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Medieval Western Philosophy: the European Emergence
Cultural Heritage and Contemporary Change Series I, Culture and Values, Volume 9 History of Western Philosophy by George F. McLean and Patrick J. Aspell Medieval Western Philosophy: The European Emergence By Patrick J. Aspell The Council for Research in Values and Philosophy 1 Copyright © 1999 by The Council for Research in Values and Philosophy Gibbons Hall B-20 620 Michigan Avenue, NE Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Aspell, Patrick, J. Medieval western philosophy: the European emergence / Patrick J. Aspell. p.cm. — (Cultural heritage and contemporary change. Series I. Culture and values ; vol. 9) Includes bibliographical references and index. 1. Philosophy, Medieval. I. Title. III. Series. B721.A87 1997 97-20069 320.9171’7’090495—dc21 CIP ISBN 1-56518-094-1 (pbk.) 2 Table of Contents Chronology of Events and Persons Significant in and beyond the History of Medieval Europe Preface xiii Part One: The Origins of Medieval Philosophy 1 Chapter I. Augustine: The Lover of Truth 5 Chapter II. Universals According to Boethius, Peter Abelard, and Other Dialecticians 57 Chapter III. Christian Neoplatoists: John Scotus Erigena and Anselm of Canterbury 73 Part Two: The Maturity of Medieval Philosophy Chronology 97 Chapter IV. Bonaventure: Philosopher of the Exemplar 101 Chapter V. Thomas Aquinas: Philosopher of the Existential Act 155 Part Three: Critical Reflection And Reconstruction 237 Chapter VI. John Duns Scotus: Metaphysician of Essence 243 Chapter -
John Duns Scotus, Philosopher
John Duns Scotus, Philosopher Proceedings of "The Quadruple Congress" on John Duns Scotus von Mary B Ingham, Oleg V Bychkov 1. Auflage John Duns Scotus, Philosopher – Ingham / Bychkov schnell und portofrei erhältlich bei beck-shop.de DIE FACHBUCHHANDLUNG Thematische Gliederung: Christliche Philosophie Aschendorff Verlag Münster 2010 Verlag C.H. Beck im Internet: www.beck.de ISBN 978 3 402 10213 8 Archa Verbi Subsidia, Vol. 3 Archa Verbi Yearbook for the Study of Medieval Theology Subsidia 3 Mary Beth Ingham and Oleg Bychkov (Eds) John Duns Scotus, Philosopher Proceedings of “The Quadruple Congress” on John Duns Scotus Part 1 Franciscan Institute Publications Archa Verbi Annuarium Societatis Internationalis pro Studiis Theologiae Medii Aevi promovendis Annuaire de la Société Internationale pour l‘Étude de la Théologie Médiévale Annuario della Società Internazionale per lo Studio della Teologia Medievale Anuario de la Sociedad Internacional para los Estudios de la Teología Medieval Jahrbuch der Internationalen Gesellschaft für Theologische Mediävistik Yearbook of the International Society for the Study of Medieval Theology Subsidia curator Riccardo Quinto Pavel Blažek Ursula Vones-Liebenstein directorium Societatis Volker Leppin praeses Societatis Bibliografi sche Information der Deutschen Bibliothek: Die Deutsche Bibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografi e; detailliert bibliografi sche Daten sind im Internet über http://dnb.ddb.de abrufbar. Library of Congress Control Number: 2010925581 Cover illustration: -
Alexander of Hales'stheology in His Authentic Texts (Commentary On
chapter 13 Alexander of Hales’s Theology in His Authentic Texts (Commentary on the Sentences of Peter Lombard, Various Disputed Questions) Hubert Philipp Weber As the first teacher at the University of Paris to become a Franciscan friar, Alexander of Hales has an honoured place in the history of the order. The greater part of his theological work was already completed while he was a secular master. It is therefore more correct to call him an important theolo- gian who influenced Franciscan theology. However, it is not easy to distinguish what makes him a ‘Franciscan theologian’. I will begin by offering some his- torical remarks on his life and his authentic writings, most of which were discovered in the twentieth century. Then I will continue by giving an impres- sion of his thought with a few examples from his writings. The final sec- tion contains a very short outline of the Summa Universae Theologiae (also known as the Summa fratris Alexandri or Summa Halensis) connected with his name. 1 Historical Remarks: Alexander’s Life and Work We do not know very much about Alexander’s early life.1 His surname indicates his origin, Hales in Shropshire, England, where he was born around 1185. He stayed in contact with England all his life. In the first years of the thirteenth century he arrived at the University of Paris, where he studied and taught artes liberales. From about 1220 he lectured at the theological faculty. During the conflict between the university and the bishop of Paris in 1229/31 he went into exile. -
SACRAMENTAL THEOLOGY and ECCLESIASTICAL AUTHORITY Dmusjankiewicz Fulton College Tailevu, Fiji
Andn1y.r Uniwr~itySeminary Stndics, Vol. 42, No. 2,361-382. Copyright 8 2004 Andrews University Press. SACRAMENTAL THEOLOGY AND ECCLESIASTICAL AUTHORITY DmusJANKIEWICZ Fulton College Tailevu, Fiji Sacramental theology developed as a corollary to Christian soteriology. While Christianity promises salvation to all who accept it, different theories have developed as to how salvation is obtained or transmitted. Understandmg the problem of the sacraments as the means of salvation, therefore, is a crucial soteriological issue of considerable relevance to contemporary Christians. Furthermore, sacramental theology exerts considerable influence upon ecclesiology, particularb ecclesiasticalauthority. The purpose of this paper is to present the historical development of sacramental theology, lea- to the contemporary understanding of the sacraments within various Christian confessions; and to discuss the relationship between the sacraments and ecclesiastical authority, with special reference to the Roman Catholic Church and the churches of the Reformation. The Development of Rom Catholic Sacramental Tbeohgy The Early Church The orign of modem Roman Catholic sacramental theology developed in the earliest history of the Christian church. While the NT does not utilize the term "~acrament,~'some scholars speculate that the postapostolic church felt it necessary to bring Christianity into line with other rebons of the he,which utilized various "mysterious rites." The Greek equivalent for the term "sacrament," mu~tmbn,reinforces this view. In addition to the Lord's Supper and baptism, which had always carried special importance, the early church recognized many rites as 'holy ordinances."' It was not until the Middle Ages that the number of sacraments was officially defked.2 The term "sacrament," a translation of the Latin sacramenturn ("oath," 'G. -
The Well-Trained Theologian
THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity. -
The Passions of the Will and the Passion of Christ in Franciscantheologyfromthe Summa Halensis to Duns Scotus
Andrew V. Rosato The Passions of the Will and the Passion of Christ in FranciscanTheologyfromthe Summa Halensis to Duns Scotus Abstract: This chapter examines how the Summa Halensis’ analysis of Christ’ssorrow was adopted and modified by later Franciscan theologians.Accordingtothe teach- ing of Jerome, which Peter Lombardmade available to medieval theologians,Christ’s sorrow arose from an involuntary reaction to his physical suffering. In order to ex- pand upon Jerome’saccount,the Summa Halensis develops an elaborate map of Christ’ssoul by drawing on psychological principles found in Augustine and John Damascene. 13th century theologians debated whether Christ could experience sor- row over his ownsuffering not justasanatural and instinctual reaction, but also as the result of freelywillingthat he not suffer.Anobstacle to asserting this would be anyimplication that Christ did not will by his human willwhat God willed him to will. Richard of Middleton, Matthew of Aquasparta, and Duns Scotus do af- firm that Christ in some wayfreelynilled his own suffering, and experiencedsorrow over it because of that.Indifferent ways they employ the account of Christ’ssoul out- lined in the Summa Halensis to avoid anyimplication that Christ fell into sin by freely nilling his ownsuffering. The GospelofMatthew reports that Jesus experienced sorrow in the Garden of Geth- semane (26:37–38): ‘he began to be sorrowful [coepit contristari]and troubled. Then he said to them, “My soul is sorrowful [tristis]tothe point of death.”’ Jerome offered an influential interpretation of this passagewhen he statedthatChrist experienced the propassion of sorrow rather than afull-fledgedform of thatpassion. One differ- ence between apropassion and afull-fledgedpassion is that apropassion does not overwhelm one’sability to use reason. -
The Pulpits and the Damned
THE PULPITS AND THE DAMNED WITCHCRAFT IN GERMAN POSTILS, 1520-1615 _______________________________________ A Thesis presented to the Faculty of the Graduate School at the University of Missouri-Columbia _______________________________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts _____________________________________________________ by TANNER H. DEEDS Dr. John M. Frymire, Thesis Advisor DECEMBER 2018 The undersigned, appointed by the dean of the Graduate School, have examined the thesis entitled THE PULPITS AND THE DAMNED: WITCHCRAFT IN GERMAN POSTILS, 1520- 1615 presented by Tanner H. Deeds a candidate for the degree of Master of Arts, and hereby certify that, in their opinion, it is worthy of acceptance. Professor John M. Frymire Professor Kristy Wilson-Bowers Professor Rabia Gregory I owe an enormous debt to my entire family; but my greatest debt is to my maternal grandmother Jacqueline Williams. Her love and teachings were instrumental in making me who I am today. Unfortunately, she passed away during the early stages of this project and is unable to share in the joys of its completion. My only hope is that whatever I become and whatever I accomplish is worthy of the time, treasure, and kindness she gave me. It is with the utmost joy and the most painful sorrow that I dedicate this work to her. ACKNOWLEGEMENTS At both the institutional and individual level, I have incurred more debts than I can ever hope to repay. Above all I must thank my advisor Dr. John Frymire. Dr. Frymire has been an exemplar advisor from my first day at the University of Missouri. Both in and out of the classroom, he has taught me more than I could have ever hoped when I began this journey. -
THE SCHOLASTIC PERIOD Beatus Rhenanus, a Close Friend Of
CHAPTER THREE MEDIEVAL HISTORY: THE SCHOLASTIC PERIOD Beatus Rhenanus, a close friend of Erasmus and the most famous humanist historian of Germany, dated the rise of scholasticism (and hence the decay of theology) at “around the year of grace 1140”, when men like Peter Lombard (1095/1100–1160), Peter Abelard (1079–1142), and Gratian († c. 1150) were active.1 Erasmus, who cared relatively little about chronology, never gave such a precise indication, but one may assume that he did not disagree with Beatus, whose views may have directly influenced him. As we have seen, he believed that the fervour of the gospel had grown cold among most Christians during the previous four hundred years.2 Although his statement pertained to public morality rather than to theology,3 other passages from his work confirm that in Erasmus’ eyes those four centuries represented the age of scholasticism. In his biography of Jerome, he complained that for the scholastics nobody “who had lived before the last four hundred years” was a theologian,4 and in a work against Noël Bédier he pointed to a tradition of “four hun- dred years during which scholastic theology, gravely burdened by the decrees of the philosophers and the contrivances of the sophists, has wielded its reign”.5 In one other case he assigned to scholasti- cism a tradition of three centuries.6 Thus by the second half of the twelfth century, Western Christendom, in Erasmus’ conception, had entered the most distressing phase of its history, even though the 1 See John F. D’Amico, “Beatus Rhenanus, Tertullian and the Reformation: A Humanist’s Critique of Scholasticism”, Archiv für Reformationsgeschichte 71 (1980), 37–63 esp. -
Divine Providence from Alexander of Hales to Thomas Aquinas
chapter 2 Divine Providence from Alexander of Hales to Thomas Aquinas 1 Accidental Causality, Free Choice and Evil Divine causality was discussed by the medieval theologians under the rub- ric of several independent doctrines. All the authors studied in this work held that providence worked through an order of secondary natural causes. This sets the theology of providence apart from the theology of salvation, for example. The salvation or damnation of any given individual was based solely on divine causality.The realization of the providential order, on the other hand, was founded on the co-operation between divine and created causality. While this order was certainly based on divine disposition, its practical implementa- tion was carried out by the total order of causes (connexio causarum). In this sense, divine providence was conceptualized in a natural philosophical frame- work. One of the foundational themes of Aristotelian natural philosophy, the notion of causality was crucial to the medieval discussions concerning divine providence. According to Aristotle, causes come in four distinct types: mater- ial, formal, efficient and final.1 From the perspective of this study, efficient and final causality are of greater importance than material and formal caus- ality. As shown in the previous chapter, Boethius’s Consolatio philosophiae was of crucial importance for the medieval theories of divine providence. Boethius’s understanding of providence contained elements of both efficient and final causality.2 Meanwhile in Averroes’s influential interpretation of Aris- totle, divine providence was seen exclusively as a final cause, whereas the effi- cient causality of God was not considered to be of direct relevance for the topic. -
Conceiving the Word: Patristic and Early Medieval Sources for Franciscan Discussion of Mary's Active Motherhood James Rodger Bell
Marian Studies Volume 52 The Marian Dimension of Christian Article 9 Spirituality, Historical Perspectives, I. The Early Period 2001 Conceiving the Word: Patristic and Early Medieval Sources for Franciscan Discussion of Mary's Active Motherhood James Rodger Bell Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Part of the Religion Commons Recommended Citation Bell, James Rodger (2001) "Conceiving the Word: Patristic and Early Medieval Sources for Franciscan Discussion of Mary's Active Motherhood," Marian Studies: Vol. 52, Article 9. Available at: https://ecommons.udayton.edu/marian_studies/vol52/iss1/9 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Bell: Conceiving the Word Conceiving the Word CONCEIVING THE WORD: PATRISTIC AND EARLY MEDIEVAL SOURCES FOR FRANCISCAN DISCUS~ SIONS OF MARY'S ACTIVE MOTHERHOOD ]ames Roger Bell, Ph.D.* The key texts for understanding the changing nature of medi~ eval academic discussion and instruction in the thirteenth century are the Commentaries on Peter Lombard's Book of Sentences. In Book III, questions concerning the incarnation of Christ were examined by generation after generation of scholars. The changing nature of the tabulae of questions mirrors the shifting interest of scholarly dis, cussion. A significant phenomenon in the thirteenth century was the gradual intrusion of questions about Mary into Christological discussions on the Incarnation. This can be strikingly illustrated by comparing the tabula of questions of the Dominican Robert of Kilwardby (ca. -
Abstract of Monia Mancinelli's Work (RAMUS
Abstract of Monia Mancinelli’s work (RAMUS PhD - curriculum FITMU, XXIX cicle – XV o. s.) Title: “The Principle of Individuation in Landulph Caracciolus’s commentary on the Sentences. Text and study”. This research is aimed at reconstructing and studying the sections of Landulph Caracciolus’s commentary on the Sentences dedicated to the principle of individuation. Landulph Caracciolus is a Franciscan friar coming from Naples who lived in the XIVth century and who lectured the Sentences at Paris in the academic year 1318-1319. Recently, Christopher D. Schabel has underlined that, despite its widespread popularity and the important context of its composition, however, Landulph’s commentary on the Sentences has largely been neglected. From 1999 Christopher D. Schabel and Russell L. Friedman have been promoting a larger attention to Landulph’s commentary, showing that the Franciscan friar can be an interesting mean to trace the story of the reception of Duns Scotus and Peter Auriol’s doctrines at the University of Paris during the first twenty years of the XIVth century. The question of the principle of the individuation is about the research of the existence and the identification of the element responsible for both ontological determination and knowledge of the single entity. The first chapter of this work shows that the question explodes during the XIIIth century thanks to the Aristotelian corpus and to Avicenna’s and Averroes’s works, and many thinkers try to offer a personal solution to the problem, offering six main competing theories: 1) real natures are individual as such (William of Ware); 2) double negation (Henry of Ghent); 3) actual existence (maybe Roger Bacon, Peter of Falco, Peter of Alverny or Robert Kilwardby); 4) the collection of personal accidents/properties (ascribed to Boethius), and particularly quantity (Godfrey of Fontaines and Thomas Sutton); 5) matter (Albert the Great, Thomas of Aquin and Giles of Rome); 6) respectus ad agens (unknown). -
Agrarian Metaphors 397
396 Agrarian Metaphors 397 The Bible provided homilists with a rich store of "agricultural" metaphors and symbols) The loci classici are passages like Isaiah's "Song of the Vineyard" (Is. 5:1-7), Ezekiel's allegories of the Tree (Ez. 15,17,19:10-14,31) and christ's parables of the Sower (Matt. 13: 3-23, Mark 4:3-20, Luke 8:5-15) ,2 the Good Seed (Matt. 13:24-30, Mark 4:26-29) , the Barren Fig-tree (Luke 13:6-9) , the Labourers in the Vineyard (Matt. 21:33-44, Mark 12:1-11, Luke 20:9-18), and the Mustard Seed (Matt. 13:31-32, Mark 4:30-32, Luke 13:18-19). Commonplace in Scripture, however, are comparisons of God to a gardener or farmer,5 6 of man to a plant or tree, of his soul to a garden, 7and of his works to "fruits of the spirit". 8 Man is called the "husbandry" of God (1 Cor. 3:6-9), and the final doom which awaits him is depicted as a harvest in which the wheat of the blessed will be gathered into God's storehouse and the chaff of the damned cast into eternal fire. Medieval scriptural commentaries and spiritual handbooks helped to standardize the interpretation of such figures and to impress them on the memories of preachers (and their congregations). The allegorical exposition of the res rustica presented in Rabanus Maurus' De Universo (XIX, cap.l, "De cultura agrorum") is a distillation of typical readings: Spiritaliter ... in Scripturis sacris agricultura corda credentium intelliguntur, in quibus fructus virtutuxn germinant: unde Apostolus ad credentes ait [1 Cor.