Lewis' The Discarded Image paints a lucid picture of the medieval world view, as historical and cultural background to the literature of the Middle Ages and Renaissance. It describes the image discarded by later ages as the medieval synthesis itself, the whole organization of their theology, science and history into a single, complex, harmonious mental model of the universe. This, Lewis' last book, was hailed as the final memorial to the work of a great scholar and teacher and a wise and noble mind.

    In handsomely crafted prose, and with the grace and authority of his extraordinary gift for narrative history, William Manchester leads us from a civilization tottering on the brink of collapse to the grandeur of its rebirth - the dense explosion of energy that spawned some of history's greatest poets, philosophers, painters, adventurers, and reformers, as well as some of its most spectacular villains - the Renaissance.

    A hyperpluralism of religious and secular beliefs, an absence of any substantive common good, the triumph of capitalism and its driver, consumerism—all these, Gregory argues, were long-term effects of a movement that marked the end of more than a millennium during which Christianity provided a framework for shared intellectual, social, and moral life in the West.Before the Protestant Reformation, Western Christianity was an institutionalized worldview laden with expectations of security for earthly societies and hopes of eternal salvation for individuals. The Reformation's protagonists sought to advance the realization of this vision, not disrupt it. But a complex web of rejections, retentions, and transformations of medieval Christianity gradually replaced the religious fabric that bound societies together in the West. Today, what we are left with are fragments: intellectual disagreements that splinter into ever finer fractals of specialized discourse; a notion that modern science—as the source of all truth—necessarily undermines religious belief; a pervasive resort to a therapeutic vision of religion; a set of smuggled moral values with which we try to fertilize a sterile liberalism; and the institutionalized assumption that only secular universities can pursue knowledge.The Unintended Reformation asks what propelled the West into this trajectory of pluralism and polarization, and finds answers deep in our medieval Christian past.

    In Battling the Gods, Tim Whitmarsh journeys into the ancient Mediterranean, a world almost unimaginably different from our own, to recover the stories and voices of those who first refused the divinities.Homer’s epic poems of human striving, journeying, and passion were ancient Greece’s only “sacred texts,” but no ancient Greek thought twice about questioning or mocking his stories of the gods. Priests were functionaries rather than sources of moral or cosmological wisdom. The absence of centralized religious authority made for an extraordinary variety of perspectives on sacred matters, from the devotional to the atheos, or “godless.” Whitmarsh explores this kaleidoscopic range of ideas about the gods, focusing on the colorful individuals who challenged their existence. Among these were some of the greatest ancient poets and philosophers and writers, as well as the less well known: Diagoras of Melos, perhaps the first self-professed atheist; Democritus, the first materialist; Socrates, executed for rejecting the gods of the Athenian state; Epicurus and his followers, who thought gods could not intervene in human affairs; the brilliantly mischievous satirist Lucian of Samosata.Before the revolutions of late antiquity, which saw the scriptural religions of Christianity and Islam enforced by imperial might, there were few constraints on belief. Everything changed, however, in the millennium between the appearance of the Homeric poems and Christianity’s establishment as Rome’s state religion in the fourth century AD. As successive Greco-Roman empires grew in size and complexity, and power was increasingly concentrated in central capitals, states sought to impose collective religious adherence, first to cults devoted to individual rulers, and ultimately to monotheism. In this new world, there was no room for outright disbelief: the label “atheist” was used now to demonize anyone who merely disagreed with the orthodoxy—and so it would remain for centuries.As the twenty-first century shapes up into a time of mass information, but also, paradoxically, of collective amnesia concerning the tangled histories of religions, Whitmarsh provides a bracing antidote to our assumptions about the roots of freethinking. By shining a light on atheism’s first thousand years, Battling the Gods offers a timely reminder that nonbelief has a wealth of tradition of its own, and, indeed, its own heroes. From the Hardcover edition.

    In The King's Two Bodies, Kantorowicz traces the historical problem posed by the King's two bodies--the body politic and the body natural--back to the Middle Ages and demonstrates, by placing the concept in its proper setting of medieval thought and political theory, how the early-modern Western monarchies gradually began to develop a political theology.?The king's natural body has physical attributes, suffers, and dies, naturally, as do all humans; but the king's other body, the spiritual body, transcends the earthly and serves as a symbol of his office as majesty with the divine right to rule. The notion of the two bodies allowed for the continuity of monarchy even when the monarch died, as summed up in the formulation The king is dead. Long live the king.Bringing together liturgical works, images, and polemical material, The King's Two Bodies explores the long Christian past behind this political theology. It provides a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.Kantorowicz fled Nazi Germany in 1938, after refusing to sign a Nazi loyalty oath, and settled in the United States. While teaching at the University of California, Berkeley, he once again refused to sign an oath of allegiance, this one designed to identify Communist Party sympathizers. He was dismissed as a result of the controversy and moved to the Institute for Advanced Study in Princeton, where he remained for the rest of his life, and where he wrote The King's Two Bodies.

    He shows how Leonardo's genius was based on skills we can improve in ourselves, such as passionate curiosity, careful observation, and an imagination so playful that it flirted with fantasy. He produced the two most famous paintings in history, The Last Supper and the Mona Lisa. But in his own mind, he was just as much a man of science and technology. With a passion that sometimes became obsessive, he pursued innovative studies of anatomy, fossils, birds, the heart, flying machines, botany, geology, and weaponry. His ability to stand at the crossroads of the humanities and the sciences, made iconic by his drawing of Vitruvian Man, made him history's most creative genius

    Coming face to face with an important illuminated manuscript in the original is like meeting a very famous person. We may all pretend that a well-known celebrity is no different from anyone else, and yet there is an undeniable thrill in actually meeting and talking to a person of world stature.The idea for the book, which is entirely new, is to invite the reader into intimate conversations with twelve of the most famous manuscripts in existence and to explore with the author what they tell us about nearly a thousand years of medieval history - and sometimes about the modern world too. Christopher de Hamel introduces us to kings, queens, saints, scribes, artists, librarians, thieves, dealers, collectors and the international community of manuscript scholars, showing us how he and his fellows piece together evidence to reach unexpected conclusions. He traces the elaborate journeys which these exceptionally precious artefacts have made through time and space, shows us how they have been copied, who has owned them or lusted after them (and how we can tell), how they have been embroiled in politics and scholarly disputes, how they have been regarded as objects of supreme beauty and luxury and as symbols of national identity. The book touches on religion, art, literature, music, science and the history of taste.Part travel book, part detective story, part conversation with the reader, Meetings with Remarkable Manuscripts conveys the fascination and excitement of encountering some of the greatest works of art in our culture which, in the originals, are to most people completely inaccessible. At the end, we have a slightly different perspective on history and how we come by knowledge. It is a most unusual book.

    It is also a study of gender, that is, a study of how sex roles and possibilities are conceptualized by both men and women, even though asymmetric power relationships and men's greater access to knowledge have informed the cultural construction of categories such as "male" and "female," "heretic" and "saint." Finally, these essays are about the creativity of women's voices and women's bodies.Bynum discusses how some women manipulated the dominant tradition to free themselves from the burden of fertility, yet made female fertility a powerful symbol; how some used Christian dichotomies of male / female and powerful / weak to facilitate their own imitatio Christi, yet undercut these dichotomies by subsuming them into humanitas. Medieval women spoke little of inequality and little of gender, yet there is a profound connection between their symbols and communities and the twentieth-century determination to speak of gender and "study women."

    He convincingly conveys the unique appeal and gifts of each of the traditions and reveals their hold on the human heart and imagination.

    The culmination of a lifetime's thought, it espouses a commitment to Jesus's message of turning the other cheek. In a bold and original manner, Tolstoy shows his readers clearly why they must reject violence of any sort—even that sanctioned by the state or the church—and urges them to look within themselves to find the answers to questions of morality.In 1894, one of the first English translations of this book found its way into the hands of a young Gandhi. Inspired by its message of nonresistance to evil, the Mahatma declared it a source of "independent thinking, profound morality, and truthfulness." Much of this work's emotional and moral appeal lies in its emphasis on fair treatment of the poor and working class. Its view of Christianity, not as a mystic religion but as a workable philosophy originating from the words of a remarkable teacher, extends its appeal to secular and religious readers alike.

    Alone Of All Her Sex: The Myth And The Cult Of The Virgin Mary, by Warner, Marina

    With magisterial learning and the elan of a born storyteller, Pagels turns Satan's story into an audacious exploration of Christianity's shadow side, in which the gospel of love gives way to irrational hatreds that continue to haunt Christians and non-Christians alike.

    In this landmark work he depicts the Italian city-states of Florence, Venice and Rome as providing the seeds of a new form of society, and traces the rise of the creative individual, from Dante to Michelangelo. A fascinating description of an era of cultural transition, this nineteenth-century masterpiece was to become the most influential interpretation of the Italian Renaissance, and anticipated ideas such as Nietzsche's concept of the 'Ubermensch' in its portrayal of an age of genius.

    Why? This is the fascinating, disturbing question that bestselling author Karen Armstrong addresses in her brilliant new book The Battle for God. Writing with the broad perspective and deep understanding of human spirituality that won huge audiences for A History of God, Armstrong illuminates the spread of militant piety as a phenomenon peculiar to our moment in history.Contrary to popular belief, fundamentalism is not a throwback to some ancient form of religion but rather a response to the spiritual crisis of the modern world. As Armstrong argues, the collapse of a piety rooted in myth and cult during the Renaissance forced people of faith to grasp for new ways of being religious--and fundamentalism was born. Armstrong focuses here on three fundamentalist movements: Protestant fundamentalism in America, Jewish fundamentalism in Israel, and Islamic fundamentalism in Egypt and Iran--exploring how each has developed its own unique way of combating the assaults of modernity.Blending history, sociology, and spirituality, The Battle for God is a compelling and compassionate study of a radical form of religious expression that is critically shaping the course of world history.

    First published ahead of its time, this book has become a classic.