Jerome and the Monastic Clergy: A Commentary on Letter 52 to by Andrew Cain
By Andrew Cain
In 'Jerome and the Monastic Clergy,' Andrew Cain offers the 1st full-scale remark at the recognized Letter to Nepotian, during which Jerome articulates his radical plan for implementing a strict ascetic code of behavior at the modern clergy. Cain comprehensively addresses stylistic, literary, ancient, text-critical and different problems with interpretive curiosity. Accompanying the remark is an advent which situates the Letter within the broader context of its author’s existence and paintings and exposes its basic propagandistic dimensions. The revised severe Latin textual content and the hot facing-page translation will make the Letter extra available than ever earlier than and should offer a competent textual equipment for destiny scholarship in this key writing by means of probably the most prolific authors in Latin antiquity.
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A few reflections:
(1) That Francis used to be a fine looking guy, as urged via the author,was rarely the case. we've modern pix of Francis displaying another way in addition to descriptions of his contemporaries reminiscent of Thomas of Celano;
(2) That Francis used to be a womanizer, back prompt via the writer, is uncertain. there is not any proof in any respect of this. In thirteenth Century Assisi, any such small city, it will were prohibitied except the writer is suggesting Francis visited homes of prostitution. there isn't any checklist of this in any respect. the writer is placing her twenty first Century inklings into the thirteenth Century;
(3) there is not any indication in any respect that Francis had any romantic feelings
toward Claire of Assisi. historical past is totally silent in this factor. the writer is correct pertaining to Francis' and his love of Arthurian legends.
As an issue of heritage, the belief of chivalric love prohibited sexual touch. woman Poverty used to be simply that - a component of his mystical lifestyles. And certainly the age distinction is suspect - Francis used to be nearly 30 whilst he switched over to the magical existence - Claire turning 14 - 15;
(4) convinced, Francis did visit struggle. the writer says he was once a "warrior. "
Such a notice indicates a way of life which may hardly ever painting the Francis of Assisi of ancient list. sure, he went to conflict yet we haven't any suggestion of what he did. He can have killed or he might have been nursing the wounded in his first conflict. we do not understand. We do be aware of he was once attempting to satisfy his father's aspirations while he armored as much as move at the Cursades. This enterprise, we all know, was once interrupted by means of a paranormal occasion for Francis. He became again and have become a knight of his Lord - the paranormal Christ who ultimately spoke to him at Daniano. was once he then a "failed knight? " as steered by means of the writer. Francis suggestion in a different way. the matter right here seems to be the author's loss of non secular intuition which might make such occasions incomprehensible. If something may be acknowledged approximately Francis at this juncture is that he did not stay as much as his father's needs - a failed son instead of a failed knight. the connection among Francis and his father is a gold mine that merits mental scrutiny - to be certain a Freudian may come to another end than a Jungian.
(5)The writer contends that he created friendship with the Muslims. hugely exagerated. Francis used to be a medieval guy and probably inspiration as such a lot medieval Christians the idea of the hugely influential Saint Bernard of Clairvaux, the 1st preacher of the Crusades a century prior. Bernard stated "to kill a Muslim isn't really to dedicate homocide. " Francis faced the Sultan in the course of the Crusades. at the moment he justified the killing going as being precious until eventually the Muslims approved the Gospel of Jesus Christ. On his go back from the Crusades he not just didn't pontificate opposed to the Crusades yet his Order, the Franciscans, have been ordered through the Pope to evangelise the Crusades. during this ability, they went from city to city to elevate males, cash and fabric for the Crusades. Had it now not been for the Franciscans the Crusades couldn't have occurred in that century. No objections from the founder here;
There are many stable books on Saint Francis. this isn't one in every of them. the writer lacks the spirit of the age, the non secular intuition which could understand what the actors are dealing with. i'm sorry to assert this isn't sturdy background. it's sloppy heritage reflecting the emotions of the current into the prior. Of the prospective 5 stars I remove 3 for wish of historical past yet provide it one megastar for the canopy and one celebrity for the paper it really is written on. Why punish the blameless whether inanimate?
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Extra resources for Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, with Introduction, Text, and Translation
Interpreting the Bible in Late Antiquity: The Alexandrian Commentary Tradition from Rome to Baghdad (Aldershot, 2011), 91–110 A. Cain, “The Style of the Greek Historia monachorum in Aegypto”, REAug 58 (2012), in press A. Cain, Jerome’s Epitaph on Paula: A Commentary on the Epitaphium Sanctae Paulae, with an Introduction, Text, and Translation (Oxford, 2013) A. Cain, “Terence in Late Antiquity”, in A. Augoustakis and A. ), The Blackwell Companion to Terence (Oxford, 2013), in press A. Cain and N.
Sed et nostra qualiacumque sunt suscipe et libellum hunc libello illius copulato ut cum ille te monachum erudierit, hic clericum doceat esse perfectum. 5 (1) igitur clericus, qui Christi servit ecclesiae, interpretetur primum vocabulum suum et nominis definitione praelata nitatur esse quod dicitur. si enim κλῆρος Graece ‘sors’ Latine appellatur, propterea vocantur clerici vel quia de sorte sunt domini vel quia dominus ipse sors, id est pars, clericorum est. qui autem vel ipse pars domini vel dominum partem habet, talem se exhibere debet ut et possideat dominum et ipse possideatur a domino.
75 See A. Cain, “Patrick’s Confessio and Jerome’s Epistula 52 to Nepotian,” JML 20 (2010): 1–15. 2 sorbitiunculas delicatas. C. Plumpe, “Pomeriana,” VChr 1 (1947): 227–239; C. Tibiletti, “La teologia della grazia in Giuliano Pomerio,” Augustinianum 25 (1985): 489–506. 1 rectum Christi tramitem teneat ne ad diversa vitiorum diverticula rapiatur. Cf. Verecundus, In cant. Deuteronomii 21 non videns ubi itineris recti tramitem consequatur, per omnes vias errorum vitiorumque diverticula pertrahetur.