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In the concluding stages of the eleventh-century Eucharistic Controversy, which turned on whether, and how, sacramental consecration changed the nature of bread and wine at the altar, Alberic of Monte Cassino composed a small but important treatise. Alberic was the most renowned teacher of rhetoric in his time, and his treatise, buttressed by appeal to the authority of the Church Fathers, was said by contemporaries to have "utterly destroyed" the argument of his opponent, Berengar of Tours, that the bread and wine survived its consecration. Modern scholars had long believed Alberic's treatise to be lost. This book demonstrates that this crucial document, far from being lost, is an existing identifiable text. By showing conclusively that this work was written by Alberic, Radding and Newton transform our understanding not only of the particulars of the controversy and papal politics but also of the intellectual process by which theological doctrines took shape in mediaeval Church councils. The book includes the full Latin text and the first translation of Alberic's treatise.
This study provides a reappraisal of the eleventh-century controversy over the value of logic in theology on the basis of close exegesis of the central texts by Peter Damian, Lanfranc of Bec, Berengar of Tours and Anselm of Canterbury.
In 1322, a Jewish doctor named Abner entered a synagogue in the Castilian city of Burgos and began to weep in prayer. Falling asleep, he dreamed of a "great man" who urged him to awaken from his slumber. Shortly thereafter, he converted to Christianity and wrote a number of works attacking his old faith. Abner tells the story in fantastic detail in the opening to his Hebrew-language but anti-Jewish polemical treatise, Teacher of Righteousness. In the religiously plural context of the medieval Western Mediterranean, religious conversion played an important role as a marker of social boundaries and individual identity. The writers of medieval religious polemics such as Teacher of Righteousness often began by giving a brief, first-person account of the rejection of their old faith and their embrace of the new. In such accounts, Ryan Szpiech argues, the narrative form plays an important role in dramatizing the transition from infidelity to faith. Szpiech draws on a wide body of sources from Christian, Jewish, and Muslim polemics to investigate the place of narrative in the representation of conversion. Making a firm distinction between stories told about conversion and the experience of religious change, his book is not a history of conversion itself but a comparative study of how and why it was presented in narrative form within the context of religious disputation. He argues that between the twelfth and fifteenth centuries, conversion narratives were needed to represent communal notions of history and authority in allegorical, dramatic terms. After considering the late antique paradigms on which medieval Christian conversion narratives were based, Szpiech juxtaposes Christian stories with contemporary accounts of conversion to Islam and Judaism. He emphasizes that polemical conflict between Abrahamic religions in the medieval Mediterranean centered on competing visions of history and salvation. By seeing conversion not as an individual experience but as a public narrative, Conversion and Narrative provides a new, interdisciplinary perspective on medieval writing about religious disputes.
Who was Jacob Latomus? What did he write in the series of lectures to which Luther penned an answer in 1521, an answer which is now so central to many interpretations of the great reformer? And how is the reading of that answer affected when it is preceded by an interpretation of what Latomus wrote?The study goes through the most important parts of Latomus' treatise against Luther (1521). The aim is to identify Latomus' theological convictions and thus to pin down who and what Luther was up against. The second and major part of the book is a reading of Luther's pamphlet against Latomus (1521). Parallels are drawn with Latomus' theology in order to facilitate as much as possible an appreciation of the differences between the two.The comparison between the two theologians shows that they speak completely different languages and that their viewpoints do not square at all. Basically their ways depart in their understanding of God's word and how it is communicated to man. This generates two ways of perceiving the matter of theology, and of speaking theologically –: and prevents mutual understanding. Latomus cannot understand Luther's view of the autonomy of God's word and the special character of proclamation, and hence a theology which is incompatible with natural reason. Even though he accepts a division between a natural and a supernatural rationality, and thus admits that natural reason has a limit, he grants the very same natural reason an important role in the ascent of cognition towards revelation. Everything else – such as Luther's theology – is a dehumanization of the human being. Luther, on the other hand, regards Latomus' theology as a result of the impulse in sinful man towards ruling and controlling the word of God with his own inadequate natural abilities. In Luther's eyes that proclamation of Christ, which in the shape of a human being comes to man in contradiction of everything human, here disappears in the twinkling of an eye.
This volume makes a powerful argument for epitome (combining textual dismemberment and re-composition) as a broad hermeneutic field encompassing multifarious historical, conceptual and aesthetical concerns. The contributors gather from across the globe to present case studies of the 'summing up' of cultural artefacts, literary and artistic, in epitomic writing, and as a collective they demonstrate the importance of this genre that has been largely overlooked by scholars. The volume is divided into five sections: the first showcases the broad range of fields from which epitomic analysis can be made, from classics to postmodernism to cultural memory studies; the second focuses in on epitome as dismemberment in writing from late antiquity to the modern day; the third considers a 'productive negativity' of epitomic writings and how they are useful tools for investigating the very borders and paradoxes of language; the fourth brings this to bear on materiality; the fifth considers re-composition as a counterpart to dismemberment and problematises it. Across the volume, examples are taken from important late antique writers such as Ausonius, Clement of Alexandria, Macrobius, Nepos, Nonius Marcellus and Symphosius, and from modern authors such as Antonin Artaud, Barthes, Nabokov and Pascal Quignard. Epitomic writings about art from decorated tabulae to sarcophagi are also included, as are epitomic images themselves in the form of manuscript illustrations that sum up their text.
With this book, distinguished historian of philosophy Ulrich Leinsle offers the first comprehensive introduction to scholastic theology -- a textbook for both Protestant and Catholic students.
The essays in this book discuss a number of the central metaphysical and ethical themes that engaged the minds of Platonist philosophers during late Antiquity and the early Middle Ages. One particular theme is that of the structure of reality, with the associated questions of the relations between soul and body and between intelligible and sensible reality, and the existence of mathematical objects. Other topics relate to evil and beauty, political life and its purpose, the philosophical search for the absolute Good, and how one can speak about this Absolute and have union with it. Going from Plato to Eriugena, the ways in which Platonist philosophers understood and developed these themes are analysed and compared.
Offers a collection of essays exploring notions of authority and authorship through ancient Greek and Roman philosophy.
John Calvin lived in a divided world when past certainties were crumbling. Calvin claimed that his thought was completely based upon scripture, but he was mistaken. At several points in his thought and his ministry, he set his own foundations upon tradition. His efforts to make sense of his culture and its religious life mirror issues that modern Western cultures face, and that have contributed to our present situation. In this book, R. Ward Holder offers new insights into Calvin's successes and failures and suggests pathways for understanding some of the problems of contemporary Western culture such as the deep divergence about living in tradition, the modern capacity to agree on the foundations of thought, and even the roots of our deep political polarization. He traces Calvin's own critical engagement with the tradition that had formed him and analyzes the inherent divisions in modern heritage that affect our ability to agree, not only religiously or politically, but also about truth. An epilogue comparing biblical interpretation with Constitutional interpretation is illustrative of contemporary issues and demonstrates how historical understanding can offer solutions to tensions in modern culture.
This is the third volume in a series of studies on the late Middle Ages, covering the period from around 1300 to 1550. Each volume aims to provide exhaustive and diverse treatments of one significant example of late medieval culture. Volume three explores transformation and translation.