By Michel de Montaigne
"An Apology for Raymond Sebond" is commonly considered as the best of Montaigne's essays: a supremely eloquent expression of Christian scepticism. An empassioned defence of Sebond's fifteenth-century treatise on normal theology, it was once encouraged via the deep trouble of private depression that the demise of Montaigne's personal father in 1568, and explores modern Christianity in prose that's witty and often damning. As he searches for the genuine which means of religion, Montaigne is seriously serious of the smug tendency of mankind to create God in its personal picture, and provides his own reflections at the real position of guy, the necessity to eschew own conceitedness, and the very important significance of religion if we're to appreciate our position within the universe. clever, perceptive and remarkably proficient, this can be one of many precise masterpieces of the essay shape.
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Extra info for An Apology for Raymond Sebond
1936-7), by Henri de Gensac on Poulain (xii. 2025-7), and Irenee Noye on Saudreau (xiv. 359-60). These sources provide abundant further references. In 'Geschichte der Lehre', 2, Rahner refers explicitly to 'the more recent disputes on the essence of Catholic mysticism, which centre chiefly round the names ofPoulain and Saudreau'. There are English translations of the two works named here: A. Saudreau, The Degrees of the Spiritual lift: A Method of Directing Souls according to their Progress in Virtue, trans.
John continues, however, by reflecting on how the light nevertheless cannot be infused 'because of creature forms and veils weighing upon and covering it', and exhorts us, therefore, to 'pure nakedness and poverty of spirit'. 7 Here Rahner diverges from John, at least in tone. Since grace builds on nature, the theology of spiritual touch must also connect with what philosophy can tell us about human knowing and willing. And whereas John often writes as if an experience of God's own self must exclude an experience of anything created, a general theology of grace centred on spiritual touch must present that touch as compatible with other, all too mundane realities.
Rout, Francis and Bonaventure (London: Fount Paperbacks, 1996). Rahner's interpretation of Bonaventure may be exegetically questionable. For early criticism, seeS. Grtinewald, 'Zur Mystik des hi. Bonaventura', ,Zeitschriftfor Aszese und A1ystik, 9 (1934), 124-42, 219-32; for an interpretation much more in line with Rahner's subsequent development, see Mclntosh, A1ystical Theology, 76--8. 35 The first version is entitled 'Geschichte der Lehre von den flinf geistlichen Sinnen', and will occasionally be cited in what follows because of its biographical significance and its comparative clarity.