Crucified upon metals and alphabets: alchemical iconography of the sixteenth-century illustrated treatises by Martin Sturtz

The Theology of Fear in Thomas Aquinas’s Summa Theologiaeexcavates and explores Thomas Aquinas’s comparatively expansive theology of fear that he develops in the Summa theologiae. Whereas many classify fear under a single category (e.g., an emotion, passion, or sentiment), Thomas specifies seven major categories of fear, including the passion and gift of fear. And while many classify courage as the lone virtue indexed to fear, Thomas argues that courage and perseverance perfect it, adding that a Spirit-empowered gift of courage also perfects human fears so that human beings may attain and remain in blessedness. A work in retrieval theology designed for Thomas and non-Thomas scholars operating within the interactions of theology and psychology, this book argues that understanding this theology’s motivations, internal coherence, and merits is necessary for understanding Thomas’s instruction for beginners in the Christian religion and its ongoing relevance for today.

The Theology of Fear in Thomas Aquinas’s Summa Theologiae excavates and explores Thomas Aquinas’s comparatively expansive theology of fear that he develops in the Summa theologiae. Whereas many classify fear under a single category (e.g., an emotion, passion, or sentiment), Thomas specifies seven major categories of fear, including the passion and gift of fear. And while many classify courage as the lone virtue indexed to fear, Thomas argues that courage and perseverance perfect it, adding that a Spirit-empowered gift of courage also perfects human fears so that human beings may attain and remain in blessedness. A work in retrieval theology designed for Thomas and non-Thomas scholars operating within the interactions of theology and psychology, this book argues that understanding this theology’s motivations, internal coherence, and merits is necessary for understanding Thomas’s instruction for beginners in the Christian religion and its ongoing relevance for today.

The seventeenth century witnessed significant changes in the content and method of philosophical enquiry in the years between the Renaissance and Enlightenment. Chapter 10 examines Herbert’s principal philosophical and theological works, De veritate, De causis errorum, Religio laici, and De religione gentilium. It examines their purpose, key arguments, and characteristics, the extent of their originality, and their historical and intellectual context and reception. It briefly considers the authorship issues surrounding A dialogue between a tutor and his pupil. It presents Herbert as a serious and respected but controversial philosopher who sought to challenge the revival of scepticism by developing a methodology for assessing true knowledge, subjected both Christian and pagan religions to rational intellectual examination, and advocated the reduction of religion to essential tenets in order to combat religious confusion and conflict. It acknowledges his dependence upon earlier authors but also highlights ways in which he anticipated elements of Enlightenment thinking. It explores Herbert’s religious beliefs during the final two decades of his life, building upon his correspondence with Sir Robert Harley in Chapter 6 and drawing a comparison with George Herbert’s distinctly Elizabethan via media in religion. It emphasizes his commitment to the Church of England and examines his interest in Arminianism and Socinianism and the extent of his religious heterodoxy. It presents Herbert as an independent and liberal religious thinker but rejects claims that he was an early deist or atheist.

Reviewed by: Chaucer the Alchemist: Physics, Mutability, and the Medieval Imagination by Alexander N. Gabrovsky Joe Stadolnik Alexander N. Gabrovsky. Chaucer the Alchemist: Physics, Mutability, and the Medieval Imagination Basingstoke: Palgrave Macmillan, 2015. Pp. xix, 291. $119.99 cloth; $89.00 e-book. In Chaucer the Alchemist, Alexander N. Gabrovsky proposes to read Chaucer's poetry for the ways he "exploits the scientific thinking of his day in order to conceptualize and aestheticize his own unique philosophy of physics," and more broadly, of worldly change and mutability. Chaucer is cast as a perceptive observer of a world ever in motion and ever in flux; these natural-scientific interests encouraged him to study up on physics, alchemy, and logic, and then to translate this learning into a [End Page 469] number of his poems as narrative programs or interpretive keys. Gabrovsky praisingly calls these poems "thought experiments," and so described, these texts are made to exemplify Chaucer's genius as both literary maker and natural philosopher. Chaucer the Alchemist invites readers, in its title and in its arguments, to reimagine his poetry as the thoughtful, methodical reworking of elemental subject matter: contemporary medieval philosophies of the mutable, the transforming, and the contingent. An introduction argues that references to physical transformation across Chaucer's poetry together reflect that captivation by worldly change. Gabrovsky here provides a survey of "clerical cultures" that may have served as conduits of learning to medieval society broadly and Chaucer's London milieu specifically: namely the mendicant orders and medieval universities; he also places his arguments within the scholarship on Chaucer and medieval science. Four chapters then focus upon one poem matched with a series of academic concepts or modes of thinking. Gabrovsky argues that The House of Fame follows a "philosophical formula for [its] action" (29) as a "product of fourteenth-century debates on the science of mechanics" (28). Two subsequent chapters scour The Franklin's Tale and Troilus and Criseyde for "a network of alchemical imagery" that "guides Chaucer's whole narrative project" in each (189). The fifth chapter understands the avian debate of the Parliament of Fowls to be a logical exercise in conditionals and possibilities, written expertly after a Scholastic pattern of ars obligitoria. A conclusion suggests that the monadic and dyadic concepts of Neoplatonist thought offered Chaucer another way to think abstractly about change, and to write about it. Gabrovsky deserves praise for how Chaucer the Alchemist assembles anew a set of natural-scientific texts and ideas from the corners of medieval intellectual culture for a generalist Chaucerian readership. For instance, his chapter on The Franklin's Tale highlights an alchemical discourse of astrological and sexual conjunction with reference to the Latin Epistola solis ad lunam crescentem. This is the "book Senior" of the Canon's Yeoman's reading list, translated from the Arabic of Muhammad ibn Umail. The mingling of the astrological with the alchemical in the Epistola serves well to warrant Gabrovsky's claim that the zodiacal preoccupations of the learned "philosopher" of Orléans and his client Aurelius chimed with a cognate alchemical allegory, the wedding of sun and moon. Passages from the Epistola and texts such as Albertus Magnus's Liber mineralibus and the De compositione alchimiae of Morienus illuminate [End Page 470] how alchemical theory might underwrite an interpretation of the physical and psychological transformations wrought by the tale's narrative. Gabrovsky grounds another tidy claim for Chaucer's poetic adaptation of physical concepts on solid, convincing ground in his chapter on The House of Fame. Geffrey's changing sense of the wicker labyrinth's motion—whirling from without and "stente" from within—presents readers with a problem of relative perception and, more broadly, worldly and celestial mechanics. Gabrovsky tracks how such questions were taken up in Aristotle's De caelo and Aquinas's commentary upon it, as well as via figures of thought such as John Buridan and Nicole Oresme's example of the observer on a moving ship. When Geffrey claims to "know where he stands" with confidence, to his readers he appears to stand unsteadily and with uncertain shiftiness in the chaotic, spinning world of the poem. At a few points like these...

This concluding chapter to the collection of experiments with Karl Barth and comparative theology explores the two great moments in Barth’s relationship to religions: critique of all religion as idolatry and affirmation that God is free to act in and through religions without restraint. Heim leads with reflection on how his own theological work has been shaped both by interreligious engagement and Barth’s confessional theology. He points out the particular usefulness of Barth’s critique of religion in a time when much recent scholarship has highlighted the problems with the history and use of that term. In addition, Barth is a valuable conversation partner for other religions because of his fierce commitment to the particularity of divine revelation. Late in life, Barth affirmed that God may employ a variety of “parables of the kingdom of heaven,” which opens the possibility that other religious traditions may work in this way. Heim concludes with the suggestion that the “first act of Barth’s insistence on God’s free choice and promise to be present to us in Christ (coupled with recognition that the Christian religion deserves no presumption of that presence) could be balanced by a second act that affirmed God’s freedom to be present and active without restriction.”

G. W. Leibniz’s Discourse on Metaphysics is viewed by many scholars as a milestone of his mature thought—his first attempt to systematize various stances. A lengthier, theological work, Examination of the Christian Religion, written a few months after, receives less press. While Leibniz’s intent for writing the theological piece may be left for speculation, Leibniz on God and Man in 1686 demonstrates that there is clear overlap between these two texts. Leibniz borrows from the metaphysics and physics of Discourse in his theology, and he writes that his metaphysical tract addresses “questions on grace, God’s concourse with creatures, the nature of miracles, the cause of sin and the origin of evil, the immortality of the soul, ideas, etc.” Despite challenges for drawing them close, Ryan Phillip Quandt argues that these texts converge in the moral quality of God and man that Leibniz took as the cornerstone of his system in 1686. Discourse coheres in a moral and scientific vision, while Examination centers on moral commitments. Love of God is their shared ideal.

G. W. Leibniz’s Discourse on Metaphysics is viewed by many scholars as a milestone of his mature thought—his first attempt to systematize various stances. A lengthier, theological work, Examination of the Christian Religion, written a few months after, receives less press. While Leibniz’s intent for writing the theological piece may be left for speculation, Leibniz on God and Man in 1686 demonstrates that there is clear overlap between these two texts. Leibniz borrows from the metaphysics and physics of Discourse in his theology, and he writes that his metaphysical tract addresses “questions on grace, God’s concourse with creatures, the nature of miracles, the cause of sin and the origin of evil, the immortality of the soul, ideas, etc.” Despite challenges for drawing them close, Ryan Phillip Quandt argues that these texts converge in the moral quality of God and man that Leibniz took as the cornerstone of his system in 1686. Discourse coheres in a moral and scientific vision, while Examination centers on moral commitments. Love of God is their shared ideal.

Theologia Cambrensis: Protestant Religion and Theology in Wales, Volume 2: The Long Nineteenth Century, 1760–1900

Apologia Pro Vita Sua by John Henry Cardinal Newman, A Grammar of Assent by John Henry Cardinal Newman, The Idea of a University by John Henry Cardinal Newman

Secularity and Science: What Scientists around the World Really Think about Religion

Christian Theology: The Classics is a vibrant introduction to the most important works of theology in the history of Christian thought. Exploring writings from the origins of Christianity to the present day, it examines some of the most influential theologians of all time, considering the context in which they were writing and the lasting significance of their work. Covering thirty-one theological classics such as: • Augustine of Hippo, On the Trinity • Martin Luther, Commentary on Galatians • John Calvin, The Institutes of The Christian Religion • Jonathan Edwards, Religious Affections • St Thomas Aquinas, Summa Theologiae With a glossary and outlines of the key criticisms of each text, this book is the perfect starting point for anyone interested in Theology and the history of Christian thought.

In 1541 a small theological work, written in French, came off the presses of the Genevan printer Michel du Bois with the title Petit traicte de la saincte Cene du nostre Seigneur Jesus Christ, or Short Treatise on the Holy Supper of our Lord Jesus Christ.1 The author was the pastor and teacher Jean Calvin, who would return to Geneva in September of that year to resume his duties in the city after a period of exile spent principally in Strasbourg. This was not Calvin’s first written treatment of the eucharist, but it marked the first occasion on which his attention was given over wholly to the topic. The treatise also stands as Calvin’s first attempt to give a comprehensive account of his sacramental position in the French language.2 The 1540s would see a number of productions from Calvin’s pen that would bear significantly on the formation of a consolidated position on the eucharist within the Reformed party in general and, more particularly, within that part of the movement that was making steady inroads in France. Among these writings, those written in the vernacular exerted the greatest influence on the French populace, since they were designed to appeal directly to lay readers who lacked any formal Latin or theological education. In addition to the Short Treatise on the Holy Supper, which would appear in at least four separate editions before the end of the decade, Calvin produced in 1541 his Institution de la religion chrestienne, a translation into French of his first revision of the Latin Institutio christianae religionis, or Institutes of the Christian Religion.

Images are ubiquitous in the alchemical arts. From diagrams of laboratory equipment, through fantastical images of mythical beasts, to elaborate metaphorical descriptors, images flourished in chymical environs. Such images were more than merely decorative; they offered vital clues which could be used to decode complex and often deliberately obscure treatises, revealing the signs – or tokens – that an alchemist should expect to encounter if their work proceeded successfully. Following recent calls to view the term ‘image’ in its broadest sense, this introduction argues that we must consider both visual and textual imagery in alchemical contexts, as images conjured with pigments and with words alike were essential means of understanding alchemical theories and ideas. It is argued that it is vital that the scope of ‘the image’ is extended to also include linguistic imagery formed through allegory and metaphor, as these were as vital a part of the broader corpus of alchemical imagery as its pictorial counterparts.

From the Middle Ages to the close of the 17th century, alchemy was fundamental to Western culture, as scores of experimenters sought to change lead into gold. Though its significance declined with the rise of chemistry, alchemy continued to captivate the imagination of writers and its images still appear in modern creative works. This book examines the literary representation of alchemical theory and the metaphor of alchemical regeneration in the works of Edward Taylor, Edgar Allan Poe, Nathaniel Hawthorne, and Margaret Fuller. While Taylor used alchemical metaphors to illustrate the redeeming grace of God upon the soul, these same metaphors were used by Poe, Hawthorne, and Fuller to depict a broader concept of redemption. These later writers used alchemical imagery to describe both the regeneration of the individual and the possible transformation of society. For Poe, alchemy became a metaphor for the transforming power of imagination; for Hawthorne, it became a means of representing the redeeming power of love; for Fuller, it figured the reconciliation of gender opposites. Thus these four American writers incorporated the idea of regeneration in their works, and the tropes and metaphors of the medieval alchemists provided a fascinating way of imagining the transformative process.

ABSTRACT: Vale's Coleman Mine, an underground mining operation initiated in 1970, is renowned for producing nickel, copper, and precious metals. Situated approximately 45 km northeast of Sudbury, Ontario, this mine is seismically active and has encountered seismic events with a local magnitude of up to 3.8 and is mining at depths of 2.0 km, presenting a significant hazard to workers and assets. To address this challenge, the mine conducts long-term, medium-term, and short-term seismic analyses, geological mapping, and monitoring to determine the necessary controls and mitigation strategies (support systems, seismic standoffs, equipment selection). This study outlines the methodology used to assess three critical headings within the mine: two fresh air raise access headings, 5200L and 5850L, and a footwall drift, 6050L, all situated within the 170 Ore body, at approximately 1.6 km from surface. Geologists previously mapped one of the faults in the 5200L heading using diamond drilling and on-site inspections. In the case of the 5850L heading, the potential for a fault was deduced from an abnormal surge in seismic activity beyond anticipated levels. In contrast, the fault in the 6050L heading was identified through a combination of seismic evaluations and visual inspections. The study provides a comprehensive account of the methodologies employed, the data analyses undertaken, and the measures implemented during the mining process for these headings. As a result, faults have been conclusively identified in all three headings, guiding the selection of appropriate ground support measures to mitigate the seismic risk effectively. This research contributes valuable insights into the challenges and strategies associated with seismic hazard management in underground mining operations. 1. INTRODUCTION Coleman, one of Vale Base Metals' most productive mines, has operated for over 50 years. The mine specializes in producing nickel-copper-PGE ore (Landry and Reimer, 2019). Its ore veins are complex in formulation, formed by a meteorite impact and later deformed by endogenic tectonism around 1.85 billion years ago (Stephan and Ian, 1974). Various mining methods have been employed at Coleman to optimize ore recovery, including underhand and overhand cut-and-fill, post-pillar cut-and-fill, and bulk mining methods such as vertical retreat, slot-slash, upper retreat, and underhand bulk mining. Due to its complexity, seismicity management has been one of the critical components to ensure a safe environment for workers while Coleman completes its development and extraction. The previous publications by Yao et al. (2014), Landry and Reimer (2019) report the ground support design and challenges from Coleman mine due to the combination of brittle solid host rock (UCS∼200MPa), high horizontal stress fields, with regions yielded and with unconfined conditions. These conditions make the mine prone to rock bursts and falls of ground, which can involve the host rock, ore, or sandfill. To address these issues, ground control, geomechanics, and geology teams have been collaborating to investigate the problems, develop mitigation strategies, and implement safer and more efficient mining practices.