The Pope and the Heretic: The True Story of Giordano Bruno, by Michael White

By Michael White

Giordano Bruno challenged every thing in his pursuit of an all-embracing approach of notion. This not just introduced him patronage from robust figures of the day but additionally positioned him in direct clash with the Catholic Church. Arrested via the Inquisition and attempted as a heretic, Bruno was once imprisoned, tortured, and, after 8 years, burned on the stake in 1600. The Vatican "regrets" the burning but refuses to transparent him of heresy.

But Bruno's philosophy unfold: Galileo, Isaac Newton, Christiaan Huygens, and Gottfried Leibniz all equipped upon his rules; his concept experiments predate the paintings of such twentieth-century luminaries as Karl Popper; his spiritual pondering encouraged such radicals as Baruch Spinoza; and his paintings at the artwork of reminiscence had a profound impact on William Shakespeare.

Chronicling a genius whose musings helped lead to the fashionable global, Michael White items jointly the ultimate years -- the trap, trial, and the possibility the Catholic Church felt -- that made Bruno a martyr of unfastened inspiration.

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Extra resources for The Pope and the Heretic: The True Story of Giordano Bruno, the Man Who Dared to Defy the Roman Inquisition

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It wasn’t pretty. 2 m Murray’s contribution was seminal; it was also ambiguous and incomplete. He loathed “maximalism,” “absolutism,” and the assorted extremisms that he associated with the over-the-top politics of continental, particularly Spanish and French, reactionaries and their revolutionary antagonists. The Italians could bear watching as well. An intransigent ardor for tradition was nearly as repugnant to Murray as radical talk of strangling the last capitalist with the guts of the last priest.

Sexual hierarchies are, or should be, ageless. Desire and disorder circle one another like dancers. Saint Augustine, that most sensual of metaphysicians, is often thought to be the genius at the root of this part of the Christian canon. Nothing better illustrates the tension in Murray’s thought than the backand-forth between the conciliatory ideal—the supreme good of comity—and 32 The Dynamics of Tradition the adversarial ethos, which he understood as masculine assertiveness. There is the Church Militant, and there is Holy Mother Church.

The power and prerogatives of the bishops are to be contained, in the Cold War sense. Indifferent to the doctrine as well as the institutional architecture of the church, SNAP does not style itself as a Catholic or sectarian organization at all. The results it seeks are changes in behavior. Transformations in the structure and teachings of Catholicism, if they occur, are by-products. The Leadership Roundtable’s arsenal doesn’t include litigation. Founded in the opening decade of the twenty-first century by Catholic benefactors and philanthropists from Wall Street and Silicon Valley, in reaction to what they perceived as the managerial fumbling of the bishops in concealing sexual abuse and the embezzlement of parish funds, the Roundtable promotes managerial modernization over touchier, possibly more sweeping institutional reform.

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