformation. New Haven and London: Yale University Press, 1993. Pp. xiv, 527. Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados is the first compre- hensive historical survey in English ofalumbradismo, a heresy which flourished in Spain during the sixteenth and the seventeenth centuries. Alastair Hamilton traces the develop- ment of alumbradismo, irom its initial clash with the Inquisition of Toledo in the 1520s, to the trials of the alumbrados in Llerena in the 1580s and those of Seville in the 1620s. He bases his study on the writings of various religious figures of the period, and in the case of the earliest alumbrados, who left behind no formal compilation of their beliefs, on letters written in their defense and statements made by witnesses at their trials. Hamilton locates the origins of alumbradismo in heterodox movements of the Christian Middle Ages as well as in the late fifteenth-century Franciscan practice of recogimiento, the gathering up of the soul to God. In certain segments of the clergy and laity, and significantly among a high proportion of women, recogimiento led to a more radical form of prayer known as dejamiento, the abandoning of the soul to God. Though the distinction between recogimiento and dejamiento was never definitively established, the dejados claimed to be filled with a divine light (hence the designation alumbrado) and to achieve a passive union with God. -
Traducciones Inglesas De La Guía Espiritual De Miguel De Molinos
Livius, -:-(1995) 95-112 Traducciones inglesas de la Guía Espiritual de Miguel de Molinos Micaela Muñoz Calvo Univ. de Zaragoza Dicimus, pronuntiamus, sententiamus et declaramus quod tu, Michael de Molinos, fueris haereticus dogmaticus ... Esta sentencia, pronunciada el día 3 de Septiembre de 1687, condenaba a Miguel de Molinos, sacerdote y teólogo, a la cárcel, de por vida. Resumiré su biografía en unas pocas líneas para situar al personaje. Más adelante, las introducciones y prólogos de las diferentes ediciones de las traducciones inglesas de la Guía Espiritual nos informarán de la vida de este heterodoxo español. Molinos vió la dudosa luz del día el 29 de Junio de 1628 en un pueblo de la provincia de Teruel llamado Muniesa. En 1646 se traslada a Valencia. En 1663 es designado procurador de los tres Estados de Valencia para promover en Roma la beatificación de Francisco Jerónimo Simón de Rojas. En 1685 encierran a Molinos y dos años después le condenan a prisión. Muere en 1696. En 1675 se publicó su Guía Espiritual en Roma, "en su versión italiana y en su original español" (José Angel Valente, 1989: 15). Fue Fray Juan de Santa María, Ministro de la provincia de San Pedro de Alcántara, del reino de Nápoles, de los Religiosos Menores de San Francisco, quien la lleva a la imprenta: Deseándo, pues, que este libro saliese a la pública luz para común utilidad y guía de las dichosas almas que por la derecha senda de la negación de sí mismas caminan a las felícisimas y serenas alturas de la mística perfección, intenté repetidas veces con su autor me lo entregase, y no pudiendo conseguirlo, me valí de su espiritual guía, el cual, habiéndoselo pedido y leído, me lo entregó (1989: 26), El propio Miguel de Molinos en su introducción "a quien leyere" dice de su libro: No hay cosa más difícil en el mundo que agradar a todos ni más fácil y usada que censurar los libros que salen a la luz pública. -
The Spiritual Guide Which Disentangles the Soul
The Spiritual Guide which Disentangles the Soul Author(s): Molinos, Miguel de, 1628-1696. (Editor) Publisher: Wheaton, IL: Christian Classics Ethereal Library Description: "My only scope was to teach the naked truth, with humility, sincerity, and perspicuity." Thus open Miguel Molinos© Spir- itual Guide. Miguel Molinos was a pious, 17th century mystic and the founder of Quietism. Eventually his Quietist teachings were condemned, and he was jailed. Nevertheless, for a few years, his book Spiritual Guide was widely circulated. (It was even translated into every language in Europe at the time, within six years of its release.) In it, Molinos claims that true spirituality consists in passive reflection of God and withdraw- al from the world. He interacts with many of the Church fathers, often citing their work. The overarching purpose of Spiritual Guide is to encourage believers to conform their will to that of God©s. This version also includes a lesser-known work of Molinos: Brief Treatise Concerning Daily Communion. In that work, Molinos argues that believers should be allowed to take communion every day for their own spiritual benefit. Spiritual Guide is a controversial work, but many believers have found it spiritual food enlightening and helpful. Tim Perrine CCEL Staff Writer Subjects: Practical theology Practical religion. The Christian life Quietism i Contents Title Page 1 An Account of the book 3 The Author to the Reader 6 The Preface: First Advertisement 9 The Preface: Second Advertisement 11 The Preface: Third Advertisement 13 The Preface: Fourth Advertisement 15 The First Book 16 CHAP. I. 17 Chap. II 19 CHAP.