By Michael Heyd
"Be Sober and average" offers with the theological and clinical critique of enthusiasm within the 17th and early eighteenth centuries, and with the connection among enthusiasm and the hot usual philosophy in that interval. Enthusiasm at the moment was once a label ascribed to varied members and teams who claimed to have direct divine concept prophets, millenarists, alchemists, but in addition experimental philosophers, or even philosophers like Descartes. The booklet makes an attempt to mix the views of highbrow historical past, Church background, heritage of drugs, and heritage of technological know-how, in analysing many of the reactions to enthusiasm. The primary thesis of the booklet is that the response to enthusiasm, specially within the Protestant global, could provide one vital key to the origins of the Enlightenment, and to the procedures of secularization of ecu consciousness."
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Extra info for Be Sober and Reasonable. The Critique of Enthusiasm in the Seventeenth and Early Eighteenth Centuries
Nevertheless, the label implied a serious challenge to mainstream Reformed theologians—the claim to possess absolute religious truth through direct divine inspiration. Such a claim represented a real threat both to the role and status of the ministers, and, more important, to the principle of sola scriptum, to Scripture as the exclusive source of religious truth. Enthusiasm was so dangerous because it challenged the central mediating symbols and institutions neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand".
16 lulii. . (Leiden, 1646), esp. theses I, II. The subsequent theses of the disputation presented the arguments of the enthusiasts and the Orthodox responses to them. 45 "Deum aeternum habere carnem: Deum ex se sibi uxorem fecisse, è qua filium procréant. . , thesis XL 46 "Sic regnum Christi carnale et Epicureum in externo splendore et delitiis consistens . . , thesis IV. 26 CHAPTER ONE the divine sphere was obliterated. On the other hand, the enthusiasts rejected orthodox Christological doctrine, the double nature of Christ, and the susceptibility of the Adamite flesh to any remission of sins.
IV, pp. 32-37. 76 Summa Controversiarum Religionis, pp. 548-555. 77 "Existimo, per prophetiam significari doctnnam, tractationem, explanationem sacrorum in coetibus Ecclesiasticis, ad mutuam aedificationem et consolationem institutam, ex S. , p. 549. THE THEOLOGICAL CRITIQUE OF ENTHUSIASM 37 edification. Hoornbeek rejected the supernatural, extraordinary interpretation of prophesying, an interpretation which he attributed to the Roman Catholics. He also declined to accept the view that prophesying referred merely to the functions of the ministers.
Be Sober and Reasonable. The Critique of Enthusiasm in the Seventeenth and Early Eighteenth Centuries by Michael Heyd