The love of learning and the cultivation of a literary culture are central to the charism of Benedictine monasticism, and the Order of St. Benedict has produced countless illustrious authors over its fifteen centuries of existence. Indeed, throughout the Middle Ages, Benedictine monasteries functioned as the primary repositories of knowledge and the leading centers of learning for all Western Europe. In his Illustrious Authors of the Order of St. Benedict, the great early Renaissance abbot and polymath Johannes Trithemius compiled a catalogue of the outstanding writers of the order, from its inception in the early sixth century until the end of the fifteenth century. This magisterial and much-respected work of reference, which has not hitherto been available in English, provides not only encyclopedic biographical and bibliographic data on each Benedictine author, but is punctuated by many striking and illuminating anecdotes and observations. Moreover, it provides profound reflections on monastic life, values, and culture, and an insight into Trithemius’s own remarkable personality and vision for his order.
The love of learning and the cultivation of a literary culture are central to the charism of Benedictine monasticism, and the Order of St. Benedict has produced countless illustrious authors over its fifteen centuries of existence. Indeed, throughout the Middle Ages, Benedictine monasteries functioned as the primary repositories of knowledge and the leading centers of learning for all Western Europe. In his Illustrious Authors of the Order of St. Benedict, the great early Renaissance abbot and polymath Johannes Trithemius compiled a catalogue of the outstanding writers of the order, from its inception in the early sixth century until the end of the fifteenth century. This magisterial and much-respected work of reference, which has not hitherto been available in English, provides not only encyclopedic biographical and bibliographic data on each Benedictine author, but is punctuated by many striking and illuminating anecdotes and observations. Moreover, it provides profound reflections on monastic life, values, and culture, and an insight into Trithemius's own remarkable personality and vision for his order.
Exploration, trade and conquest expanded and upset traditional worldviews of early modern Europeans. Christians saw themselves confronted with a largely heathen world. In the wake of Iberian colonization, Jesuits successfully christianized heathen populations overseas. In his De conversione Indorum et gentilium, Johannes Hoornbeeck presents a systematic overview of every aspect of the missionary imperative from a Reformed Protestant perspective. The most attractive part of his book may be the global survey it offers of the various types of heathens, an early example of comparative religion. Of equal interest, however, is his critical approach to mission. Hoornbeeck rejects ecclesiastical hierarchy and top-down imposition of Christianity. In this he is perfectly orthodox, and at the same time startlingly original and a harbinger of modern missions. His practical recommendations offer a flexible framework for missionaries, to fit a wide variety of circumstances.
A study of the historical development of philosophy both requires and stimulates intellectual detachment. The person who limits himself to the present can easily fall a prey to passing fashions; he becomes a slave of the latest -ism. Intellectually rootless and inexperienced, he succombs to something that may exercise considerable attraction at this particular moment, but that soon withers and passes. For example, Ernst Haeckel's theories once exercised an enormous fascination on all sorts of people; they were even hailed as the definitive word in philosophy. Nowadays they are more likely to cause amusement than anything else. The same may be said of Nietzsche's philosophy, or materialism, or vitalism, or idealism.
The School of Spiritual Science and its individual sections was initiated by Rudolf Steiner at the Christmas Conference (1923-1924). His intention, in his own words, was to present "the esoteric aspect." It was to have three classes, though only the First Class was instituted before Steiner's death in 1925. Recently, the written records on which the teaching of the First Class is based have been published in both German and English, which has given rise to a number of questions. Consequently, the council of the General Anthroposophical Society in Dornach, Switzerland, commissioned Johannes Kiersch to write a history of this unique organization. The result is an overview of the First Class and its development, from the early esotericism developed by Rudolf Steiner while still connected with the Theosophical Society, to the period following World War II. The author provides individual commentaries on the first "mediators" of the school, including Lili Kolisko, Harry Collison, and Count Polzer-Hoditz. The book also presents some thirty-seven original documents in an extensive appendix, which features personal notes, letters, and speeches connected with the Esoteric School. A History of the School of Spiritual Science presents a balanced history of the birth and development of the First Class and its struggles through the controversial splits and conflicts that followed Steiner's death. As Kiersch states, "The aim has been, above all, to come as close as possible to the sources and offer historical material for individuals to form their own opinion.
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