1. The passages discuss the relationship between religion and philosophy in Islamic and Christian Renaissance circles. In Islam, Al-Farabi viewed religion and philosophy as pursuing the same truths through different means. In Christianity, Roger Bacon lamented that modern Christians did not achieve the wisdom and knowledge of ancient philosophers like Aristotle, indicating Renaissance thinkers drew from ancient sources. 2. The passages would be used to support different positions on the power struggle between church and state. John of Paris's passage supported Catholic goals by emphasizing communal ecclesiastical property. Marsilius of Padua's arguments supported Protestant reforms by asserting the ruler's power over clergy. 3. The passages conveyed different contemporary views on women's status. Knox saw women as

1. 1. Part One: Renaissance Ideas
As Islam spread across large regions, Muslim scholars began to
adopt ideas from Ancient philosophers. In the following
passages, we read some thoughts about the role of Aristotle in
Muslim and Renaissance Italian political thought. The first
passage was written by Muslim scholar Mohammed Al-Farabi.
Now when one receives instruction.., if he perceives their ideas
themselves with his intellect, and his assent to them is by means
of certain demonstration, then the science that comprises these
cognitions is philosophy. Therefore, according to the ancients
[Aristotle, Plato, and Socrates], religion is an imitation of
philosophy. Both comprise the same subjects and both give an
account of the ultimate principles of the beings. For both supply
knowledge about the first principle and cause of the beings, and
both give an account of the ultimate end for the sake of which
man is made - that is, supreme happiness - and the ultimate end
of every one of the other beings. In everything of which
philosophy gives an account based on intellectual perception or
conception, religion gives an account based on imagination. In
everything demonstrated by philosophy, religion employs
persuasion. It follows, then, that the idea of Imam, Philosopher
and Legislator is a single entity. ~ Al-Farabi (ca. 870-950)
Islam. (n.d.). Islam.
Retrieved from http://www.fordham.edu/Halsall/source/arab-
y67s11.asp
The following passage comes from medieval thinker Roger
Bacon:
The next consideration from effects is taken by comparing our
state with that of the ancient Philosophers; who, though they
were without that quickening grace which makes man worthy of

2. eternal life, and where into we enter at baptism, yet lived
beyond all comparison better than we, both in all decency and
in contempt of the world, with all its delights and riches and
honors; as all men may read in the works of Aristotle Seneca,
Tully [Cicero], Plato, Socrates, and others; and so it was that
they attained to the secrets of wisdom and found out all
knowledge. But we Christians have discovered nothing worthy
of those philosophers, nor can we even understand their
wisdom; which ignorance of ours springs from this cause, that
our morals are worse than theirs. For it is impossible that
wisdom should coexist with sin. But certain it is that, if there
were so much wisdom in the world as men think, these evils
would not be committed. And therefore, when we see
everywhere (and especially among the clergy) such corruption
of life, then their studies must needs be corrupt. Many wise men
considering this, and pondering on God's wisdom and the
learning of the saints and the truth of histories have reckoned
that the times of Antichrist are at hand in these days of ours. ~
Roger Bacon ca. 1271
Paul Halsall (1996) Medieval Sourcebook: Roger Bacon:
Despair over Thirteenth Century Learning
Retrieved from
http://www.fordham.edu/Halsall/source/bacon1.asp
Question: Based on these words, what can we say about the
relationship between religion and philosophy in Islamic circles?
In Christian Renaissance circles? Since both passages are
drawing from the same ancient philosophers, what does this tell
us about the origins of the Renaissance? Write 200 - 250 words.
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3. 2. Part Two: Reformation and Political Authority
The following passage was written in the twelfth century by a
Dominican Priest named John of Paris. Read this and consider
what it tells us about the later dispute between the political
power of Church versus State.
Secular power is more diverse, because of the diversity of
climates and physical constitutions. Secondly, because one man
alone cannot rule the world in temporal affairs as can one alone
in spiritual affairs. Spiritual power can easily extend its
sanction to everyone, near and far, since it is verbal. Secular
power, however, cannot so easily extend its sword very far,
since it is wielded by hand. It is far easier to extend verbal than
physical authority. Third, because the temporalities of laymen
are not communal...; each is master of his own property as
acquired through his own industry. There is no need therefore
for one to administer temporalities in common since each is his
own administrator to do with his own what he wishes. On the
other hand, ecclesiastical property was given to the [Christian]
community as a whole... (pp. 85-6).
J.A. Watt. (n.d.). John of Paris
Retrieved from
http://www.fordham.edu/Halsall/source/johnparis-y67s14a.asp
The next passage was written by Marsilius of Padua in 1324. It
is part of a longer list of “truths” about the nature of authority.
Consider again what it tells us about disputes of power during
the later Reformation.
There can be only one supreme ruling power in a state or
kingdom.
The number and the qualifications of persons who hold state
offices and all civil matters are to be determined solely by the
Christian ruler according to the law or approved custom [of the
state].

4. No prince, no partial council, nor single person of any position,
has full authority and control over other persons, laymen or
clergy, without the authorization of the legislator.
No bishop or priest has coercive authority or jurisdiction over
any layman or clergyman, even if he is a heretic.
The prince who rules by the authority of the "legislator" has
jurisdiction over the persons and possessions of every single
mortal of every station, whether lay or clerical, and over every
body of laymen or clergy.
No bishop or priest or body of bishops or priests has the
authority to excommunicate anyone or to interdict the
performance of divine services, without the authorization of the
"legislator."
Paul Halsall. (1996). Medieval Sourcebook: Marsiligio of
Padua: Conclusions from Defensor Pacis, 1324 Retrieved from
http://www.fordham.edu/Halsall/source/marsiglio1.asp
Question: Both of these works enjoyed a resurgence during the
religious conflict of the sixteenth century. How would these
arguments be used to support or challenge a break between the
political king and the spiritual center in Rome? Be sure to
mention which passage would support Catholic goals and which
would support Protestant reforms. Write 200 - 250 words:
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3. Part 3: Women in Reformation Europe
In 1569, the Scottish Presbyter John Knox wrote a powerful
treatise against the idea of women in government. He was

5. responding in part to the swift changes in society caused by the
Reformation, but also responding to the accident of history that
brought multiple women into roles of power in the mid-
sixteenth century, including: Mary, Queen of Scots; Mary
Tudor, Queen of England; and Catherine de Medici, Queen
Mother and Regent of France. Hoping for a favorable Protestant
King, Knox wrote this and published it a year after the
Protestant Elizabeth took the English throne (which changed his
tune, since her Protestant faith was in line with Knox’s wishes
for governance). However, Knox did not know what to expect
from Queen Elizabeth when he wrote the following words:
For who can deny but it repugneth to nature, that the blind shall
be appointed to lead and conduct such as do see? That the weak,
the sick, and impotent persons shall nourish and keep the whole
and strong, and finally, that the foolish, mad and frenetic shall
govern the discrete, and give counsel to such as be sober of
mind? And such be all women, compared unto man in bearing of
authority. For their sight in civil regiment, is but blindness:
their strength, weakness: their counsel, foolishness: and
judgment, frenzy, if it be rightly considered. ~John Knox, “The
First Blast of the Trumpet against the Monstrous Regiment of
Women”
Kevin Reed. (1995). The First Blast of the Trumpet Against the
Monstrous Regiment of Women 1558 Retrieve from
http://www.swrb.com/newslett/actualNLs/firblast.htm
The following passage is taken from the 1542 publication of
Agrippa von Nettesheim, A treatise of the nobility and
excellence of womankind. Consider the different views on
womanhood expressed here:
The woman has that same mind that a man has, that same reason
and speech, she goes to the same end of blissfulness [heaven].
And thus between man and woman by substance of the soul, one
hath no higher preeminence of nobility above the other, but both

6. of them naturally have equal liberty of dignity and worthiness.
For all, a woman was the last of the creatures created, the full
end and most perfect of all God’s work. It is well known, that
for the more part, a woman hath always more pity and mercy
than a man. Moreover, it was proved by the civil laws that
women might lawfully look to their own profit, to other men’s
hindrance. Women should not merely grind at the mill, nor
drudge in the kitchen. It is permitted unto noble women to
judge, to arbitrate and decide matters, to do and take homage
and fealty, to keep courts, and minister Justice among their
tenants. And for this purpose, the woman may have servants of
her own, as well as the man may: and a woman may be judge,
yea among strangers. She may also give name to her family and
kindred: so that the children shall be named after their mother,
and not after their father. ~Agrippa von Nettesheim, 1542
(source: Bodleian Library, Oxford University, STC 71:08)
Question: What do these passages say about the status of women
in Renaissance and Reformation Europe? Write 200 - 250 words
explaining your reaction to these descriptions and what they tell
us about European women between 1200 and 1600:
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4. Nation-States
Currently, there are very few regionally-specific cultures
struggling to become a recognized nation-state. Tibet is one of
these, Palestine another and even Quebec provides us with an
example of a group dealing with the dual identity of state and
culture. Such modern exceptions contrast with the period we
studied this week, when there were very few nation-states, and

7. more attempting to find a centralized, cohesive culture. Borders
and traditions that define a specific civilization were in dispute.
Why is the formation of nation-states important to history? And
do you consider early modern Empires like the Ming, Mughal,
or Ottoman to be nation-states? Why or why not? Since this is a
discussion, you should feel free to consider any kingdoms,
countries, or empires from throughout this week. You might
think about what makes nations distinct from kingdoms, for
instance, as you write about the formation of nation-states.
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