Larry D. Harwood

Medieval Civilization

Larry D. Harwood

Providing an overall view of the medieval period of Western history, this book maintains a balanced approach to an age that has been romanticized as well as vilified. Written with an eye toward modern readers, who may be perplexed by the hazy Middle Ages, Medieval Civilization provides illuminating details that enable the reader to enjoy a fascinating overview of this stretch of a thousand years. Rather than maintaining a dismissive attitude toward this presumed dark and dank period of human failings, the author banters about and responds to some criticisms of the medieval world by modern critics alongside his telling of the medieval story. Religious presences loom large in this book written about an age of religion and things religious in a way largely foreign to the modern world. The medieval period breathes in this tale of peasants, priests, and kings rather than being autopsied as a museum piece. Terms like scholastic, gothic, mendicant, monk, stigmata, and others are put into medieval contexts for ease of understanding, while a huge slice of Western history, usually looked at suspiciously by modern people, is presented as preparation for understanding much of the modern world.

Denuded Devotion to Christ

Larry D. Harwood

Much of the emerging Protestantism of the sixteenth century produced a Reformation in conscious opposition to formal philosophy. Nevertheless, sectors of the Reformation produced a spiritualizing form of Platonism in the drive for correct devotion. Out of an understandable fear of idolatry or displacement of the uniquely redemptive place of Christ, Christian piety moved away from the senses and the material world–freshly uncovered in the Reformation.
This volume argues, however, that in the quest for restoring «true religion,» sectors of the Protestant tradition impugned too severely the material components of prior Christian devotion.
Larry Harwood argues that a similar spiritualizing tendency can be found in other Christian traditions, but that its applicability to the particulars of the Christian religion is nevertheless questionable. Moreover, in that quest of a spiritualizing Protestant «true religion,» the Christian God could shade toward the conceptual god of the philosophers, with devotees construed as rationalist philosophers. Part of the paradoxical result was to propel the Protestant devotee toward a denuded worship for material worshipers of the Christian God who became flesh.