Richard Cross – författare

The Singer's Guide to German Diction is the essential foundation for a complete course in German diction for singers, vocal coaches, choral conductors, and anyone wishing to learn to learn the proper pronunciation of High German. Written by Valentin Lanzrein and Richard Cross, who each have years of experience on stage, in the voice studio, and in the diction classroom, it provides an all-encompassing and versatile reference for the rules of German diction and their exceptions.Featuring an easily navigable format that uses tables and charts to support a visual understanding of the text, this guide allows the reader to find information on diction rules and quick help with the formation of each sound. It also places an emphasis on exceptions to the rules, which are crucial in learning the proper pronunciation of any language. Exceptions are not only provided with the diction rules, but are also gathered in a specific section for ease of reference. A glossary of difficult words, names, and exceptions is provided in the appendix, along with a section on Latin pronounced in the German manner.Extensive pronunciation exercises, as well as IPA transcription worksheets and short examples from the vocal literature, are used for practical application of the diction rules, and feature musical exercises drawn from art song, opera, and oratorio. The book's companion website supplements these musical exercises with high-quality audio clips recorded by leading professional singers, providing an invaluable resource for independent study. A comprehensive companion for teachers, students, and singers alike, The Singer's Guide to German Diction brings German diction to life through its well-structured system of practice and reference materials.

The Singer's Guide to German Diction is the essential foundation for a complete course in German diction for singers, vocal coaches, choral conductors, and anyone wishing to learn to learn the proper pronunciation of High German. Written by Valentin Lanzrein and Richard Cross, who each have years of experience on stage, in the voice studio, and in the diction classroom, it provides an all-encompassing and versatile reference for the rules of German diction and their exceptions.Featuring an easily navigable format that uses tables and charts to support a visual understanding of the text, this guide allows the reader to find information on diction rules and quick help with the formation of each sound. It also places an emphasis on exceptions to the rules, which are crucial in learning the proper pronunciation of any language. Exceptions are not only provided with the diction rules, but are also gathered in a specific section for ease of reference. A glossary of difficult words, names, and exceptions is provided in the appendix, along with a section on Latin pronounced in the German manner.Extensive pronunciation exercises, as well as IPA transcription worksheets and short examples from the vocal literature, are used for practical application of the diction rules, and feature musical exercises drawn from art song, opera, and oratorio. The book's companion website supplements these musical exercises with high-quality audio clips recorded by leading professional singers, providing an invaluable resource for independent study. A comprehensive companion for teachers, students, and singers alike, The Singer's Guide to German Diction brings German diction to life through its well-structured system of practice and reference materials.

Richard Cross explores the largely uncharted territory of seventeenth-century Christology, paying close attention to its metaphysical and semantic presuppositions and consequences. He shows that theologians of all stripes develop and expand theories that are associated respectively with the medieval theologians Thomas Aquinas and Duns Scotus. Italian and French Dominicans follow Aquinas closely, read through the lens of Cardinal Cajetan. But most Iberian Dominicans incorporate Suárez's theory of modes into their account, and Suárez, whose account is a modification of Scotus's, is in turn followed by his fellow Jesuits. Lutherans use Cajetan's account to fill explanatory gaps in their own accounts; and Reformed theologians by and large adapt the position associated with Scotus. The study ends with an account of Leibniz's Christology in its historical and conceptual context.

The nature and content of the thought of Duns Scotus (c. 1266-1308) remains largely unknown except by the expert. This book provides an accessible account of Scotus' theology, focusing both on what is distinctive in his thought, and on issues where his insights might prove to be of perennial value.

The nature and content of the thought of Duns Scotus (c.1266-1308) remains largely unknown except by the expert. This book provides an accessible account of Scotus's theology, focusing both on what is distinctive in his thought, and on issues where his insights might prove to be of perennial value.

Duns Scotus, along with Thomas Aquinas and William of Ockham, was one of the three most talented and influential of the medieval schoolmen, and a highly original and creative thinker. Natural philosophy, or physics, is one of the areas of his system which has not received detailed attention in modern literature. But it is important, both for understanding Scotus's contributions in theology, and in tracing some important developments in the basically Aristotelian world-view which Scotus and his contemporaries espoused. The book contains detailed discussion and analysis of Scotus's accounts of the nature of matter; the structure of material substance; mass; the nature of space, time, and motion; quantitative and qualitative change; and the various sorts of unity which can be exhibited by different kinds of whole. It also includes discussion of Scotus's accounts of chemical composition, organic unity, and nutrition. Scotus's views on these matters are philosophyically sophisticated, and often highly original.

This study offers a radical reinterpretation of the sixteenth-century Christological debates between Lutheran and Reformed theologians on the ascription of divine and human predicates to the person of the incarnate Son of God (the communicatio idiomatum). It does so by close attention to the arguments deployed by the protagonists in the discussion, and to the theologians' metaphysical and semantic assumptions, explicit and implicit. It traces the central contours of the Christological debates, from the discussion between Luther and Zwingli in the 1520s to the Colloquy of Montbéliard in 1586.Richard Cross shows that Luther's Christology is thoroughly Medieval, and that innovations usually associated with Luther-in particular, that Christ's human nature comes to share in divine attributes-should be ascribed instead to his younger contemporary Johannes Brenz. The discussion is highly sensitive to the differences between the various Luther groups-followers of Brenz, and the different factions aligned in varying ways with Melanchthon-and to the differences between all of these and the Reformed theologians. By locating the Christological discussions in their immediate Medieval background, Cross also provides a comprehensive account of the continuities and discontinuities between the two eras. In these ways, it is shown that the standard interpretations of the Reformation debates on the matter are almost wholly mistaken.

The late middle ages was a period of great speculative innovation in Christology, within the framework of a standard Christological opinion established by the Franciscan John Duns Scotus and the Dominican Hervaeus Natalis. According to this view, the Incarnation consists in some kind of dependence relationship between an individual human nature and a divine person. The Metaphysics of Christology in the Late Middle Ages: William of Ockham to Gabriel Biel explores ways in which this standard opinion was developed in the late middle ages. Theologians offered various proposals about the nature of the relationship--as a categorial relation, or an absolute quality, or even just the divine will.Author Richard Cross also considers alternative positions: Peter Auriol's claim that the divine person is a 'quidditative termination' of the human nature; the homo assumptus theology of John Wyclif and Jan Hus; and the retrieval of a truly Thomistic Christology in the fifteenth century in the thought of John Capreolus and Denys the Carthusian. The fourteenth and fifteenth centuries were pre-eminently the age of nominalism, and this book examines the impact of nominalism on Christological discussions, as well as the development of Thomist and Scotist theology in the period. It also provides essential background for the correct understanding of Reformation Christology.

This book traces developments in Christology--and specifically the metaphysics of the union of divine and human natures in one person--from 1050 (the age of Anselm of Canterbury) to 1250 (the age of Albert the Great). During the first part of the period, the key issue is the conflict between Augustine's homo assumptus (assumed man) Christology, defended by the Victorines, and that of Boethius's Chalcedonian Christology, defended by Gilbert of Poitiers (sometimes known as the 'subsistence' theory). By 1180, the latter of these was almost universally accepted. A third view, apparently accepted by Peter Lombard among others, according to which it is not true that Christ as man is something--the non-aliquid Christology--was condemned in 1177.The second part of the book traces the way in which theologians attempted to develop the presentation of Conciliar Christology by working out inchoate solutions to some of the metaphysical questions that the issue raises: what is the nature of the hypostatic union between the two natures, or the human nature and the divine person--is it something created, or something uncreated? And, given that the human nature is a particular substance, what prevents it from being a person? Theologians used insights from both of the rejected theories (the homo assumptus Christology and the non-aliquid Christology) in attempting to answer these issues.The early thirteenth century saw both the founding of the universities of Paris and Oxford, and the founding of the Franciscan and Dominican orders. The book explores the impact of these religious identities on the formation of Christological teaching.

This book provides a complete account of the metaphysical aspects of Christology in Western theology, during the years from 1250 to 1310. This period is the most significant for the theology of the middle ages, beginning with Bonaventure and Thomas Aquinas, and ending with Duns Scotus. The book opens with an extensive treatment of the different theories of the union between Christ's human nature and the second person of the Trinity: primarily that of Bonaventure, according to which the union is a kind of dependence relationship, and that of Aquinas, according to which the union consists in a sharing of the divine being with a human nature. The work proceeds to outline various theories that attempt to explain why it is that a human nature assumed to union with a divine person should not itself count as a person. It makes it clear that these theories about subsistence correspond to different accounts of the union. A final part deals with three issues: what the feature is of a divine person that makes it possible for this person to be united to a human nature (be it the person's divine nature, or the personal property that distinguishes the divine person from other such persons); and the question of Christological predication, as a prelude to, thirdly, a treatment of Christ's human activity.

The period from Thomas Aquinas to Duns Scotus is one of the richest in the history of Christian theology. The Metaphysics of the Incarnation aims to provide a thorough examination of the doctrine in this era, making explicit its philosophical and theological foundations. Medieval theologians believed that there were good reasons for supposing that Christ's human nature was an individual. In the light of this, Part 1 discusses how the various thinkers held that an individual nature could be united to a divine person. Part 2 shows how one divine person could be incarnate without any other. Part 3 deals with questions of Christological predication, and Part 4 shows how an individual nature is to be distinguished from a person. The work begins with a full account of the metaphysics presupposed in the medieval accounts, and concludes with observations relating medieval accounts to modern Christology.

The period from Thomas Aquinas to Duns Scotus is one of the richest in the history of Christian theology. The Metaphysics of the Incarnation aims to provide a thorough examination of the doctrine in this era, making explicit its philosophical and theological foundations. Medieval theologians believed that there were good reasons for supposing that Christ's human nature was an individual. In the light of this, Part 1 discusses how the various thinkers held that an individual nature could be united to a divine person. Part 2 shows how one divine person could be incarnate without any other. Part 3 deals with questions of Christological predication, and Part 4 shows how an individual nature is to be distinguished from a person. The work begins with a full account of the metaphysics presupposed in the medieval accounts, and concludes with observations relating medieval accounts to modern Christology.

Richard Cross provides the first complete and detailed account of Duns Scotus's theory of cognition, tracing the processes involved in cognition from sensation, through intuition and abstraction, to conceptual thought. He provides an analysis of the ontological status of the various mental items (acts and dispositions) involved in cognition, and a new account of Scotus on nature of conceptual content. Cross goes on to offer a novel, reductionist, interpretation of Scotus's view of the ontological status of representational content, as well as new accounts of Scotus's opinions on intuitive cognition, intelligible species, and the varieties of consciousness. Scotus was a perceptive but highly critical reader of his intellectual forebears, and this volume places his thought clearly within the context of thirteenth-century reflections on cognitive psychology, influenced as they were by Aristotle, Augustine, and Avicenna. As far as possible, Duns Scotus's Theory of Cognition traces developments in Scotus's thought during the ten or so highly productive years that formed the bulk of his intellectual life.

Like any other group of philosophers, scholastic thinkers from the Middle Ages disagreed about even the most fundamental of concepts. With their characteristic style of rigorous semantic and logical analysis, they produced a wide variety of diverse theories about a huge number of topics.The Routledge Companion to Medieval Philosophy offers readers an outstanding survey of many of these diverse theories, on a wide array of subjects. Its 35 chapters, all written exclusively for this Companion by leading international scholars, are organized into seven parts:I Language and LogicII MetaphysicsIII Cosmology and PhysicsIV PsychologyV CognitionVI Ethics and Moral PhilosophyVII Political PhilosophyIn addition to shedding new light on the most well-known philosophical debates and problems of the medieval era, the Companion brings to the fore topics that may not traditionally be associated with scholastic philosophy, but were in fact a veritable part of the tradition. These include chapters covering scholastic theories about propositions, atomism, consciousness, and democracy and representation.The Routledge Companion to Medieval Philosophy is a helpful, comprehensive introduction to the field for undergraduate students and other newcomers as well as a unique and valuable resource for researchers in all areas of philosophy.

Like any other group of philosophers, scholastic thinkers from the Middle Ages disagreed about even the most fundamental of concepts. With their characteristic style of rigorous semantic and logical analysis, they produced a wide variety of diverse theories about a huge number of topics.The Routledge Companion to Medieval Philosophy offers readers an outstanding survey of many of these diverse theories, on a wide array of subjects. Its 35 chapters, all written exclusively for this Companion by leading international scholars, are organized into seven parts:I Language and LogicII MetaphysicsIII Cosmology and PhysicsIV PsychologyV CognitionVI Ethics and Moral PhilosophyVII Political PhilosophyIn addition to shedding new light on the most well-known philosophical debates and problems of the medieval era, the Companion brings to the fore topics that may not traditionally be associated with scholastic philosophy, but were in fact a veritable part of the tradition. These include chapters covering scholastic theories about propositions, atomism, consciousness, and democracy and representation.The Routledge Companion to Medieval Philosophy is a helpful, comprehensive introduction to the field for undergraduate students and other newcomers as well as a unique and valuable resource for researchers in all areas of philosophy.

The Franciscan John Duns Scotus (c. 1266-1308) is the philosopher's theologian par excellence: more than any of his contemporaries, he is interested in arguments for their own sake. Making use of the tools of modern philosophy, Richard Cross presents a thorough account of Duns Scotus's arguments on God and the Trinity. Providing extensive commentary on central passages from Scotus, many of which are presented in translation in this book, Cross offers clear expositions of Scotus's sometimes elliptical writing.  Cross's account shows that, in addition to being a philosopher of note, Scotus is a creative and original theologian who offers new insights into many old problems.

The High Middle Ages were remarkable for their coherent sense of 'Christendom': of people who belonged to a homogeneous Christian society marked by uniform rituals of birth and death and worship. That uniformity, which came under increasing strain as national European characteristics became more pronounced, achieved perhaps its most perfect intellectual expression in the thought of the western Christian thinkers who are sometimes called 'scholastic theologians'. These philosophers produced (during roughly the period 1050-1350 CE) a cohesive body of work from their practice of theology as an academic discipline in the university faculties of their day. Richard Cross' elegant and stylish textbook - designed specifically for modern-day undergraduate use on medieval theology and philosophy courses - offers the first focused introduction to these thinkers based on the individuals themselves and their central preoccupations.The book discusses influential figures like Abelard, Peter Lombard and Hugh of St Victor; the use made by Aquinas of Aristotle; the mystical theology of Bonaventure; Robert Grosseteste's and Roger Bacon's interest in optics; the complex metaphysics of Duns Scotus; and the political thought of Marsilius of Padua and William of Ockham. Key themes of medieval theology, including famous axioms like 'Ockham's Razor', are here made fully intelligible and transparent.

The High Middle Ages were remarkable for their coherent sense of 'Christendom': of people who belonged to a homogeneous Christian society marked by uniform rituals of birth and death and worship. That uniformity, which came under increasing strain as national European characteristics became more pronounced, achieved perhaps its most perfect intellectual expression in the thought of the western Christian thinkers who are sometimes called 'scholastic theologians'. These philosophers produced (during roughly the period 1050-1350 CE) a cohesive body of work from their practice of theology as an academic discipline in the university faculties of their day. Richard Cross' elegant and stylish textbook - designed specifically for modern-day undergraduate use on medieval theology and philosophy courses - offers the first focused introduction to these thinkers based on the individuals themselves and their central preoccupations.The book discusses influential figures like Abelard, Peter Lombard and Hugh of St Victor; the use made by Aquinas of Aristotle; the mystical theology of Bonaventure; Robert Grosseteste's and Roger Bacon's interest in optics; the complex metaphysics of Duns Scotus; and the political thought of Marsilius of Padua and William of Ockham. Key themes of medieval theology, including famous axioms like 'Ockham's Razor', are here made fully intelligible and transparent.