By Michael Martin
All the figures tested during this study-John Dee, John Donne, Sir Kenelm Digby, Henry and Thomas Vaughan, and Jane Lead-is enthusiastic about the ways that God might be approached or skilled. Michael Martin analyzes the ways that the come upon with God is figured between those early smooth writers who inhabit the shared cultural house of poets and preachers, mystics and scientists. the 3 major issues that tell this learn are Cura animarum, the care of souls, and the reduced function of non secular course in post-Reformation non secular lifestyles; the increase of medical rationality; and the fight opposed to the disappearance of the Holy. bobbing up from the equipment and commitments of phenomenology, the first mode of inquiry of this learn is living in contemplation, now not in a non secular experience, yet within the realm of notion, attendance, and popularity. Martin portrays figures corresponding to Dee, Digby, and Thomas Vaughan no longer the eccentrics they can be depicted to were, yet quite as partaking in a spiritual mainstream that have been extensively altered by way of the disappearance of any type of obligatory or typical religious course, an issue which used to be additional complex and exacerbated by way of the increase of technology. hence this examine contributes to a reconfiguration of our proposal of what 'religious orthodoxy' fairly intended throughout the interval, and calls into query our personal assumptions approximately what's (or used to be) 'orthodox' and what 'heterodox.'
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Extra info for Literature and the Encounter With God in Post-Reformation England
See Translator’s Note to Mystic Fable, vol. 1, The Sixteenth and Seventeenth Centuries, trans. Michael B. Smith (Chicago: University of Chicago Press, 1992), ix–x. 3 certeau, Mystic Fable, 157. Certeau’s emphasis. All subsequent emphases will be from the source unless otherwise noted. 4 certeau, Mystic Fable, 157. ”6 Dee’s Actions, focused as they are on divine discourse and “the need for a unitary language”7 clearly inhabit a space characterized by mystics. Scholars very often categorize Dee as a magus, pointing to either medieval or Renaissance traditions of magic, or to a combination of them, as the source of his spiritual methodology.
80 Soon thereafter, not surprisingly, tensions and suspicions arose between the two families. Within a very short time the project with which Dee and Kelley had been Amen dico vobis, quia si dicerem homini, Eas, & fatrem [sic] Jugula, & non faceret, filius est peccati & mortis. Omnia, enim, possibilia & licita superis. Neque magis odiosa sunt pudenda illis, quam mortalium quorumcumque vultus. Ita enim fiet, spurius cum filio (quod magis absurdum est) copulabitur. Et oriens cum occidente, Meridies quoque cum septentrione coadunabuntur.
Carlson, (Chicago: University of Chicago Press, 1991), 12. 19 Marion, God Without Being, 14. 20 By scientific works, I mean texts treating optics, physics, natural science, mathematics, and the like and not alchemical and astrological works which modern scholarship sees as occult, but which Dee and his contemporaries would view as scientific. 21 French, John Dee: Elizabethan Magus, 59. 22 Julian Roberts and Andrew G. , John Dee’s Library Catalogue (London: The Bibliographical Society, 1990). 23 The fifteenth century’s most complete Dionysius, Opera omnia, quintuplici translatione versa et commentariis Dionysii, is a deluxe edition including the commentary of Dennis the Carthusian (1402–1471) as well as the Encomium to Dionysius by the Byzantine theologian Michael Syncellus (ninth century).