John of the Cross was an experienced spiritual director, for example, who had written on the way confessors could hinder the spiritual progress of souls.
Quoy qu'il n'y ait rien en elles de divin et surnaturel mais une pure facilite a certains actes qui s'acquiert assez aysement par les personnes melancholiques et qui ont l'imagination forte tels que sont ceux qui abondent en cette melancholie qu'on appelle noire et qui par cela sont en danger de tomber en epilepsie ou en quelque imagination hypochrondriaque.
This was part of his appeal to the scholastic theological method: a recurrent theme of the Examen. This informed his reflections in the final part of Chapter Like the criteria for discernment itself, the role of the spiritual director was, in this period, being continually redefined in response to both the changing religious climate in the aftermath of Catholic reform and new forms of spiritual expression. In response to the recent work of historians such as Moshe Sluhovsky, this article has also tried to move beyond a simple conception of anti-mystical writings as a direct attack on female spirituality.
Instead, it has sought to highlight the way the anti-mystical shift brought issues of veracity into question which, in turn, necessitated exposition on the practices of discernment and the place of the male spiritual director in this process. That is not to say that he did not accept the potential for undiagnosed cases of the malady to deceive: this was clearly a primary theme in the text.
Yet he also recognised the discursive power of melancholy. The research for this article was carried out during a British Academy postdoctoral fellowship at Queen Mary University of London I am grateful to Xenia von Tippelskirch, Sophie Houdard and Adelisa Malena whose expertise helped to refine the arguments presented here. I am particularly indebted to Jan Machielsen who read a draft version of this article at short-notice and made invaluable suggestions for its development.
Finally, I am thankful to the anonymous readers and reviewers for their helpful comments. All remaining errors are, of course, my own. Studies focusing more specifically on false sanctity include: Andrew W. See also selected essays in Gabriella Zarri ed. Bornstein and R. Most recent is Brian P. I am grateful to Jan Machielsen for this reference.
He also accepted that there were different kinds and degrees of the disorder which he elaborates upon in Chapter 23, p. See also the contribution of Christine Orobitg in this volume.
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Sluhovsky, Moshe 1958-
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Oct 17, Lauren Albert rated it liked it Shelves: history-european , religion. The book felt a bit repetitive to me. Maybe it would have made a better long journal piece? Sluhovsky's seemed to me to be re-complicating what had been oversimplified. And that's almost always a good thing. Jen rated it liked it Oct 16, Marshall rated it really liked it Jun 17, Phillip rated it it was amazing May 17, Alexander rated it really liked it Sep 25, Simona rated it really liked it Apr 06, Janelle-Simone rated it really liked it Apr 29, Terry Palmer rated it liked it Dec 31, Hemani rated it really liked it Sep 18, Kellan marked it as to-read Apr 25, Dottie added it Mar 12, Mejkressler marked it as to-read Apr 17, Liz Filippone marked it as to-read Jan 24, Alford Wayman marked it as to-read Nov 11, Margaret added it May 17, Elizabeth marked it as to-read Sep 13, Yumi marked it as to-read Nov 05, Mark marked it as to-read Dec 01,