Petrarch’s De otio religioso consciously uses the life of the religious merely as the Keywords:Coluccio Salutati; De otio religioso; Italian humanists; otium;. Petrarch’s two contemplative works, De vita solitaria and De otio religioso, are often regarded as different, and even opposed visions of life that. The translation is based on the version of the work in De otio religioso di Francesco Petrarca, edited by Giuseppe Rotondi, Studi e Testi
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Given that these sources of sin are so interconnected, however, there is much overlap between these three parts. Augustineand to his own self-obsessed record, not spoken in his native tongue, but created in the script-centred Latin language.
Visit our Beautiful Books page and find lovely books for kids, photography lovers and more. In opposition to this interpretation, this paper illustrates that De otio religioso presents a humanist approach to religious solitude and introduces a new perspective on monastic spiritual activity. With all your watchfulness protect your heart, and with constant determination beware those things which you recognize as ruin- ous. Whereas the early chapters present Petrarch as a deeply religious man steeped in medieval traditions, the latter half of his treatise allows general philosophical observations, which are not narrowly defined by Christian concepts, come to the surface.
Help Center Find new research papers in: Most important, the translation is enriched with an erudite and illuminating introduction by Ronald Witt.
De otio praises the spiritual values of the monastic life, written after a brief visit to his brother Gherado in the Carthusian monastery dd Montrieux in Since the solitary and the monk had the common goal of virtue, then religious and secular otia could not differ in principle: In so doing, Petrarch implies the valid- ity of classical authors for meditation on intellectual and moral virtues, and he revealed his prevailing interest in moral philosophy. From this perspective, Petrarch in De otio religioso focuses on the necessity to speculate not only on heavens but also on Earth, and to pursue not only theological but also moral virtues.
Thus in book 2 Petrarch insists on the necessity of contemplating the cities where the vestiges of the past invite meditation on the caducity of earthly goods.
The read- otjo presented here takes these works into account to show an ideological coherence that would otherwise be missing were De otio religioso taken as an isolated piece of literature. The uniqueness of this treatise cannot be fully understood with- out placing it in context with the other works Petrarch wrote between andparticularly De vita solitaria The Life of Solitude.
As a humanist, he approached religious solitude by using classical literature to illustrate and support his arguments, and focused on themes such as the dignity of man, which would relugioso central to quattrocento humanism.
On Religious Leisure (de Otio Religioso) : Professor Francesco Petrarca :
A Humanistic Approach to Religious Solitude. The Journal of Medieval Latin. This vision of the role of poetry and rhetoric places De otio religioso among the works that anticipated the later developments of quattrocento humanism. He does so, however, by continuously interlacing the authorities of sacred literature with examples and passages from the works of the pagan poets and philosophers.
On Religious Leisure de Otio Religioso. Cranz argued, this religiosp an intellectual and rhetorical operation not unusual to Petrarch, who systematically subverted the notions he took from authorities such as Augustine, Cicero, or Seneca.
In the day and night he spent at Montrieux, Petrarch spoke privately with Gherardo, had lively discussions with other residents, and attended religious services celebrated by the brothers with “angelic singing. The old shepherd at the foot of the mountain shows good common sense about the difficulty of the enterprise. These reflections are at the basis of the De otio, a two-book work that explores how to fight demonic temptations and how to reject the enticements of the world and the flesh.
As in his De vita solitariaPetrarch sought to legitimate his manner of life by envisioning the otium practised in Vaucluse as continuous with the otium first identified with the monastic life by Augustine.
Psalm 45 is a hymn to Jerusalem, which, freed after a siege, be- came a stronghold for his inhabitants. Against a background of solitude, the guest may turn his mind toward the cacophony of life, while raising his voice against the many dangers he discovers. He does not end the letter by leaving the cares of the world, as he has defined and pursued them in intellectual learning, behind.
Check out the top books of the year on our page Best Books of Ac- cording to Saint-Thierry, the monks should concentrate exclusively on the Scriptures and the writings of the fathers and the doctors of the Church.
He was surely well aware of the intellectual, and sometimes comic stress of these incongruities. Serve Him free from care.
III. All in the Mind: Otium in the De Otio Religioso
However, she gives no rationale for such a division. She has also put together an index of citations, both biblical and religioos, followed by an exhaustive general index. It unfolds through self-investigation and does not linger in the abstract spec- ulation of the causes, but researches the principles of human actions so that they may be useful to others. Like real soldiers, militia Cristi, the monks are incessantly under the attacks of enemies, espe- cially those inside their minds and bodies.
For Petrarch, the writing is what matters. To this end, Petrarch exhorts them to meditate on their past experience in the world and to rely on the possi- bility that incarnation had granted to all men. Click oto to sign up.
De vita solitaria and De otio religioso : the perspective of the guest
Witt also discusses the MSS. Not untypically, however, Petrarch continued to add to the text as late asand the finished treatise was probably not dispatched to Gherardo until In any case, the De otio did not prove popular with later Humanists, a tendency evidently still manifest in the modern obscurity of the work. He initiates the climb because Livy had written about a mountain. In both cases, the human being is figured as a guest hospis on earth.
At this point I remember what I overlooked in the rush while I was there. It is an invitation to consider not only the marvels of nature but also the works of men, and meditate on the eternity of creation and the volatility of human art to learn the best course to take in this life to prepare for the other.
De vita solitaria and De otio religioso: As in many other texts by Petrarch, the two books restage the fork in the road at which the brothers went their separate ways. In it, moral philosophy inter- twined with a moral theology that does not descend from Scholasticism but from patristic and mystical theology.
Petrarch’s two contemplative works, De vita solitaria and De otio religiosoare often regarded as different, and even opposed visions of life that reveal the different existential choices of the sons of ser Petracco: