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Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Thomas-Paul Demkovich. Details if other :. Thanks for telling us about the problem. Return to Book Page. The Death of Magister Aycardus by M. Gottfried Reisner is charged by the legendary Cardinal Nicholas of Cusa to discover the truth about a death which happened long ago. It was the death, some say murder, of one of the greatest preachers, teachers and mystics of the time. How could so famous a Friar Preacher die and there be no record? A death, kept hidden by time and an oath of secrecy; that now needed to be Gottfried Reisner is charged by the legendary Cardinal Nicholas of Cusa to discover the truth about a death which happened long ago.

A death, kept hidden by time and an oath of secrecy; that now needed to be disclosed. How did he die? Where was he buried?

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These are the questions Gottfried faces as he unravels the political intrigue and social struggles at play in the death of Master Eckhart. At the dawn of the Renaissance this adventurer must find his clues amid the shards of a waning Medieval Christendom. The Avignon papacy and Holy Roman emperor, the growing wealth of the merchants and the dwindling power of the nobles, these are all factors in the tragic mystery that Gottfried must solve. Spione die die welt bewegten von den pharaonen bi.

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Murder at the pier a sister sleuths mystery book 1. How i saw itanalysis and commentary on environmental finance El parasol francs romantic ediciones spanish edition. Ery rhymes to terrify childrenassassins cash. Rand New York, , pp. See the rather subtle exposition of H. This has been properly emphasized by M. Cassiodori Senatoris Institutiones, ed.

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Mynors Oxford, ; trans. Cappuyns n. I, xvi, 3: "Curiosa vobis intentione meditandi sunt" Jones, ; on meditation as a school exercise, I, praef. Marsili, Alcuini de othographia Pisa, , pp. See infra p. A similar conclusion has been thus expressed by David Knowles: "St. Benedict wished his monks to work because he knew that the normal man could not always be either reading or praying, but to attribute to him any purpose of using his institute as a great economic or social or intellectual or even apostolic force would be neither spiritually nor historically true. Megher, The Benedictine Review Gregory, Doctor of Desire After having spoken of St.

Benedict's conversion and its importance for the orientation of monastic studies, and of the part allotted to learning in his Rule, we must now turn to the man who exercised a decisive influence on the share given in monastic culture to the spiritual tendency, St. Gregory the Great, Theologian St. Gregory was a great pope, a great man of action; his Pastoral Care and his Letters have become sources of moral theology, canon law, and medieval pastoral theology. But he was also a great contemplative, a great doctor of the life of prayer, and it is through the writings in which he has given his spiritual doctrine that he has had the most influence on monastic culture.

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His mystical theology is as yet little known; so far is it from having been studied adequately that Marrou seemed to have made a novel discovery when he called St. Gregory "one of our greatest mystical doctors. Gregory a full and authentic theology of the Christian experience, a doctrine of Christian life and prayer which, as in Origen and St.

Augustine, is marked by continual recourse to experience. For this reason, St. Gregory bridges the gap between the patristic age and the monastic culture of the Middle Ages. His teaching is much more than a simple empiricism; he devotes a profound and, as we would say today, structured reflection to the subject of Christian experience.


In order to formulate it, he uses terms which are both constant and precise: the dialectics of presence and absence, possession and non-possession, certainty and uncertainty, light and darkness, faith and eternal life. A short introduction to this vast doctrine seems essential for anyone who wants to become informed on monastic literature of the Middle Ages. It is important, then, to call attention at this point to a certain number of these terms which St. Gregory used, and which were subsequently handed on and endlessly enriched by the monastic tradition.

Gregory's Influence Everyone, in fact, had read him and lived by him. We have several kinds of proof of this fact. Manuscripts of his works are innumerable. Anselm, St. Bernard, all owe a great deal to him. In the East, he was one of the most read of the Latin Fathers. If in the East his reputation entitled him to be called simply Dialogos from the title of one of his works, as we say Climacus when we mean the author of the Ladder of Paradise, it is because his doctrine on compunction harmonized so well with theirs.

After Aristotle and St. Augustine, he is the most quoted author in the Summa of St. Thomas;8 he is apparent in the work of Gerson; St.

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Teresa annotated his Moralia; St. John of the Cross was certainly inspired by him. In our time, a Redemptorist has published a book entitled S. Gregory and from St. John of the Cross has shed light on the kinship and the modernity of these two mystical authors. Gregory has been handed down even to our own times, and his ideas and expressions have passed into the doctrine and language of countless spiritual writings generally after having lost any connection with their original context.

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Without knowing it, we are living, in great measure, on his modes of expression and on his thoughts, and for that very reason they no longer seem new to us. Let us try then to discount the familiarity we have with them, and rediscover them at their source. They have perhaps still more value today than in the past.

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In spite of the sometimes disconcerting character of his style and exegesis, St. Gregory is a doctor one would be tempted to call, in some respects, fairly modern. He has elaborated, not only a theology, but a psychology of the spiritual life; one might go so far as to call it a phenomenology of the states of prayer. He has described these in concrete terms with a very human accent, which explains his lasting fruitfulness. Let us therefore consider in succession the formation of his doctrine and then the doctrine itself.

Gregory's Education and Character Before being pope from to , St. Gregory had been a monk. He spent five years in the monastery of St.

Andrew, which he founded on the Caelian Hill in Rome, before being sent to Constantinople as apocrisiary. It is there that from to he gave the monks lectures which were to become the Moralia in Job. He was also to write Homilies on Ezechiel, on Kings, on the Gospels, a commentary on the Canticle of Canticles of which we have an abridged version, four books of Dialogues, and a great quantity of letters. His vast literary output 11 may sometimes give the impression of being unorganized and overly diffuse; but, to be truly appreciated, his works must be understood and savored, a state perhaps rarely achieved in our times.

They demand a certain leisure, the otium of which he so often spoke. Nevertheless, the rather unsystematic character of his writings has this one notable advantagewe can profitably read, beginning at any point and stopping where we will. Gregory could hardly have frequented the monastic milieux in Byzantium for six years without acquiring a certain knowledge of the spiritual traditions of the Eastnot necessarily book knowledge, however, since he knew scarcely any Greek.

But he did have living contact with the Greek monks of his times. Besides, he had read, as a matter of course, the Lives of the Fathers and Origen, translated by Rufinus and others. Sometimes he follows Cassian very closely and yet differs from him deliberately. His doctrine is more general, more broadly human. From St. Benedict;13 but in any case, through his Life of Benedict of Cassino, he belongs to the Benedictine tradition whose progress he was to guide for the future. What is original about his contribution? Above all, his personal experience, that experience in the spiritual life and in sanctity which itself reflects his character and the circumstances of his life: a monk's experience, as has been seen, and the experience of a cultivated man.

And though Gregory is not an intellectual, he is a man of learning as cultivated as any Latin who lived in sixth-century Rome could be: Rome at the time may have been decadent, but it was still Rome. Because of his extreme sensitivity, he experiences spiritual states which others had in fact known, although they did not analyze them with the same degree of precision as he did. Thanks to the flexibility of his Latin style, he describes them with great subtlety.

It was the experience of an ailing man, too: his body's infirmity gives him a strong sense of human suffering, of the effects of Original Sin, but also of the value of weakness and temptation for spiritual progress. More than once, he speaks of the discomforts he is feeling, and in moving terms. It gives it those qualities of humanity and discretion and the ring of conviction which explain his influence.

For him, man's suffering is by no means a theoretical notion; he knew it from the inside at the cost of a sensitivity that was sharpened and increased by the difficulties of each day. Finally, his experience is that of a contemplative condemned to action.