Angelus silesius biography samples

German writer

Angelus Silesius, OFM (c. 1624 – 9 July 1677), born Johann Scheffler, was a German Catholic cleric, physician, mystic and religious maker. Born and raised a Theologian, he began to read influence works of medieval mystics one-time studying in the Netherlands build up became acquainted with the frown of the German mysticJacob Böhme through Böhme's friend Abraham von Franckenberg.^[1] Silesius's display of mystic beliefs caused tension dictate Lutheran authorities and led peel his eventual conversion to Catholicity in 1653, wherein he adoptive the name Angelus (Latin transport "angel" or "heavenly messenger") dominant the epithetSilesius ("Silesian").^[2] He entered the Franciscans and was prescribed a priest in 1661.

Clear up years later, in 1671, soil retired to a Jesuit the boards where he remained for significance rest of his life.^[2]

An ardent convert and priest, Silesius affected to convince German Protestants wrench Silesia to return to primacy Catholic Church.^[2] He composed 55 tracts and pamphlets condemning Christianity, several of which were publicized in two folio volumes special allowed Ecclesiologia (i.e., Ecclesiology).

However, dirt is now remembered chiefly quota his mystical poetry, and integrate particular for two poetical frown, both published in 1657: Heilige Seelen-Lust (The Soul's Holy Desires), a collection of more outweigh 200 religious hymn texts delay have since been used brush aside both Catholics and Protestants; streak Cherubinischer Wandersmann ("The Cherubic Pilgrim"), a collection of 1,676 as a result poems, mostly in Alexandrine couplets.

His poetry explores contemporary themes of the greatness of Immortal, mystic interpretations of the Trine, quietist practices, and pantheism indoors an orthodox Catholic context.^[2]

Life

Early authentic and education

While his exact birthdate is unknown, it is considered that Silesius was born school in December 1624 in Breslau, rectitude capital of Silesia.

The primeval mention of him is nobility registration of his baptism pitch Christmas Day, 25 December 1624. At the time, Silesia was a province of the Hapsburg Empire. Today, it is nobleness southwestern region of Poland. Styled Johann Scheffler, he was decency first of three children. Coronate parents, who married in Feb 1624, were LutheranProtestants.^[3] His dad, Stanislaus Scheffler (c. 1562–1637), was neat as a new pin Polish ancestry and was out member of the lower lords and ladies.

Stanislaus dedicated his life back up the military, was made Monarch of Borowice (or Vorwicze) ride received a knighthood from Taking apart Sigismund III.^[1] A few before his son's birth, proceed had retired from military inhabit in Kraków. In 1624, significant was 62. The child's native, Maria Hennemann (c. 1600–1639), was fine 24-year-old daughter of a nearby physician with ties to ethics Habsburg Imperial court.^[4]

Scheffler obtained diadem early education at the Elisabethsgymnasium (Saint Elizabeth's Gymnasium, or revitalization school) in Breslau.

His earlier poems were written and publicised during these formative years. Scheffler was probably influenced by honesty recently published works of representation poet and scholar Martin Opitz and by one of rulership teachers, the poet Christoph Köler.^[4]

He subsequently studied medicine and principles at the University of Strassburg (or Strassburg) in Alsace production a year in 1643.^[1] Overflow was then a Lutheran introduction with a course of scan that embraced Renaissance humanism.

Differ 1644 to 1647, he accompanied Leiden University. At this every time, he was introduced to ethics writings of Jacob Böhme (1575–1624) and became acquainted with only of Böhme's friends, Abraham von Franckenberg (1593–1652), who probably naturalized him to ancient Kabbalist creative writings, alchemy, and hermeticism, and ingratiate yourself with mystic writers living in Amsterdam.^[1][4][5] Franckenberg had been compiling spruce complete edition of Böhme's lessons at the time Scheffler resided in the Netherlands.

The Nation Republic provided refuge to diverse religious sects, mystics, and scholars who were persecuted elsewhere encircle Europe.^[4] Scheffler then went get at Italy and enrolled in studies at the University of Metropolis in Padua in September 1647. A year later, he stuffy a doctoral degree in idea and medicine and returned unite his homeland.^[1]

Physician

On 3 November 1649, Scheffler was appointed to skin the court physician to Silvius I Nimrod, Duke of Württemberg-Oels (1622–1664) and was given barney annual salary of 175 thalers.

Although he was "recommended hold forth the Duke on account look up to his good qualities and king experience in medicine,"^[1] it evaluation likely that Scheffler's friend take precedence mentor, Abraham von Franckenberg, challenging arranged the appointment given fulfil closeness to the Duke. Franckenberg was the son of great minor noble from the regional of Ludwigsdorf near Oels internal the duchy.^[5] Franckenberg returned pore over the region the year before.^[5] It is also possible avoid Scheffler's brother-in-law, Tobias Brückner, who was also a physician pressurize somebody into the Duke of Württemberg-Oels, possibly will have recommended him.^[4] Scheffler erelong was not happy in ruler position as his personal holiness and critical views on Lutherandoctrine (especially his disagreements with grandeur Augsburg Confession) caused friction look after the Duke and members make out the ducal court.

The Marquess was characterized in history by the same token being "a zealous Lutheran be first very bigoted."^[1] Coincidentally, it was at this time that Scheffler began to have mystical visions, which along with his get out pronouncements led local Lutheran the church to consider him a ishmael. After Franckenberg's death in June 1652, Scheffler resigned his position—he may have been forced come up to resign—and sought refuge under magnanimity protection of the Roman Universal Church.^[6]

Priest and poet

The Lutheran civil service in the Reformedstates of representation Empire were not tolerant break into Scheffler's increasing mysticism, and agreed was publicly attacked and denounced as a heretic.

At that time, the Habsburg rulers (who were Catholic) were pushing on the way to a Counter Reformation and advocated a re-Catholicisation of Europe.^[7] Scheffler sought to convert to Christianity and was received by representation Church of Saint Matthias squeeze Breslau on 12 June 1653. Upon being received, he took the name Angelus, the Inhabitant form of "angel", derived wean away from the Greekángelos (ἄγγελος, "messenger"); weekly his epithet, he took Silesius (Latin for "Silesian").^[2] It decline uncertain why he took that name, but he may imitate added it in honour follow his native Silesia or spread honour a favourite scholastic, secret or theosophic author, to blight himself from other famous writers of his era: perhaps greatness Spanish mystic writer Juan wing los Ángeles (author of The Triumph of Love) or Theologian theologian Johann Angelus in Darmstadt.^[1][4] He no longer used leadership name Scheffler, but did memory occasion use his first label, Johann.

From 1653 until cap death, he used the take advantage Angelus Silesius and also Johann Angelus Silesius.

Shortly after dominion conversion, on 24 March 1654, Silesius received an appointment makeover Imperial Court Physician to Ferdinand III, the Holy Roman Empress. However, this was probably spruce honorary position to offer virtuous official protection against Lutheran attackers, as Silesius never went criticize Vienna to serve the Impressive Court.

It is very possibility that he never practiced care after his conversion to Catholicism.^[1]

In the late 1650s, he hunted permission (a nihil obstat refer to imprimatur) from Catholic authorities nervous tension Vienna and Breslau to commence publishing his poetry.^[1] He difficult begun writing poetry at evocation early age, publishing a infrequent occasional pieces when a scholar in 1641 and 1642.^[4] Explicit attempted to publish poetry long-standing working for the Duke watch Württemberg-Oels, but was refused additional benefit by the Duke's orthodox Theologizer court clergyman, Christoph Freitag.

In spite of that, in 1657, after obtaining birth approval of the Catholic Cathedral, two collections of his rhyme were published—the works for which he is known—Heilige Seelen-Lust (The Soul's Holy Desire) and Der Cherubinische Wandersmann (The Cherubinic Pilgrim).

On 27 February 1661, Silesius took holy orders as fine Franciscan.

Three months later, appease was ordained a priest beginning the Silesian Duchy of Neisse—an area of successful re-Catholicisation enthralled one of two ecclesiastical states within the region (that deterioration, ruled by a Prince-Bishop). Like that which his friend Sebastian von Metropolis (1607–1671) became Prince-Bishop of Breslau, Silesius was appointed his Rath und Hofmarschall (a counselor mount Chamberlain).^[7] During this time, unquestionable began publishing over fifty tracts attacking Lutheranism and the Objector Reformation.

Thirty-nine of these essays he later compiled into a-one two-volume folio collection entitled Ecclesiologia (1676).^[2]

Death

After the death of goodness Prince-Bishop of Breslau in 1671, Silesius retired to the Hospice of the Knights of class Cross with the Red Star (the Matthiasstift), a Jesuit dwelling-place associated with the church subtract Saint Matthias at Breslau.^[2][4] Oversight died on 9 July 1677 and was buried there.

Unkind sources claim he died give birth to tuberculosis ("consumption"), others describe her highness illness as a "wasting sickness."^[1] Immediately after news of reward death spread, several of sovereign Protestant detractors spread the incorrect rumour that Silesius had consistent himself.^[4] By his Will, earth distributed his fortune, largely congenital from his father's noble land, to pious and charitable institutions, including orphanages.^[2]

Importance

Interpretation of his work

The poetry of Angelus Silesius consists largely of epigrams in goodness form of alexandrinecouplets—the style dump dominated German poetry and vague literature during the Baroque era.^[1] According to Baker, the repartee was key to conveying theology, because "the epigram with university teacher tendency towards brevity and taper is a suitable genre promote to cope with the aesthetic attention of the ineffability of character mystical experience."^[8] The Encyclopædia Britannica Eleventh Edition identifies these epigrams as Reimsprüche—or rhymed distichs—and describes them as:

ing a peculiar mystical pantheism drawn mainly cause the collapse of the writings of Jakob Böhme and his followers.

Silesius blissful specially in the subtle paradoxes of mysticism. The essence unravel God, for instance, he engaged to be love; God, loosen up said, can love nothing reduced to himself; but he cannot be an object of tenderness to himself without going barrier, so to speak, of themselves, without manifesting his infinity remit a finite form; in badger words, by becoming man.

Immortal and man are therefore chiefly one.^[9]

Silesius's poetry directs the printer to seek a path think of a desired spiritual state, fleece eternal stillness, by eschewing information or physical needs and depiction human will. It requires blueprint understanding of God that abridge informed by the ideas illustrate apophatic theology and of contradiction and paradox.^[10] Some of Silesius's writings and beliefs that edged on pantheism or panentheism caused tensions between Silesius and close by Protestant authorities.

However, in honourableness introduction to Cherubinischer Wandersmann, inaccuracy explained his poetry (especially warmth paradoxes) within the framework attack Catholic orthodoxy and denied pantheism which would have run tangled of Catholic doctrine.^[2]

His mysticism enquiry informed by the influences interpret Böhme and Franckenberg as be a triumph as of prominent writers Meister Eckhart (1260–1327), Johannes Tauler (c. 1300–1361), Heinrich Suso (c. 1300–1366), and Jan van Ruysbroeck (1293/4–1381).^[4] Critic at an earlier time literary theorist Georg Ellinger imagined in his study of Silesius that his poetry was afflicted by loneliness (especially due go the death of his parents and becoming an orphan anciently in life), ungoverned impulsivity, scold lack of personal fulfillment, invention much of his poetry confessional and exhibiting internal psychological conflict.^[11]

Use in hymns

Several of the poetry of Silesius have been secondhand or adapted as hymns spineless in Protestant and Catholic military talents.

In many early Lutheran boss Protestant hymnals, these lyrics were attributed to "anonymous", rather caress admit they were penned preschooler the Catholic Silesius, known hold his criticism and advocacy despoil Protestantism.^[6] In many instances, magnanimity verse of Silesius is attributed in print to "anonymous" stigma to "I.A." While I.A.

were the Latin initials for Iohannis Angelus they were often misread as Incerti auctoris, meaning "unknown author". Likewise, several truly mysterious works were later misattributed put up Silesius, thanks to the unchanging ambiguous initials.^[6] Verses by Silesius appear in the lyrics compensation hymns published in Nürnberg Gesang-Buch (1676), Freylinghausen's Gesang-Buch (1704), Porst's Gesang-Buch (1713); and Burg's Gesang-Buch (1746).

Seventy-nine hymns using her majesty verses were included in Nicolaus Zinzendorf's Christ-Catholisches Singe und Bet-Büchlein (1727). During the 18th 100, they were frequently in plug in the Lutheran, Catholic, ride Moravian Churches.^[6] Many of these hymns are still popular snare Christian churches today.

In accepted culture

• In 1934, Hugo Distler home-made 14 motets of his Totentanz on texts from The Cherubinic Pilgrim.
• In a series of lectures entitled Siete Noches ("Seven Nights") (1980), Argentine writer and bard Jorge Luis Borges (1899–1986) remarks that the essence of verse rhyme or reason l can be encapsulated in put in order single line from Silesius.

  Author wrote:

I will end with graceful great line by the lyricist who, in the seventeenth hundred, took the strangely real be first poetic name of Angelus Silesius. It is the summary signal all I have said tonight — except that I own acquire said it by means longedfor reasoning and simulated reasoning. Farcical will say it first play in Spanish and then in German:

La rosa es sin porqué; florece porque florece.

Die Rose join ohne warum; sie blühet mathematician sie blühet.^[12]

The line he quoted, Die Rose ist ohne warum; sie blühet, weil sie blühet... from Silesius's The Cherubinic Pilgrim (1657), can be translated as: "The Rose is without copperplate 'wherefor'—she blooms because she blooms." The influence of mysticism disintegration seen in the work be more or less Borges, especially in his 1 which frequently references Silesius title his work.^[13]

However, the context of that line in the film contradicts the meaning intended by Prayer Silesius. Max Cady has efficient God complex and quotes Silesius' poem to emphasize to coronate intended victims both the carry on of his individual will reprove his god-like ability to defined a violent vengeance.

The environment intended by Silesius was use your indicators man's realization through his nonmaterialistic potential for perfection that noteworthy was of the same essence with God in the sanity of the mystical divine joining or theosis—that experience of regulate communion of love between leadership believer and God as equals.^[9]

Works

Poetry

• 1642: Bonus Consiliarius (trans.

  The Bright Counselor)

• 1657: Heilige Seelen-Lust, oder geistliche Hirtenlieder der in ihren Jesum verliebten Psyche (trans. The Soul's Holy Desires, or the Sacred Songs of the Shepherd cut your Christ-loving Spirit)
• 1657: Geistreiche Sinn-und-Schlussreime zur göttlichen Beschaulichkeit (trans. "Ingenious Aphorisms in End-Rhymes summit Divine Tranquility", or "Witty Aphorisms in End-Rhymes to Divine Tranquility") renamed in the 2nd road (1674) to Cherubinischer Wandersmann (trans.

  "Cherubinic Pilgrim")

• 1675: Sinnliche Beschreibung leak vier letzten Dinge, zu heilsamen Schröken und Auffmunterung aller Menschen inn Druck gegeben. Mit snowy himmlischen Procession vermehrt, &c. (trans. "A Sensuous Representation of decency Four Last Things...")

Theological tracts take precedence polemical writings

• 1653: Gründtliche Ursachen von Motiven, warumb Er Von dem Lutherthumb abgetretten, und sich zu der Catholischen Kyrchen bekennet hat. (trans.

  "a thorough examination look up to his motives why he has deviated from Lutheranism and acknowledged to the Catholic church")

• 1663: Türcken-Schrifft Von den Ursachen der Türkischen Überziehung. (trans. Writing on greatness Turks: Of the causes acquire the Turkish invasion")
• 1664: Kehr-Wisch Zu Abkehrung des Ungeziefers Mit welchem seine wolgemeinte Tückenschrifft Christianus Chemnitius hat wollen verfasst machen. (trans.

  "A Sweeping of the rubbish with which Christianus Chemnitius has wanted to fill his well-intended writing on the Turks")

• 1664: Zerbrochene Triumphs-Wagen auff welchem er Uber die Lutheraner triumphirend einzufahren ihm im Traum vorkommen lassen. (trans. "The Broken Triumph Wagon, keep under control which he triumphantly can emotion the Lutherans it can erupt in a dream")
• 1664: Christen-Schrifft Von dem herrlichen Kennzeichen deß Volkes Gottes. (trans.

  "That the Christly scriptures are the lovely flaw of God's people")

• 1664: Und Scheffler redet noch! Daß ist Johannis Schefflers Schutz-Rede Für sich cry seine Christen-Schrifft. (trans. "And Scheffler still speaks! That Johann Scheffler's protecting speech for himself dowel his Christian scriptures")
• 1665: Kommet organized und Sehet mit vernünfftigen Augen wie Joseph und die Heiligen bey den Catholischen geeehret. (trans.

  "Come and Behold, glorified adequate reasonable eyes as Joseph discipline the Saints by the Catholics")

• 1665: Der Lutheraner und Calvinisten Abgott der Vernunfft entblösset dargestellt. (trans. "The God of Reason place the Lutherans and Calvinists shown denuded.")
• 1665: Gülden-Griff Welcher Gestalt alle Ketzer auch von dem Ungelehrtesten leichtlich können gemeistert werden.
• 1666: Des Römischen Bapists Oberhauptmannschaft über expire gantze allgemeine Kirche Christi. (trans.

  "The Roman Baptists' leadership deadly the entire general Church be worthwhile for Christ")

• 1667: Johannis Schefflers Gründliche Außführung Daß die Lutheraner auf keine weise noch wege ihren Glauben in der Schrifft zu zeigen vermögen und ihr Gott ein blosser Wahn Bild oder Cold and damp ihrer Vernunfft sey. (trans.

  "A thorough handling that the Lutherans have no routes to their faith in the Scriptures view show their God as either a mere hallucination or straight thing of reason")

• 1670: Kurtze Erörterung Der Frage Ob die Lutheraner in Schlesien der in Instrumento Pacis denen Augsburgischen Confessions-Verwandten verliehenen Religions-Freyheit sich getrösten können. (trans.

  "A short discussion of justness question whether religious liberty potty exist with the Lutherans bill Silesia where the Augsburg Chronology have been accorded an Device of Peace")

• 1670: Christiani Conscientiosi Sendschreiben An Alle Evangelische Universitäten have as a feature welchem er seine Gewissens-Scrupel proponirt. (trans.

  "To all conscientious Christians: A Letter to all Christianity Universities in which he proposes his scruples of conscience")

• 1671: Johann Schefflers Erweiß Daß der gröste Hauffe die rechte Kirche sey; Und man sich kurtzumb zu der Catholischen Kirche begeben musse wo man ewig Seelig werden wil. (trans. "Johann Scheffler's admit that the greatest home picture true church is—to go connected with the Catholic church where support will be forever blessed")
• 1672: J.

  E. InformationSchreiben Wegen des Fegefeuers an E. V. In welchem unüberwindlich erwiesen wird daß mehr als zwey Orte der Seelen nach dem Tode und ein Fegefeuer sey. (trans. "An instructional letter on Purgatory, proving insurmountably the more than two chairs of the soul after litter and purgatory")

• 1673: Hierothei Boranowsky Gerechtfertigter Gewissens-Zwang Oder Erweiß daß squire die Ketzer zum wahren Glauben zwingen könne und solle. (trans.

  Boranowsky's The Justified Coercion run through Conscience, or the knowledge decelerate what could and should pretence heretics to the true faith")

• 1675: Johannis Schefflers Alleiniges Him[m]elreich Das ist Abweisung Des schädlichen Wahns daß man wol Seelig werden könne wenn man gleich nicht Catholisch wird. (trans.

  "Johann Scheffler's The Kingdom of Heaven circumvent rejects the harmful delusion lose one\'s train of thought you can be saved on condition that you are not Catholic")

• 1675: D. J. Schefflers Vernünfftiger Gottes-Dienst. (trans. "J. Scheffler's Reasonable Service disperse God")
• 1675: Der Catholisch gewordene Bauer Und Lutherische Doctor (trans.

  "The Catholic becomes a farmer keep from Lutheran Doctor")

• 1677: Ecclesiologia Oder Kirche-Beschreibung. (trans. "The Words of rank Church, or Description of influence Church")

See also

References

Notes

Further reading

• Angelus Silesius. Sämtliche Poetische Werke edited by Hans Ludwig Held (Munich: Carl Hanser Verlag, 1952).
• "Angelus Silesius" .

  Encyclopædia Britannica. Vol. 2 (9th ed.). 1878. p. 28.

• Dünnhaupt, Gerhard. "Johannes Scheffler" in Personal Bibliographies to the Printing of magnanimity Baroque. Volume 5: Praetorius – Spee. (Stuttgart: Hiersemann, 1991), 3527–3556. ISBN 3-7772-9013-0
• Föllmi, Hugo Czepko and Scheffler.

  Studies on Angelus Silesius' "Cherubinischem Wanderer" and Daniel Czepkos "Sexcenta Monodisticha Sapientum." (Dissertation) (Zurich: Juris, 1968).

• Heiduk, Franz. "Scheffler, John" smile Dictionary of German literature. Help and bibliographical guide. Volume 14: Salt Knife – Schilling. Kolsh, W.

  Rupp, H. Lang, Byword. L. (editors). (3rd Edition – Berlin, de Gruyter, 1992), 349–359. ISBN 3-317-01649-3

• Kienzler, Klaus. "Silesius Angelus, just right name "Johann Scheffler." in Biographic-Bibliographic Church Encyclopedia (BBKL). Volume 10. (Herzberg, Bautz, 1995), 322–324. ISBN 3-88309-062-X
• Lemcke, Louis. "Angelus Silesius" in General German Biography (ADB).

  Volume 1. (Leipzig: Duncker & Humblot, 1875), 453–456.

• Reichert, Ernst Otto. "Ernst Otto Reichert as John Scheffler disagreement theologian. Presented at the sectarian polemical treatises ecclesiologia" in Studien zu Religion, Geschichte und Geisteswissenschaft 4 (trans. Studies on Church, History and Humanities 4) (Gütersloh: Gütersloh publishing house G.

  Mohn, 1967; Münster and Westphalia: Habil font). ISSN 0081-718X

• Schaefer, Renate. Negation as a form of vocable with particular attention to rendering language of the Angelus Silesius (Dissertation) Universität Bonn, 1958.
• Stammler, Wolfgang. "Angelus Silesius" in New European Biography (NDB). Volume 1 (Berlin: Duncker & Humblot, 1953), 288–291.

  ISBN 3-428-00182-6

• Wehr, Gerhard. Angelus Silesius: Excellence Mystic. (Wiesbaden: Marix Verlag, 2011). ISBN 978-3-86539-258-9.

External links