Published for the first time, these are the only university lectures known to have survived from sixteenth-century Oxford and the first major treatment of Aristotle's Rhetoric in England. Includes a critical edition of the Latin and Greek text, translation, commentary, and critical introduction.
Godly Learning attempts to establish the relationship which Puritans worked out between faith and reason in the eighty years before the Civil War. This was a period of rapid expansion of educational facilities, of a clash between humanist values of the Renaissance and the fideism of the Reformation, and of confrontations between traditionalist (primarily Aristotelian) approaches to knowledge and the more experimental path signalled by Bacon. Taking an existential approach to the question of meaning, Puritans sought their solution in the development of a covenant theology based on a life of active faith. They argued vehemently that natural reason was incapable of finding the path to salvation and only faith could regenerate reason to its proper capabilities. At the same time, Puritans emphasised the value of learning for comprehension of Scripture and preparation of sermons. Starting with a fresh approach to the question of defining Puritans, Godly Learning proceeds to delineate the infrequently studied puritan mentalité which informed the better-known public political and ecclesiological positions. Not since the work of Perry Miller has there been such a thorough attempt to comprehend the Puritan view of reason, and the implications of that view.
Building on current scholarly interest in the religious dimensions of the play, this study shows how Shakespeare uses Hamlet to comment on the Calvinistic Protestantism predominant around 1600. By considering the play's inner workings against the religious ideas of its time, John Curran explores how Shakespeare portrays in this work a completely deterministic universe in the Calvinist mode, and, Curran argues, exposes the disturbing aspects of Calvinism. By rendering a Catholic Prince Hamlet caught in a Protestant world which consistently denies him his aspirations for a noble life, Shakespeare is able in this play, his most theologically engaged, to delineate the differences between the two belief systems, but also to demonstrate the consequences of replacing the old religion so completely with the new.
In this new edition of Donne's Essayes in Divinity Anthony Raspa demonstrates how Donne reconciles the destiny of Christians, who arose out of divine creation, with the turbulent state of the Renaissance world. Raspa argues that the purpose of Donne's work is to explain how Genesis and Exodus capture the essence of existence for a person who must deal with life as both an individual and a member of a community. Completed late in 1614, Essayes, Donne's only theological and philosophical treatise, casts considerable light on his ideas about his own future. Donne entered the Anglican priesthood soon after completing it and Raspa reveals that, particularly because of its treatment of time and destiny, Essayes is crucial to our understanding of the development of Donne's ideas about the turbulent religio-political state of the Renaissance world and how he came to see his own life within it. Raspa contends that Essayes is a peculiarly modern work and that Donne, as a Renaissance humanist, was profoundly shaken by the development of empirical thinking and the seemingly endless political conflicts among Christian denominations. He shows that Donne drew on the entirety of Renaissance humanist learning in an attempt to reconcile the state of contemporary knowledge with the destiny of humanity prophesied in the bible.
Reprint of the original, first published in 1872. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
Few kings have been more savagely caricatured or grossly misunderstood than England’s first Stuart. Yet, as this new biography demonstrates, the modern tendency to downplay his defects and minimise the long-term consequences of his reign has gone too far. In spite of genuine idealism and flashes of considerable resourcefulness, James I remains a perplexing figure – a uniquely curious ruler, shot through with glaring inconsistencies. His vices and foibles not only undermined his high hopes for healing and renewal after Elizabeth I’s troubled last years, but also entrenched political and religious tensions that eventually consumed his successor. A flawed, if well-meaning, foreigner in a rapidly changing and divided kingdom, his passionate commitment to time-honoured principles of government would, ironically, prove his undoing, as England edged unconsciously towards a crossroads and the shadow of the Thirty Years War descended upon Europe.
Heretic and impostor or reformer and statesman? The contradictory Western visions of Muhammad In European culture, Muhammad has been vilified as a heretic, an impostor, and a pagan idol. But these aren’t the only images of the Prophet of Islam that emerge from Western history. Commentators have also portrayed Muhammad as a visionary reformer and an inspirational leader, statesman, and lawgiver. In Faces of Muhammad, John Tolan provides a comprehensive history of these changing, complex, and contradictory visions. Starting from the earliest calls to the faithful to join the Crusades against the “Saracens,” he traces the evolution of Western conceptions of Muhammad through the Reformation, the Enlightenment, and the nineteenth and twentieth centuries, and up to the present day. Faces of Muhammad reveals a lengthy tradition of positive portrayals of Muhammad that many will find surprising. To Reformation polemicists, the spread of Islam attested to the corruption of the established Church, and prompted them to depict Muhammad as a champion of reform. In revolutionary England, writers on both sides of the conflict drew parallels between Muhammad and Oliver Cromwell, asking whether the prophet was a rebel against legitimate authority or the bringer of a new and just order. Voltaire first saw Muhammad as an archetypal religious fanatic but later claimed him as an enemy of superstition. To Napoleon, he was simply a role model: a brilliant general, orator, and leader. The book shows that Muhammad wears so many faces in the West because he has always acted as a mirror for its writers, their portrayals revealing more about their own concerns than the historical realities of the founder of Islam.
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