This is the first book devoted to investigating the scholarly commonplace that Erasmus’ revival of classical learning defines his evangelical humanism. It acknowledges that it was a feat for him to challenge the obscurantism of late medieval schooling by restoring classical studies. It recognizes that his editions of Greek and Latin authors alone fix his place in the history of scholarship. But the plainest questions about this achievement may still be asked, and the most popular texts freshly interpreted. Was his work only the expression in the ‘idiom of the Renaissance’ or a perennial Christian humanism? Or did he advance on it theoretically as well as practically? Did Erasmus contribute conceptually to the interrogation of pagan wisdom with the Christian economy? Christening Pagan Mysteries proposes that he did. Although doctrinal issues involved, this inquiry is not systematically theological. Erasmus wrote no treatise on the subject that might be so explored. A rhetorical approach, complementary to his own method, discloses his evangelical humanism through the analysis of three significant texts. The seminal dialogue Antibarbari provides the conceptual key in one of the most important humanist declarations in the history of Christian thought to the Renaissance. The Christocentric conviction it voices is then discerned through new interpretations of two other texts which christen pagan mysteries in original and important ways: the Moria and the final colloquy, ‘Epicureus,’ in which a pagan goddess and a pagan philosopher are gathered to Christ.
The central proposition of this book is that the great anatomists of the Renaissance, from Vesalius to Fabricius and Harvey - the forebears of modern scientific biology and medicine - consciously resurrected not merely the methods but also the research projects of Aristotle and other Ancients. The Moderns' choice of topics and subjects, their aims, and their evaluation of their investigations were all made in a spirit of emulation, not rejection, of their distant predecessors. First published in 1997, Andrew Cunningham’s masterly analysis of the history of the ’scientific renaissance' - a history not of things found, but of projects of enquiry - provoked a reappraisal of the intellectual roots of the Renaissance as well as illuminating debates on the history of the body and its images.
Tapping into selected works of Erasmus of Rotterdam, this book offers a series of philosophical meditations designed to retrieve and deploy a distinctively Erasmian manner of thinking - one that is capacious in its perception, agile in its judgments, and unsettling in its irony. In purpose, it takes a philosophical route, addressing perennial questions of self-knowledge - what we can know and how best to communicate what we take to be true, what we ought to do or how we should live, and what we might hope for or what would offer us fulfilment. In method, however, this work taps into the various strategies of irony at play in the works of Erasmus, looking for guidance in handling these age-old questions. What readers will find in Erasmus is a knack for playfully reversing appearances and realities, a penchant for pushing disturbing questions relentlessly to the limit, and a skill for juxtaposing oddly matched opposites. Again and again, Erasmus presses readers to rethink these fundamental questions with dexterity and nuance, ever ready to appreciate the surprising and unsettling upshot of ironic insight.
In particular, Martin commends the habit of critical thinking, an appreciation for irony, and an irenic approach to opposition as helpful stances for improving people's efforts to talk about religion. In addressing rhetorical and hermeneutical issues commonly found in philosophical theology and the philosophy of religion, this work's approach through the genre of dialogue will interest those concerned with the intersection of religion and literature.
Starting with an essay on the Renaissance as the concluding phase of the Middle Ages and ending with appreciations of Paul Oskar Kristeller, the great twentieth-century scholar of the Renaissance, this new volume by John Monfasani brings together seventeen articles that focus both on individuals, such as Erasmus of Rotterdam, Angelo Poliziano, Marsilio Ficino, and Niccolò Perotti, and on large-scale movements, such as the spread of Italian humanism, Ciceronianism, Biblical criticism, and the Plato-Aristotle Controversy. In addition to entering into the persistent debate on the nature of the Renaissance, the articles in the volume also engage what of late have become controversial topics, namely, the shape and significance of Renaissance humanism and the character of the Platonic Academy in Florence.
This collection of essays addresses questions of theology and its place in Catholic institutions of higher learning. The first part of the volume focuses on the character of theological reflection in light of specific historical examples. The second part probes the character of theological inquiry in ways appropriate to the contemporary university setting. In the third part, the contributors explore explicitly what function theology ought to fulfill in a university, and in the fourth part, the character of Catholic higher education is discussed. Co-published with the College Theology Society.
""With our American Philosophy and Religion series, Applewood reissues many primary sources published throughout American history. Through these books, scholars, interpreters, students, and non-academics alike can see the thoughts and beliefs of Americans who came before us.""
Big Dreams and Dark Secrets in Chimay? is a mythological saga about Flaco Salvador Cascabel Natividad, a native of Chimay?, New Mexico, and an alcoholic. Benito C'rdova follows Salvador through situations and encounters that expose his vulnerabilities in light of his community's expectations and standards of masculinity. At various times Salvador is an employee at the Los Alamos National Laboratory, a patient at the Embudo Rehabilitation Center, and a contracted worker for Abiquiu artist Georgia O'Keeffe. In an alcohol-induced moment, Salvador offers to substitute for the groom, his friend, at a wedding because the real husband-to-be is so drunk he can't stand up. However, the ceremony is all too real and Salvador is accidentally married to his friend's intended bride. At a significant moment in the story, Salvador is hauling wood in a snowstorm from the nearby mountains when he is pinned by a falling tree. Night is approaching, it is getting colder, and, as Salvador lies trapped under the tree, he begins to envision his own death, funeral, and burial in terms of how he has lived his life. He sees the failure of his marriage, which ended shortly after it began in an alcohol haze, and he is tortured by his personal demons concerning his identity as a G�nizaro, a Hispanicized Indian. Salvador's story is a blend of humor and tragedy that exemplifies today's rural New Mexico.
The Holiest Lie Ever is made up of controversial material pertaining to religion and all the facts. It reveals the truth behind many religious aspects that have become distorted over time and predominantly focuses on Christianity. The material is both informative and insightful. This book is intended for anyone who belongs to a religious entity or is interested in learning about the truth of where religion comes from and why it has transformed into the form that it has taken today.
Betwixt and Between offers new insights into the basic elements of initiations and rites of passage. The absence of these traditional supports creates problems in the lives of those who are caught in the void and lack definite expectations at various times of their lives. The chapters on masculine and feminine initiation provide new and creative concepts and practical possibilities for each of us. Initiation has been a missing component in the modern world and needs to be re-introduced with new understanding and consciousness.
"There's dissension building throughout the Christian community. Not only does the Church claim that Jesus Christ was not born during December's 25th day of the winter season, but one St. Nicolas--commonly known throughout the most pagan roots of history, and idolatrous sponsored festivities, as the one red suited and white bearded Santa Claus--has long since stolen Christ's glory..." Who else--but Lord Jesus Christ, himself--has the supreme authority and final solution to rectify this ongoing problem? How? By honoring both St. Nicholas, and Jesus Christ, with their own separate Day celebrations of Christmas giving... by declaring a new, true Christmas holiday: the christening of New Christmas' Spirit Day... in October, on the very 25th day that both Jesus Christ of Bethlehem, Italy, and Christ Lord Rach de Levon (Jesus Christ's second coming messianic birth) in Florence, Arizona, USA, were born.All year long we should experience the Prince of Peace and share that divine consolation with others. Christmas is, in fact, a year-around opportunity to proclaim the Word of God Today, people too often miss the true meaning of Christmas, paying more attention to Black Fridays, holiday shopping and feasting than recognizing the true spirit of giving. Our commemoration of the living Christ must continue well after the uneaten fruitcakes have turned stale, if the spirit of Christmas is to remain fresh in our hearts.But beneath the imaginary bushy white beard, red suit and cap, the sack full of presents, and all of the Ho Ho Hos of jolly and good-natured symbolism associated with Santa Claus, or Chris Kringle, lies a true tale of generosity that originated with a real life Turkish figure named St. Nicholas. Long before the modern-day conception of Santa, or Ole St. Nick, lived this very real and very generous, little 5-foot tall man, one Nicholas, who had a well-known reputation for secretive gift giving. He believed whole-heartedly that giving should be done secretly, and sacrificially, in Jesus Christ's own name, rather than one's own name.Legend tells us of Nicholas helping to restore the hope and faith of hundreds of poverty-weary people in his community--reportedly leaving coins in the empty shoes of those who left them out. They sought his generosity; Nicholas even paying the expense for a poor daughter to get married, afforded him the gracious image of a most beloved and revered Bishop, and holy man of God.Nicholas had created a "sharing" reputation of humane behavior to be revered and commemorated, by common folk and Christians, even after his death. His spirit of giving ideals, charity and unselfish works helped inspire generations of the faithful to mimic his sharing generosity and hospitality, spreading his goodwill, eventually earning the name patron saint of everyone from sailors to merchants.Yet contrast is shrouded in mystery of how a Bishop, originating from the sunny Mediterranean coast of Turkey, came to be associated with a red-suited portly man residing at the North Pole, who treks all around the globe in a present-filled sleigh pulled by flying reindeer?...Spirit Day (on October 25th) is designated a memorial for the Church, accompanying all world citizens of spiritual faith, clergy and Christians, to honor Jesus Christ's nativity--commemorating the man who, some 2,000 years ago, sacrificed His life for the redemption and civilized morality--examples of world peace and unity--of all humanity. And, St. Nicholas Day Christmas (on December 25th) continues to celebrate the holiday's Santa Claus (Kris Kringle) novelty with the cherished themes of elves making toys for tots at the North Pole, Frosty the Snowman, Rudolph and the flying reindeers, and with decorated homes and Christmas trees, globally abound. December 25th is the perfect time of the winter season for St. Nicholas Day to celebrate the "Santa Claus" Christmas theme with the goodness of sharing gifts (giving and receiving, the "goodness of grace")...
This important contribution to the study of English Renaissance culture redefines the humanist movement, employs humanist rhetoric in new ways, and argues that English fiction in the sixteenth century should be seen as a major genre with its own strategies for the imaginative artist. Arthur F. Kinney argues that the main purpose of Renaissance humanism was the cultivation and perfection of the individual and society by the use of rhetoric--by persuasion. Humanist poetics, then, is the poetics of rhetoric: the attempt to fashion the self or the reader by a fiction that employs rhetoric's means. By tracing classical resources and the intertextuality of major English works from More's Utopia to Lodge's Rosalynde and Nashe's Unfortunate Traveller, Kinney not only locates basic Elizabethan habits of mind but also shows where the roots of the English novel may ultimately lie.