more results...

Generic selectors
Exact matches only
Search in title
Search in content
Post Type Selectors
Search in posts
Search in pages
HISTORY of Christian Theology

The Renaissance and Christian Humanism

The high Middle Ages from the year 1,000 to 1,300 was a period of unprecedented prosperity, religious reform, and educational expansion.
The population had grown steadily with increased crop yields coming from technological innovation, improved farming practices, and cultivation of marginal lands. This agricultural stability and population growth supported an expanding economy and trade. Prosperity helped stabilize the political arena, with the nobility becoming secure and entrenched in their domains. The Church became the center of medieval life at all levels and embarked on a massive construction campaign, building numerous impressive cathedrals. At the same time, the Church facilitated the creation of universities which were often tied to increased scholastic and doctrinal endeavors.

This all came to a screeching halt with the devastation of famine, plague, and political unrest that is commonly referred to as the fourteenth-century Crisis. This calamity, however, set the stage for the revolution of ideas that changed the world forever, the Renaissance and humanism.1

The Fourteenth Century Crisis

Plague
It all began with a change of weather. The medieval warm period (900–1300) came to an end in 1315, resulting in six consecutive years of harsh winters, and sporadic cold years thereafter, causing crop failures in the marginal lands which had been cultivated over the years to support the growing European population. Starving peasants ate their seed reserves to live, leading to even further famine. The land could no longer support the increased population in Europe because of this seismic change in weather patterns. But that was just the beginning.

In 1346, a ship from Crimea arrived in Sicily with tiny passengers that would kill half of Europe. Fleas. Rats on the ship had fleas that carried the bacteria causing bubonic plague: a horrendous, painful disease causing huge dark lumps on the skin which rapidly spread over the victim’s body, usually leading to death. The population was terrified of catching this mysterious black death. They did not have any biological resistance to the new disease, so it spread rapidly through the populace already weakened by famine. To make matters worse, the bubonic plague was accompanied by the even deadlier pneumonic plague that caused death through slow asphyxiation. This plague was spread through the air by the victims’ extensive coughing and sneezing. Over the next three years, this dual plague spread across Europe. It was endemic, so after it decimated a community, it would lie dormant for a while, only to resurface again a few years later. These waves of death flowing over Europe for a hundred years wreaked havoc on the psyche of the continent. To make matters worse, it primarily killed individuals in their childbearing years, drastically reducing the reproduction rate of the population for a century.

This collapse in the population caused economic, social and political upheaval throughout Europe. With upward of 60 percent of the population wiped out in three years, the demand for food and goods collapsed at the same time the shortage of labor led to demands for higher wages from the surviving peasants, causing inflation. Some governments countered by freezing wages, leading to peasant revolts. The loss of profits from economic activity across the board created a depression which affected the nobility’s lifestyle, leading them to compete for the few government positions which were still lucrative. Bloody civil wars broke out, including the famous War of the Roses in England. However, advancements in weaponry made warfare much more expensive. Bullets from the new firearms, and arrows from powerful crossbows and longbows, pierced the armor designed to protect knights from swords. With the effectiveness of armored knights compromised, the need for sheer number of soldiers increased. The local lords, however, needed laborers to support their farms, leading to the need to hire mercenaries. Kings then demanded the nobles contribute more money to pay for the expensive weaponry and mercenaries, but the nobles were generally struggling with their own financial problems, leading to a breakdown of the ancient feudal system that had maintained order. During this same time, the credibility of the Church was damaged by the papal disputes previously discussed, referred to as the Babylon Captivity and the Great Schism. The social order of the European continent was in disarray. Doom and gloom ruled the day.2

Florence, the Birthplace of the Renaissance

Florence skyline
There was one bright spot that bucked this pessimistic state of the world, northern Italy and Florence in particular. There, some intellectuals resolved to create a whole new world order out of the dying old system. They referred to this revival as the Renaissance (rebirth). They looked back to the golden age of Greek and Roman antiquity to find the keys to recreating an ethical, educated, and prosperous society. They labeled the period after the fall of Rome as the Middle Ages, which they viewed as a period of corruption and decline that brought on the disarray in the world surrounding them. They viewed the problem as systemic, requiring a clean break from erroneous traditions and a rebirth of classical antiquity.

Why did this revolutionary spark take hold in Florence and gradually spread until it eventually caught fire throughout Europe? The population in northern Italy was concentrated in several large cities while the rest of Europe was predominately rural. These cities prospered because of a concentration of wealth in the urban centers from centuries of trade with the Middle East. This urban environment resembled the ancient Greco-Roman world more than it did in the rest of Europe, thus naturally inviting its leaders to look to the past for solutions to their current problems. In addition, these northern Italian cities had gained their independence from the Holy Roman Empire in the Twelfth century and were separate, independent republics referred to as communes. Unlike the rest of Europe, Florence, like other northern Italian city-states, had expelled its nobility and was run by wealthy citizens called patricians. The city’s political structure was designed to distribute power among the commercial elite. This was done through an elaborate system involving committees from the guilds to avoid any one wealthy family gaining absolute control which led to an engaged citizenry. At various times, Milan and Venice each tried to conquer the region, but were thwarted by Florence aligning with the weaker adversary to maintain the balance of power. Florence had become very astute in international politics.

The woolen industry was the foundation of Florence’s economy. One third of the population worked directly in this industry. It was illegal to conduct any commercial activity unless you were a member of a guild. The industry had seven great merchant guilds run by the wealthy patricians and fourteen minor guilds run by the artisans for each step of the production process. One of the great guilds was a guild for bankers, which played a major role in the city and region. Florence had eighty banks with over three hundred branches abroad which facilitated the import of wool and the export of finished goods. Just prior to the onset of the black plague, two of the largest banks failed when King Edward III of England defaulted on the loans they gave him to help fund England in the Hundred Years War, creating uncertainty in the large commercial banking industry and constriction of economic activity.

The black plague hit Florence before it had recovered from its banking collapse, creating greater upheaval. Florence lost forty thousand people (40 percent of the population) the first year of the plague and half of its foreign and domestic market. Like the rest of the known world, Florence was thrust into a deep depression. The wealthy patricians were hesitant to invest in commercial activities because of the increased risk involved. However, they still had money to invest, partially because it was inherited wealth that had accumulated over centuries. The plague decimated the population indiscriminately, so this wealth became concentrated in the hands of fewer heirs, creating a richer per capita upper class looking for safer investments in which to place their money. They turned to art and antiquities, providing the capital needed to fuel the Renaissance. In addition to the sense of security afforded by investing in collectables instead of risky business ventures, they had the added benefit of enjoying the beauty of their investments immediately, which was of increased value when death seemed to lurk behind every door.3

Christian Humanism

The individual behind this new worldview which created the Renaissance was Francesco Petrarch (1304–1374). He was the person who coined the terms Middle Ages and Renaissance. He inspired his peers to look beyond the medieval scholastic approach to education and instead to seek learning from the classical Greco-Roman era. He complained that scholasticism was impractical and did not lead to the development of the ethical citizenry needed to elevate society out of the depth of their current misery and despair. He felt that everyone should be taught how to live a good life as opposed to relegating education to the study of logic and esoteric ideas by the elite. He took exception to the Aristotelean idea of his day that because humans were rational beings, all that was needed for them to live ethical lives was to know the good. He held a less optimistic view of humanity and felt that the human will was corrupt and needed more than knowledge and logic to reform it. He stressed that the focus of education should be changing the human will to live an ethical life, and this was best achieved through a study of classical Latin rhetoric.

Petrarch, Middle Ages, Renaissance, Christian HumanismPetrarch wrote a satirical book attacking scholasticism by pointing out how their writings were foolish, impractical and inelegant. He demonstrated how their Latin had become corrupted over time and had lost much of its beauty and clarity. He stressed the need to study history, literature and poetry in the original Latin in order to appreciate its beauty and its ability to inspire the human mind and soul. This turn to their roots and search for beauty resonated with the populace who were starving for something glorious to lift their spirits out of the dreary hopelessness brought on by the black death. Petrarch understood this perfectly because of his own touch with death as a survivor of the plague. He inspired Florence and, in turn, the world to live for the glory of God, to strive for excellence, and not simply wait to die. This new optimism sparked a revolution in artistic expression unparalleled in human history, giving rise to masters such as Michelangelo, Leonardo, Donatello and many others. Petrarch reminded the medieval world what it meant to be human. Thus, a new worldview emerged: a quest for excellence through living a well-educated and well-rounded-life called humanism. Petrarch personified what has become known as a Renaissance man.4

The Perpetual Religious Tension Between Reason, Emotion and Authority

Change and movement are always the result of tension between competing forces, whether it involves physics, societies or religious institutions. Religions perpetually deal with tension between intelligence, emotion and authority. This tension is accentuated when there is dramatic change such as that brought on by the Renaissance. The story of two dynamic individuals in Florence during the fifteenth century demonstrates how this tension played out in real life and provides us with a lens through which to view Christian history thereafter. These individuals were Giovanni Pico della Mirandola (1463–1494) and Girolamo Savonarola (1452–1498).

Pico

Giovani Pico

One would be hard pressed to find a better example of someone who caught Petrarch’s vision of humanism during the Renaissance than Giovanni Pico della Mirandola (hereafter, “Pico”). He was a tall, striking young man from an aristocratic family who had mastered several ancient languages by his twenties. He was driven by a quest for excellence and the search for truth and wisdom. He wrote, “Let some holy ambition invade our soul, so, dissatisfied with mediocrity, we shall eagerly desire the highest things, and shall toil with all our strength to obtain them, since we may if we wish.”5

By age twenty-three, he had assembled truths from all the known world’s philosophers and religions into his list of 900 Theses. Many of these ideas were new to Western Europe because he was the first person to translate them into Latin. He also proposed holding a great international council where the top intellectuals from around the world could meet to discuss these ideas. When he published his Theses, he also published a companion work titled Oration on the Dignity of Man, in which he championed Petrarch’s ideas. He argued that of all God’s creatures, only humans have free will and the power to improve themselves. Accordingly, it was God’s desire that learning be our primary life endeavor.6

Pope Alexander VIHis thirst for knowledge, however, did not sit well with the pope (Alexander VI), because Pico promoted the audacious notion that even though Christianity contained a lot of truth, it did not have a monopoly on it. When Pico was only twenty-four years old, the pope assembled a commission to investigate Pico’s Theses, and not surprisingly, they found some of them to be heretical. Pico fled to Florence, where he was highly respected. While there, he convinced his friend, Girolamo Savonarola, to join him.7

Savonarola was a short Dominican friar, known for his dynamic, uncompromising, fiery preaching. As previously mentioned, one of the prime aims of the Dominican order was to stamp out heresy and sinful activity, and Savonarola took this mission to heart. He wrote a letter to the kings of Europe denouncing Pope Alexander VI as “an illegal vicar of Christ,” guilty of simony (selling church offices), who “led an immoral life and was an unbeliever.”8 This pope was infamous for his many mistresses, illegitimate children and Vatican parties, to which he invited as many prostitutes as he did priests.9

Savonarola became very popular in Florence, preaching to crowds of fifteen thousand people. In 1494, the French king Charles VIII invaded northern Italy and conquered Florence, which had been ruled by the Medici family for thirty years. When the French withdrew, Savonarola filled the political power vacuum. He convinced much of the public that he was a prophet, called by God to prepare them for the imminent advent of the apocalypse. He envisioned a great city council consisting of members from the lower classes, instead of the elites, who would serve for life. Most importantly, the populace needed to demonstrate to God that they could rule themselves by mastering their own moral conduct rising above the worldly affluence that surrounded them. He would work his audiences up into a frenzy and convince them to throw their treasured belongings—jewels, artworks, furs and books—into his “bonfire of the vanities.”10

Savonarola was a lightning rod. People either loved him or hated him. On one occasion, a group of adversaries broke into the cathedral and smeared feces all over the pulpit, laid the smelly carcass of a donkey on top and hammered in nails from beneath so Savonarola would impale his hands when he pounded the pulpit while preaching. In 1497, the pope excommunicated Savonarola and threatened to excommunicate anyone who supported him. He put the whole city of Florence under an interdict preventing them from performing any Church sacrament. The tide turned and he was convicted of heresy, hanged and burned to ashes, which were thrown into the river so there would be nothing left of him. Pico had been poisoned earlier with arsenic, probably by one of the Medici family members, because of his support of Savonarola.11

It is hard to find two individuals more different: physically, in temperament, and in approach to life. Yet they were united in striving to improve the world and to do God’s bidding. Here we see the fundamentalist preacher and the liberal intellectual working together. They both sought to reform the Church, one through reason and the other through emotion. But they both met their downfall by challenging the authority of the pope. We have seen how the interplay of these three forces—reason, emotion and authority—has shaped Christian history. We will see this dynamic repeat itself as we move forward to the Protestant Reformation and into the modern era. Recognizing this pattern will help the student of religious history grasp the essence of what otherwise would appear to be a complicated and confusing story.12

Additional Resources

on Amazon:

The Renaissance: The Story of Civilization, Vol V

The Renaissance: The Story of Civilization, Volume V

by Will Durant

The Story of Civilization, Volume V: A history of civilization in Italy from 1304-1576. This is the fifth volume of the classic, Pulitzer Prize-winning series.

the Renaissance: A History From Beginning to End

the Renaissance: A History From Beginning to End

The Renaissance, or rebirth, was a period of time when Europeans began to question what they had been told was sacrosanct. Through art, inventions, science, literature, and theology, the separate nations of the European continent sought answers that the Roman Catholic Church was unwilling, or perhaps unable, to offer. The Church that had become a powerful political entity was viewed with distrust and skepticism by many Christians; the spread of learning that accompanied the invention of Gutenberg’s printing press meant that bold new ideas were traveling across the boundaries of Europe faster than the Church could silence them. Lascivious, power-brokering popes could not bring a halt to the challenges they encountered when a German priest rebelled against corrupt practices that masqueraded as ecclesiastical authority. As the walls came tumbling down, humanism burst forth, inspiring the art of Michelangelo, the science of Vesalius, the literature of Shakespeare and Cervantes. But with the loss of religious uniformity came terrible conflicts: France suffered the St. Bartholomew’s Day Massacre; Spain welcomed the Inquisition to purge heresy; the Low Countries were split between Catholic and Protestant. The Renaissance was a triumph of the human spirit and a confirmation of human ability, even as it affirmed the willingness of men and women to die for the right to think freely.

The Renaissance: A Captivating Guide to a Remarkable Period

The Renaissance: A Captivating Guide to a Remarkable Period in European History

“Renaissance” is the French word for “rebirth,” which is given to the period of time between the 14th and 17th centuries in Europe when there was a marked resurgence in classical art, education, philosophy, architecture, and natural sciences. Once more, the former Roman territories embraced the writings of ancient Greeks and Romans, and the idea of humanism.

Book, The Human Quest for Meaning
 

What if the greatest crisis of our time wasn’t political, economic, or even scientific, but spiritual? The Human Quest for Meaning, presents an unflinching, scholarly, and soul-searching excavation of humanity’s deepest longings. This work cuts through the fog of postmodern relativism and the sterile worship of science to confront the core dilemma of our time: why does a civilization without God still hunger for transcendence? Drawing from ethnological studies, ancient texts, and forgotten philosophical wisdom, Hallstrom traces the arc of religious and philosophical history; not to convert, but to clarify. In a world obsessed with novelty, this book dares to remember.

In this book, readers will delve into the surprising belief systems of some of the most primitive cultures, exploring why they revered a moral Supreme Being contrary to modern theories of religious evolution. The text also revisits the foundations of Christianity, not as dogma, but as a cultural and metaphysical force that shaped the Western mind. The book further explores how modern secularism has gradually replaced meaning with a mechanistic worldview and why this replacement is now collapsing. It presents concise, accessible summaries of major world religions, from Hinduism and Buddhism to Islam, Sikhism, Taoism, and Zoroastrianism to help broaden a reader’s global spiritual literacy.

In the face of cultural amnesia, this work offers clarity and equips readers with the tools to forge their own enduring philosophy of life. Hallstrom writes with scholarly rigor but aims for accessibility, avoiding dry academic jargon while still delivering a serious intellectual exploration that reads smoothly like a story. While books on religion and philosophy are not new, Hallstrom brings a refreshingly countercultural lens.

Whether you’re a skeptic, a seeker, or a believer, The Human Quest for Meaning will challenge your assumptions, deepen your worldview, and perhaps even awaken something within you.

Available in hardback, audio, paperback and e‑book.

The Art of the Renaissance: A Captivating Guide to the Masterpieces

The Art of the Renaissance: A Captivating Guide to the Masterpieces, Artists, and Innovations That Defined a Cultural Revolution

Uncover the Dawn of the Modern World Through Art. This full-color book provides a clear exploration of Renaissance art and architecture across Europe. It spans from early 15th-century Florence to the peak of Michelangelo’s career in the 16th century, and beyond Italy to northern Europe and Latin America. Discover how innovative ideas, groundbreaking tools, and influential patrons collectively forged a new artistic epoch.

The Secret by Francesco Petrarch

The Secret

by Francesco Petrarch

One of the great poets of the 14th century, Italian scholar Francesco Petrarch is also regarded as the father of the humanist movement. The Secret, Petrarch’s autobiographical treatise translated here from the Latin, represents a “humanist manifesto” central to understanding European culture during the early modern period. Carol Quillen’s introductory essay to this volume illuminates the development of humanist practices, Petrarch’s role in the dissemination of humanist ideas, the importance of The Secret as a humanist text, and the enduring historical significance of the humanist tradition in Western thought and culture. Also included are several illustrations, a chronology, a selected bibliography, and questions for consideration.

900 Conclusions

900 Conclusions

by Giovanni Pico della Mirandola

The controversial theses proposed by the most famous philosopher of the Italian Renaissance. Giovanni Pico della Mirandola (1463–1494), the most famous philosopher of the Italian Renaissance, had ambitions in line with his talents, especially in philosophical theology. His boldest venture urged Christians to save their souls with Jewish mysticism―Kabbalah―while also offering to debate anyone in Italy about his project. In 1486, he announced plans for a disputation in Rome on 900 theses, but Pope Innocent VIII quashed the event with an indictment for crimes against Christian orthodoxy. Pico’s theses cited well-known scholastic authorities: Muslims like Ibn Rushd, Jews like Maimonides, and Christians like John Duns Scotus and Thomas Aquinas. But as Brian Copenhaver demonstrates in Nine Hundred Conclusions, many of Pico’s scholastic sources were filtered through a less renowned Thomist theologian named Jean Cabrol (Capreolus). Pico also sought to enrich Christian theology with newly available authorities from the Platonic and Pythagorean traditions as well as theosophical texts associated with ancient Orphism and Hermetism. Supreme among his authorities were theses taken from medieval Jewish Kabbalah, which Pico regarded as an angelic revelation and tried to appropriate for Christianity. The present volume is a ground-breaking contribution, containing a new critical edition of the Latin text along with a new translation into contemporary English, a detailed introduction, and a commentary discussing each of the 900 theses individually.

The Triumph of the Cross

The Triumph of the Cross

by Girolamo Savonarola

The Triumph of the Cross by Girolamo Savonarola is a profound theological work that defends the truth of Christianity against skepticism and humanist philosophy. Written in the late 15th century, this treatise presents a compelling argument for the divine authority of Christ and His Church, addressing fundamental questions about faith, reason, and salvation. Savonarola, a Dominican friar and reformer, constructs his defense of Christianity through logical reasoning, scriptural exegesis, and patristic authority, aiming to demonstrate the supremacy of the Cross over all worldly wisdom. He argues that human intellect alone cannot attain ultimate truth without divine revelation and that the teachings of Christ triumph over all earthly powers.

Collected Works of Desiderius Erasmus

Collected Works of Desiderius Erasmus

by Desiderius Erasmus

The Dutch humanist Desiderius Erasmus was the greatest scholar of the northern Renaissance, as well as the first editor of the New Testament. A classical scholar that wrote in a pure Latin style, Erasmus earned the sobriquet “Prince of the Humanists”. Using the philological methods pioneered by Italian humanists, he helped lay the foundations for the historical-critical study of the past. This comprehensive eBook presents Erasmus’ collected works, with numerous illustrations, rare texts appearing in digital print for the first time, informative introductions and the usual Delphi bonus material.

The Essential Erasmus

The Essential Erasmus

by Desiderius Erasmus and John P. Dolan, ed.

In his own day a center of controversy, in the four hundred years since his death known too often solely as an apostle of mockery and irreverence, Erasmus can be seen today in a new light—as a humanist whose concern is at once contemporary and Christian. The Essential Erasmus is the first single volume in English to show the full spectrum of this Renaissance man’s thought, which is no less profound because it is expressed with the grace, wit, and ironic detachment only a great writer can achieve. Contains the full text of his satirical work In Praise of Folly.

The Golden Thread

The Golden Thread: A History of the Western Tradition, Volume I: The Ancient World and Christendom

by James Hankins and Allen C. Guelzo

"...a monumental work of reclamation and revival...The Golden Thread comes as a history, an argument, a treasure hoard." — The Wall Street Journal. It is a sweeping, resource-rich history of the ancient world and Christendom—designed for students and lifelong learners alike, and faithful to the enduring legacy of the Western tradition. This is Volume I of a two-part series tracing the story of Western civilization from antiquity to the modern age. Where do the threads that form the Western tradition originate, and how were they woven together over the two and a half millennia before A.D. 1500? What are the sources of our modern ideas about science, freedom, equality, law, good government, and virtue? These are the questions explored in The Golden Thread, Volume I: The Ancient World and Christendom. The story begins with the seminal culture of the classical Greeks and moves through the Hellenization of the east following the conquests of Alexander the Great. Hankins then narrates the rise and dominance of Rome and the fusion of Greco-Roman and Judea-Christian cultures in the Christian empire of the fourth century AD. The volume follows the history of Christendom from the fall of the Western Roman Empire, charts its centuries-long rivalry with the Islamic world, and culminates in the emergence of European civilization in the Middle Age and Renaissance. Written by two of the most distinguished historians of our time. It includes nearly 1000 curated images—sculptures, paintings, and artifacts—from the vaults of the West’s finest cultural institutions. Readers are not merely told what happened, but shown what was created—page after page alive with the rich architecture, sculpture, music, and painting and maps that gave visible form to the West’s most enduring aspirations.

How We Got the Bible

How We Got the Bible

by Timothy Paul Jones

Have you ever wondered who wrote the books in the Bible and how they ended up together? Has anyone ever told you that some books were cut out of the Bible or that the stories of Jesus in the Gospels can’t be trusted? In this book, dive into the fascinating account of the most amazing and best-preserved book the world has ever seen. Dr. Timothy Paul Jones gives easy-to-understand answers to popular questions on the Bible s reliability and accuracy. It explains how the Old Testament and New Testament came to us, the reasons the New Testament books were chosen, tell the compelling stories behind Polycarp, Serapion, John Wycliffe, and William Tyndale, provides fascinating facts about the Bible and definitions of popular terms.

The Lessons of History

The Lessons of History

by Will and Ariel Durant

A concise survey of the culture and civilization of mankind, The Lessons of History is the result of a lifetime of research from Pulitzer Prize–winning historians Will and Ariel Durant. With their accessible compendium of philosophy and social progress, the Durants take us on a journey through history, exploring the possibilities and limitations of humanity over time. Juxtaposing the great lives, ideas, and accomplishments with cycles of war and conquest, the Durants reveal the towering themes of history and give meaning to our own.

1 Even though the information in this chapter is readily available from multiple sources, the author is indebted to Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, published by The Teaching Company (2009) for tying much of this information together to tell this story of history in a meaningful way. See also Brad S. Gregory, The History of Christianity in the Reformation Era, (The Teaching Company, 2001), Lecture 2.

2 Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, (The Teaching Company, 2009), Lectures 4, 5 & 15.

3 Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, (The Teaching Company, 2009), Lectures 4, 5 & 15.

4 Dorsey Armstrong, Great Minds of the Medieval World, (The Teaching Company, 2014), Lecture 20; Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, (The Teaching Company, 2009), Lectures 5.1.

5 Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017), Lecture 1.

6 Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017), Lecture 1.

7 Worthen, The History of Christianity II, Lecture 1.

8 Worthen, The History of Christianity II, Lecture 1.

9 Worthen, The History of Christianity II, Lecture 1.

10 Worthen, The History of Christianity II, Lecture 1.

11 Worthen, The History of Christianity II, Lecture 1.

12 Worthen, The History of Christianity II, Lecture 1.

IMAGES:

Saint Sebastian Interceding for the Plague Stricken, by Josse Lieferinxe bet. 1497–1499, Walters Art Museum, Baltimore, Maryland, [PD-old-100]

Florence Skyline, Photograph by Infrogmation, 1993 [PD GFDL]

First Meeting of Petrarch and Laura in the Church of Santa Chiara at Avignon, by Marie Spartali Stillman, 1889, [PD-US]

Pico della Mirandola, one of a series of Medici family by Cristofano dell’Altissimo, 15th Century, Galleria degli Uffizi, Firenze, [PD-US]

Pope Alexander VI. Detail from a Fresco of the Resurrection, by Pinturicchio bet. 1492–1495, [PD-US]

ClearStone Publishing hopes that this site will assist you in your quest for truth and your desire to connect with God.

 

Please share if you found this post informative.