Abstract This essay focuses on Francis Xavier (1506–1552), the first saint of the Society of Jesus, canonised with its founder Ignatius of Loyola in 1622, and three differing perceptions of his sanctity, both within his own religious order and outside it. The work of Alessandro Valignano gives a first introduction soon after Xavier’s death, with complaints about how most of the testimonies of the future saint were exaggerated and not particularly edifying (1580s). The second text is the manuscript Relatio Rotae (1619), commissioned by Pope Paul V for Xavier’s canonisation, which contains many pages testifying to the same miracles and prophecies Valignano criticised. The final and main source is the treatise Asia by Daniello Bartoli (1653). The Ferrarese Jesuit dedicated the first half of it to Xavier’s life and death, and drew from multiple sources, always proud of his historical detachment, sobriety, and discretion. The examination of these sources highlights all of the negotiations involved in sanctity, especially in such an important period for the Roman Catholic Church in general, and for the Society of Jesus in particular.
本文主要介绍了弗朗西斯·泽维尔(Francis Xavier, 1506-1552)，他是耶稣会的第一位圣人，于1622年与其创始人罗耀拉的伊格内修斯(Ignatius of Loyola)一起被封为圣徒，以及他自己的宗教秩序和外部对他的神圣性的三种不同看法。亚历山德罗·瓦利尼亚诺(Alessandro Valignano)的作品在沙维尔死后不久作了第一次介绍，他抱怨说，这位未来圣徒的大多数证词都被夸大了，并没有特别有启迪意义(1580年代)。第二个文本是手稿《关系》(1619年)，由教皇保罗五世委托为沙维尔封圣，其中包含许多页证明同样的奇迹和预言瓦利尼亚诺批评。最后和主要的来源是丹尼洛·巴托利(Daniello Bartoli)的论文《亚洲》(1653)。费拉雷斯耶稣会士将书的前半部分献给了泽维尔的生与死，并从多个来源取经，总是为他的历史超然、冷静和谨慎而自豪。对这些资料的研究突出了所有涉及神圣性的谈判，特别是在这样一个重要的时期，对罗马天主教会，特别是对耶稣会。
{"title":"Glorifying Francis Xavier’s (1506–1552) Good Deeds or Miracles? The Negotiation of Sanctity in Daniello Bartoli’s Asia (1653)","authors":"Elisa Frei","doi":"10.1515/jemc-2022-2031","DOIUrl":"https://doi.org/10.1515/jemc-2022-2031","url":null,"abstract":"Abstract This essay focuses on Francis Xavier (1506–1552), the first saint of the Society of Jesus, canonised with its founder Ignatius of Loyola in 1622, and three differing perceptions of his sanctity, both within his own religious order and outside it. The work of Alessandro Valignano gives a first introduction soon after Xavier’s death, with complaints about how most of the testimonies of the future saint were exaggerated and not particularly edifying (1580s). The second text is the manuscript Relatio Rotae (1619), commissioned by Pope Paul V for Xavier’s canonisation, which contains many pages testifying to the same miracles and prophecies Valignano criticised. The final and main source is the treatise Asia by Daniello Bartoli (1653). The Ferrarese Jesuit dedicated the first half of it to Xavier’s life and death, and drew from multiple sources, always proud of his historical detachment, sobriety, and discretion. The examination of these sources highlights all of the negotiations involved in sanctity, especially in such an important period for the Roman Catholic Church in general, and for the Society of Jesus in particular.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"130 5 1","pages":"297 - 316"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81136295","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"A Personal Union: Reformed Christology and the Question of the Communicatio Idiomatum","authors":"Andrew R. Hay","doi":"10.1515/jemc-2022-2023","DOIUrl":"https://doi.org/10.1515/jemc-2022-2023","url":null,"abstract":"","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"25 1","pages":"387 - 387"},"PeriodicalIF":0.1,"publicationDate":"2022-07-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85440948","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article analyzes Leibniz’s “Dissertation on the Conformity of Faith and Reason,” which is the preamble to his Theodicy. This dissertation can be considered Leibniz’s candid assertion and defense of the relation and conformity between faith and reason. Despite Leibniz’s very careful and nuanced arguments in favor of a conformity between faith and reason, I attempt to show that reason nonetheless emerges as the predominant principal. In the system of Leibniz faith is primarily a putting in perspective of evil and suffering as they are experienced and appear to the believer. By reason we know better, have superior insight, and are connected to the ultimate cause and essence of things.
{"title":"An Analysis of the Dissertation on the Conformity of Faith and Reason in G.W. Leibniz’s Theodicy","authors":"Meine Veldman","doi":"10.1515/jemc-2022-2022","DOIUrl":"https://doi.org/10.1515/jemc-2022-2022","url":null,"abstract":"Abstract This article analyzes Leibniz’s “Dissertation on the Conformity of Faith and Reason,” which is the preamble to his Theodicy. This dissertation can be considered Leibniz’s candid assertion and defense of the relation and conformity between faith and reason. Despite Leibniz’s very careful and nuanced arguments in favor of a conformity between faith and reason, I attempt to show that reason nonetheless emerges as the predominant principal. In the system of Leibniz faith is primarily a putting in perspective of evil and suffering as they are experienced and appear to the believer. By reason we know better, have superior insight, and are connected to the ultimate cause and essence of things.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"1 1","pages":"145 - 169"},"PeriodicalIF":0.1,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90134883","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The Society of Jesus has been characterized as a global order, as it could adapt to different social and political contexts. The initial purpose of the Jesuit province in New Spain was to convert the Indians to Catholicism. However, when the Jesuits arrived they found that the social diversity of the viceroyalty, particularly the large contingent of Creole inhabitants, made it impossible for them to focus solely on the Indians. Consequently, the Order in New Spain had to forge a path between the orders issued by the King of Spain and the General of the Order based in Rome and the needs of the local inhabitants, which resulted in the Province of Mexico acquiring a missionary and educational character. The main aim of this article is to analyze the foundation and development of the Province of Mexico during the generalates of Everard Mercurian and Claudio Acquaviva by examining the institutions they opened, and the different strategies of education and evangelization that they pursued throughout the viceroyalty. It will pay special attention to the designs of the central powers in Europe, the views points and discussions on education and evangelization by actors in New Spain, and how transatlantic decisions on the Order’s role in the viceroyalty affected the evolution of the province. To do this, the article will discuss three main aspects of the Jesuits’ mission in New Spain, (1) the type of missions and colleges that the Jesuits opened, (2) how Jesuit institutions were shaped according to the group of people that they aimed to evangelize or educate, and in turn (3) how that influenced the languages that the Jesuits taught to the local inhabitants.
{"title":"Establishing the Jesuit Province of Mexico: The Development and the Institutions of a Missionary and Educational Province (1572–1615)","authors":"Pablo Abascal","doi":"10.1515/jemc-2022-2019","DOIUrl":"https://doi.org/10.1515/jemc-2022-2019","url":null,"abstract":"Abstract The Society of Jesus has been characterized as a global order, as it could adapt to different social and political contexts. The initial purpose of the Jesuit province in New Spain was to convert the Indians to Catholicism. However, when the Jesuits arrived they found that the social diversity of the viceroyalty, particularly the large contingent of Creole inhabitants, made it impossible for them to focus solely on the Indians. Consequently, the Order in New Spain had to forge a path between the orders issued by the King of Spain and the General of the Order based in Rome and the needs of the local inhabitants, which resulted in the Province of Mexico acquiring a missionary and educational character. The main aim of this article is to analyze the foundation and development of the Province of Mexico during the generalates of Everard Mercurian and Claudio Acquaviva by examining the institutions they opened, and the different strategies of education and evangelization that they pursued throughout the viceroyalty. It will pay special attention to the designs of the central powers in Europe, the views points and discussions on education and evangelization by actors in New Spain, and how transatlantic decisions on the Order’s role in the viceroyalty affected the evolution of the province. To do this, the article will discuss three main aspects of the Jesuits’ mission in New Spain, (1) the type of missions and colleges that the Jesuits opened, (2) how Jesuit institutions were shaped according to the group of people that they aimed to evangelize or educate, and in turn (3) how that influenced the languages that the Jesuits taught to the local inhabitants.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"103 1","pages":"67 - 91"},"PeriodicalIF":0.1,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74639873","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The manuscript B 78741 held in the Erfgoedbibliotheek Hendrik Conscience in Antwerp contains the liturgy for the last rites, death and burial of a religious sister. Copied in the late fifteenth century, this small paper book hides its origins well. However, its Dutch rubrics and Latin texts make clear that the book is for the use of a community of sisters, led by a prioress, with the assistance of a priest. The rituals have aspects in common with those from other communities – the Dominicans, in particular – but they also have some striking differences. In the following article, I compare the music, texts and rituals held in the manuscript with those from known traditions. I argue that the manuscript was made for a community of Augustinian canonesses from the Windesheim congregation, most likely Beata Maria de Galilea in Ghent.
安特卫普Erfgoedbibliotheek Hendrik Conscience收藏的B 78741手稿包含了一位修女的最后仪式、死亡和埋葬仪式。这本小纸质书抄写于15世纪晚期，很好地隐藏了它的起源。然而，它的荷兰语标题和拉丁语文本清楚地表明，这本书是供修女团体使用的，由女修道院院长领导，在牧师的协助下。这些仪式与其他社区——尤其是多米尼加人——有一些共同之处，但也有一些显著的差异。在接下来的文章中，我将手稿中的音乐、文本和仪式与已知传统的音乐、文本和仪式进行比较。我认为手稿是为来自温德斯海姆教会的奥古斯丁女圣徒社区制作的，最有可能是根特的比娅塔·玛丽亚·德·加利亚。
{"title":"Music, Ritual and Death in a Windesheim Community in the Early Modern Low Countries","authors":"Miriam Wendling","doi":"10.1515/jemc-2022-2017","DOIUrl":"https://doi.org/10.1515/jemc-2022-2017","url":null,"abstract":"Abstract The manuscript B 78741 held in the Erfgoedbibliotheek Hendrik Conscience in Antwerp contains the liturgy for the last rites, death and burial of a religious sister. Copied in the late fifteenth century, this small paper book hides its origins well. However, its Dutch rubrics and Latin texts make clear that the book is for the use of a community of sisters, led by a prioress, with the assistance of a priest. The rituals have aspects in common with those from other communities – the Dominicans, in particular – but they also have some striking differences. In the following article, I compare the music, texts and rituals held in the manuscript with those from known traditions. I argue that the manuscript was made for a community of Augustinian canonesses from the Windesheim congregation, most likely Beata Maria de Galilea in Ghent.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"30 1","pages":"17 - 43"},"PeriodicalIF":0.1,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83863932","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract In earlier research, Stephen Clucas observed a slight decrease in the frequency of theological and religious topics in Hartlib’s Ephemerides, from about 1640 to 1659. However, in Hartlib’s circle during this period and beyond, a serious commitment to collecting and translating English devotional literature into German can be observed. In this article, therefore, I would like to establish from the current state of The Hartlib Papers: 1) what kind of projects were carried out and by whom, 2) how these persons became involved and for how long, and 3) to what extent their work fits into the general aims and methods of members of Hartlib’s circle. From the analysis, it transpires that a network of Palatine men engaged with English devotional books from about 1632/1633 until 1662. These persons used Hartlib’s network as a platform for their projects, which were associated with several of the overall aims and methods of Hartlib’s circle.
{"title":"Knowledge Communication and the Translation of Devotional Literature within Samuel Hartlib’s Circle","authors":"Jan van de Kamp","doi":"10.1515/jemc-2022-2021","DOIUrl":"https://doi.org/10.1515/jemc-2022-2021","url":null,"abstract":"Abstract In earlier research, Stephen Clucas observed a slight decrease in the frequency of theological and religious topics in Hartlib’s Ephemerides, from about 1640 to 1659. However, in Hartlib’s circle during this period and beyond, a serious commitment to collecting and translating English devotional literature into German can be observed. In this article, therefore, I would like to establish from the current state of The Hartlib Papers: 1) what kind of projects were carried out and by whom, 2) how these persons became involved and for how long, and 3) to what extent their work fits into the general aims and methods of members of Hartlib’s circle. From the analysis, it transpires that a network of Palatine men engaged with English devotional books from about 1632/1633 until 1662. These persons used Hartlib’s network as a platform for their projects, which were associated with several of the overall aims and methods of Hartlib’s circle.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"33 1","pages":"121 - 144"},"PeriodicalIF":0.1,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90323796","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The article deals with the history of palliative care, and examines several relevant documents from the late Middle Ages and Early Modern Era. The study is divided into two parts. The first part explores the contribution of the great theologian of the late Middle Ages Jean Gerson (1363–1429) to the field of end-of-life care, and is based on his texts La médecine de l’âme, Pour l’Hôtel Dieu, Lettre à un inconnu, Lettre à un vieillard, and Nova epistola pro instructione episcoporum et prelatorum. The second part follows Gerson’s legacy in the field of end-of-life care and is based on the texts by important theologians of the second half of the 15th and early 17th centuries.
摘要:本文介绍了姑息治疗的历史，并考察了中世纪晚期和近代早期的相关文献。本研究分为两部分。第一部分探讨了中世纪晚期伟大神学家让·格尔松(Jean Gerson, 1363-1429)对临终关怀领域的贡献，并以他的文本为基础:《La m我的身体健康状况》、《Pour l 'Hôtel Dieu》、《书信》、《书信》和《新书信》。第二部分遵循Gerson在临终关怀领域的遗产，并以15世纪下半叶和17世纪早期重要神学家的文本为基础。
{"title":"Porter assistance aux assistants: Jean Gerson (1363–1429) et sa postérité dans le domaine des soins de fin de vie","authors":"Yelena Mazour‐Matusevich","doi":"10.1515/jemc-2022-2016","DOIUrl":"https://doi.org/10.1515/jemc-2022-2016","url":null,"abstract":"Abstract The article deals with the history of palliative care, and examines several relevant documents from the late Middle Ages and Early Modern Era. The study is divided into two parts. The first part explores the contribution of the great theologian of the late Middle Ages Jean Gerson (1363–1429) to the field of end-of-life care, and is based on his texts La médecine de l’âme, Pour l’Hôtel Dieu, Lettre à un inconnu, Lettre à un vieillard, and Nova epistola pro instructione episcoporum et prelatorum. The second part follows Gerson’s legacy in the field of end-of-life care and is based on the texts by important theologians of the second half of the 15th and early 17th centuries.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"125 2 1","pages":"1 - 15"},"PeriodicalIF":0.1,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83999229","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-24DOI: 10.1515/jemc-2022-frontmatter1
{"title":"Frontmatter","authors":"","doi":"10.1515/jemc-2022-frontmatter1","DOIUrl":"https://doi.org/10.1515/jemc-2022-frontmatter1","url":null,"abstract":"","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"22 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81877575","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article studies the attempts of Archbishop Alfonso Carrillo y Acuña to reform the Archdiocese of Toledo. In particular, I will focus on the Provincial Council of Aranda (1473), which addressed issues like priestly concubinage, absenteeism of priests from their parishes and the level of education of the clergy. Though the Council’s constitutions certainly contain reformative exhortations, it is not so clear that Carrillo convened the Council out of pastoral concerns exclusively. Contrarily, there are reasons to believe the Archbishop mainly sought to assure his political position in the midst of the conflict for the Castilian succession. Overall, scholarship has greatly studied Carrillo’s political deeds, but usually not in relation to the pastoral and reformative enterprises simultaneously undertaken by the Archbishop. This article aims to start filling this gap, linking those two aspects and demonstrating to what extent the latter was dependent on the former. Moreover, this article will bring more clarity on the pastoral turn of the Archbishops of Toledo in the Late Middle Ages. Though Cisneros is recognized for his pastoral leadership and acknowledged as the great promoter of Church reform in Castile, all this already started before. I intend to clarify when and how it happened.
{"title":"Alfonso Carrillo y Acuña and His Attempts to Reform the Toledan Church within the Context of the Castilian Succession Conflict (1465–1479)","authors":"Ana Roda Sánchez","doi":"10.1515/jemc-2022-2018","DOIUrl":"https://doi.org/10.1515/jemc-2022-2018","url":null,"abstract":"Abstract This article studies the attempts of Archbishop Alfonso Carrillo y Acuña to reform the Archdiocese of Toledo. In particular, I will focus on the Provincial Council of Aranda (1473), which addressed issues like priestly concubinage, absenteeism of priests from their parishes and the level of education of the clergy. Though the Council’s constitutions certainly contain reformative exhortations, it is not so clear that Carrillo convened the Council out of pastoral concerns exclusively. Contrarily, there are reasons to believe the Archbishop mainly sought to assure his political position in the midst of the conflict for the Castilian succession. Overall, scholarship has greatly studied Carrillo’s political deeds, but usually not in relation to the pastoral and reformative enterprises simultaneously undertaken by the Archbishop. This article aims to start filling this gap, linking those two aspects and demonstrating to what extent the latter was dependent on the former. Moreover, this article will bring more clarity on the pastoral turn of the Archbishops of Toledo in the Late Middle Ages. Though Cisneros is recognized for his pastoral leadership and acknowledged as the great promoter of Church reform in Castile, all this already started before. I intend to clarify when and how it happened.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"6 1","pages":"45 - 66"},"PeriodicalIF":0.1,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87124441","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article examines the relationship between the magistrate and his subjects as developed in the Tractatus de regimine seculari et ecclesiastico (1619) by the German jurist Dietrich Reinking (1590–1664). The Tractatus represents the magistrate-subject relationship by reference to the adjectives publicus and privatus. We argue that these adjectives carry particular weight within the context of Reinking’s political theory that bases itself upon the Lutheran doctrine of the two kingdoms. Publicus is associated with a figure of authority that has been divinely ordained and governs the world, while privatus refers to the inferior subjects, who must obey the political authorities, even when these authorities act unjustly. This obedience has limits, however. If the magistratus issues a precept that contradicts divine and natural law, private subjects are entitled to disobey. Indeed, subjects, who participate in public administration, may actively resist, if the magistrate violates the fundamental laws of the empire. Such violations amounts to committing a sin against the divine authority that has ordained the officium of the magistrate, and which defines him as something more than a private man. Thus, the adjectives publicus and privatus belong to the worldly kingdom, where personae privatae are governed by personae publicae: this governance is parcelled into different officia that govern the res publica and are constrained by divine and natural law. In the spiritual kingdom, this distinction between private and public collapses, and individuals are placed on the same level vis-à-vis Christ, who is the sole persona publica.
摘要本文考察了德国法学家Reinking(1590-1664)在1619年的《世俗政体论》(Tractatus de regiine seculari et ecclesiastico)中所阐述的执政官与臣民之间的关系。《论》通过形容词publicus和privatus来表现执政官与臣民的关系。我们认为，这些形容词在赖因金的政治理论的背景下具有特别的分量，而赖因金的政治理论是以路德教的两个王国学说为基础的。Publicus与神圣任命的权威人物联系在一起，统治着世界，而privatus指的是低等的臣民，他们必须服从政治权威，即使这些权威的行为不公正。然而，这种服从是有限度的。如果执政官发布了一条与神法和自然法相矛盾的戒律，私人主体有权不服从。事实上，参与公共管理的臣民，如果执政官违反了帝国的基本法律，他们可能会积极反抗。这样的违犯就等于犯了违背神的权威的罪，神的权威规定了执政官的官职，并规定执政官不只是一个普通人。因此，形容词publicus和privatus属于世俗的王国，在那里，personae privatae由personae publicae管理:这种管理被分解成不同的官职，这些官职管理公共，并受神法和自然法的约束。在属灵的国度里，私人和公共之间的区别消失了，个人被置于与-à-vis基督相同的水平，他是唯一的公共人物。
{"title":"Publicus–Privatus The Divine Foundations of Authority in Dietrich Reinking","authors":"P. Astorri, L. Nørgaard","doi":"10.1515/jemc-2022-2020","DOIUrl":"https://doi.org/10.1515/jemc-2022-2020","url":null,"abstract":"Abstract This article examines the relationship between the magistrate and his subjects as developed in the Tractatus de regimine seculari et ecclesiastico (1619) by the German jurist Dietrich Reinking (1590–1664). The Tractatus represents the magistrate-subject relationship by reference to the adjectives publicus and privatus. We argue that these adjectives carry particular weight within the context of Reinking’s political theory that bases itself upon the Lutheran doctrine of the two kingdoms. Publicus is associated with a figure of authority that has been divinely ordained and governs the world, while privatus refers to the inferior subjects, who must obey the political authorities, even when these authorities act unjustly. This obedience has limits, however. If the magistratus issues a precept that contradicts divine and natural law, private subjects are entitled to disobey. Indeed, subjects, who participate in public administration, may actively resist, if the magistrate violates the fundamental laws of the empire. Such violations amounts to committing a sin against the divine authority that has ordained the officium of the magistrate, and which defines him as something more than a private man. Thus, the adjectives publicus and privatus belong to the worldly kingdom, where personae privatae are governed by personae publicae: this governance is parcelled into different officia that govern the res publica and are constrained by divine and natural law. In the spiritual kingdom, this distinction between private and public collapses, and individuals are placed on the same level vis-à-vis Christ, who is the sole persona publica.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"63 1","pages":"93 - 119"},"PeriodicalIF":0.1,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75117528","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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