By Michael Martin
All of the figures tested during this study-John Dee, John Donne, Sir Kenelm Digby, Henry and Thomas Vaughan, and Jane Lead-is fascinated by the ways that God should be approached or skilled. Michael Martin analyzes the ways that the come upon with God is figured between those early sleek writers who inhabit the shared cultural area of poets and preachers, mystics and scientists. the 3 major topics that tell this learn are Cura animarum, the care of souls, and the reduced function of religious path in post-Reformation non secular existence; the increase of medical rationality; and the fight opposed to the disappearance of the Holy. coming up from the equipment and commitments of phenomenology, the first mode of inquiry of this examine is living in contemplation, now not in a spiritual feel, yet within the realm of notion, attendance, and popularity. Martin portrays figures equivalent to Dee, Digby, and Thomas Vaughan now not the eccentrics they can be depicted to were, yet fairly as partaking in a non secular mainstream that have been notably altered by way of the disappearance of any type of vital or average non secular path, an issue which used to be additional complex and exacerbated via the increase of technological know-how. hence this learn contributes to a reconfiguration of our idea of what 'religious orthodoxy' relatively 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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Which if thou truely do, Then banish this dishonour to God and his Angles [sic], listen not to these S……erfity: For the Syrenes are awake, and their song is to destruction. I am sent from God, as a Messenger to call thee home & for thou dishonourest God mightily. Behold thou shalt be made contemptible, and become a laughing-stock. Thy honour shall be defaced, and thy posterity spotted with ignominie. Moreover, such as are thy friends shall shake their heads; saying, What wise man hath thus been overcome?
Et oriens cum occidente, Meridies quoque cum septentrione coadunabuntur. 79 Diaries of John Dee, 223. There may have been even more explicitly damning evidence, as Fenton notes that part of the page has been cut out with scissors, 228. 80 Diaries of John Dee, 224. A spirit horseman appeared and said, “Kelly, was thy brother’s wife obedient unto thee? K. She was. Horseman. Dee, was thy brother’s wife obedient unto thee? ∆. ” Madimi does not seem to have believed Dee, and triple-checked. Casaubon does not include these passages in TFR, struck through in the manuscript, though he must have known them.
Thus, therefore it shall be that the bastard (because it is even more absurd) will be joined with the true son. 78 (*12) Kelley still did not trust Madimi; but Dee, tempted by the glory of acting as God’s chosen prophet, convinced himself that the message was true. Then Dee and Kelley somehow convinced their wives to follow the spirits’ injunction. 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.