By Clare Copeland
"And no surprise; for devil himself is remodeled into an angel of light." (2 Corinthians 11:14) Paul's caution of fake apostles and fake righteousness struck a different chord within the interval of the eu Reformations. At no different time was once the necessity for the discernment of spirits felt as strongly as during this newly confessional age. greater than ever, the facility to parent used to be a mark of holiness and failure the fabricated from demonic temptation. The contributions to this quantity chart person responses to an issue on the center of spiritual id. They express that the matter of discernment was once now not exclusively a Catholic drawback and was once a subject for authors and artists up to for prophets and visionaries.
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Additional info for Angels of Light?: Sanctity and the Discernment of Spirits in the Early Modern Period
1495), in his exposition of Peter Lombard’s Book of Sentences bk. 2, dist. 8, q. 2, explained demonic illusions by (i) the manipulation of matter to create illusory objects (ii) interference with the humours of sense, and (iii) by the rearranging of objects in the human memory. See Martin Plantsch, Opusculum de sagis maleficis (Pforzheim, 1507), sigs. c4r–5r. Compare Thomas Aquinas, Scriptum super sententiis, on the same passage as above. 34 See Stuart Clark, Vanities of the Eye: Vision in Early Modern European Culture (Oxford: Oxford UP, 2007), esp.
Angels in the Reformation The first generation of reformers believed in angels, good and bad. However, they simplified and in some respects modified medieval traditions on this topic. In this area as elsewhere, they purged away many non- or post-Scriptural encrustations of medieval culture. Relatively few reformers actually took the time and trouble to construct a systematic angelology. Luther, typically, scattered remarks on the subject prolifically throughout his oeuvre, but did not form a consistent or coherent picture.
That is to say, they represented the intellective and volitional embodiment of consciousness. Since (as Aquinas argued in the Summa contra gentiles) we knew that intelligences could exist independently of bodies (in the form of human souls) it followed that separated intelligences could exist without ever having been linked to bodies as their form. 31 Such intelligences were understood, in post-Thomist metaphysics, to be entirely incorporeal: they had no bodily substance whatever. Some unexpected consequences followed from the incorporeality of spirits.