By Amos Edelheit
This publication offers a examine of humanism, theology, and politics in Florence over the last many years of the 15th century. It considers the family among humanists and theologians and among humanism and faith.
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Additional info for Ficino, Pico and Savonarola: The Evolution of Humanist Theology 1461/2-1498 (The Medieval Mediterranean)
P. 54. , p. 62. , p. 67. ”72 If—as I believe—Camporeale is right, some of the features which O’Malley discovered in certain fifteenth-century sermons also existed in a programmatic work by Valla of the middle of the century. In both cases, we have a departure from the scholastic past—in the case of Valla, a conscious and argued criticism of this past—and a new mode of doing theology. This brings us back—but with some more background this time—to the concept of humanist theology and its contents.
While there is an agreement between most scholars regarding a crisis in Florence during the 1490s, when Savonarola began to play a central role in Florentine politics,56 it seems that scholars have not paid enough attention to the relation between the stormy events of the 1490s and an over-all spiritual crisis which can be identified in the historical sources during the decades before Savonarola. 57 Savonarola in the early 1490s was a local reformer of San Marco, but very soon his reform programme received spiritual and political dimensions, far beyond the convent or the Order.
541–556. Struever’s comparison between Camporeale and F. Edward Cranz on pp. , on p. 550: “What the historian gains is a very refined sense of the assumptions and strategies of the actual investigations of thought after AD 1100 no longer overlaid by recourse to the simplistic aphorisms of Platonic, Aristotelian, Stoic, and the like beliefs of the standard narrative, and thus avoiding the question-begging of the standard history of philosophy that employs these tags. ” And see F. Edward Cranz, Nicholas of Cusa and the Renaissance, eds.