Now You See It, Now You Don't: Biblical Perspectives on the Relationship between Magic and Religion (review)

Now You See It, Now You Don't: Biblical Perspectives on the Relationship between Magic and... Reviews 115 acknowledge Protestant attacks. Nevertheless, it was crucial that they also defended those aspects of the old cult that had been derided by the reformers: relics, miraculous prodigies, sacraments, and so forth. Martin Delrio, for instance, criticized superstitious abuses using arguments that were indistin- guishable from those of medieval writers. Where Cameron finds a difference between Delrio and his medieval predecessors (a difference that is distinctly of the Jesuit’s time) is that Delrio sometimes goes beyond the medieval arguments from scriptural or patristic authorities to take a pastoral view: the charismatic faith healers known as saludadores were impermissible not only because of their suspect orthodoxy, but also (and perhaps principally) because of the way they exploited the credulous. Yet Delrio also sought to find enough leeway so that practices that were not actually offensive or dangerous could be permitted in the name of tradition, regardless of whether they could rationally be shown to be superstitious. He thus embodied the ambivalence of Counter-Reformation treatments of superstition: ‘‘with an even but occa- sionally confusing hand he both criticized and defended Catholic customs, sometimes within the same passage’’ (p. 229). Enchanted Europe is divided into four sections. The first concerns the http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Magic, Ritual, and Witchcraft University of Pennsylvania Press

Now You See It, Now You Don't: Biblical Perspectives on the Relationship between Magic and Religion (review)

Magic, Ritual, and Witchcraft, Volume 7 (1) – May 12, 2012

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Publisher
University of Pennsylvania Press
Copyright
The University of Pennsylvania Press
ISSN
1940-5111

Abstract

Reviews 115 acknowledge Protestant attacks. Nevertheless, it was crucial that they also defended those aspects of the old cult that had been derided by the reformers: relics, miraculous prodigies, sacraments, and so forth. Martin Delrio, for instance, criticized superstitious abuses using arguments that were indistin- guishable from those of medieval writers. Where Cameron finds a difference between Delrio and his medieval predecessors (a difference that is distinctly of the Jesuit’s time) is that Delrio sometimes goes beyond the medieval arguments from scriptural or patristic authorities to take a pastoral view: the charismatic faith healers known as saludadores were impermissible not only because of their suspect orthodoxy, but also (and perhaps principally) because of the way they exploited the credulous. Yet Delrio also sought to find enough leeway so that practices that were not actually offensive or dangerous could be permitted in the name of tradition, regardless of whether they could rationally be shown to be superstitious. He thus embodied the ambivalence of Counter-Reformation treatments of superstition: ‘‘with an even but occa- sionally confusing hand he both criticized and defended Catholic customs, sometimes within the same passage’’ (p. 229). Enchanted Europe is divided into four sections. The first concerns the

Journal

Magic, Ritual, and WitchcraftUniversity of Pennsylvania Press

Published: May 12, 2012

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