1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway Trans

Total Page:16

File Type:pdf, Size:1020Kb

1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway Trans PROGRAM OF LIBERAL STUDIES JUNIOR READING LIST PLS 33101, SEMINAR III Students are asked to purchase the indicated editions. With Instructor’s permission other editions may be used. Students are expected to have done the first reading when coming to the first meeting of the seminar. 1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway trans. Parry, Questions 90-93 2 Aquinas, Treatise on Law, Summa Theologiae, Questions 94-97 3 Aquinas, On Faith, Summa Theologiae 2.2, trans. Jordan, 9780268015039 Notre Dame Prologue-Pt 2-2, Quest 1, 2, (Art 1-4, 10), 3, 4, (Art 3-5) 4 Aquinas, On Faith, Summa Theologiae, Questions 6, 10 5 Dante, The Inferno, The Divine Comedy [1321], 9780553213393 Bantam Cantos 1-17, trans. Mandelbaum 6 Dante, The Inferno, Cantos 18-34 7 Dante, Purgatorio, Cantos 1-18, trans. Mandelbaum 9780553213447 Bantam 8 Dante, Purgatorio, Cantos 19-33 9 Dante, Paradiso, Cantos 1-17, trans. Mandelbaum 9780553212044 Bantam 10 Dante, Paradiso, Cantos 18-33 11 Petrarch, "Ascent of Mount Ventoux" [1336] and "On His 9780226096049 Chicago Own Ignorance and That of Many Others" [1370], trans Nachod, in The Renaissance Philosophy of Man, ed. Cassirer, Kristeller, Randall 12 Chaucer, The Canterbury Tales [1387-1400], trans. Coghill, "Prologue," 9780140424386 Penguin "Knight’s Tale," "Millers Tale," and "Nun’s Priest Tale" (each tale with accompanying prologues and epilogues where appropriate) 13 Chaucer, Canterbury Tales, "Pardoner’s Tale," "Wife of Bath’s Tale," "The Clerk’s Tale," "Franklin’s Tale," and "Retraction" (each tale with accompanying prologues and epilogues where appropriate) 14 Julian of Norwich, Showings [1393], trans. Colledge and Walsh 9780809120918 Paulist The Long Text, pp. 175-247 15 Julian of Norwich, Showings, pp. 248-343 16 Erasmus, The Praise of Folly [1511], in The Praise of Folly 9780393957495 Norton and Other Writings, trans. Adams 17 Machiavelli, The Prince [1513], trans. Adams, Letter to Vettori, 9780393962208 Norton Dedication and I-XIV 18 Machiavelli, The Prince, XV-XXVI 19 More, Utopia [1516], trans. Adams, Book I 9780393932461 Norton 20 More, Utopia, Book II 21 Luther, "The Freedom of a Christian" [1520], trans. Lambert, 9780800616397 Fortress Press in Three Treatises, pp. 262-316 22 Montaigne, Complete Essays of Montaigne [1580-1588], 9780804704861 Stanford trans. Frame, "To the Reader," "Of Cannibals," Of Experience," and "Of Repentance," pp. 2, 150-59, 610-21, 815-857 23 Montaigne, Complete Essays of Montaigne, "Apology for Raymond Sebonde," pp. 318-33, 358-429c, 436b-41d, 453d (from the last line) to 457 24 Teresa of Avila, The Interior Castle [1588], trans. Kavanaugh/Rodriguez, pp. 33-107 9780809122547 Paulist 25 Teresa of Avila, The Interior Castle, pp. 108-196 26 Cervantes, Don Quixote [1604-1612], trans. Grossman, 9780060934347 Ecco Press Divisions of the text left to instructor discretion; four sessions recommended when possible 27 Cervantes, Don Quixote 28 Cervantes, Don Quixote Note: There are 29, TH and 28, MW seminar meetings. BECAUSE OF THE ORAL EXAMINATION SCHEDULE, STUDENTS SHOULD PLAN NOT TO LEAVE BEFORE LAST DAY OF FINAL EXAMINATION PERIOD..
Recommended publications
  • Prayers for the Journey
    PRAYERS FOR THE JOURNEY Julian of Norwich St Columba St Bede Bishop W. J. Carey A Prayer for Night Thomas Merton Dietrich Bonhoeffer From the Black Rock Prayer Book Prayers and Images for Reflection Julian of Norwich God said not: Thou shalt not be tempted, Thou shalt not be afflicted BUT Thou shalt not be overcome. Our falling hindereth him not to love us. Love was his meaning. Thou art enough to me. May 8, 1353 “It is enough, my Lord, enough indeed, My strength is in Thy might, Thy might alone.” St Columba Alone with none but Thee, O Lord, I journey on my way. What need I fear, if Thou art near, O King of night and day? More safe am I within Thine hand Than if an host did round me stand. St Bede Christ is the morning star who, when the night of this world is past, brings to his saints the promise of life and opens everlasting day. Alleluia. Durham Cathedral, Bede died in 735 a.d. A Prayer by Bishop W. J. Carey O Holy Spirit of God, come into my heart and fill me. I open the windows of my soul to let Thee in. I surrender my life to Thee. Come and possess me, fill me with light and truth. I offer to Thee the one thing I really possess: my capacity for being filled by Thee. Of myself I am an empty vessel. Fill me so that I may live the life of the Spirit: the life of Truth and Goodness; the life of Beauty and Love; the life of Wisdom and Strength.
    [Show full text]
  • The Nous: a Globe of Faces1
    THE NOUS: A GLOBE OF FACES1 Theodore Sabo, North-West University, South Africa ([email protected]) Abstract: Plotinus inherited the concept of the Nous from the Middle Platonists and ultimately Plato. It was for him both the Demiurge and the abode of the Forms, and his attempts at describing it, often through the use of arresting metaphors, betray substantial eloquence. None of these metaphors is more unusual than that of the globe of faces which is evoked in the sixth Ennead and which is found to possess a notable corollary in the prophet Ezekiel’s vision of the four living creatures. Plotinus’ metaphor reveals that, as in the case of Ezekiel, he was probably granted such a vision, and indeed his encounters with the Nous were not phenomena he considered lightly. Defining the Nous Plotinus’ Nous was a uniquely living entity of which there is a parallel in the Hebrew prophet Ezekiel. The concept of the Nous originated with Anaxagoras. 2 Although Empedocles’ Sphere was similarly a mind,3 Anaxagoras’ idea would win the day, and it would be lavished with much attention by the Middle and Neoplatonists. For Xenocrates the Nous was the supreme God, but for the Middle Platonists it was often the second hypostasis after the One.4 Plotinus, who likewise made the Nous his second hypostasis, equated it with the Demiurge of Plato’s Timaeus.5 He followed Antiochus of Ascalon rather than Plato in regarding it as not only the Demiurge but the Paradigm, the abode of the Forms.6 1 I would like to thank Mark Edwards, Eyjólfur Emilsson, and Svetla Slaveva-Griffin for their help with this article.
    [Show full text]
  • IGNATIAN CURRENTS Dr. Elizabeth Dreye
    SEPTEMBER 2012 VOL III NO 2 A WORD FROM THE DIRECTOR CALLED AND SENT SPIRITUAL FORMATION With the coming of fall, we begin another ministry year. We PROGRAM take as our inspiration Ignatius Loyola, the “Imperfect Living Prayer: My Life in God. This 6-week retreat-in-daily Pilgrim,” who challenges us to radical trust in Christ whose life, a module of the Called and Sent Program, will begin on mission we embrace. Here is where you will find us serving September 5 th and continue through October 10 th at Blessed Christ’s mission in northeast Ohio: Trinity Parish. Please pray for the 8-member team and the 36 parishioners who will be attending this retreat. Ignatian Spirituality: Grounding for Life and Leadership. Plans continue as we look forward to taking this 7-part module to the St. Ignatius High School Board of Directors. On August 30 th , Sharon Bramante, Pat Cleary-Burns and Eileen Biehl joined me for our first Round Table brainstorming and planning group in support of the design and development of two new modules, Discernment and Decision Making and The Christian at Work in the World. Both modules will be piloted in the spring. COMING THIS MONTH … IGNATIAN CURRENTS Praying with St. Ignatius Retreat Leaders – August 2012 Dr. Elizabeth Dreyer Praying with St. Ignatius Parish Retreats. On August 18 th , Register Now! Come and Bring a Friend! three leadership teams were commissioned to take the th Friday, September 14 retreat to three sites: Assumption Parish (Broadview 7:00 – 9:00 p.m. (Coffee and Conversation – 6:30 p.m.) Heights) will host this 8-week retreat on Tuesdays beginning September 18 th .
    [Show full text]
  • The Interior Castle: the Mystical Wisdom of St
    A NOW YOU KNOW MEDIA STUDY GUIDE Exploring The Interior Castle: The Mystical Wisdom of St. Teresa of Avila Presented by Professor Keith Egan, Ph.D. E X P L O R I N G THE INTERIOR CASTLE STUDY GUIDE Now You Know Media Copyright Notice: This document is protected by copyright law. ALL RIGHTS RESERVED. You are permitted to view, copy, print, and distribute this document (up to seven copies), subject to your agreement that: Your use of the information is for informational, personal and noncommercial purposes only. You will not modify the documents or graphics. You will not copy or distribute graphics separate from their accompanying text and you will not quote materials out of their context. You agree that Now You Know Media may revoke this permission at any time and you shall immediately stop your activities related to this permission upon notice from Now You Know Media. WWW.NOWYOUKNOWMEDIA.COM / 1 - 8 0 0 - 955- 3904 / © 2 0 1 4 E X P L O R I N G THE INTERIOR CASTLE STUDY GUIDE Prof. Keith Egan, Ph.D. Ph.D., University of Cambridge Former President of the Carmelite Institute r. Keith J. Egan is the Aquinas Chair in Catholic Theology Emeritus at Saint Mary’s College where, in 1984, he founded F the college’s Center for Spirituality. He is also an adjunct professor of theology at the University of Notre Dame and former president of the Carmelite Institute (2007–2012). Dr. Egan’s doctorate is from the University of Cambridge, England. He lectures widely and has published extensively on Christian spirituality and mysticism as well as on Carmelite spirituality to audiences in North America, Ireland, England and Rome.
    [Show full text]
  • What Julian Saw: the Embodied Showings and the Items for Private Devotion
    religions Article What Julian Saw: The Embodied Showings and the Items for Private Devotion Juliana Dresvina History Faculty, University of Oxford, 41-47 George St, Oxford OX1 2BE, UK; [email protected] Received: 28 February 2019; Accepted: 29 March 2019; Published: 2 April 2019 Abstract: The article traces potential visual sources of Julian of Norwich’s (1343–after 1416) Revelations or Showings, suggesting that many of them come from familiar everyday devotional objects such as Psalters, Books of Hours, or rosary beads. It attempts to approach Julian’s text from the perspective of neuromedievalism, combining more familiar textual analysis with some recent findings in clinical psychology and neuroscience. By doing so, the essay emphasizes the embodied nature of Julian’s visions and devotions as opposed to the more apophatic approach expected from a mystic. Keywords: revelations; mysticism; ekphrasis; neuromedievalism; neuroarthistory; psychohistory; Julian of Norwich; visions; sleep paralysis; psalters; books of hours; rosary beads 1. Introduction This paper has a very simple thesis to illustrate: that a lot, if not most of theology, found in the writings of Julian of Norwich (1343–after 1416)—a celebrated mystic and the first English female author known by name—comes from familiar, close-to-home objects and images. Images are such an integral aspect of our existence that the famous neuroscientist Rodolfo Llinás, and many after him, claimed that our brain is about making images (Llinás and Paré 1991; Damasio 2010, pp. 63–88). However, such complicated private visual experiences as dream-visions or mystical revelations are insufficient to synthesise knowledge per se, particularly if understood as aimed at a broader community.
    [Show full text]
  • Being Attentive to Silence
    BEING ATTENTIVE TO SILENCE Meredith Secomb ILENCE. STILLNESS. These are not commonly found in the often reckless S rush of daily life. Even for those who are necessarily still in body— confined by reasons of ill health, disability or age—the pressure of thought surges on, carrying with it a tumult of emotions. Silence and stillness are even less present for those whose tasks in the world engage them in seemingly never-ending demands. Here, too often, in W. B. Yeats’s words, ‘things fall apart; the centre cannot hold’.1 The consequence may be a suffering which can be ignored for a time—often an extended time— but which ultimately reveals its presence in the searing loneliness of the night, over coffee with a neighbour, in a visit to the pastor or priest, or in the doctor’s clinic or psychologist’s suite. It has been a privilege to work with the people who have come to me in my capacity as a psychologist. For them things had fallen apart and the centre no longer held. On their journey to healing and transformation they learnt a number of skills that are pertinent to the issue I address here. My clients learnt to attend to their interiority. In other words, they learnt to pay attention to the felt sense of themselves in at least some of the various modes of functioning that occur in daily life. They then learnt to present that sense to God in prayer. They also learnt to value silence. Psychological practices of mindfulness became seamlessly interwoven 2 with what the Christian tradition terms contemplative prayer.
    [Show full text]
  • Books Recommended for Ongoing Formation
    BOOKS RECOMMENDED FOR ONGOING FORMATION **indicates that the book is available for purchase from the Lay Carmelite Office **A Pattern for Live, The Rule of St. Albert and the Carmelite Laity, by Patrick McMahon, O.Carm. In this book the author presents a powerful defense of the suitability of Albert’s Rule (pattern for life_ for all Carmelites — laity and religious alike. In both setting an historical context for the Rule and providing a practical commentary for the laity, Fr. Patrick demonstrates that it is adherence to the Rule that defines a Carmelite and gives each of us our Carmelite identity. The Ascent to Joy: John of the Cross, Selected Spiritual Writings, (Marc Foley, OCD, editor) New City Press, 2002 In this introduction and anthology, the author leads the reader step-by-step into the very heart of the spiritual way taught by John of the Cross. He provides substantial introductions and notes, but the core of the teaching is developed in carefully selected excerpts from John’s writings, presented in a systematic order, so the text functions both as a primer of John’s teaching and an introduction to the contemplative way. (The) Ascent of Mt. Carmel: Reflections, St. John of the Cross (Marc Foley, OCD) ICS Publications, 2013 The author weaves together insights from psychology, theology, and great literature to make The Ascent of Mt. Carmel both understandable and relevant to daily life. Through his explanations and examples, Fr. Foley “translates” spiritual issues of John’s day to fit the experience of 21st century pilgrims. **At the Fountain of Elijah, by Wilfrid McGreal, O.Carm., Orbis Press Overview of Carmelite Spirituality Awakening Your Soul to the Presence of God, by Kilian Healy, O.Carm., Sophia Institute Press (about living in God’s presence) **Book of the First Monks, by Felip Ribot, O.Carm.
    [Show full text]
  • The Imagery of the Interior Castle and Its Implications
    Ephemerides Carmeliticae 21 (1970/1-2) 198-218 THE IMAGERY OF THE INTERIOR CASTLE AND ITS IMPLICATIONS Reverend. Dr. E.W.T. Dicken: Born in 1919. Studied modern languages at the University of Besancon (France) and at Exeter College, Oxford. After tour of military duty returned to Oxford to study theology, graduating in New Testament specialization in 1949. Ordained to the priesthood of the Church of England after continued studies at Cuddesdon College, Oxford, and worked as a parish priest in Nottinghamshire until 1965, when he became Warden of Lenton Hall, University of Nottingham, where he is also Senior Lecturer in Christian Ethics and Spiritual Theology. Became a Doctor of Divinity of the University of Oxford in 1964 for researches into the spiritual doctrine of St. Teresa of Jesus and St. John of the Cross. Publications to date include: Living with God (Oxford, 1957); The Crucible of Love (London, 1963). Loving on principle (London, 1969). It is, I believe, a tenable thesis that neither the works of St Teresa of Jesus nor those of St John of the Cross can be adequa­ tely appreciated unless they are studied in close conjunction the one with the other *. If this is so, then it may be hoped that, in this year in which St Teresa has been solemnly proclaimed a Doctor of the Universal Church, a study which aims to bring her writings into still closer relationship with those of one to whom an equal honour was accorded over forty years ago will be found neither graceless nor inopportune. There can be no student of Spanish Carmelite spirituality who does not profoundly regret the paucity of reliable informa­ tion available to us concerning the exchanges which took place i The case is argued at length in E.
    [Show full text]
  • Copyrighted Material
    18 Chapter 1 Julian in Context The contemporary rediscovery of the fourteenth‐century anchoress, Julian of Norwich, as an important mystical writer, theological thinker, and spiritual teacher has inevitably led to a great deal of speculation about her origins and life. Whatever the long‐term value of Julian’s teach- ings, no mystical or theological writing exists on some ideal plane removed from the historical circumstances in which it arose.1 Julian’s possible background and her historical context affect our con- temporary interpretation of what she wrote. Without some awareness of her context, it is all too easy to make Julian an honorary member of our own times or to pick and choose the aspects of her writings that appeal to us or to make overall judgments about her without seeking to honor what she herself intended to communicate in her writings. ­Who was Julian? Who Julian was, her social background, her education, her life experience prior to becoming an anchoress, when she became an anchoress – even where she was born – are all matters of speculation. The name “Julian” by which she is known is also likely to have been an adopted one. It was quite common for medieval anchorites and anchoresses to assume the name of the church to which their anchorhold (or cell) was physically attached. In COPYRIGHTEDthe case of Julian of Norwich, her MATERIALanchorhold was next to the parish church of St Julian Timberhill in Norwich which survives in reconstructed form to this day. The church has been known by that name since the tenth century but it is not absolutely clear to which St Julian it is dedicated.
    [Show full text]
  • 3: Julian of Norwich
    7/7/2016 Essentials of Mysticism - Evelyn Underhill 3: Julian of Norwich ALL that we know directly of Julian of Norwich — the most attractive, if not the greatest of the English 183 mystics — comes to us from her book, The Revelations of Divine Love, in which she has set down her spiritual experiences and meditations. Like her contemporaries, Walter Hilton and the author of The Cloud of Unknowing, she lives only in her vision and her thought. Her external circumstances are almost unknown to us, but some of these can be recovered, or at least deduced, from the study of contemporary history and art; a source of information too often neglected by those who specialize in religious literature, yet without which that literature can never wholly be understood. Julian, who was born about 1342, in the reign of Edward III, grew up among the surroundings and influences natural to a deeply religious East Anglian gentlewoman at the close of the Middle Ages. Though she speaks of herself as " unlettered," which perhaps means unable to write, she certainly received considerable education, including some Latin, before her Revelations were composed. Her known connection with the Benedictine convent of Carrow, near Norwich, in whose gift was the anchorage to which she retired, suggests that she may have been educated by the nuns; and perhaps made her first religious profession at this house, which was in her time the principal "young ladies' school" of the Norwich diocese, and a favourite retreat of those adopting the religious life. During her most impressionable years she must have seen in 184 their freshness some of the greatest creations of Gothic art, for in Norfolk both architecture and painting had been carried to the highest pitch of excellence by the beginning of the fourteenth century.
    [Show full text]
  • The Julian of Norwich Center’S Ministry to Continue
    I have called you by name, you are mine. You are precious in my sight and I love you. Charitable contributions allow — Isaiah 43:1,4 The Julian of Norwich Center’s ministry to continue. Please make your tax-deductible gift to St. Bede’s here are times when life feels full of meaning and a sense of divine Episcopal Church for The Julian of purpose, when one has an abiding sense that all is well. Norwich Center. There are also times on the journey when we feel there must be something more to life. The Julian of We may experience a feeling of longing. Or a Norwich Center lingering sense of hurt or loss. Or perhaps our prayer life, once rich and meaningful, now St. Bede’s Episcopal Church seems pointless and dry. The Julian of Norwich Center is a place to give voice to these feelings and longings. It is a place to reflect on your daily life, to discover God’s presence and activity in all the moments of your day, to seek the One who seeks you where you are each day, to develop a greater awareness of The Julian of God’s steadfast acceptance and love. Norwich Center St. Bede’s Episcopal Church 2601 Henderson Mill Road | Atlanta, GA 30345 770-938-9797 x27 The Julian of Norwich Center St. Bede’s Episcopal Church he mission of the Julian of Norwich Center is to to help you know God’s pres- with God, growing to a place The Director Green Bough House of ence that is within you and of resting in God’s abiding The Reverend Lynnsay A.
    [Show full text]
  • Willing to Know God
    Willing to KnoW god Willing to Know God dreamerS and viSionarieS in the later middle ageS Jessica Barr t h e o hio State Univer S i t y P r e ss · C o l U m b us Copyright © 2010 by The Ohio State University. All rights reserved. Library of Congress Cataloging-in-Publication Data Barr, Jessica (Jessica Gail), 1976– Willing to know God : dreamers and visionaries in the later Middle Ages / Jessica Barr. p. cm. Includes bibliographical references and index. ISBN-13: 978-0-8142-1127-4 (cloth : alk. paper) ISBN-10: 0-8142-1127-5 (cloth : alk. paper) ISBN-13: 978-0-8142-9226-6 (cd-rom) 1. Literature, Medieval—History and criticism. 2. Visions in literature. 3. Dreams in litera- ture. 4. Marguerite, d’Oingt, ca. 1240–1310—Criticism and interpretation. 5. Gertrude, the Great, Saint, 1256–1302—Criticism and interpretation. 6. Julian, of Norwich, b. 1343—Criti- cism and interpretation. 7. Pearl (Middle English poem)—Criticism, Textual. 8. Langland, William, 1330?–1400? Piers Plowman—Criticism and interpretation. 9. Chaucer, Geoffrey, d. 1400. House of fame—Criticism and interpretation. 10. Kempe, Margery, b. ca. 1373. Book of Margery Kempe. I. Title. PN682.V57B37 2010 809ꞌ.93382—dc22 2010000392 This book is available in the following editions: Cloth (ISBN 978–0-8142–1127–4) CD-ROM (ISBN 978–0-8142–9226–6) Cover design by DesignSmith Type set in Times New Roman Printed by Thomson-Shore, Inc. The paper used in this publication meets the minimum requirements of the American Na- tional Standard for Information Sciences—Permanence of Paper for Printed Library Materials.
    [Show full text]