By Laura Delbrugge
A Scholarly version of Andres de Li's Thesoro de l. a. passion (1494) is the 1st new version of this early Castilian ardour textual content in years. initially released in 1494 by means of the prolific Zaragozan printer Pablo Hurus, this fantastically illustrated devotional bargains the trendy reader a glimpse into the advanced social international of overdue fifteenth-century Spain. Li's converso id permeates his retelling of the eagerness via expositions on hypocrisy, anti-Semitism, and fake religion. This new, modernized variation of the Thesoro de los angeles passion dramatically illustrates the original confluence of social, spiritual, and cultural forces current throughout the emergence of Spain's nationwide identification through analyses of the Thesoro's Classical, Castilian, and Catalan assets, its value as an early revealed booklet, Li's portrayal of the Virgin Mary, Christ, and the eagerness occasions, and the significance of Li's converso views in the course of the paintings.
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Extra resources for A Scholarly Edition of Andrés de Li's Thesoro de la passion (1494) (Medieval and Early Modern Iberian World)
6 G. Huddleston, “Pope St. Gregory I (“the Great”),” The Catholic Encyclopedia (New York: Robert Appleton Company, 1909), vol. htm. 7 Many of Gregory’s works were available in translation including a Castilian version of the Expositio in librum Job sive moralium libri XXXV (Morales) copied between 1400 and 1450. BETA MANID 1906. the passion textual tradition 35 History of the English People),8 although he also wrote many Biblical commentaries, a number of which were incorporated into the Glosa Ordinaria (twelfth century).
Anselmi Cantuariensis Archiepiscopi Opera Omnia, ed. Francis S. Schmitt. 6 vols. (Reprint in Stuttgart-Bad Cannstatt: Friedrich Frommann, 1968), 2:37–133. 81 A synthesis of these two definitions, as demonstrated by the writings of Thomas Aquinas, best characterizes the redemption theory of the later Middle Ages. In discussing the “appropriateness” of the passion, Aquinas asked why God chose to save by violence, which is surely “a severance or lapse” of nature. Among the many answers he gives, the first is that God chose to save by death and blood so that man might know how much God loves him and be “stirred to love” in return.
Bonaventure,” The Catholic Encyclopedia (New York: Robert Appleton Company, 1907), vol. htm. Bonaventure continued to be read even into the sixteenth century in Spain; the Lignum vitae was part of an edition printed by Meinhard Ungut and Stanislaw Polak in Seville on June 26, 1497. BETA MANID 2371. 15 Caroline Walker Bynum, “The Blood of Christ in the Later Middle Ages,” Church History 71:4 (2002): 691. See also Kupfer, The Passion Story, 7. 16 Caroline Walker Bynum, Wonderful Blood: Theology and Practice in Late Medieval Northern Germany and Beyond (Philadelphia: University of Pennsylvania Press, 2006), 3.
A Scholarly Edition of Andrés de Li's Thesoro de la passion (1494) (Medieval and Early Modern Iberian World) by Laura Delbrugge