Bessarion (sometimes with the prenomen John of Basil), the famous Greek Orthodox bishop who involved himself in ecumenical dialogue with the Roman Catholic Church composed this work of apologetics, following the failed union of churches at the Council of Florence. He attempts to report on and display the common doctrinal ground that is at the root of East-West Christian dialogue to his fellow Greek bishops, many of whom were living in exile, or under Turkish domination. His primary opponent in this text is the Byzantine scholar Gregory Palamas, who firmly denied the validity of the Latin filoque.
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.
Although the immense importance for the Renaissance of Greek émigrés to fifteenth-century Italy has long been recognized, much basic research on the phenomenon remains to be done. This new volume by John Monfasani gathers together fourteen studies filling in some of the gaps in our knowledge. The philosophers George Gemistus Pletho and George Amiroutzes, the great churchman Cardinal Bessarion, and the famous humanists George of Trebizond and Theodore Gaza are the subjects of some of the articles. Other articles treat the émigrés as a group within the wider frame of contemporary issues, such as humanism, the theological debate between the Orthodox and Roman Catholics, and the process of translating Greek texts into Latin. Furthermore, some notable Latin figures also enter into several of the articles in a detailed way, specifically, Nicholas of Cusa, Niccolò Perotti, and Pietro Balbi.
The twelve essays in this new collection by John Monfasani examine how, in particular cases, Greek émigrés, Italian humanists, and Latin scholastics reacted with each other in surprising and important ways. After an opening assessment of Greek migration to Renaissance Italy, the essays range from the Averroism of John Argyropoulos and the capacity of Nicholas of Cusa to translate Greek, to Marsilio Ficino's position in the Plato-Aristotle controversy and the absence of Ockhamists in Renaissance Italy. Theodore Gaza receives special attention in his roles as translator, teacher, and philosopher, as does Lorenzo Valla for his philosophy, theology, and historical ideas. Finally, the life and writings of a protégé of Cardinal Bessarion, the Dominican friar Giovanni Gatti, come in for their first extensive study.
Aladdin’s Lamp is the fascinating story of how ancient Greek philosophy and science began in the sixth century B.C. and, during the next millennium, spread across the Greco-Roman world, producing the remarkable discoveries and theories of Thales, Pythagoras, Hippocrates, Plato, Aristotle, Euclid, Archimedes, Galen, Ptolemy, and many others. John Freely explains how, as the Dark Ages shrouded Europe, scholars in medieval Baghdad translated the works of these Greek thinkers into Arabic, spreading their ideas throughout the Islamic world from Central Asia to Spain, with many Muslim scientists, most notably Avicenna, Alhazen, and Averroës, adding their own interpretations to the philosophy and science they had inherited. Freely goes on to show how, beginning in the twelfth century, these texts by Islamic scholars were then translated from Arabic into Latin, sparking the emergence of modern science at the dawn of the Renaissance, which climaxed in the Scientific Revolution of the seventeenth century.
Language was the Italian humanists’ stock-in-trade, rhetoric their core discipline. In this volume Professor Monfasani collects together his most important articles on these subjects. One group of these, including two review essays, focuses specifically on the humanist Lorenzo Valla and on his philosophy of language. The third section of the book opens out the coverage of Italian Renaissance cultural history and includes studies of several new texts - among them a description of the decoration of the Sistine Chapel, and a call for press censorship - and of the religious culture of mid-15th-century Rome. Le langage était l’instrumet de base des humanistes italiens, la rhétorique leur discipline de fond. Dans ce volume, le professeur Monfasani rassemble ses articles les plus importants sur le sujet . Un groupe d’entre eux, comprenant deux comptesrendus, se concentre spécifiquement sur l’humaniste Lorenzo Valla et sur sa philosophie du langage. La troisième section du recueil élargit le champ de connaissance de l’histoire culturelle de la Renaissance italienne et inclus des études de plusieurs textes nouveaus - parmi ceux-ci, une description de la décoration intérieure de la chapelle Sixtine et un appel à la censure de la presse -, ainsi que de la culture religieuse romaine au milieu du 15e siècle.
The glory of the Italian Renaissance came not only from Europe's Latin heritage, but also from the rich legacy of another renaissance - the palaeologan of late Byzantium. This nexus of Byzantine and Latin cultural and ecclesiastical relations in the Renaissance and Medieval periods is the underlying theme of the diverse and far-ranging essays in Constantinople and the West.
A physicist and historian sheds light on scientific minds, breakthroughs, and innovations that paved the way for the Scientific Revolution. Histories of modern science often begin with the heroic battle between Galileo and the Catholic Church, a conflict which ignited the Scientific Revolution and led to the world-changing discoveries of Isaac Newton. As a consequence of this narrative frame, virtually nothing is said about the European scholars who came before. In reality, more than a millennium before the Renaissance, a succession of scholars paved the way for the exciting discoveries usually credited to Galileo, Newton, Copernicus, and others. In Before Galileo, John Freely examines the pioneering research of the first European scientists, many of them monks whose influence ranged far beyond the walls of the monasteries where they studied and wrote.
Sometime around 1446 A.D., Cardinal Prospero Colonna commissioned engineer Battista Alberti to raise two immense Roman vessels from the bottom of the lago di Nemi, just south of Rome. By that time, local fishermen had been fouling their nets and occasionally recovering stray objects from the sunken ships for 800 years. Having no idea of the size of the objects he was attempting to recover, Alberti failed. For most of the next 500 years, various attempts were made to recover the vessels. Finally, in 1928, Mussolini ordered the draining of the lake to remove the vessels and place them on the lake shore. In 1944, the ships burned in a fire that was generally blamed on the Germans. John M. McManamon connects these attempts at underwater archaeology with the Renaissance interest in reconstructing the past in order to affect the present. Nautical and marine archaeologists, as well as students and scholars of Renaissance history and historiography, will appreciate this masterfully researched and gracefully written work.
This is a collection of nine ecclesial acts, composed by the Cardinal John Bessarion, relating to the fate of some churches under Greek jurisdiction and what their fate will be because of the contemporary fate of the late Eastern Roman Empire. Select Acts grant some insight into the deteriorating state of the late Byzantine church, and the short lived attempt to achieve full union between the Catholic and Orthodox faiths following the conclusion of the Council of Florence in 1439 AD.
In the spring of 1500, at the apex of the Renaissance, a papal secretary to the Borgia Pope, Alexander VI, wrote that "All the world is in Rome." Though no one knew it at the time, this included a young scholar by the name of Nicolaus Copernicus who would one day change the world. One of the greatest polymaths of his or any age - linguist, lawyer, doctor, diplomat, politician, mathematician, scientist, astronomer, artist, cleric - Copernicus gave the world arguably the most important scientific discovery of the modern era: that earth and the planets revolve around the sun and that the earth rotates on its axis once every 24 hours. His heliocentric theory and the discoveries that would follow ushered in the age of modern astronomy, often called the Copernican Age, and change the way we look at the universe forever. This brilliant and controversial belief - born of a fusion of the theories of the great scholars of antiquity and the knowledge of the medieval Islamic world - was immortalised in Copernicus' epic "De revolutionibus orbium coelestium", a book whose very first printed copy was placed into his hands at the moment of his death in 1543.Here, for the first time, is a biography of Copernicus that not only describes his theories but the life of the man himself and the epic, thrilling times in which he lived.
Long before the European Renaissance, while the western world was languishing in what was once called the 'Dark Ages', the Arab world was ablaze with the knowledge, invention and creativity of its Golden Age. This is the story of how Islamic science, which began with the translation of Greek manuscripts into Arabic in eighth-century Baghdad, preserved and enhanced the knowledge acquired from Greece, Mesopotamia, India and China. Through the astrologers, physicians, philosophers, mathematicians and alchemists of the Muslim world, this knowledge was carried from Samarkand and Baghdad to Cordoba and beyond, influencing western thinkers from Thomas Aquinas and Copernicus and helping to inspire the cultural phenomenon of the Renaissance. John Freely tells this spellbinding story against a background of the melting pot of cultures involved and concludes with the decline of Islam's Golden Age, which led the West to forget the debt it owed to the Muslim world and the influence of medieval Islamic civilisation in forging the beginnings of modern science.
Father John's inspiring introduction to the spirituality of the Desert Fathers and Mothers brings their words to life for the modern reader. These key figures of the early church chose lives of hardship and solitude, where they could point their hearts away from the outward world and toward an introspective path of God's calling in a deliberate and individual way. Contains a Foreword by Metropolitan Kallistos Ware, the second highest ranking Orthodox Bishop in England.
John Argyropoulos was one of the leading Greek scholars that drove the undercurrent of Renaissance in 15th century Italy. He translated Greek philosophical and theological works into Latin, as well as produced rhetorical and theological works of his own. He was in Italy as attendee at the Council of Florence during 1439–1444, and returned to Italy subsequent to the Fall of Constantinople, teaching in Florence in 1456–1470 and in Rome in 1471–1487. Attached here are his various correspondence, most of which is with the Dukes of Florence and Milan.
This is a short document, chronicling the death of the 3rd to last Eastern Roman Emperor, Manuel II. He laments that the Emperor died too soon and grants a litany of his accomplishment during his reign over the fragile fragments of the Roman state. Bessarion preserves this text in Latin, as the future Imperial administration under his son John VIII, would look to the Papacy and the Italian states for political protection.
This is a study of science in Muslim society from its rise in the 8th century to the efforts of 19th-century Muslim thinkers and reformers to regain the lost ethos that had given birth to the rich scientific heritage of earlier Muslim civilization. The volume is organized in four parts; the rise of science in Muslim society in its historical setting of political and intellectual expansion; the Muslim creative achievement and original discoveries; proponents and opponents of science in a religiously oriented society; and finally the complex factors that account for the end of the 500-year Muslim renaissance. The book brings together and treats in depth, using primary and secondary sources in Arabic, Turkish and European languages, subjects that are lightly and uncritically brushed over in non-specialized literature, such as the question of what can be considered to be purely original scientific advancement in Muslim civilization over and above what was inherited from the Greco–Syriac and Indian traditions; what was the place of science in a religious society; and the question of the curious demise of the Muslim scientific renaissance after centuries of creativity. The book also interprets the history of the rise, achievement and decline of scientific study in light of the religious temper and of the political and socio-economic vicissitudes across Islamdom for over a millennium and integrates the Muslim legacy with the history of Latin/European accomplishments. It sets the stage for the next momentous transmission of science: from the West back to the Arabic-speaking world of Islam, from the last half of the 19th century to the early 21st century, the subject of a second volume.
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