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FROM THE HISTORY OF SOCINIANISM. TWO INTERESTING FIGURES: KRZYSZTOF NIEMIRYCZ AND SAMUEL CRELL (Z dziejów póznego socynianizmu. Dwie interesujace sylwetki: Krzysztof Niemirycz i Samuel Crell)

100%
Ogonowski Z.
Przegląd Filozoficzno-Literacki
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2009
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vol. 8
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issue 4(25)
325-343
EN
The paper offers a succinct synopsis of life and work of two writers of late socinianism (the end of the 17th century and first three decades of the 18th century). The second of the authors discussed here (S. Crell) gained considerable reputation in the environment of European intellectuals, for whom the issues raised in the socinian literature were important and lively discussed (among them such as Bayle, Locke, Newton). At the end of the passages concerning Crell, the epistolary discussion between Crell and Leibniz (started by Leibniz) on theological and partially metaphysical issues interesting to both thinkers was discussed.
2

ANTIPARACELSISM AND RADICAL REFORMATION. ERNST SONER (1573-1612) AND SOCINIANISM AT ALTDORF

100%
Broer R.
Odrodzenie i Reformacja w Polsce
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2004
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vol. 48
117-147
EN
The dissertation discusses the life and work of Ernst Soner (1573-1612), professor of natural philosophy and medicine at Altdorf. It is based on Soner's inauguration speech De Theophrasto Paracelso euisque perniciosa medicina (1605), and, used for its interpretation, his later publications, as well as Soner's recently discovered handwritten Socinian catechism. Soner, a covert heretic, educated by heterodox Aristotelianism and rationalistic Socinianism, in his inauguration speech appeared as a defender of academic tradition. The irrationalism and spiritualism of the Paracelsists served Soner to create an expedient image of his adversary. According to Soner, scientific and religious cognition arises from a multiple gradual process, composed both of induction and deduction, as well as empiricism and logic. Nevertheless the legitimacy of tradition (ancient writings, the Bible) is ensured by the historic principle of consensus and effectiveness. Any form of matter (primary matter, heaven, sublunary elements) is marked by corporality, and is identical with being. The material division of the spheres into the divine, astral and sublunary, may be overcome only by human reason. Soner renounces the existence of the divine substance in objects and rejects Paracelsists' 'balm' (divine essence of things) and 'tria prima'. Because of the natural boundaries of human life, Soner points out the illusiveness of the Paracelsists' hope for the 'chemiatric path' to acquiring immortality. In Soner's philosophical writings God is characterized as a rational contemplative being. The postulated division into the divine and human spheres results in emphasizing human mortality and susceptibility to illness before the original sin. Jesus Christ was also a human. His supernatural qualities (immaculate conception, resurrection, the offices of mediator and ruler) were due exclusively to the divine grace. The Lord's Supper should be understood as a symbol: it serves exclusively to commemorate and foretell the Christian community. Here we may detect a parallel with the rejection of the Paracelsists' 'balm'. Soner's catechism represents his consistent unitarianism. Jesus Christ - a Man, received his power from God, and the Holy Spirit represents only the divine power.
3

In the Spinozian Circle (Christopher Sandius Jr)

88%
Szczucki L.
Przegląd Filozoficzno-Literacki
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2007
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vol. 6
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issue 3-4(18)
289-311
EN
The article sketches the life and work of a German anti-Trinitarian theologian, Christopher Sandius Jr. (1644-1680). Sandius Jr. was well educated by his rigorous father, Christopher Sr, a highly positioned government official in the Ducal Prussia, who was later removed from his office for anti-Trinitarian sympathies. Sandius Jr.'s activity spread into various European countries, including: England, Germany and the Netherlands where he earned his living as an editor and translator. However his greatest interest remained in theology and church history and he became well-recognized among European intellectuals. For the Protestant and Catholic Orthodox, Sandius Jr. was highly controversial because of his view that Arianism was the very climax of the theological thought of the Early Church. He remained in good terms with exiled Polish Socinians (Andrzej Wiszowaty, Stanislaw Lubieniecki), being however engaged in polemics with them on the problem of the pre-existence of Christ which they denied. Sandius Jr. also enjoyed close relationship with Benedictus Spinoza especially at the end of his life when he became known as one of philosopher's most faithful followers. Between 1676-1680 he even defended author of the 'Tractatus theologico-politicus' in his vast correspondence with a famous Catholic theologian and philosopher Pierre Daniel Huet.
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