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By Verdier J.-L.

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38 Lorenzo Davidico (Paolo Lorenzo Castellino de David, 1513–74) was also a Catholic reformer. Priest and preacher, he tried unsuccessfully to enter the Society of Jesus. 39 It also indicated the willingness to seek and find God’s will. , fol. , fol. , fol. , fol. 69v. L. , Opuscoli del Reverendo Messer Laurentio Davidico (Perugia: Andrea Bresciano, 1554), 55–64; L. , Opuscoli, 17–18. Discretion and Ignatius’s Spiritual Exercises in Donne’s Times 33 movements and spirits was a part and one means of the process of discretion.

John Donne: Essays in Celebration (London: Methuen, 1972), 418–32; D. Chanof f, ‘Donne’s Anglicanism’, Recusant History 15 (1980), 154–67: 166; E. V. J. Summers and T. Pebworth (eds), ‘Bright Shootes of Everlastingnesse’. The Seventeenth-Century Religious Lyrics (Columbia: University of Missouri Press, 1987), 38–9. W. J. M. Malpezzi (eds), John Donne’s Religious Imagination. Essays in Honor of John T. R. Sellin, John Donne and ‘Calvinist’ Views of Grace (Amsterdam: VU Boekhandel/Uitgeverij, 1983), 49.

Davies, Worship and Theology. From Cranmer to Hooker 1534–1603 (Princeton, NJ: Princeton University Press, 1975), John Donne Criticism and the Ignatian Legacy 15 The third phase, however, running roughly from 1980 to the present, played down the importance of Ignatian spirituality as a literary inf luence. The 1980s opened with John Carey’s new and controversial portrait of Donne. 50 Carey’s Donne was not the English divine with strong Catholic or Ignatian roots. Nor was he the convinced Anglican nourished in a reformed Ignatian meditative tradition.

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Des categories derivees des categories abeliennes by Verdier J.-L.


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