By William B. Parsons
William Parsons bargains a brand new examining of Machiavelli's The Prince, arguing that the vintage textual content is neither a systematic treatise on politics nor a patriotic tract yet particularly an crafty, elaborated critique of the dominant faith of his time.
The major interpretations of The Prince concentrate on Machiavelli's old context, yet they provide little consciousness to the resource on which the ethical and political considered Machiavelli's 16th century used to be dependent, the Christian Bible. during this research of The Prince, William Parsons plumbs Machiavelli's allusions to the Bible, with his statements at the Church, and exhibits that Machiavelli used to be a cautious reader of the Bible and an astute observer of the Church. in this foundation Parsons contends that Machiavelli's instructing within the Prince is instructively in comparison with that of the Church's instructor, Jesus Christ.
Parsons hence undertakes what contemporary interpreters of The Prince haven't performed: distinction Machiavelli's suggestion with the instructing of Christ. the result's a brand new interpreting of The Prince, revealing in Machiavelli's political notion a scientific critique of the recent testomony and its version for human lifestyles, Christ. during this remark on one of many maximum works on politics ever written, Parsons not just demanding situations the latest interpretations of The Prince but in addition sheds new gentle at the vintage interpretation that Machiavelli used to be a instructor of immorality.
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Additional info for Machiavelli’s Gospel: The Critique of Christianity in ’The Prince’
Sample text
29) of the ecclesiastical order and his belief in the prophetic quality of a canzone of Petrarch’s, which seemed to foreshadow the ascendancy of a noble man who would redeem Rome. 29). The pope banished him to Bologna, whence he directed his conspiracy from afar. Under suspicion by ecclesiastical authorities, he nonetheless attracted a number of coconspirators, whom he invited to a dinner in Rome. 29) and disclosing his plan to execute a putsch against the Vatican. 67 Porcari and most his of coconspirators were arrested and executed.
For it is commendable if someone bears up under the pain of unjust suffering because they are conscious of God. But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. 84 As Peter insists, patient suffering, rather than a forward defense of earthly liberty, ought to animate the good Christian. 86 He begins by blaming modern education, which is grounded in modern religion. After criticizing several crucial Christian teachings and practices, he concludes that the Christian sacrifices make modern men less ferocious than their ancient counterparts, and prepare them for the subjugation he describes in the passage quoted above.
The unchristian implications of this teaching are clear enough: Machiavelli speaks subtly and conspiratorially to those who doubt their own ability to love their enemies, and the wisdom of doing so. By presenting betrayal as an inevitable feature of friendship, Machiavelli seeks to arouse in his readers a desire to act preemptively. His endorsement of preemption among men who are nominally friends has important implications. 31 And if we compare Machiavelli’s teaching to the Gospels, we can see that he also presents a model contrary to that which Christ exhibits in his relationship to Judas Iscariot.
