DOCSLIB.ORG

Palingenesis, Immortality, and Resurrection in Primitive

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Palingenesis, Immortality, and Resurrection in Primitive Ernesto Buonaiuti (1881–1946), priest The Eranos Conference of August and historian of Christianity, joined 7–15, 1939 was dedicated to the topic, the Eranos Conferences since their “The Symbolism of Rebirth in Reli- beginnings (1933) and gave a total of Ernesto Buonaiuti gious Representations of Various Epo- nine talks, published in the Eranos- chs and Places.” Ernesto Buonaiuti Jahrbücher from 1933 up to 1940. held a lecture entitled “Palingenesis, Buonaiuti had been excommunicated Ernesto Buonaiuti Immortality, and Resurrection in Pri- and suspended a divinis by the Church PALINGENESIS, IMMORTALITY, mitive Christianity,” which was publi- because of his modernist positions. shed in German in that year’s Eranos- In 1926, he was forced to give up tea- AND RESURRECTION Jahrbuch. This volume is presenting ching the History of Christianity at the for the first time the 26 typescript pages University of Rome. He definitely lost IN PRIMITIVE CHRISTIANITY with handwritten notes that he read in this position in 1931 because he, along Italian at Eranos on August 12, 1939. with eleven other professors, refused to His paper includes several topics that swear oaths of loyalty to Fascism. The Edited by underpin successive reflections at Era- Eranos Conferences gave people who nos about spiritual issues. There is a had been forced out of university tea- Adriano Fabris view of Christianity that is considered ching positions politically the chance in its continuity with other religions to appear on an international stage. So, and at the same time in its uniqueness as for many other scholars, Eranos was and specificity. There is the comparison an important opportunity for Buona- and contrast that he makes between the iuti to have others listen to his voice “institutional” dimension of Christia- within the framework of an open and nity and a life in religion that is more unprejudiced international face-to-face “liberal” and “authentic,” where the as well as to test himself out only with essence of Christianity can be found the power of reason. again. And there is the question of the meaning of historical research: Buo- Adriano Fabris is Full Professor of naiuti did not limit himself to erudite Moral Philosophy at the University of IN PRIMITIVE CHRISTIANITY discourse; rather, he delves into the spi- Pisa, Italy. At the Theological Faculty ritual circumstances of the contempo- of Lugano, Switzerland, he directs the rary individual. Religion and Theology Research Insti- tute (ReTe). PALINGENESIS, IMMORTALITY, AND RESURRECTION IMMORTALITY, PALINGENESIS, Fabio Merlini serves as the President of the Eranos Foundation. Riccardo Bernardini serves as the Scientific Secretary of the Eranos Foundation. ASCONA ASCONA ARAGNO * ERANOS € 20,00 (CHF 23,00) ASCONA ARAGNO * ERANOS ARAGNO .
Load more

Recommended publications
  • Lettere Di Ernesto Buonaiuti Ad Arturo Carlo Jemolo. 1921-1941
    PUBBLICAZIONI DEGLI ARCHIVI DI STATO FO TI XXIV Lettere di Ernesto Buonaiuti ad Arturo Carlo J emolo 1921-1941 a cura di CARLO FANT APPI È Introduzione di FRANCESCO MARGIOTTA BROGLIO MINISTERO PER I BENI CULTURALI E AMBIE TALI UFFICIO CENTRALE PER I BENI ARCHIVISTICI 1997 UFFICIO CENTRALE PER I BENI ARCHIVISTICI DIVlSIONE STUDI E PUBBLICAZIONI Direttore generale per i beni archivistici: Salvatore Mastruzzi Direttore della divisione studi e pubblicazioni: Antonio Demoni-Litta Comitato per le pubblicazioni: Salvatore Mastruzzi, presidente, Paola Carucci, Antonio Dentoni-Litta, Cosimo Damiano Fonseca, Romualdo Giuffrida, Lucio Lume, Enrica Ormanoi, Giuseppe Pansini, Claudio Pavone, Luigi Pro­ sdocimi, Leopoldo Puncuh, Antonio Romiti, Isidoro Soffietti, Isabella Zanni Rosiello, Lucia Fauci Moro, segretaria. © 1997 Ministero per i beni culturali e ambientali Ufficio centrale per i beni archivistici ISBN 88-7125-127 Vendita: Istituto Poligrafico e Zecca dello Stato - Libreria dello Stato Piazza G. Verdi, 10 - 00198 Roma Stampato a cura dell'Istituto Poligrafico e Zecca dello Stato - Roma P.V. SOMMARIO Buonaiuti e ]emolo, Introduzione di Francesco Margiotta Broglio 7 Nota del curatore 45 Lettere di Ernesto Buonaiuti ad Arturo Carlo ]emolo 1921 Oettere 1-4) 55 1922 Oettere 5-6) 65 1923 Oettere 7 -8) 68 1924 Oettere 9-15) 71 1925 Oettere 16-20) 85 1926 Oettere 21-32) 92 1927 Oettere 33-44) 109 1928 Oettere 45-59) 126 1929 Oettere 60-77) 153 1930 Oettere 78-87) 181 1931 Oettere 88-103) 196 1932 Oettere 104-111) 218 1933 Oettere 112-118) 226 1934 Oettera 119) 231 1938 Oettera 120) 233 1941 Oettere 121-123) 235 Appendici I.
    [Show full text]
  • Miscellaneous: "Italy and the War." a Letter from a Roman
    MISCELLANEOUS. "ITALY AND THE WAR."—A DISCUSSION. A LETTER FROAt A ROMAN PATRIOT. (Translated from the Italian original by Percy F. jMorley.) To the Editor of The Open Court: "It is difficult to understand why Italy entered the war." Thus begins the article which you, esteemed Doctor, published under the title "Italy and the War," in the October (1915) number of the delightful and scholarly periodical so ably edited by you. Permit me, by a substitution of terms, to tell you that I find it really difficult to understand how Dr. Carus, whose rare capacity for penetrating and explaining spiritual events separated from us by hundreds or thousands of years, has not succeeded, nor is succeeding, in diag- nosing the facts of a contemporaneous event, even though remote in space, namely, the war into which Italy has now so willingly entered. The premises upon which you confess your inability to discover the mo- tives which could have induced Italy to take up arms against Austria, are two : first, the notable sense of aversion to war, and the irreducible pacifism of the Italian spirit, which factors, according to you, render our people unfit for the rigors of warfare, and which -were responsible for our military re- verses in the wars of independence ; in the second place, the fact that our real and dangerous rivals in the Mediterranean are the French and the Eng- lish, not the Germans or the Austrians. I hope you will not take offense at a clear and frank reply. First of all you fall, involuntarily no doubt, into a serious and unjust perversion of the facts of history, resurrecting, as you do, our military reverses of "49 and '66 and completely forgetting our brilliant campaign of '59 which led directly to the proclamation of the military sovereignty of Italy.
    [Show full text]
  • Giorgio La Piana and the Religious Crisis in Italy at the Beginning of the Twentieth Century Daniela Saresella University of Milan
    Giorgio La Piana and the Religious Crisis in Italy at the Beginning of the Twentieth Century Daniela Saresella University of Milan Figure 11 One of the most notable Catholic personalities in Modernism, the well-known current of thought headed in Italy by Ernesto Buonaiuti, Giorgio La Piana deserves more thorough consideration. Like many priests and laymen, La Piana owed an intellectual debt to Buonaiuti, with whom he shared a common interest in the early 1 Rosita Casero, George La Piana, 1962, oil on canvas, Cambridge, MA, Harvard University Portrait Collection, Harvard Divinity School, photograph by Jonathan Beasley. HTR 110:1 (2017) 75–99 Downloaded from https://www.cambridge.org/core. IP address: 170.106.40.139, on 25 Sep 2021 at 20:11:40, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0017816016000390 76 HARVARD THEOLOGICAL REVIEW history of the church as well as in medieval theologian and mystic Gioacchino da Fiore, who prophesied the advent of a spiritual church. They also enjoyed a long- lasting friendship. What distinguished La Piana among his generation of scholars, who gave rise to the so-called “Modernist crisis,” was his choice to migrate to the United States, where he acted as a bridge between American and Italian culture. Notably, he translated George Foot Moore’s works into Italian and Buonaiuti’s essays into English for publication in the Harvard Theological Review. La Piana became a point of reference for some Italian scholars of the history of the church and religions who had studied under Buonaiuti (such as Alberto Pincherle, Mario Niccoli, Ambrogio Donini, Giorgio Della Vida, and Arturo Carlo Jemolo) and who had considerable problems with the fascist regime.
    [Show full text]
  • Mathematics and Faith by Edward Nelson Department of Mathematics Princeton University Nelson/Papers.Html ∼
    Mathematics and Faith by Edward Nelson Department of Mathematics Princeton University http:==www.math.princeton.edu= nelson=papers.html ∼ In this reflection about mathematics I shall confine myself to arith- metic, the study of the numbers 0, 1, 2, 3, 4, ::: . Everyone has at least the feeling of familiarity with arithmetic, and the issues that concern the human search for truth in mathematics are already present in arithmetic. Here is an illustration of research in arithmetic. About 2500 years ago, the Pythagoreans defined a number to be perfect in case it is the sum of all its divisors other than itself. Thus 6 = 1 + 2 + 3 and 28 = 1 + 2 + 4 + 7 + 14 are perfect. The Pythagoreans, or perhaps Eu- n n n 1 clid himself, proved that if 2 1 is a prime, then (2 1) 2 − is perfect.1 More than 2000 years− later, Euler proved that every− even· per- fect number is of this form. This left open the question whether there exists an odd perfect number. The search for an odd perfect number or, alternatively, for a proof that no odd perfect number exists, continues today, several centuries after Euler and in the fourth millennium from Pythagoras. No other field of human endeavor so transcends the barriers of time and culture. What accounts for the astounding ability of Pythagoras, Euler, and mathematicians of the 21st century to engage in a common pursuit? Of the three schools of thought on the foundations of mathematics| Platonic realism, intuitionism, and formalism|the Platonists offer what seems to be the simplest explanation.
    [Show full text]
  • Wissenschaft Des Judentums and the Study of Religion in Italy (1890S–1930S)
    CHAPTER 6 Living in Exile: Wissenschaft des Judentums and the Study of Religion in Italy (1890s–1930s) Cristiana Facchini Recent scholarship on the Wisseschaft des Judentums has turned its atten- tion to national contexts outside of the German one, where the scientific inquiry of Judaism was deeply rooted.1 The Italian case, on which this chapter focuses, is particularly interesting, as it stands both at the center and at the periphery of this intellectual endeavor, and it therefore presents 1 For a general outline see Paul Mendes-Flohr and Jehuda Reinharz, The Jew in the Modern World: A Documentary History, 3rd edition (Oxford: Oxford University Press, 2010); Ismar Schorch, From Text to Context: The Turn to History in Modern Judaism (Hanover, NH: Brandeis University Press, 1994). For a general overview: Kerstin von der Krone and Mirjam Thulin, “Wissenschaft in Context: A Research Essay on Wissenschaft des Judentums,” Leo Baeck Institute Yearbook vol. 58 (2013): 249–280. For an interesting study on the United States see Aaron Hughes, The Study of Judaism: Authenticity, Identity, Scholarship (Albany: SUNY Press, 2013). C. Facchini (*) University of Bologna, Bologna, Italy e-mail: [email protected] © The Author(s) 2018 101 F. Bregoli et al. (eds.), Italian Jewish Networks from the Seventeenth to the Twentieth Century, https://doi.org/10.1007/978-3-319-89405-8_6 [email protected] 102 C. FACCHINI a set of questions that are linked to religion at large, in relation to a society undergoing major cultural and political shifts.
    [Show full text]
  • Influence of Joachim in the 13Th Century
    THE INFLUENCE OF JOACHIM IN THE 13TH CENTURY Frances Andrews The end of the 12th century was one of the periods of great eschatological potential in the medieval Latin west. In October 1187 Jerusalem was lost to a Kurdish sultan, Saladin, and the Crusade campaigns which followed were catastrophic. Tensions between the English and French crowns were at a peak, and in June 1190 the western Emperor, Frederick I Barbarossa, drowned in the river Göksu (Saleph) on his way to the Holy Land. Things were no better in the Iberian peninsula: in July 1195 the Almohad Muslim prince Ya ‘qub I al-Mansur (the victorious) defeated the Christian King Alfonso VIII of Castille at the Battle of Alarcos. It was against this unstable background that Joachim, in the preface to his Liber de Concordia, wrote of his self-chosen role in preparing the Church in the face of the enemy:1 Our [task] is to foresee wars, yours is to hasten to arms. It is for us to go up to the watchtower on the mountain and, having seen the enemy, to give warning; yours, having heard the signal, is to take refuge in safer places. We, although unworthy scouts, witnessed long ago that the said wars would come. Would that you were worthy soldiers of Christ! “Let 1 For a chronology of his works as then known, see Kurt-Victor Selge, “L’origine delle opere di Gioacchino da Fiore,” in L’attesa della fine dei tempi nel medioevo, eds. Ovidio Capitani and Jürgen Miethke (Annali dell’Istituto storico italo-germanico Quaderno, 28) (Bologna, 1990), pp.
    [Show full text]
  • Professor George La Piana (1878-1971), Catholic Modernist at Harvard (1915-1947)
    Professor George La Piana (1878-1971), Catholic modernist at Harvard (1915-1947) The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Williams, George H. 1973. Professor George La Piana (1878-1971), Catholic modernist at Harvard (1915-1947). Harvard Library Bulletin XXI (2), April 1973: 117-143. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37364168 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA ,, I F . \ . ,. ' . (-i1:0RGE LA PiANA (1878-1971) BY ROSITA CASEl-lO (rlarvard J)iviuity School) Harvard University - Houghton Library / Harvard University. Harvard Library bulletin. Cambridge, Mass., Harvard University Library. Volume XXI, Number 2 (April 1973) Professor George La Piana (1878-1971) Catl1olic Modernist at Harvard (1915-1947)* George H. TT'illia1ns EORGE LA PIAN At the John Hopkins 1\1orisonProfessor of Church History at Harvard1 died at a nursing home in .........South Natick, I\1assachusetts, 28 February 197 r at age ninety-three~ As d1e editor of T be Catbolic fl istoricalRe~ vie-w put it sin1ply in an unsigned obituary~ "Professor IJa Piana n1ay ,vcll have been the last survivor of the priest-scholars ,vho ,vcrc in- volved in the ?vlodcrnist controversy· of the present century4~t 1 George J-'a Piana ,vas born in Piana dcgli Albancsi in Sicily, 2 7 February.. 1878.2 ·rhe hill to,vn of Piana, above the cathedral cities of • Pon-ions of the follo\·ving sketch ,;,,;,rcrcrcid as a Djdnjt}' Schoo] Faculty 1nin- u to at t1i c tnt n\orb l s~rvice in A pp lcto n.
    [Show full text]
  • Harvard Theological Review S. Agostino. Ernesto Buonaiuti. Ed
    Harvard Theological Review http://journals.cambridge.org/HTR Additional services for Harvard Theological Review: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here S. Agostino. Ernesto Buonaiuti. Ed. Formiggini. Roma. 1917. G. F. La Piana Harvard Theological Review / Volume 12 / Issue 02 / April 1919, pp 237 - 241 DOI: 10.1017/S0017816000010567, Published online: 03 November 2011 Link to this article: http://journals.cambridge.org/ abstract_S0017816000010567 How to cite this article: G. F. La Piana (1919). Harvard Theological Review, 12, pp 237-241 doi:10.1017/S0017816000010567 Request Permissions : Click here Downloaded from http://journals.cambridge.org/HTR, IP address: 61.129.42.15 on 02 May 2015 BOOK REVIEWS 237 The book is not free from typographical errors, especially in the latter half. A line seems to have fallen out near the bottom of page 205, and near the bottom of page 241 the correct statements are reversed. There is an index. JOHN WINTHKOP PLATNER. ANDOVEB THEOLOGICAL SEMINABY. S. AGOSTINO. ERNESTO BUONAIXTTI. Ed. Formiggini. Roma. 1917. A small book, but a very valuable contribution to the spiritual history of St. Augustine. The Confessions, written more than fifteen years after Augustine's conversion, rather than a true historical autobiography, is a typical demonstration, applied to his own career, of his theories about the work of God in the government and the spiritual pedagogy of the elected souls. Less mystical but more objective indications of the process which led Augustine to accept the Christian faith are to be found in his philosophical works written in the solitude of Cassisiacum, shortly before his baptism {Contra Academicos, De ordine, De beata vita).
    [Show full text]
  • Page 611 H-France Review Vol. 10 (September 2010), No. 138 Pierre
    H-France Review Volume 10 (2010) Page 611 H-France Review Vol. 10 (September 2010), No. 138 Pierre Rousselot, Essays on Love and Knowledge. Edited by Andrew Tallon and Pol Vandevelde. Translated by Andrew Tallon, Pol Vandevelde, and Alan Vincelette. Milwaukee: Marquette University Press, 2008. 264 pp. Appendix and index. $30.00 U.S. (pb). ISBN 0-87462-655-2. Reviewed by D. C. Schindler, Villanova University. Although Pierre Rousselot was one of the most powerful Catholic minds at the turn of the twentieth century in France, his thought has received very little attention thus far in the English-speaking world. If he is known at all, it is typically only as one of the “forerunners” of the transcendental Thomism associated above all with the theologian Karl Rahner. Many reasons have contributed to this neglect. The most significant is no doubt his early death. Rousselot, who was born in Nantes in 1878 and who entered the Society of Jesus at sixteen, died as a soldier in the battle of the Eparges in 1915, just seven years after having completed his doctorate in philosophy and taken up a teaching position at the Institut Catholique in Paris. In this short period of productivity he published an astonishing number of books and articles that garnered immediate attention, but one can only wonder what great projects were left undone. His influence, moreover, was diminished to some extent by a 1920 letter in which the superior general of the Jesuits asserted that Rousselot’s theory of faith was not to be followed by the Society, more because of that theory’s apparently precarious paradoxes than because of any outright error.
    [Show full text]
  • Il “Vecchio Modernista” E Il “Gentilissimo Professore”. Il Rapporto Di Ernesto Buonaiuti Con Giovanni Gentile Attraverso Alcune Lettere Inedite1
    IL “VECCHIO MODERNISTA” E IL “GENTILISSIMO PROFESSORE”. IL RAPPORTO DI ERNESTO BUONAIUTI CON GIOVANNI GENTILE ATTRAVERSO ALCUNE LETTERE INEDITE1 1. Introduzione Tra le figure della prima metà del Novecento italiano quelle di Ernesto Buonaiuti e Giovanni Gentile possono essere considerate le più antitetiche. Il primo, «vero tribuno ed enfant terrible»2 del modernismo italiano, fu, inol- tre, tra i dodici professori che rifiutarono di sottoscrivere il giuramento im- posto dal fascismo ai docenti universitari. Il secondo, non solo avversario fi- losofico di quel tentativo di rinnovamento della chiesa cattolica romana che fu il modernismo, ma anche, com’è noto, ministro della Pubblica Istruzione dal 1922 al 1924 e soprattutto «ispiratore segreto» del giuramento del 19313. Lo stesso Buonaiuti in Pellegrino di Roma4, ripercorrendo la sua diffici- le vicenda esistenziale, non mancò di sottolineare la sostanziale inconciliabi- lità tra la sua ricerca storica sul cristianesimo e l’attività filosofica di Gentile orientata in senso neo-idealistico. Da un lato c’era la personale meditazione sulla rivelazione cristiana e del suo inquadramento «alle origini nel piano di sviluppo di tutta la civiltà e di tutta la spiritualità mediterranea»5; dall’altro, con Gentile, un vero e proprio «dilagare» della «deviazione idealistica», la cui accettazione appariva agli occhi del sacerdote romano nient’altro che un «inserire violentemente e innestare di prepotenza, sul tronco delle nostre tra- 1 Il presente lavoro offre i primi risultati della ricerca sul tema Giovanni Gentile ed il modernismo cattolico che svolgo all’interno del Graduiertenkolleg 1728 – Theologie als Wis- senchaft presso la Goethe-Universität (Frankfurt a. M.) sotto la supervisione del Prof.
    [Show full text]
  • Il Metodismo in Italia Dall'unità Al
    Facoltà di Lettere e Filosofia – Dipartimento di Storia Culture Religioni Dottorato di Ricerca in Storia, Antropologia, Religioni (XXIX ciclo) Curriculum E: Storia delle religioni SSD: M-STO/07 Il metodismo in Italia dall’Unità al “caso Buonaiuti” Profilo storico-religioso Tutor: Prof. Gaetano Lettieri Dottorando: Andrea Annese Co-tutors: Prof. Paolo Naso, Prof.ssa Silvana Nitti Coordinatore del Dottorato: Prof. Alessandro Lupo Coordinatore del Curriculum E: Prof. Sergio Botta Anno Accademico 2016-2017 Indice Introduzione ................................................................................................................................... 5 I. Le origini del metodismo in Italia: la missione wesleyana ................................................... 12 1. Dalle origini alla fondazione della “Chiesa Evangelica Metodista in Italia” (1869) .......... 12 2. Diffondere le «dottrine distintive» del metodismo: primi periodici e volumi ....................... 24 II. La missione metodista episcopale americana ...................................................................... 42 1. Da Porta Pia alla Chiesa metodista episcopale italiana. La gestione Vernon (1871-1888) 42 2. La produzione culturale fino al 1888. Tra la Didaché, Rosmini e gli articoli di fede metodisti..................................................................................................................................... 52 III. Intellettuali metodisti tra filosofia, teologia e storiografia: Pietro Taglialatela, Enrico Caporali, Teofilo Gay ....................................................................................................
    [Show full text]
  • Professor George La Piana (1878-1971), Catholic Modernist at Harvard (1915-1947)
    Professor George La Piana (1878-1971), Catholic modernist at Harvard (1915-1947) The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Williams, George H. 1973. Professor George La Piana (1878-1971), Catholic modernist at Harvard (1915-1947). Harvard Library Bulletin XXI (2), April 1973: 117-143. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37364168 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA ,, I F . \ . ,. ' . (-i1:0RGE LA PiANA (1878-1971) BY ROSITA CASEl-lO (rlarvard J)iviuity School) Harvard University - Houghton Library / Harvard University. Harvard Library bulletin. Cambridge, Mass., Harvard University Library. Volume XXI, Number 2 (April 1973) Professor George La Piana (1878-1971) Catl1olic Modernist at Harvard (1915-1947)* George H. TT'illia1ns EORGE LA PIAN At the John Hopkins 1\1orisonProfessor of Church History at Harvard1 died at a nursing home in .........South Natick, I\1assachusetts, 28 February 197 r at age ninety-three~ As d1e editor of T be Catbolic fl istoricalRe~ vie-w put it sin1ply in an unsigned obituary~ "Professor IJa Piana n1ay ,vcll have been the last survivor of the priest-scholars ,vho ,vcrc in- volved in the ?vlodcrnist controversy· of the present century4~t 1 George J-'a Piana ,vas born in Piana dcgli Albancsi in Sicily, 2 7 February.. 1878.2 ·rhe hill to,vn of Piana, above the cathedral cities of • Pon-ions of the follo\·ving sketch ,;,,;,rcrcrcid as a Djdnjt}' Schoo] Faculty 1nin- u to at t1i c tnt n\orb l s~rvice in A pp lcto n.
    [Show full text]