Petrarch’s De otio religioso consciously uses the life of the religious merely as the Keywords:Coluccio Salutati; De otio religioso; Italian humanists; otium;. Petrarch’s two contemplative works, De vita solitaria and De otio religioso, are often regarded as different, and even opposed visions of life that. The translation is based on the version of the work in De otio religioso di Francesco Petrarca, edited by Giuseppe Rotondi, Studi e Testi

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The many appearances entice the guest during his journey, but his status as stranger may also fortify him in confronting the secret plays of power that continuously surround him.

In opposition to this interpretation, this paper illustrates that De otio religioso presents a humanist approach to religious solitude and introduces a new perspective on monastic spiritual activity. It unfolds through self-investigation and does not linger in the abstract spec- ulation of the causes, but researches the principles of human actions so that they may be useful to others.

In so doing, Petrarch implies the valid- ity of classical authors for meditation on intellectual and moral virtues, and he revealed his prevailing interest in moral philosophy. Serve Him free from care. If the former showed that religious curriculum may include the humanae litterae human literaturethe latter contended that the program of study of the lay solitary should include the sacrae litterae divine literature.

Schearer presents only the English translation, so this is not a bilingual edition with the original text facing the translation.

De otio is a hard text to find.

Her translation captures effectively the meaning and tone of the Latin text. The visit to Montrieux prompted Petrarch to reflect on the hallowed lifestyle of the Carthusian monks and on the otuo misery of those who are not so blessed.

III. All in the Mind: Otium in the De Otio Religioso in: Petrarch and St. Augustine

For virtue re- sponds religiowo to the assaults of bad fortune than to the caresses of good fortune. His tender and ardent passion for Laura It was a book of practical moral theology written in the monastic rather than Scholastic lit- erary tradition. Nonethe- less, classical rhetoric shaped his prose, for ancient authors remained in the Middle Ages authoritative examples of rhetorical dexterity, and even those who condemned secular studies had received an education in the liberal arts, like Saint-Thierry and Peter Damian.


Thus in book 2 Petrarch insists on the religiosi of contemplating the cities where the vestiges of the past invite meditation on the caducity of earthly goods. The account is not in any real sense about climbing a mountain.

In it, moral philosophy inter- twined with a moral theology that does not descend from Scholasticism but from patristic and mystical theology.

He was surely well aware of the intellectual, and sometimes comic stress of these incongruities.

On Religious Leisure (de Otio Religioso)

We must bear in mind that the Avignon papacy, which Petrarch so profoundly despised, was the historical context that nourished the two treatises. I am not certain whether this treatise would lend itself very easily for use in an academic classroom, but the translator has made this text religioxo in a solid, highly readable, and trustworthy rendering into modern English.

Challenging the commonly shared view that a life dedicated to prayer and contemplation protected monks from temptations, Petrarch contends that the monks who live in the safe harbor of a monastery are in fact more exposed to the attacks of vice than those who live in the city.

Not untypically, however, Petrarch continued to add to the text as late asand the finished treatise was probably not dispatched ofio Gherardo until He does not end the letter by leaving the cares of the world, as he has defined and pursued them in intellectual learning, behind.

With reference to Prosper of Aquitaine, the Late Antique poet who, relligioso unlike Petrarch himself, ardently took part in the theological and political controversies of his time, Petrarch writes in the second book of De otio: Log In Sign Up. The De otio was written between February 11 and March 29,shortly after the poet visited his brother Gherardo in the Carthusian monastery of Montrieux.


Why should the monks value a commentary based on a fleeting visit? From this perspective, Petrarch in De otio religioso focuses on the necessity to speculate not only on heavens but also on Earth, and to pursue not only theological relifioso also moral virtues.

Traditionally, this verset was otii by the theologians to exhort to contemplation.

Given that these sources of sin are so interconnected, however, there is much overlap between these three parts. The Journal of Medieval Latin. As a poet interested in the moral reformation of society, Petrarch shared with the monks their love for solitude, but rather than seeking sanctity in a C Petrarch regrets that he himself could only briefly visit their angelic, spiritual community on earth, a world that the poet, so mired in ignorance and worldliness, longs wistfully for.

In the day and night he spent at Montrieux, Petrarch spoke privately with Gherardo, had lively discussions with other residents, and attended religious services celebrated by the brothers with “angelic singing.

Check out the top books of the year on our page Best Books of Introduction by Ronald G. Other works written in this period treated similar themes and cast light on the interpretation of the treatise. Schearer Introduction by Ronald G. otko

On Religious Leisure (de Otio Religioso) : Professor Francesco Petrarca :

De otio religioso has been translated into Italian and French before, but the present book seems to be the first English translation. Like Franciscus in Secretum The Secrethe longs for glory. The translation itself stays close to the original and yet reads se. Most important, the translation is enriched with an erudite and illuminating introduction by Ronald Witt.