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Essays on the church and state in medieval europe
Erasmus’s satire the praise of folly was a masterpiece of
Short summary of the praise of folly by Desiderius Erasmus of m. A. Pre
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In Praise of Folly – This is, to put it mildly, a satirical work from 1509 that has Desiderius Erasmus of Rotterdam as its author. To give a general overview of this excerpt, it is a humorous attack on various groups such as the clergy, the monastics, and the theologians of the medieval period and into the beginning years of the Reformation. Erasmus is a member of the Church of Rome, although his attitude in this piece suggests that he is ashamed to be so. The first group that he pokes fun at is the group of people who call themselves theologians. Erasmus is of the opinion that the theologians think more highly of themselves than they should. They are arrogant, convinced that they are destined for the highest realms of heaven, and every single one of them of the opinion that they are correct in their beliefs. Furthermore, Erasmus illustrates how they can argue over the little things that serve no importance in the lives of the lay-people. The time that Jesus spent time in the womb of the Virgin Mary could serve as an example. When confronted about this questionable behavior, however, Erasmus warns readers to be wary of the angry theologians who have an arsenal of proofs and …show more content…
All men of Erasmus’s recent history are more preoccupied with making as much money as they can rather than actually serving the people of the church. They, especially the popes and priests, shirk their responsibilities in hopes that someone else will do the manual labor, so to speak, while they are free to languish in the delusion of their own splendor. They are more concerned with war and desire times like the crusades where Christianity was fought for with the sword and not with service of good deeds to the needy. It is for these reasons that Erasmus claims that there is no one more deadly to the church than those of impious
A. “The Church in the Age of Enlightenment and Revolution”. Verbal Conscience. March 2012. Web. The Web.
Everyone has aspirations; whether they are ginormous or microscopic, they hold a great deal of importance in our lives. They become so important that with adherence and diligence, a person has the ability to set their mind to anything. It is absolutely true that when a person tries to reach a goal, they are going to experience a few obstacles here and there; this is the time when they must step it up a notch and fight their way to the top. In this particular book, a man named Desiderius Erasmus must fight to keep the worldwide body of Christians united as Catholicism attempts to tear the people apart, limb-by-limb.
“This age thinks better of gilded fool than of a threadbare saint in wisdom’s school!” (109).
Ruskin, John. “Grotesque Renaissance.” The Stones of Venice: The Fall. 1853. New York: Garland Publishing, 1979. 112-65. Rpt. in Classical and Medieval Literature Criticism. Ed. Jelena O. Krstovic. Vol. 2. Detroit: Gale Research Company, 1989. 21-2.
Philostratus, Eunapius, Wilmer Cave France. Wright, and Eunapius. The Lives of the Sophists. Cambridge, Mass.: Harvard UP, 1989. Print.
In Voltaire’s Candide, we are taken by the hand through an adventure which spanned two continents, several countries, and to a multitude of adverse characters. The protagonist, Candide, became the recipient of the horrors which would be faced by any person in the 18th century. But Candide was always accompanied with fellows sufferers, two of which our focus will lay, Pangloss and Martin. In equal respects, both are embodiments of different philosophies of the time: Pangloss the proponent of Optimism and Martin the proponent of Pessimism. Each of the two travelers is never together with Candide, until the end, but both entice him to picture the world in one of their two philosophies. Throughout the story there is an apparent ebb and flow from Candide on how to think of the world. By the end of his journey, Candide will be presented with evidence to lead to his agreement of either Optimism or Pessimism. But I submit, Candide does not become a firm believer in either philosophies but rather retains a philosophy in between Optimism and Pessimism, somewhat of a stoic mentality. Thus Voltaire’s opinion on philosophy will be predicated upon his character, Candide.
... Peter Canisius”432). Which is interesting because these words written by Ignatius are to go against the Protestants but also describe the same actions Ignatius is doing himself. These words describe the false greatness of character upon himself.
Luther uses harsh words to describe the popes and the bishops by calling them names such as “humbug”, “block head”, and “hypocrite”. According to Martin Luther’s Letter to the Christian Nobility of the German Nation, it states “He might well make a man into a hypocrite or a humbug, and block head, but never a Christian or spiritual man”. Martin Luther believes that the priests, bishops, and popes are not different from the Christian people. Martin Luther points out that Christians were baptized and read the Bible, so why do the popes receive so much authority and power than Christians. In the Letter to the Christian Nobility of the German Nation, Luther questions “Why are your life and limb, your property and honor, so cheap and mine not, inasmuch as we are all Christians and have the same baptism, the same faith, the same Spirit, and all the rest?”. Therefore, Martin Luther believes that the popes, bishops, and priests are given too much authority and power even though the popes, bishops, and priests do not possess that many special abilities. Martin Luther claims that everyone is a priest since the Christian people can interpret and read the Bible, carry the same faith and spirit, and were baptized just like the popes, priests, and bishops
Throughout its history, Europe went through several periods of dynamic change. From the 16th to the 17th century, however, these changes took a drastic shift in both religious as well as educational standards. As clearly seen through the writings of both Francis Bacon’s New Atlantis and Thomas More’s Utopia, these changes reflected a deeper movement in human culture. Referred to as the Christian Humanist movement (16th c) and the Scientific Revolution (17th c), Bacon and More capture the heart of the movement and portray it to their audiences in utopian societies. These works, then, demonstrate not only the authors’ attitudes towards the monumental changes of their time, but also the dramatic shift in ideology in approximately one hundred years.
From the Middle ages, the church faced many problems such as the Babylonian Captivity and the Great Schism that hurt the prestige of the church. Most of the clergy lived in great luxury while most people were poor and they set an immoral example. The clergy had low education and many of them didn’t attend their offices. Martin Luther had witnessed this himself, “In 1510 he visited Rome and was shocked to find corruption on high ecclesiastical places”
Religion in the Middle Ages takes on a character all of its own as it is lived out differently in the lives of medieval men and women spanning from ordinary laity to vehement devotees. Though it is difficult to identify what the average faith consists of in the Middle Ages, the life told of a radical devotee in The Book of Margery Kempe provides insight to the highly intense version of medieval paths of approaching Christ. Another medieval religious text, The Cloud of Unknowing, provides a record of approaching the same Christ. I will explore the consistencies and inconsistencies of both ways to approach Christ and religious fulfillment during the Middle Ages combined with the motivations to do so on the basis of both texts.
In his book Gargantua and Pantagruel, Francois Rabelais uses satire to address the dislocation felt by Renaissance Humanists. By providing an exaggerated fable, comical in nature, Rabelais poses a serious introspection into the extremes of both the Medieval and the Renaissance man. More importantly, however, he brings into question his own ideals of Humanism. Through an analysis of Rabelais’ satirical technique and by examining his social parody of the Medieval and the Renaissance man, we are able to better understand Rabelais’ introspection into the ideals of his own generation and to accept his argument that learning is transitory and often a necessary, yet futile, attempt to understand our world.
In this brief monograph, we shall be hunting down and examining various creatures from the bestiary of Medieval/Renaissance thought. Among these are the fierce lion of imperious, egotistical power, a pair of fantastic peacocks, one of vanity, one of preening social status, and the docile lamb of humility. The lion and the peacocks are of the species known as pride, while the lamb is of an entirely different, in fact antithetical race, that of humility and forgiveness. The textual regions we shall be exploring include the diverse expanses, from palace to heath, of William Shakespeare, the dark, sinister Italy of John Webster, and the perfumed lady's chambers of Ben Jonson and Robert Herrick.
In 1759, French philosopher, writer, and historian François-Marie Arouet, who wrote under the pen name Voltaire which he adopted in 1718, published the novella Candide in Geneva, Switzerland. It was published by Gabriel Cramer. Candide was originally written in French but was then translated into English by Tobias Smollett. Mr. Boni assigned this book to us because he wanted to enhance our understanding of how the Roman Catholic Church had control over everything and he also wanted to show us all the hypocrisy that occurred in that era. This book is useful to my course of studies because it relates to topics we have studied. Candide relates to The Enlightenment and The Protestant Reformation. Since Candide was written during the Age of The
Erasmus said on page 25 that "The law announced the will of God. It placed sanctions on disobedience, and it promised reward to obedient man. Otherwise God through creation allows to their will the power of choice which he gave free and moveable in both directions." His meaning of this statement is that since we have created laws and guidelines for ourselves, we have the choice to do right or do wrong. Otherwise, rules would not be necessary. Basically, we have the will to send ourselves to hell if we refuse to accept salvation.