The Letters and Other Writings
Total Page:16
File Type:pdf, Size:1020Kb

Load more
Recommended publications
-
Introitus: the Entrance Chant of the Mass in the Roman Rite
Introitus: The Entrance Chant of the mass in the Roman Rite The Introit (introitus in Latin) is the proper chant which begins the Roman rite Mass. There is a unique introit with its own proper text for each Sunday and feast day of the Roman liturgy. The introit is essentially an antiphon or refrain sung by a choir, with psalm verses sung by one or more cantors or by the entire choir. Like all Gregorian chant, the introit is in Latin, sung in unison, and with texts from the Bible, predominantly from the Psalter. The introits are found in the chant book with all the Mass propers, the Graduale Romanum, which was published in 1974 for the liturgy as reformed by the Second Vatican Council. (Nearly all the introit chants are in the same place as before the reform.) Some other chant genres (e.g. the gradual) are formulaic, but the introits are not. Rather, each introit antiphon is a very unique composition with its own character. Tradition has claimed that Pope St. Gregory the Great (d.604) ordered and arranged all the chant propers, and Gregorian chant takes its very name from the great pope. But it seems likely that the proper antiphons including the introit were selected and set a bit later in the seventh century under one of Gregory’s successors. They were sung for papal liturgies by the pope’s choir, which consisted of deacons and choirboys. The melodies then spread from Rome northward throughout Europe by musical missionaries who knew all the melodies for the entire church year by heart. -
Pt: Must Translate By: 2
Solution to Challenge 3 Start by using the description of the MPSC cipher and Hint 1. We have: pt: m u s t Translate by: 2 3 4 5 CT: P Y X Z What this tells you: 1. If “m” was shifted two to the right to arrive at “p”, the “n” or “o” must be missing in between them. That means that “n” or “o” (but not both) appear in the keyword. This assumes that “m” isn’t in the keyword, but since it lies two letters from “p” it looks like it is in the normal alphabetical sequence. 2. One of “v”, “w”, or “x” must also be in the keyword. (The keyword is not “kryptos” !). Again, this assumes that “u” is not in the keyword. 3. Once again, since “s” is about 4 letters from “x” in the normal alphabet, we assume that “s” and “x” are not in the keyword but appearing in alphabetical order. This agrees nicely with #2: “v” or “w” is in the keyword AND “t” and “u” are NOT in the keyword (since we need these letters to keep “s” and “x” 4 letters apart. 4. If “v” or “w” is in the keyword, this makes “t” 5 letters from “z” if “y” and “z” are not in the keyword. Then end of the alphabet line looks like: … m (n o ) p… s t u (v w) x y z where parentheses were used to indicate groupings where one letter is missing (and appears earlier in the keyword). In order to make further progress, one might start guessing at possible two letter words that could reasonably precede “must”: “we” and “it” come to mind. -
The Well-Trained Theologian
THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity. -
“Theology” from the Presocratics to Peter Abelard: Philosophy and Science
Section Four PHILOSOPHY AND COSMOLOGY IN PERSONS ФилосоФия и Космология в лицах The word “Theology” from the Presocratics to Peter Abelard: Philosophy and Science. Some Remarks Mauro Ferrante1 — PhD Università degli Studi “Niccolò Cusano” — Telematica Roma (Rome, Italy) E-mail: [email protected]; [email protected] The purpose of this paper is to reconstruct, through the analysis of some key moments, the evolution of the term “theology” within the Western philosophical thought. Starting with the first formulation by the Presocratics, the study takes into consideration both the first attestation of the term by Plato (in the second book of the Republic) and the role it plays in Aristotle’s works (Metaphysics). In its second part, the paper considers the importance of the term “theology” in the Latin world, through the study of the Augustine’s critic against the greek thinkers, which will lead to a further development in the Middle Ages. The point of arrival is Peter Abelard, who formulated a concept of “theology” conceived as a science. At first, the term was tied to a pagan conception of society and was devoid of any scientific connotation. With the advent of Christianity, it begins to take on an universalistic character connected with the concept of an absolute truth. It is here pointed out, through all of these antecedents, how, in the Middle Ages, when the “theology” became an autonomous science and responds to its own laws, how it is assumed and used as an instrument to manage both science and truth. Thanks to the contributions of the ancient philosophers, developed by medieval thinkers, it was possible to subsequently use the term “theology” also in a political sense. -
Euripides” Johanna Hanink
The Life of the Author in the Letters of “Euripides” Johanna Hanink N 1694, Joshua Barnes, the eccentric British scholar (and poet) of Greek who the next year would become Regius Professor at the University of Cambridge, published his I 1 long-awaited Euripidis quae extant omnia. This was an enormous edition of Euripides’ works which contained every scrap of Euripidean material—dramatic, fragmentary, and biographical —that Barnes had managed to unearth.2 In the course of pre- paring the volume, Barnes had got wind that Richard Bentley believed that the epistles attributed by many ancient manu- scripts to Euripides were spurious; he therefore wrote to Bentley asking him to elucidate the grounds of his doubt. On 22 February 1693, Bentley returned a letter to Barnes in which he firmly declared that, with regard to the ancient epistles, “tis not Euripides himself that here discourseth, but a puny sophist that acts him.” Bentley did, however, recognize that convincing others of this would be a difficult task: “as for arguments to prove [the letters] spurious, perhaps there are none that will convince any person that doth not discover it by himself.”3 1 On the printing of the book and its early distribution see D. McKitterick, A History of Cambridge University Press I Printing and the Book Trade in Cambridge, 1534–1698 (Cambridge 1992) 380–392; on Joshua Barnes see K. L. Haugen, ODNB 3 (2004) 998–1001. 2 C. Collard, Tragedy, Euripides and Euripideans (Bristol 2007) 199–204, re- hearses a number of criticisms of Barnes’ methods, especially concerning his presentation of Euripidean fragments (for which he often gave no source, and which occasionally consisted of lines from the extant plays). -
THE SCHOLASTIC PERIOD Beatus Rhenanus, a Close Friend Of
CHAPTER THREE MEDIEVAL HISTORY: THE SCHOLASTIC PERIOD Beatus Rhenanus, a close friend of Erasmus and the most famous humanist historian of Germany, dated the rise of scholasticism (and hence the decay of theology) at “around the year of grace 1140”, when men like Peter Lombard (1095/1100–1160), Peter Abelard (1079–1142), and Gratian († c. 1150) were active.1 Erasmus, who cared relatively little about chronology, never gave such a precise indication, but one may assume that he did not disagree with Beatus, whose views may have directly influenced him. As we have seen, he believed that the fervour of the gospel had grown cold among most Christians during the previous four hundred years.2 Although his statement pertained to public morality rather than to theology,3 other passages from his work confirm that in Erasmus’ eyes those four centuries represented the age of scholasticism. In his biography of Jerome, he complained that for the scholastics nobody “who had lived before the last four hundred years” was a theologian,4 and in a work against Noël Bédier he pointed to a tradition of “four hun- dred years during which scholastic theology, gravely burdened by the decrees of the philosophers and the contrivances of the sophists, has wielded its reign”.5 In one other case he assigned to scholasti- cism a tradition of three centuries.6 Thus by the second half of the twelfth century, Western Christendom, in Erasmus’ conception, had entered the most distressing phase of its history, even though the 1 See John F. D’Amico, “Beatus Rhenanus, Tertullian and the Reformation: A Humanist’s Critique of Scholasticism”, Archiv für Reformationsgeschichte 71 (1980), 37–63 esp. -
PHIL3172: MEDIEVAL WESTERN PHILOSOPHERS 2013-2014 Venue: ELB 203 (利黃瑤璧樓 203) Time: Wednesdays 9:30 - 12:15 - Teacher: Louis Ha
PHIL3172: MEDIEVAL WESTERN PHILOSOPHERS 2013-2014 Venue: ELB 203 (利黃瑤璧樓 203) Time: Wednesdays 9:30 - 12:15 - Teacher: Louis Ha. email Middle Ages in the West lasted for more than a millennium after the downfall of the Western Roman Empire in the 5th Century. During this period people lived under certain unity and uniformity commanded by the strong influence of Christianity and the common acceptance of the importance of faith in one’s daily life. This course aims at presenting the thoughts of those centuries developed in serenity and piety together with the breakthroughs made by individual philosophers such as Boethius, Anselm of Canterbury, Peter Abelard, Thomas Aquinas and Duns Scotus. Modern people, though live in a technologically advanced era, are quite often facing almost the same challenges of their Medieval fellow human-beings. The course intends to provide students with instances for a more general comprehension of human reality through the study on the problems of faith and understanding. Internal website 8 January, 2014 *INTRODUCTION The medieval Europe: the time, the place and the people The two themes and five philosophers chosen for the course Class dynamics - a) oral report by students, b) lecture by teacher, c) discussion in small groups, d) points of reflections (at least two) Assessment: attendance 10%; book report 20%(2000 words, before/on 12 Oct.); presentation 30%; term paper 40%(5000 words, before/on 23 Nov.) * The spirit of mediæval philosophy / by Étienne Gilson. * 中世紀哲學精神/ Etienne Gilson 著 ; 沈淸松譯. * [Chapters 18,19,20] 15 January, 2014 *CONSOLATIO PHILOSOPHIAE, Book V by Boethius (480-524) Boethius 22 January, 2014 *DE DIVISIONE NATURAE, Book II. -
Theories and Images of Creation in Northern Europe in the Twelfth Century
Art History ISSN 0141-6790 Vol. 22 No. 1 March 1999 pp. 3-55 In the Beginning: Theories and images of creation in Northern Europe in the twelfth century Conrad Rudolph 'Logic has made me hated by the world!' So Peter Abelard thought and wrote to his former lover, the brilliant Heloise, in probably his last letter to her before his death in 1142, after having been virtually driven from Paris by Bernard of Clairvaux, the austere Cistercian mystic and perhaps the most powerful ecclesiastical politician of Western Europe.1 Characteristically for Abelard in matters of self-conception, he was exaggerating. Logic had made him hated not by the world but by only a portion of it. While this was certainly an influential portion and one that had almost succeeded in destroying him, it could never do so entirely. In fact, logic had made Abelard 'the Socrates of the Gauls, the great Plato of the West, our Aristotle ... the prince of scholars'2- and this, this great fame and the almost unprecedented influence that accompanied it, was as much the problem as logic was. In a word, Abelard had been caught up in the politics of theology. The time was one of great theological inquiry, challenging, as it did, the very authority of divine revelation on the most fundamental level, and at a moment when both interest in secular learning and the number of students were dramatically increasing - all factors that can hardly be over-emphasized. But for certain elements within the Church, more still was at stake. And this was nothing less than a perceived assault on one of the basic underpinnings of the complex relationship between religion, theology, society and political power. -
Funeral Music Selection Guide
Liturgical Music Department THE CHURCH OF ST. ROCCO Christopher A. Caramello Director of Liturgical Music 927 Atwood Avenue Johnston, RI 02919 Office Phone: (401) 942-5203 Cellular Phone: (401) 692-5270 [email protected] To Whom It May Concern, On behalf of The Church of St. Rocco and its Music Ministry, I extend my condolences to you and your family. Please know our music department is here to serve you to the best of our abilities. Similar to the funeral liturgy itself, music for the Mass of Christian Burial (funeral) can be tailored to appropriately reflect the life of the deceased as well as enrich the liturgy for those in attendance. As you may know, secular music is not allowed before, during, or after the Mass of Christian Burial within the church. Rest assured there are many options which can ensure your musical expectations and requests are met. As a convenience to you, this overview acts as a guide for music planning. The majority of these pieces can be sampled online (using YouTube.com or Google.com) by typing in the title and composer, or through a meeting (if time allows) with the music director. In addition to hymns familiar to you, it may be of interest to sample some of the options listed below for the best selections. The music is listed according to its appropriate placement within the mass. At The Church of St. Rocco the standard music personnel is one cantor and the organist. Other liturgically appropriate instruments (flute, trumpet, violin, etc.) can be hired through the music director but such requests should be made as soon as possible to ensure availability. -
BH Program FINAL
MUSIC BEFORE 1800 Louise Basbas, Director Blue Heron Christmas at the Courts of 15th-Century France & Burgundy Scott Metcalfe, director and harp Jennifer Ashe, Pamela Dellal, Martin Near, Daniela Tosic Michael Barrett, Owen McIntosh, Jason McStoots, Stefan Reed, Mark Sprinkle, Sumner Tompson Cameron Beauchamp, Paul Guttry Laura Jeppesen, vielle and rebec; Charles Weaver, lute and voice Advent O clavis David (O-antiphon for December 20) plainchant Factor orbis Jacob Obrecht (1457/8 - 1505) O virgo virginum (O-antiphon for December 24) plainchant O virgo virginum Josquin Desprez (c. 1455 - 1521) Conditor alme siderum (alternatim hymn for Advent) Guillaume Du Fay (c. 1397 - 1474) Ave Maria gratia dei plena Antoine Brumel (c. 1460 - c. 1512) Christmas O admirabile commercium / Verbum caro factum est Johannes Regis (c. 1425 - 1426) INTERMISSION Christmas Letabundus (Christmas sequence) Guillaume Du Fay Praeter rerum seriem Adrian Willaert (c. 1490 - 1562 New Year’s Day La plus belle et doulce figure Nicolas Grenon (c. 1380 - 1456) Dieu vous doinst bon jour et demy Guillaume Malbecque (c. 1400 - 1465) Dame excellent ou sont bonté, scavoir Baude Cordier (d. 1397/8?) De tous biens playne (instrumental) Johannes Tinctoris (c. 1435 - 1511?) Margarite, fleur de valeur Gilles Binchois (c. 1400 - 1460) Ce jour de l’an voudray joie mener Guillaume Du Fay Christmas Gloria Spiritus et alme Johannes Ciconia (c. 1370 - 1412) Nato canunt omnia Antoine Brumel Tis concert is sponsored, in part, by the Florence Gould Foundation, Music Before 1800’s programs are supported, in part, by public funds from the New York State Council on the Arts with the support of Governor Andrew Cuomo and the New York State Legislature and the New York City Department of Cultural Affairs in partnership with the City Council. -
All of a Sudden: the Role of Ἐξαίφνης in Plato's Dialogues
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 1-1-2014 All of a Sudden: The Role of Ἐξαιφ́ νης in Plato's Dialogues Joseph J. Cimakasky Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Cimakasky, J. (2014). All of a Sudden: The Role of Ἐξαιφ́ νης in Plato's Dialogues (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/68 This Worldwide Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. ALL OF A SUDDEN: THE ROLE OF ἘΧΑΙΦΝΗΣ IN PLATO’S DIALOGUES A Dissertation Submitted to the McAnulty College and Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Joseph Cimakasky May 2014 Copyright by Joseph Cimakasky 2014 ALL OF A SUDDEN: THE ROLE OF ἘΧΑΙΦΝΗΣ IN PLATO’S DIALOGUES By Joseph Cimakasky Approved April 9, 2014 ________________________________ ________________________________ Ronald Polansky Patrick Lee Miller Professor of Philosophy Professor of Philosophy (Committee Chair) (Committee Member) ________________________________ John W. McGinley Professor of Philosophy (Committee Member) ________________________________ ________________________________ James Swindal Ronald Polansky Dean, McAnulty College Chair, Philosophy Department Professor of Philosophy Professor of Philosophy iii ABSTRACT ALL OF A SUDDEN: THE ROLE OF ἘΧΑΙΦΝΗΣ IN PLATO’S DIALOGUES By Joseph Cimakasky May 2014 Dissertation supervised by Professor Ronald Polansky There are thirty-six appearances of the Greek word ἐξαίφνης in Plato’s dialogues. -
Hero As Citizen Models of Heroic Thought and Action in Homer, Plato and Rousseau
Man as Hero - Hero as Citizen Models of Heroic Thought and Action in Homer, Plato and Rousseau Dominic Stefanson Thesis submitted for the degree of Doctor of Philosophy in the Discipline of Politics School of History and Politics The University of Adelaide December 2004 Frontisp iece Illustration included in print copy of thesis: Jacques-Louis David, The Death of Socrates (1787) iii Contents Abstract………………………………………………………………………… v Declaration…………………………………………………………………….. vi Acknowledgements……………………………………………………………. vii Introduction…………………………………………………………………… 1 PART I HOMER: THE BIRTH OF HEROISM 1. Homeric Man: The Hero …………………………………………………… 21 • Homeric heroes as models for men 22 • Seeking immortal glory achieving a “god-like status” 26 • Who is the hero? Preconditions for heroism 35 • A guide to heroism: transparency of thought, speech and action 44 • The transparency of Homeric narration 48 • Conclusion 55 2. Homeric Polis: the absence of a polis……………………………………… 57 • Finley and Adkins 58 • Seeking a polis in the Iliad 66 • The heroic code as an anti-model 77 • Patroclus’ funeral games as a microcosm of the polis 87 • Conclusion 93 PART II PLATO: EXTENDING HEROISM TO THE POLITICAL 3. Platonic Man: The philosopher as a new hero…………………………… 95 • Socrates: an heroic life 97 • Socratic Intellectualism: the primacy of knowledge 101 • Androgynous virtue 106 • Seeking eternity: philosophy as an activity for gods 111 • Tripartite psychology: heroism within human reach 117 • Theory of Forms 119 • The late dialogues 125 • Conclusion 130 iv 4. Platonic Polis: The political engagement of the heroic philosopher…….. 133 • Enlisting Philosophers to rule 135 • The elitist nature of philosophical rule throughout the Platonic corpus 137 • Philosophical leadership in the late dialogues 143 • The benefits of philosophical rule: harmony and unity in the Republic 150 • Does the community benefit from philosophical leadership? 154 • Conclusion 162 PART III ROUSSEAU: THE DEMISE OF HEROISM IN POLITICAL THOUGHT 5.