By John Christian Laursen, Cary J. Nederman
ISBN-10: 081223331X
ISBN-13: 9780812233315
There is a myth—easily shattered—that Western societies because the Enlightenment were devoted to the suitable of defending the variations among participants and teams, and another—too with ease accepted—that prior to the increase of secularism within the smooth interval, intolerance and persecution held sway all through Europe. In Beyond the Persecuting Society John Christian Laursen, Cary J. Nederman, and 9 different students dismantle this moment generalization.
If intolerance and non secular persecution were on the root of a few of the best anguish in human background, it really is however the case that toleration used to be practiced and theorized in medieval and early smooth Europe on a scale few have learned: Christians and Jews, the English, French, Germans, Dutch, Swiss, Italians, and Spanish had their proponents of and experiments with tolerance good sooner than John Locke penned his well-known Letter touching on Toleration. relocating from Abelard to Aphra Behn, from the apology for the gentiles of the fourteenth-century Talmudic student, Menahem ben Solomon Ha-MeIiri, to the rejection of intolerance within the "New Israel" of the Massachusetts Bay Colony, Beyond the Persecuting Society deals an in depth and decisive correction to a imaginative and prescient of the previous as any much less complicated in its include and abhorrence of range than the present.
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Extra resources for Beyond the Persecuting Society: Religious Toleration Before the Enlightenment
Example text
14. The following paragraphs draw on Charles Norris Cochrane, Christianity and, Classical Culture (Oxford: Oxford University Press, 1957). 15. St. Augustine, On Christian Doctrine, trans. D. W. Robertson, Jr. 40. 16. On this process, see M. R. , The Cambridge History of Later Medieval Philosophy (Cambridge: Cambridge University Press, 1982), 45-79. 17. The account contained in this and the following paragraph is especially indebted to Kenneth R. : Harvard University Press, 1992). See also the studies contained in Vivian B.
Rather, he wanted to demonstrate the validity of pagan philosophical insight for Christian reflection on the nature of the supreme good, which was God. The moral precepts of Mews / Peter Abelard and the Enigma of Dialogue 35 the Gospels he saw as no more than a reform of the natural law followed by the philosophers. "37 When preparing the Theologia. "Scbolarium" in the early 11305, Abelard removed the lengthy ethical excursus incorporated into the second book of the Theologia Christiana, perhaps because he had already given ethics separate treatment in the Dialof/us.
The following paragraphs draw on Charles Norris Cochrane, Christianity and, Classical Culture (Oxford: Oxford University Press, 1957). 15. St. Augustine, On Christian Doctrine, trans. D. W. Robertson, Jr. 40. 16. On this process, see M. R. , The Cambridge History of Later Medieval Philosophy (Cambridge: Cambridge University Press, 1982), 45-79. 17. The account contained in this and the following paragraph is especially indebted to Kenneth R. : Harvard University Press, 1992). See also the studies contained in Vivian B.
Beyond the Persecuting Society: Religious Toleration Before the Enlightenment by John Christian Laursen, Cary J. Nederman
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