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By Urszula Szulakowska

This research positions Paracelsian alchemy, medication and clinical body structure in the apocalyptic discourse of the Protestant Reformation. A comparability is made among alchemical thought in regards to the perfectibility of top subject and Christian eschatological doctrine relating human salvation via Christ's sacrifice in common heritage and within the ritual of the mass. a close research is made up of the engraved illustrations constituting a vital part of the alchemical drugs and body structure of Heinrich Khunrath, Stefan Michelspacher, Jacob Boehme, Abraham von Franckenberg and Robert Fludd. the current study could be of curiosity to students of the historical past of western paintings, pop culture, drugs, alchemy and theology, particularly these operating within the context of the past due Renaissance and Reformation within the 16th and early 17th centuries.

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Extra resources for The Sacrificial Body And the Day of Doom: Alchemy And Apocalyptic Discourse in the Protestant Reformation (Aries Book Series)

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370 AD to be celebrated forty days after Easter Sunday. Khunrath’s image, however, was used to represent not only the Christian Messiah, but more specifically Christ as the “Son of Man” whom he equated with the Hermetic Anthropos. 19 The meaning of Khunrath’s emblem was explained by Johannes 16 17 18 19 Obrist, Les Debuts de l’Imagerie Alchimique (1982), 55–65, 248–49. Khunrath, Amphiteatrum Sapientiae Aeternae (1609), 198. Khunrath, Amphiteatrum Sapientiae Aeternae (1609), 100. Szulakowska, Alchemy of Light (2000), 120, 122.

1 (1617); “Macrocosm,” 1, pt. 2 (1618); “Microcosm,” 2, pt. 1 (1619); “Microcosm,” 2, pt. 2 (1621); “Microcosm,” 2, pt. 3 (1623); “Microcosm,” 2, and pt. 4 (1626). See the plan of the treatise in Godwin, Fludd (1991), 93. 6 For the manuscript original of Fludd’s apologia: C. H. Josten, “Truth’s Golden Harrow,” Ambix, 3 (1949): 91–150. Fludd’s life has been discussed in William H. Huffman, Robert Fludd and the End of the Renaissance (London: Routledge, 1988). 7 Sherwood-Taylor, Alchemists (1976), 61, 78.

7 Instead, they considered that the sacrament was irrelevant for the attainment of inner illumination and eternal life (Erasmus himself had been indifferent to the Catholic sacraments). For that matter, the Spirituals developed, according to Séguenny, a quite distinctive concept of the Holy Spirit. ” In fact, Séguenny argues that the Spirituals produced an existentialist philosophy, especially in the thought of Sebastian Brandt. This took the form of a pessimistic enquiry into the relations between God and humanity, whose resolution required a direct manner of gaining spiritual knowledge.

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