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#GBIB: jesuitica --- Christian spirituality --- Ignatius of Loyola --- Discernment of spirits --- Spirits, Discernment of --- History of doctrines --- Ignatius, --- Demonology --- Experience (Religion) --- Psychology, Religious --- Discernment of spirits - History of doctrines - 16th century. --- Ignatius, - of Loyola, Saint, - 1491-1556. - Exercitia spiritualia.
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Christian spirituality --- anno 1600-1699 --- 248.131.5 --- #GBIB: jesuitica --- Regels over de onderscheiding van de geesten --- Conferences - Meetings --- 248.131.5 Regels over de onderscheiding van de geesten --- Discernment of spirits --- Spirits, Discernment of --- Demonology --- Experience (Religion) --- Psychology, Religious --- History of doctrines
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Trance states, prophesying, convulsions, fasting, and other physical manifestations were often regarded as signs that a person was seized by spirits. In a book that sets out the prehistory of the early modern European witch craze, Nancy Caciola shows how medieval people decided whom to venerate as a saint infused with the spirit of God and whom to avoid as a demoniac possessed of an unclean spirit. This process of discrimination, known as the discernment of spirits, was central to the religious culture of Western Europe between 1200 and 1500. Since the outward manifestations of benign and malign possession were indistinguishable, a highly ambiguous set of bodily features and behaviors were carefully scrutinized by observers. Attempts to make decisions about individuals who exhibited supernatural powers were complicated by the fact that the most intense exemplars of lay spirituality were women, and the "fragile sex" was deemed especially vulnerable to the snares of the devil. Assessments of women's spirit possessions often oscillated between divine and demonic interpretations. Ultimately, although a few late medieval women visionaries achieved the prestige of canonization, many more were accused of possession by demons. Caciola analyzes a broad array of sources from saints' lives to medical treatises, exorcists' manuals to miracle accounts, to find that observers came to rely on the discernment of bodies rather than seeking to distinguish between divine and demonic possession in purely spiritual terms.
Christianity --- Religion --- Philosophy & Religion --- Discernment of spirits --- Women in Christianity --- History of doctrines --- History --- Spirits, Discernment of --- Demonology --- Experience (Religion) --- Psychology, Religious --- Christian dogmatics --- anno 500-1499 --- Middle Ages, 600-1500 --- Middle Ages, 500-1500 --- Femmes dans le christianisme --- Discernement des esprits --- Histoire --- Histoire des doctrines
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From 1400 through 1700, the number of reports of demonic possessions among European women was extraordinarily high. During the same period, a new type of mysticism-popular with women-emerged that greatly affected the risk of possession and, as a result, the practice of exorcism. Many feared that in moments of rapture, women, who had surrendered their souls to divine love, were not experiencing the work of angels, but rather the ravages of demons in disguise. So how then, asks Moshe Sluhovsky, were practitioners of exorcism to distinguish demonic from divine possessions?
Christian dogmatics --- Demonology --- Discernment of spirits --- Demoniac possession --- Spirit possession --- Exorcism --- Mysticism --- 248.23 --- Dark night of the soul --- Mystical theology --- Theology, Mystical --- Spiritual life --- Negative theology --- Evil spirits, Expulsion of --- Expulsion of evil spirits --- Rites and ceremonies --- Possession, Spirit --- Experience (Religion) --- Demonic possession --- Possession, Demoniac --- Spirits, Discernment of --- Psychology, Religious --- Demonology, Christian --- Demons --- Evil spirits --- Spirits --- Spiritual warfare --- Ongewone feiten met natuurlijke verklaring. Illusies --- Demoniac possession. --- Demonology. --- Discernment of spirits. --- Exorcism. --- Mysticism. --- Spirit possession. --- Religion --- Philosophy & Religion --- Christianity --- 248.23 Ongewone feiten met natuurlijke verklaring. Illusies
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This book is the product of both historical and personal interest in the grounds of religious conviction. It deals with the practice and development of the tradition of 'discernment of spirits' in the late fourteenth-century England and sixteenth-century Spain as reflected in the classical texts of the mystics of the periods; Julian of Norwich, the Cloud Author and Walter Hilton in England and Ignatius of Loyola and John of the Cross in Spain. The tradition of 'discernment' came into being at the very beginning of the Church's history and has been appropriated, adapted and developed throughout its history. The book explores how the tradition is expanded and maintains continuity with its origins and suggests that it reaches some apogee in sixteenth-century Spain for Christian lives of apostolic mission and contemplation. It illustrates how the cultural circumstances of the times moulded the manner in which the experiences of the mystics were perceived. 'Discernment of Spirits' is about how Christians reach some conviction that the stirrings within consciousness which seem to originate so strangely, and yet beckon so persistently, are 'real' in the sense of authentically divine. They are stirrings which call for a response in the lives of mystics. Rowan Williams at the beginning of his influential book, The Wound of Knowledge, refers to 'the intractable strangeness of the ground of belief that must constantly be allowed to challenge the fixed assumptions of religiosity; it is a given whose question to each age is fundamentally one and the same'. This book illustrates how the question is addressed in the texts of the mystics. In our own time the strange stirrings which intimate the question tend to be drowned by a multiplicity of competing voices. The suggestion is made that when we listen to the voices of the past we may be encouraged to wonder about the question posed by the stirrings within our own consciousness, hitherto unheard or dismissed as simply 'strange'.
248.2 --- 248.2 <460> --- 248.2 <420> "04/14" --- 248.2 <420> "04/14" Mystieke theologie. Mystiek. Mysticisme--Engeland--Middeleeuwen --- Mystieke theologie. Mystiek. Mysticisme--Engeland--Middeleeuwen --- 248.2 <460> Mystieke theologie. Mystiek. Mysticisme--Spanje --- Mystieke theologie. Mystiek. Mysticisme--Spanje --- 248.2 Mystieke theologie. Mystiek. Mysticisme --- Mystieke theologie. Mystiek. Mysticisme --- Discernment of spirits --- Mysticism --- Dark night of the soul --- Mystical theology --- Theology, Mystical --- Spiritual life --- Negative theology --- Spirits, Discernment of --- Demonology --- Experience (Religion) --- Psychology, Religious --- History of doctrines --- History --- Ignatius, --- John of the Cross, --- Julian, --- Hilton, Walter, --- Hylton, Walter, --- I︠U︡liana, --- Juliana, --- Alvarez, Juan de Yepes y, --- Giovanni della Croce, --- Ioann Kresta, --- Jan od Krzyża, --- Jean de la Croix, --- Joan, --- Joannes a Cruse, --- Joannes van het Kruis, --- João da Cruz, --- Johannes av Korset, --- Johannes vom Kreuz, --- John, --- Juan de la Cruz, --- Juan, --- Juan de Santo Matía, --- Św. Jan od Krzyża, --- Yepes, Juan de, --- Yepes y Alvarez, Juan de, --- Ignace, --- Ignacio, de Loyola i Manresa, --- Ignacio, --- Ignasi, de Loiola i Manresa, --- Ignatius, Loyola and Manresa, --- Ignatius Loyola, --- Ignazio, --- Iñigo, --- Loĭola, Ignatiĭ, --- López de Loyola, Iñigo, --- Loyola, Ignacio de, --- Loyola, Ignatius of, --- Loyola, Yñigo de, --- Loyolai, Ignáo, --- Yñigo, --- イグナチオデ・ロヨラ, --- Christian spirituality --- anno 1500-1599 --- anno 1300-1399 --- Spain --- England --- Ĭoan vid Khresta, --- Йоан від Хреста, --- Ighnāṭiyūs Dī Lūyūlā, --- اغناطيوس دي لويلا --- Ignasi, --- Ignatius Loyola and Manresa, --- Mysticism - Middle Ages --- Hilton, Walter, - 1343?-1396 --- Julian, - of Norwich, - b. 1343 --- Ignatius, - of Loyola, Saint, - 1491-1556
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