Search results for ""author irven m. resnick""

Robert of Arbrissel (d. 1117) once named Cluny among the chief holy places of Christendom—just after Bethlehem, Jerusalem, and Rome. When Peter the Venerable (d. 1156) became the ninth abbot of Cluny in 1122, Cluny had thousands of monks in the mother abbey and her daughter cells, along with hundreds of affiliated houses and dependencies in England, Germany, Spain, Italy and the Holy Land. As a fierce advocate for Cluny against its detractors (which included the redoubtable Bernard of Clairvaux), Peter defended his Order at the same time that he reformed its customs.Peter the Venerable’s extensive literary legacy includes poems, a large epistolary collection, and polemical treatises. The first of his four major polemics targeted a Christian heresy, the Petrobrussians (Against the Petrobrusians); the rest took aim at Jews and Saracens. Catholic University of America Press has published his Against the Inveterate Obduracy of the Jews. This present volume will make available in their entiretyPeter the Venerable’s twin polemics against Islam—A Summary of the entire heresy of the Saracens and Against the sect of the Saracens—as well as related correspondence. These works resulted from a sustained engagement with Islam begun during Peter’s journey to Spain in 1142–43. There the abbot commissioned a translation of sources from the Arabic, the so-called Toledan Collection, that include the Letter of a Saracen with a Christian Response (from the Apology of [Ps.] Al-Kindi); Fables of the Saracens (a potpourri of Islamic hadith traditions); and Robert of Ketton’s first Latin translation of the whole of the Qur’an. Thanks to Peter’s efforts, from the second half of the twelfth century Christians could acquire a far better understanding of the teachings of Islam, and Peter may rightly be viewed as the initiator of Islamic studies in the West.

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As well as being an important medieval theologian, Albertus Magnus (Albert the Great) also made significant contributions to the study of astronomy, geography and natural philosophy, and his studies of the natural world led Pope Pius XII to declare Albertus the patron saint of the natural sciences. Dante Alighieri acknowledged a substantial debt to Albertus's work, and in the Divine Comedy placed him equal with his celebrated student and brother Dominican Thomas Aquinas. In this, the first full, scholarly biography in English for nearly a century, Irven M. Resnick and Kenneth F. Kitchell Jr narrate Albertus's key contributions to natural philosophy and the history of science, while also revealing the insights into medieval life and customs that his writings provide.

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After the Latin translation of Aristotelian works outside the logica vetus began in earnest in twelfth-century Spain, it remained to Scholastic philosophers to assimilate the new materials. Although many individuals commented on the logica nova and on some of Aristotle's books on natural philosophy, Albert the Great is one of only a very few Scholastics to comment on the entire collection of Aristotle's biological works.This text, the "Questions concerning Aristotle's On Animals" ["Quaestiones super de animalibus"], recovered only at the beginning of the twentieth century and never before translated in its entirety, represents Conrad of Austria's report on a series of disputed questions that Albert the Great addressed in Cologne ca. 1258. "The Questions", in nineteen books, mixes two distinct genres: the scholastic quaestio, with arguments pro et contra, a determination, and answers to the objections; and the straightforward question-and-response found, for example, in "The Prose Salernitan Questions".Here, even more clearly perhaps than in his slightly later and much larger paraphrastic commentary "On Animals" ["De animalibus"], Albert adduces his own views - often criticizing other medieval physicians and natural philosophers - on comparative anatomy, human physiology, sexuality, procreation, and embryology. This translation, based on the critical edition that appeared in the "Cologne" edition of Albert's work, helps to explain the title "patron saint of scientists" bestowed upon Albert by Pope Pius XII.This work should find its audience among medievalists and historians of science and culture. More so than the massive "On Animals", it should prove useful in the classroom as an encyclopedia or handbook of medieval life.

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According to 1 Cor 15.44 and 1 Cor 15.52, the human body “is sown an animal body, [but] it will rise a spiritual body” and “the dead will rise again incorruptible, and we will be changed.” These passages prompted many questions: What is a spiritual body? How can a body become incorruptible? Where will the resurrected body be located? And, what will be the nature of its experience? Medieval theologians sought to answer such questions but encountered troubling paradoxes stemming from the conviction that the resurrected body will be an “impassible body” or constituted from “incorruptible matter.” By the thirteenth century the resurrection demanded increased attention from Church authorities, not only in response to certain popular heresies but also to calm heated debates at the University of Paris. William of Auvergne, Bishop of Paris, officially condemned ten errors in 1241 and in 1244, including the proposition that the blessed in the resurrected body will not see the divine essence. In 1270 Parisian Bishop Étienne Tempier condemned the view that God cannot grant incorruption to a corruptible body, and in 1277 he rejected propositions that a resurrected body does not return as numerically one and the same, and that God cannot grant perpetual existence to a mutable, corruptible body.The Dominican scholar Albert the Great was drawn into the university debates in Paris in the 1240s and responded in the text translated here for the first time. In it, Albert considers the properties of resurrected bodies in relation to Aristotelian physics, treats the condition of souls and bodies in heaven, discusses the location and punishments of hell, purgatory, and limbo, and proposes a “limbo of infants” for unbaptized children. Albert’s On Resurrection not only shaped the understanding of Thomas Aquinas but also that of many other major thinkers.

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