Download Founders of the Middle Ages 1928 eBook

It is a special book to add to my library and was in wonderful shape. The handling of my request was muchly appreciated.

Edward Rand's book titled THE FOUNDERS OF THE MIDDLE AGES was first published by Harvard University in 1928 and republished by Dover Press and Peter Smith Press in 1957. Rand's thesis is that those Scholastics and literary figures of the Middle Ages had their antecedents and inspiration from the Ancient Greek and Roman philosophers, dramatists, and poets. Rand cites the Early Church Fathers whose work relied so much on Ancient Classical Literature and who enhanced not only early Christianity but helped preserve and improve what many called Pagan literature.

The first two sections of the book deal with the dilemas the Early Church Fathers faced when confronted by Classical Greek/Roman achievements and ideas. Since these achievements were done by Pagans, there was suspicion re studying the works of Plato (427-347 BC), Aristotle (384-322 BC), Cicero (106-43 BC), Virgil (c.79-19 BC), etc. Some of the Church Fathers intially rejected the Ancient Classics since they were written by Pagans and not early Christians. The fear was such reliance would dilute the Faith in favor Paganism and a return to Paganism would dilute or eliminate the faith. For example, St. Jerome (346-420 AD)took an oath never to study Cicero or other Ancient thinkers. However, he thankfully reneged this oath. Other Church Fathers also made conessions as they very well knew that to propagate the Faith, they had to write in the Latin and Greek languages and use the literary froms of Ancient Greece/Rome. These men were educated in these languages and literary forms, and they knew they could not escape their intellectual and cultural mileau. They had to relate to their readers.

St. Ambrose (c. 340-397 AD)was known as an excellent administrator, and one might be surprised that he was also a mystic. St. Amborse gave the early Catholic Church a sense of adminstration and organization. Yet, Rand cites numerous examples of Ambrose's mystical writings and relgious views. This chapter may surprise readers when one considers that St. Ambrose was beset by politcal problems and administrative conflicts. Yet, readers should note that St. Ambrose helped convert St. Augustine (354-430 AD)who in turn was a mystic.

Rand has a good chapter on Boethius (480-526 AD). Boethius was a mystic, and readers may in turn be surprised he was a reliable administrator to the ruler Theodoric (474-526 AD)who eventually had Boethius put to death. Those familar with Boethius's thinking are aware of this his book titled THE CONSOLOATION OF PHILOSOPHY which has both religious and mystical overtones. Much of this book was written while Boethius was in prison awaiting execution. The book deals with a dialogue between Botheius and Madame or Laby Philosophy. The dialogue focused on the nature and problem of evil. Boethius complained that his arrest and eventual execution were based on perjury and evil men who wanted to ruin him. Lady Philosophy responds that Ultimate Reality or God would eventually correct this situation and that Boethius should focus on what he accomplished and extend his thinking to Ultimate Reality which is the end of men and far exceeds Boethius' terrible situation. Historians think Boethius was executed because of his conservative views of Catholcism as opposed to Thoedoric's Arianism.

The chapters on poetry and education were informative. Rand presents readers with early Christian poetry which simple aped Pagan poetry but with changes in names and situations. Yet, late Ancient poetry and Medieval poetry not only used Ancient Greek and Roman forms but enhance it with creativity that serves as great literature. Medieval learning which was based on Grammer (Literature included), Rhetoric (again literature included as well as good speech) and logic (philosophy). The Ancient Greeks and Romans had so much to offer in these studies that no one dared ingnore them. Boethius is credited with developing the studies of the Trivium (grammar,rhetoric, and logic) and the Quadrivium (music, astronomy, arithmetic, and geometry). Orignally the studies of architecture and medicine were included but omitted by the 8th century. There is an interesing and charming anecdote of St. Jerome, who could be very severe, advising a mother on how to teach her daughter using models and examples. Both St. Jerome and St. Augestine were scathing in their denouciations of snobs who ridiculed those who taught the very young. Both men stated just how important such teachers were.

Rand's chapter on St. Augstine and Dante (1265-1321)is of interest. Rand shows how both men relied on the Ancient Pagans for their own inspriation and philosophical and literaty achievements. Rand argued that Dante's thinking was close to that of St. Thomas Aquinas (1225-1274) and makes a good point that Dante "...set St. Thomas Aquinas to music." The comparison of St. Augustine and Dante is interesting. Both men had a concept of gradual steps from mortal men to Paradise. The use of literature in the hands of these two men resulted in genius and great thought/literature.

This reviewer's only criticism of Rand's book was his omission of the work St. Jerome did in translating the Vulgate Bible from Greek, Aramaic, and Hebrew into Latin which was an outstanding achievement. Yet, the other sections of the book are well written and thoughtful. Interested readers should be encouraged to get some of the Classics (Pagan and Christian)that Rand cites to enhance their understanding of the Classics and Christianity. This book is a good place to start.