Heretical microcosmogony in Paracelsus's Astronomia Magna (1537/8) and the anonymous Astrologia Theologizata (1617): Paracelsian anthropology in the light of Lutheran biblical hermeneutics.

The study evaluates Paracelsus's and Paracelsian-Weigelian microcosmogonies, i.e. theories concerning the nature and creation of human beings, especially their biblical underpinnings, and particularly in the light of Luther's and Lutheran anthropological and biblical-exegetical stances. The Lutheran approach to the origin and components of human beings-as seen in Luther's early Magnificat Commentary and the Genesis Commentary of his late career-relied on such magisterial principles as adherence to sola scriptura, literal biblical exegesis, and the hermeneutical standard to 'let scripture interpret scripture,' whereas the Paracelsians, Weigelians, and Pseudo-Weigelians-in such works as Paracelus's Astronomia Magna (1537/38) and the anonymous Astrologia Theologizata (1617)-employed such extra-biblical concepts as 'sidereal bodies,' the 'light of nature,' and a microcosm-macrocosm theory based on an alchemical interpretation of the limus terrae of Genesis 2:7. Seventeenth-century Orthodox Lutherans, including Nikolaus Hunnius and Ehregott Daniel Colberg, castigated the 'heretical' in Paracelsus and the Astrologia Theologizata. The study also addresses the authorship of several texts entitled Astrologia Theologizata and speculates on reasons for the tracts' deviations from Paracelsus's views. The case study of Paracelsian-Weigelian microcosmogonies underscores the centuries-long staying power of some of Paracelsus's core theological concepts, which were both seconded by votaries and vituperatively criticized by opponents.

Invisible wombs: rethinking Paracelsus's concept of body and matter.

Paracelsus's matter theory remains a puzzling subject, especially insofar as his division of matter and the human being is concerned. Paracelsus's early matter theory, as presented in perhaps his most significant chemical work, the Archidoxis, was influenced by John of Rupescissa and contained elements that the mature Paracelsus--greatly influenced by theological concerns and his own unique biblical exegesis--would abandon due to their nonconformity with scripture. The article stresses Paracelsus's interpretation of Genesis 2:7, and the author argues that the Paracelsus of the Astronomia Magna (1537-38)--somewhat echoing the theories in his so-called "meterological writings"--held that the cosmos and microcosm (man) consist of soul, sidereal body (also mortal spirit), elemental mortal matter (a combination of seeds and the tria prima of salt, sulfur, and mercury as produced in the four elemental mothers of air, earth, fire, and water), and eternal body (e.g. the resurrection body). The focus in this article is on mortal matter; Paracelsus's natural philosophy and theology become much more accessible when one understands this quadripartite division.