the mystical theology of valentin weigel - DataSpace at Princeton ...
the mystical theology of valentin weigel - DataSpace at Princeton ... the mystical theology of valentin weigel - DataSpace at Princeton ...
Widergeburt unnd Begierde der künfftigen und ewigen Seeligkeit,” noting that “wer das Liecht der Natur recht hat erkennet, dem wird auch Gott der Gnaden bekannt,” suggesting the reader consult Dionysius on this point. 528 Dionysius is not the only philosopher and theologian to have united Nature and Grace—Weigel, too, belongs to the group of “viel fromme unnd gelährte Männer, als Paulus Braun von Nürnberg. Valentinus Weygelius und Petrus Winzius...welche eben in solchem richtigen Wege einher gangen, nicht allein in der Sensualischen Schul der Anfänger, noch auch in der rationali, deren so zugenommen, sondern in der dritten Mentalischen unnd Intellectualischen der vollkommen Pfingst Schüler unterwiesen, in welcher Schul auch die Propheten, Apostel und alle gelährte Männer, so in ihrem Leben den Fußstapffen Christi nachgefolgt, ohne Mühe und Verdruß haben studiert.” 529 Dionysius then takes his place in Crollius’ new alchemical pantheon, presided over by Hermes Trismegistus and populated by Weigel. Ficino and Crollius, as discussed in this section, were eclectic readers who sought to gather together the wide range of texts they found particularly meaningful, integrating them into a single grand tradition of wisdom. Crollius even gallantly extended the possibility of salvation to pre-Christian philosophers, who might have been specially illuminated in secret by the Holy Spirit. This is in contrast to the anti-Lutheran polemicists discussed in the previous section, who were instead motivated to draw boundaries around truth and therefore salvation, fencing it in safely as the unique preserve of the Roman church. The figures discussed in the next section—those who printed the CD in the early modern period—have more in common with the former than the latter: while some did find themselves ensnared in confessional conflicts, their work 528 Crollius, Basilia, 71, n. d. 529 Ibid, 71-72. 190
offered Dionysius to the Gelehrtenrepublik, publishing his work for classicists and humanists as part of yet another an eclectic publishing program. Dionysius Printers: Dionysius in the Gelehrtenrepublik While the use that Clichtove and Cochlaeus make of Dionysius in their anti- Lutheran polemic might suggest that Dionysius was claimed for the Catholic side, as should be clear by now, other Dionysius readers came from a Protestant milieu: Weigel, for one, was a Lutheran minister, Lefèvre d’Étaples found himself at odds with the Theology faculty in Paris on charges of Lutheranism, and Crollius was a Lutheran who turned Calvinist (outwardly at least). Moreover, the ultimate evidence contradicting the notion that Dionysius was not read at all beyond the Middle Ages is that there were in fact 127 complete or partial printed editions between 1480 and 1700, and the history of these printers and publishers of Dionysius in the sixteenth century suggest a similarly broad cross-confessional readership. 530 What follows is a survey of the lives, works and contexts of some of Dionysius’ printers, some of whom were Catholic, others Protestant, some religious activists and others seemingly indifferent to the religious conflicts of their time. This survey will necessarily be brief, given the large number of editions of Dionysius (more than a hundred in the sixteenth and seventeenth centuries alone). 531 530 Dionysius, Dionysiaca, XXII ff. 531 Much more work could be done in this area, building on the incredible philological undertaking of Philippe Chevallier, the Dionysiaca. The primary task of the Dionysiaca is a critical edition of eight Latin translations, plus two Greek editions, rather than a detailed discussion of the manuscript and printed versions that are the basis for his edition. However, he does provide a helpful list of every printed Dionysius edition up to the 20 th century, which could serve as the basis for future historical work. Dionysius the Areopagite, Dionysiaca: recueil donnant l'ensemble des traductions latines des ouvrages attribués au Denys de l'Areopage, and Ed. Philippe Chevallier, 2 vols. (Paris, Bruges: Desclée, de Brouwer & Cie, 1937). 191
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<strong>of</strong>fered Dionysius to <strong>the</strong> Gelehrtenrepublik, publishing his work for classicists and<br />
humanists as part <strong>of</strong> yet ano<strong>the</strong>r an eclectic publishing program.<br />
Dionysius Printers: Dionysius in <strong>the</strong> Gelehrtenrepublik<br />
While <strong>the</strong> use th<strong>at</strong> Clichtove and Cochlaeus make <strong>of</strong> Dionysius in <strong>the</strong>ir anti-<br />
Lu<strong>the</strong>ran polemic might suggest th<strong>at</strong> Dionysius was claimed for <strong>the</strong> C<strong>at</strong>holic side, as<br />
should be clear by now, o<strong>the</strong>r Dionysius readers came from a Protestant milieu: Weigel,<br />
for one, was a Lu<strong>the</strong>ran minister, Lefèvre d’Étaples found himself <strong>at</strong> odds with <strong>the</strong><br />
Theology faculty in Paris on charges <strong>of</strong> Lu<strong>the</strong>ranism, and Crollius was a Lu<strong>the</strong>ran who<br />
turned Calvinist (outwardly <strong>at</strong> least). Moreover, <strong>the</strong> ultim<strong>at</strong>e evidence contradicting <strong>the</strong><br />
notion th<strong>at</strong> Dionysius was not read <strong>at</strong> all beyond <strong>the</strong> Middle Ages is th<strong>at</strong> <strong>the</strong>re were in<br />
fact 127 complete or partial printed editions between 1480 and 1700, and <strong>the</strong> history <strong>of</strong><br />
<strong>the</strong>se printers and publishers <strong>of</strong> Dionysius in <strong>the</strong> sixteenth century suggest a similarly<br />
broad cross-confessional readership. 530 Wh<strong>at</strong> follows is a survey <strong>of</strong> <strong>the</strong> lives, works and<br />
contexts <strong>of</strong> some <strong>of</strong> Dionysius’ printers, some <strong>of</strong> whom were C<strong>at</strong>holic, o<strong>the</strong>rs Protestant,<br />
some religious activists and o<strong>the</strong>rs seemingly indifferent to <strong>the</strong> religious conflicts <strong>of</strong> <strong>the</strong>ir<br />
time. This survey will necessarily be brief, given <strong>the</strong> large number <strong>of</strong> editions <strong>of</strong><br />
Dionysius (more than a hundred in <strong>the</strong> sixteenth and seventeenth centuries alone). 531<br />
530 Dionysius, Dionysiaca, XXII ff.<br />
531 Much more work could be done in this area, building on <strong>the</strong> incredible philological undertaking <strong>of</strong><br />
Philippe Chevallier, <strong>the</strong> Dionysiaca. The primary task <strong>of</strong> <strong>the</strong> Dionysiaca is a critical edition <strong>of</strong> eight L<strong>at</strong>in<br />
transl<strong>at</strong>ions, plus two Greek editions, ra<strong>the</strong>r than a detailed discussion <strong>of</strong> <strong>the</strong> manuscript and printed<br />
versions th<strong>at</strong> are <strong>the</strong> basis for his edition. However, he does provide a helpful list <strong>of</strong> every printed<br />
Dionysius edition up to <strong>the</strong> 20 th century, which could serve as <strong>the</strong> basis for future historical work.<br />
Dionysius <strong>the</strong> Areopagite, Dionysiaca: recueil donnant l'ensemble des traductions l<strong>at</strong>ines des ouvrages<br />
<strong>at</strong>tribués au Denys de l'Areopage, and Ed. Philippe Chevallier, 2 vols. (Paris, Bruges: Desclée, de Brouwer<br />
& Cie, 1937).<br />
191