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

By Michael White

Giordano Bruno challenged every little thing in his pursuit of an all-embracing process of notion. This not just introduced him patronage from robust figures of the day but in addition placed him in direct clash with the Catholic Church. Arrested by way of the Inquisition and attempted as a heretic, Bruno used to be 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 outfitted upon his rules; his notion experiments predate the paintings of such twentieth-century luminaries as Karl Popper; his non secular 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 risk the Catholic Church felt -- that made Bruno a martyr of unfastened thought.

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Additional info 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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Within a short time of arriving in Venice, Bruno had been invited to attend meetings of the Accademia degli Uranici. Here gathered not just the celebrated occultists who passed through the • 38 • Venice city and the academics drawn there from close-by Padua, but many liberal thinkers and philosophers, men of various religious persuasions, interested in the cross-fertilization of the occult and natural philosophy. One of Venice’s most famous sons, Paolo Sarpi, a friend of Galileo’s and a revered protoscientist, politician, and Servite priest, was a prominent member of the group and knew Bruno well.

But what cut deepest was the fact that Moriae encomium was such a popular book it was rapidly translated into no fewer than a dozen languages. This represented a terrible danger to Rome simply because the Holy See had sustained itself for so long by maintaining almost total ignorance among the laity. All religious texts, including the Bible and the prayer book, were available only in Latin; all religious services and all decrees were delivered only in Latin. This meant that the vast majority of people had no idea what they were reciting in church or what they were committing their faith to.

He needed a tidy definition for the sake of political expediency, because the vexed question of the nature of God had lain at the heart of the dispute among his bishops. In one camp stood the thirty-year-old bishop of Alexandria, Athanasius, renowned author of On the Incarnation of the Word (c. d. 318) who proselytized orthodoxy. Of a very different opinion was Arius, a rebel Alexandrian priest then in his seventy-seventh year. Arius had created the sect of Arianism around the doctrine of homoiousios (“of like substance”).

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