The Story of Wamba: Julian of Toledo's Historia Wambae Regis (review)

The Story of Wamba: Julian of Toledo's Historia Wambae Regis (review) At the same time, Nederman emphasises that John incorporates these ideas into a worldview according to which wisdom includes knowledge of a Christian God who wills mankind to be happy, and who gives him the grace which enables him to cultivate and exercise his natural faculties in a manner that permits him to become so. Nederman also acknowledges that, unlike Aristotle, and Cicero most of the time, John sees the happiness that fallen mankind may know in this world not as his final end, but as the substance of the Christian life which will be rewarded and fulfilled in the afterlife. Because he sees John fusing ancient pagan and Christian thinking in these ways, Nederman ultimately urges us to see John as a medieval humanist, but one who is distinct in many important ways from his contemporaries. In short, this book is a great introduction to John of Salisbury, one which gave me everything I was looking for. Now I feel ready, even inspired, to get my own copy of Nederman's edition of Policraticus (Cambridge, 1990), and to learn more about John and medieval political thought. William Walker School of English University of New South Wales Pizarro, Joaquín http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Parergon Australian & New Zealand Association of Medieval & Early Modern Studies, Inc. (ANAZAMEMS, Inc.)

The Story of Wamba: Julian of Toledo's Historia Wambae Regis (review)

Parergon, Volume 23 (2) – Jan 10, 2006

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Publisher
Australian & New Zealand Association of Medieval & Early Modern Studies, Inc. (ANAZAMEMS, Inc.)
Copyright
Copyright © 2006 by the author.
ISSN
1832-8334
Publisher site
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Abstract

At the same time, Nederman emphasises that John incorporates these ideas into a worldview according to which wisdom includes knowledge of a Christian God who wills mankind to be happy, and who gives him the grace which enables him to cultivate and exercise his natural faculties in a manner that permits him to become so. Nederman also acknowledges that, unlike Aristotle, and Cicero most of the time, John sees the happiness that fallen mankind may know in this world not as his final end, but as the substance of the Christian life which will be rewarded and fulfilled in the afterlife. Because he sees John fusing ancient pagan and Christian thinking in these ways, Nederman ultimately urges us to see John as a medieval humanist, but one who is distinct in many important ways from his contemporaries. In short, this book is a great introduction to John of Salisbury, one which gave me everything I was looking for. Now I feel ready, even inspired, to get my own copy of Nederman's edition of Policraticus (Cambridge, 1990), and to learn more about John and medieval political thought. William Walker School of English University of New South Wales Pizarro, Joaquín

Journal

ParergonAustralian & New Zealand Association of Medieval & Early Modern Studies, Inc. (ANAZAMEMS, Inc.)

Published: Jan 10, 2006

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