By Michael Heyd
"Be Sober and moderate" 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 numerous participants and teams who claimed to have direct divine thought prophets, millenarists, alchemists, but additionally experimental philosophers, or even philosophers like Descartes. The publication makes an attempt to mix the views of highbrow background, Church background, background of drugs, and heritage of technology, in analysing a few of the reactions to enthusiasm. The important thesis of the publication is that the response to enthusiasm, particularly within the Protestant international, may supply one very important key to the origins of the Enlightenment, and to the techniques 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
Comenii Fanatici zelum amarum, scientia et conscietia destitutum (Groningen, 1669). 70 "Sed praesertim est Comenius Fanaticus, Visionarius et Enthusiasta in folio". Antinheticus, p. 9. See also Bayle's article on "Comenius" Rem. G. in the Dictionnaire, 68 THE THEOLOGICAL CRITIQUE OF ENTHUSIASM 35 on the theme of the cessation of prophecy and miracles, and the sufficiency of Scripture with which we have dealt above: The completion and perfection of the Canonical Scriptures of the Old and New Testament are such that no new Revelations for the fuller instruction of the whole Church are to be added to them or to be expected .
The license to preach, Spanheim pronounced, was given only to the ministers who were specifically called to that vocation, and no one should preach unless he was sent by God (Romans 10:15), and was so designated by the imposition of hands. " Der Widertoeufferen Ursprung, p. 99r. ) and Samuel Scherphoff, Disputationum AntiAnabaptisticarum Decima-octava, thesis II. e. based on reasoning—and "ostensive" arguments which Spanheim adduced against enthusiasm. The other arguments addressed the content of the enthusiasts' doctrine, to which I have referred above, their enticing words rather than their demonstration of the spirit and power of God (I Cor.
Ill, Ch. 10, p. 11 Ον. 59 After the Apostolic period, so the argument ran, there was no longer any need for extraordinary "gifts of the spirit" or the performance of miracles, since Scripture was sufficient to convey the Christian message of salvation. 60 Bullinger, however, was not content with this theoretical argument, but also pointed out the differences in fact between the assemblies of the Corinthians in Paul's time, and contemporary Anabaptist assemblies. Had the Anabaptists shown any such gifts of the Spirit, Bullinger said, we would have been convinced that their churches were similar to those of the Corinthians: If they cannot [do] that, as they [surely] cannot and are not able to— it then follows that this institution [of prophesying and preaching], which is given to those who can speak in tongues, does not regard them [the Anabaptists] as they are ignorant people.