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Epic poets of the Renaissance looked to emulate the poems of Greco-Roman antiquity, but doing so presented a dilemma: what to do about the gods? Divine intervention plays a major part in the epics of Homer and Virgil—indeed, quarrels within the family of Olympian gods are essential to the narrative structure of those poems—yet poets of the Renaissance recognized that the cantankerous Olympians could not be imitated too closely. The divine action of their classical models had to be transformed to accord with contemporary tastes and Christian belief. From Many Gods to One offers the first comparative study of poetic approaches to the problem of epic divine action. Through readings of Petrarch, Vida, Ariosto, Tasso, and Milton, Tobias Gregorydescribes the narrative and ideological consequences of the epic’s turn from pagan to Christian. Drawing on scholarship in several disciplines—religious studies, classics, history, and philosophy, as well as literature—From Many Gods to One sheds new light on two subjects of enduring importance in Renaissance studies: the precarious balance between classical literary models and Christian religious norms and the role of religion in drawing lines between allies and others.
A richly documented cultural history of Europe from the decay of the Roman Empire to the death of Shakespeare.
An investigation of why Michelangelo first, and then many other, Renaissance artists and works were called "divine" by contemporaries, this study ranges from fourteenth-century praise of Dante to a variety of sixteenth-century habits of courtly compliment.
Today we associate the Renaissance with painting, sculpture, and architecture—the “major” arts. Yet contemporaries often held the “minor” arts—gem-studded goldwork, richly embellished armor, splendid tapestries and embroideries, music, and ephemeral multi-media spectacles—in much higher esteem. Isabella d’Este, Marchesa of Mantua, was typical of the Italian nobility: she bequeathed to her children precious stone vases mounted in gold, engraved gems, ivories, and antique bronzes and marbles; her favorite ladies-in-waiting, by contrast, received mere paintings. Renaissance patrons and observers extolled finely wrought luxury artifacts for their exquisite craftsmanship and the symbolic capital of their components; paintings and sculptures in modest materials, although discussed by some literati, were of lesser consequence. This book endeavors to return to the mainstream material long marginalized as a result of historical and ideological biases of the intervening centuries. The author analyzes how luxury arts went from being lofty markers of ascendancy and discernment in the Renaissance to being dismissed as “decorative” or “minor” arts—extravagant trinkets of the rich unworthy of the status of Art. Then, by re-examining the objects themselves and their uses in their day, she shows how sumptuous creations constructed the world and taste of Renaissance women and men.
After its rediscovery in 1417, Lucretius’s Epicurean didactic poem De Rerum Natura threatened to supply radicals and atheists with the one weapon unbelief had lacked in the Middle Ages: good answers. Scholars could now challenge Christian patterns of thought by employing the theory of atomistic physics, a sophisticated system that explained natural phenomena without appeal to divine participation, and argued powerfully against the immortality of the soul, the afterlife, and a creator God. Ada Palmer explores how Renaissance readers, such as Machiavelli, Pomponio Leto, and Montaigne, actually ingested and disseminated Lucretius, and the ways in which this process of reading transformed modern thought. She uncovers humanist methods for reconciling Christian and pagan philosophy, and shows how ideas of emergent order and natural selection, so critical to our current thinking, became embedded in Europe’s intellectual landscape before the seventeenth century. This heterodoxy circulated in the premodern world, not on the conspicuous stage of heresy trials and public debates, but in the classrooms, libraries, studies, and bookshops where quiet scholars met the ideas that would soon transform the world. Renaissance readers—poets and philologists rather than scientists—were moved by their love of classical literature to rescue Lucretius and his atomism, thereby injecting his theories back into scientific discourse. Palmer employs a new quantitative method for analyzing marginalia in manuscripts and printed books, exposing how changes in scholarly reading practices over the course of the sixteenth century gradually expanded Europe’s receptivity to radical science, setting the stage for the scientific revolution.
Originally published: New York: G.P. Putnam's Sons, 1939.
Frame Work explores how framing devices in the art of Renaissance Italy respond, and appeal, to viewers in their social, religious, and political context.
Divine Renaissance Volume II opens with a call to the Soul to take flight from the world's clamour, reach the Sanctuary of Being, and stand in the Great Silence of the Presence within.It goes on to reveal riches upon riches concerning the Mystery of Prayer, the Ascent of the Soul, its path to Angelic realms and its ultimate union with the Gods. The true path of the healer is revealed, the zodiacal ministry of the celestial hierarchy of Gods, the mysterious ministry of the one known as the Master and also many aspects of Christian Church Offices and truths long veiled by its Doctrine. This is the day of the Divine Renaissance when the Truth is re-revealed that will set every Soul free. Free to take flight and stand in the Presence of the Divine within and to be led by Him, and Him alone, to a life of Peace, spirituality and Divine Love.
Examines facets of the relationship between Saint Augustine and the thinkers of the Italian Renaissance.
How do you paint a figure who is fully human and fully divine? How do you paint Christ? Strangeness and Recognition takes a fresh look at well-known Renaissance paintings of Christ and shows how surprising and deeply 'strange' they can be. This book brings an imaginative and affective theological perspective to the viewing experience as it explores the twin roles played by 'strangeness' and 'recognition' in responding to the challenge of creating and relating to images of Christ. By confounding expectations and defamiliarising subject matter, the ambiguity and mystery of these paintings disturbs viewers' expectations and reconnects them with the extraordinary mystery of the Incarnation. While neither words nor images can fully describe God, through a questioning, challenging dialogue with paintings, whose visual language disrupts itself, viewers can be brought to the limits of their own understanding and can enter into transformative and personlike relationships with paintings. These personal exchanges lead through estrangement to the rediscovery of the familiar within the strange and the renewed within the familiar, and to the ultimately unspeakable, unpaintable, mystery of the Incarnation. Drawing on a diverse range of theologians, philosophers, art historians and art theorists, and building on her own earlier work, Chloe Reddaway shows the theological potential of Christian images, even when they are far removed from their original contexts. A major contribution to the emerging field of visual theology, this book will appeal to scholars of theology and art history alike, as well as to the museum-going public.