By Karl A. Kottman
This e-book has reasons. the 1st is obviously historic, the second one is extra philosophical and interpretive. Its luck within the former may be much less debatable than its attainment of the latter. The contribution to the background of Spanish letters is composed in seriously developing the truth that the resources of Fray Luis de Le6n's ethical and non secular concept are Hebraic and that he might be noticeable to face as one in an extended line of Christian Hebraists, either scholastic and humanist. His philosophical perspectives are forged in an Hebraic culture, now not in an Hellenic one as meant through approximately another commentator. i've got under pressure the presence of a residing Hebrew tradition in Spain after 1492, and i've prompt that this and the Jewish parentage of Fray Luis are very major. i've got additionally pointed out an highbrow debt Fray Luis owed to non-Jewish Orientalists reminiscent of Egidio da Viterbo and Girolamo Seripando. yet, even they realized from exiled Spaniards. i need to give Fray Luis as a so much attribute philosopher on the planet of Baroque Spain. i feel such a lot will accept as true with the image i've got defined. The extra audacious point is my desire to convey the significance of the Jewish historical past as present in the literary and philosophical creation of this outstanding genius. it's, in fact, my competition that this day be aware of ledge approximately Fray Luis and what he stood for is very important.
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Extra info for Law and Apocalypse: The Moral Thought of Luis De León (1527?–1591)
Sample text
Francisco Cantera Burgos, Alvar Garcia de Santa Maria" su familia de conversos, (Madrid: CSIC, 1952). , Los conversos D. Pablo de Santa Maria y D. Alfonso de Cartagena, (Madrid, CSIC, 1942). 8 Alonso de Cartagena, Defensorium Unitatis Christianae, ed. , (Madrid: CSIC, 1943), pp. 72-77. Aeneas Silvius, later Pope Pius II, said that Alonso was " ... the splendor of prelates, ... delight of Spain, ... , (Madrid: Espasa-Calpe, 1946), p. 152. CHRISTIAN HEBRAISM 25 and non-Christian. This was the Fortalium Fidei of Alfonso de Espina (d.
Etk. V, 7, 1134b), this was a case of two laws with a single justice. Legal justice and moral justice had to be the same for gentile and Jewish Christians. 7 This concept of equality under a single Christian law was developed by Alonso de Cartagena (1385-1456), son of Pablo de Santa Maria, also bishop of Burgos and notable at the Council of Basle. He wrote a treatise in favor of the convert Jews whose position in society was being weakened by increasing suspicion of their orthodoxy and anti-Semitic violence.
What will be shown are seemingly new positions on the question of the basis of Christian morality. Ramon Martin and the other Thomists discussed here apparently assumed that Christianity is a spiritual religion not based on race. Nevertheless, they allowed putting moral beliefs of Christians in Jewish terms by maintaining that the Decalog, the basis of Christian moral law, is a religious law. Christian cabalists like Rici presented the mystical beliefs of Christians as well in Jewish terms. But, the Renaissance Hebraist Thomists asserted nothing that the older Thomist had not.