This volume critically re-evaluates the received interpretation of the nature of light in the ancient sources. Isidoros C. Katsos contests the prevalent view in the history of optics according to which pre-modernity theorized light as subordinate to sight ('oculocentrism') by examining in depth the contrary textual evidence found in early Christian texts. It shows that, from Philo of Alexandria and Origen to Basil of Caesarea and Gregory of Nyssa, the Jewish-Christian commentary tradition on the hexaemeral literature (the biblical creation narrative) reflected deeply on the nature and physicality of light for the purposes of understanding the structure and purpose of material creation. Contemplation of nature allowed early Christian thinkers to conceptualize light as the explanatory principle of vision rather than subordinated to it. Contrary to the prevalent view, the hexaemeral literature necessitates a 'luminocentric' interpretation of the theory of light of Plato's Timaeus in its reception history in the context of late antique cosmology. Hexaemeral luminocentrism invites the reader of Scripture to grasp not only the sensible properties of light, but also their causal principle as the first manifestation of the divine Logos in creation. The hexaemeral metaphysics thus provides the missing ground of meaning of the early Christian language of light.

Explores the importance of stories about Adam and Eve in sixteenth-century German Lutheran areas.

Se analiza el concepto de trabajo desde el punto de vista de la civilización occidental. Se ofrece una proyección de lo que puede ser el trabajo en el futuro, basado en las nuevas tecnologías y en el contexto de las nuevas condiciones sociales creadas por las modernas culturas industriales.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This festschrift honors Aloysius Fitzgerald, F.S.C. The essays largely reflect the honoree's interests in the poetic and prophetic material of the Hebrew Bible and the ancient Near Eastern context of that material. The volume includes an introduction by Joseph Jensen, O.S.B. and the following articles: Leslie J, Hoppe, O.ftM., "Vengeance and Forgiveness: The Two Faces of Psalm 79" (pp. 1-22); Mark S. Smith, "The Poetics of Exodus 15 and Its Position in the Book" (pp. 23-34); Susan F. Mathews, "The Power to Endure and Be Transformed: Sun and Moon Imagery in Joel and Revelation 6" (pp. 35-49); Gregory J. Polan, O.S.B., "Zion, the Glory of the Holy One of Israel: A Literary Analysis of Isaiah 60" (pp. 50-71); Maribeth Howell, O.P., "A Closer Look: Isaiah 35:110" (pp. 72-80); Mark D. Futato, "Sense Relations in the 'Rain' Domain of the Old Testament" (pp. 81-94); John J. Ferrie, Jr., "Singing in the Rain: A Meteorological Image in Isaiah 42:10-12" (pp. 95-104); Irene Nowell, O.S.B., "Psalm 88: A Lesson in Lament" (pp. 105-18); Dale Launderville, O.S.B., "Anti-monarchical Ideology in Israel in Light of Mesopotamian Parallels" (pp. 119-28); Edward G. Mathews, Jr., "Water in the First Creation Account of Genesis I in the Commentary on Genesis of Ephrem the Syrian" (pp. 129-44); Deirdre Dempsey, "The Verb Syntax of the Idol Passage of Isaiah 44:9-20" (pp. 145-56); Alice Ogden Bellis, "The New Exodus in Jeremiah 50:33-38" (pp. 157-68); Lawrence Boadt, C.S.P., "Re-Examining a Preexilic Redaction of Isaiah 1-39" (pp. 169-90).

Since the publication in 1896 of Andrew Dickson White's classic History of the Warfare of Science with Theology in Christendom, no comprehensive history of the subject has appeared in the English language. Although many twentieth-century historians have written on the relationship between Christianity and science, and in the process have called into question many of White's conclusions, the image of warfare lingers in the public mind. To provide an up-to-date alternative, based on the best available scholarship and written in nontechnical language, the editors of this volume have assembled an international group of distinguished historians. In eighteen essays prepared especially for this book, these authors cover the period from the early Christian church to the twentieth century, offering fresh appraisals of such encounters as the trial of Galileo, the formulation of the Newtonian worldview, the coming of Darwinism, and the ongoing controversies over "scientific creationism." They explore not only the impact of religion on science, but also the influence of science and religion. This landmark volume promises not only to silence the persistent rumors of war between Christianity and science, but also serve as the point of departure for new explorations of their relationship, Scholars and general readers alike will find it provocative and readable.

In the history of Western thought, men have persistently asked three questions concerning the habitable earth and their relationships toit. From the time of the Greeks to our own, answers to these questions have been and are being given so frequently and so continually that we may restate them in the form of general ideas.

In this paradigm shifting study, developed through close textual readings and sensitive analysis of artworks, Clare Lapraik Guest re-evaluates the central role of ornament in pre-modern art and literature. Moving from art and thought in antiquity to the Italian Renaissance, she examines the understandings of ornament arising from the Platonic, Aristotelian and Sophistic traditions, and the tensions which emerged from these varied meanings. The book views the Renaissance as a decisive point in the story of ornament, when its subsequent identification with style and historicism are established. It asserts ornament as a fundamental, not an accessory element in art and presents its restoration to theoretical dignity as essential to historical scholarship and aesthetic reflection.

In this companion to his previous book, The Bible in Early English Literature, David Fowler completes his stimulating and broad-ranging study of medieval English literature in the light of biblical tradition. As in the first volume, he both provides a broad general view of literary trends and closely examines representative works that illustrate these trends. The author begins by discussing medieval drama in England--with special attention to the Cornish drama-- as revealed in the cycle plays that enacted the entire history of the world from Creation to Doomsday. He demonstrates how the drama grew out of the liturgy of the Church and developed into a parallel fashion with other kinds of vernacular literature in the later Middle Ages, and he offers a possible explanation of the origin of the morality play in England. This is followed by an examination of representative shorter medieval lyrics. Fowler shows that many of these lyrics were composed to memorialize particular "secular' and "religious" elements blended subtly and distinctively in Middle English lyrics, often with a complete harmony of sacred and sexual significance. A special section deals with Mary Magdalene in popular tradition, comparing her description in the Bible with her treatment in legend, drama, lyric poetry, and the ballad. The final three chapters focus on particular literary works which the author believes to be outstanding examples of poems composed in the biblical tradition. "The Parliament of Fowls" is selected as the best example of biblical influence in all of Chaucer. The work is seen as a Creation poem with its organizing principles derives from commentaries on the first chapter of Genesis--a new theory of the poem's structure which the author feels resolves many of the difficulties previously encountered by scholars. Fowler than treats several works of the "Pearl" poet--"Cleanness," "Patience," "Saint Erkenwald," and the "Pearl"--in their particular blend of humor, seriousness, and Christian serenity. In stark contrast, "Piers the Plowman," the final work dealt with, reflects the agony of the turmoil of late fourteenth-century England. The emphasis is on the historical significance of the poem: the importance of the A text as an ideological influence on the leadership of the Peasants' Revolt in 1381, and the exschatological implications of the later versions (B and C texts). "It is my hope," the author states, "that future studies of 'Piers' will increasingly take history into account and likewise study the versions of the poem separately. Until we learn to walk from this text out into history, we run the risk of missing the important message that this profound and troubling poem offers to twentieth-century man." This book will be of value both to scholars and students of medieval literature and religion and to general readers interested in the varied and intriguing ways that the Bible has influence vernacular literature.