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" All I have written seems chaff to me." Thus six months before his death spoke the greatest mind of the Middle Ages. He had up to this time lived a life full of labour, lecturing, writing, dictating, and praying; and now after having received a revelation he laid aside his pen and would write no more. His favourite disciple, with a directness characteristic of him, asked him why he would not write when he was in the midst of a great work; to which he simply replied, "I cannot." Being pressed still further he again said, " I cannot, for all that I have written seems chaff to me." This incident, well attested as it is, is so clearly sincere that no interpretation of it can rob it of its grandeur and pathos. The words were spoken by a man still only in his prime, as far as years go, but one whom incessant labour and devotion to a high cause had brought, at the age of forty nine, into the valley of the shadow. His name is one that all men of education profess to know. His fame is noised abroad scarcely less by those who ignorantly contemn, than by those who injudiciously worship him. But his life, his real concrete life, is still in many ways a closed book. For while one class of men look on him as a great intellect, and another as a great holiness, the human lines of Aquinas have been singularly neglected. His holiness and his greatness in the eyes of a critical generation will depend, not on the mysteries of his extraordinary raptures, but on the way in which he a man bore himself in the jostle of life with men. If this has not been overlooked by his many biographers it has, for the most part, been undervalued, and it is fitting that in this age, which bears some resemblance to the Renaissance in the re-discovery of the enduring masterpieces of olden time either from neglect or undiscerning attention, some attempt should be made to show Aquinas to the world, not as a saint on a pedestal or a statue above the rostrum, but as one faring in the road of life and faring manfully.
Widely acknowledged as a contemporary classic that has introduced thousands of readers to American literature, From Puritanism to Postmodernism: A History of American Literature brilliantly charts the fascinating story of American literature from the Puritan legacy to the advent of postmodernism. From realism and romanticism to modernism and postmodernism it examines and reflects on the work of a rich panoply of writers, including Poe, Melville, Fitzgerald, Pound, Wallace Stevens, Gwendolyn Brooks and Thomas Pynchon. Characterised throughout by a vibrant and engaging style it is a superb introduction to American literature, placing it thoughtfully in its rich social, ideological and historical context. A tour de force of both literary and historical writing, this Routledge Classics edition includes a new preface by co-author Richard Ruland, a new foreword by Linda Wagner-Martin and a fascinating interview with Richard Ruland, in which he reflects on the nature of American fiction and his collaboration with Malclolm Bradbury. It is published here for the first time.
A study of the relationship between the New Testament writings and other literature of late antiquity. This comprehensive introduction identifies and describes the major literary genres and forms found in the New Testament and Early Christian non-canonical literature. Comparing them with those prevalent in Judaism and Hellenism, it sheds light on the conventions that the New Testament writers chose to follow.
Bares the soul of a saint and reveals the methods which were so successful for him in converting others. From age 5 he was haunted by the thought of the souls about to fall into Hell. This insight fueled his powerful drive to save as many souls as he could.