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The Embodiment of Angels: a Debate in Mid-Thirteenth-Century Theology

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The Embodiment of Angels: a Debate in Mid-Thirteenth-Century Theology THE EMBODIMENT OF ANGELS: A DEBATE IN MID-THIRTEENTH-CENTURY THEOLOGY Franklin T. HARKINS Abstract This article investigates how mid-thirteenth-century theologians grappled with questions of angelic embodiment and corporeal life-functioning. Regent mas- ters such as Alexander of Hales, Richard Fishacre, Richard Rufus of Corn- wall, Albertus Magnus, Thomas Aquinas, and Bonaventure variously employed scriptural and patristic sources in conjunction with Aristotelian philosophy to develop a basic metaphysics of angels according to which these inherently incorporeal spiritual creatures assume bodies not on account of any necessity on their part, but rather simply so that we humans might understand their divinely-ordained ministries. Because the relationship between angels and their bodies is strictly occasional and extrinsic, aiming at human instruction, embodied life-functions that are natural to humans are not natural to angels. Rather, angels merely act in anthropomorphic ways in order to fittingly reveal the divine will to human comprehension. 1. Introduction In a 1995 essay in this journal surveying the doctrine on angels taught by early scholastic theologians (i.e., those teaching and writing c. 1130 – c. 1230), Marcia Colish observed that only toward the end of this period did thinkers begin to treat the metaphysical constitu- tion of angels1. Whereas twelfth-century considerations of angels were generally dominated by ethical and epistemological questions, around 1220 Alexander of Hales seems to have ushered in a new era by situ- ating questions of metaphysics and embodiment at the heart of his angelology and by employing Aristotelian philosophy in attempting 1. M. COLISH, «Early Scholastic Angelology», in: Recherches de théologie ancienne et médiévale 62 (1995), pp. 80-109. Recherches de Théologie et Philosophie médiévales 78(1), 25-58. doi: 10.2143/RTPM.78.1.2125160 © 2011 by Recherches de Théologie et Philosophie médiévales. All rights reserved. 994457_RTPM_2011-1_02_Harkins.indd4457_RTPM_2011-1_02_Harkins.indd 2255 77/07/11/07/11 111:071:07 26 F.T. HARKINS to answer such questions2. Colish concluded her article by noting the need for a fuller study of the doctrine of angels propounded by theologians in the generation following Alexander of Hales, and by encouraging scholars to continue mapping the terrae incognitae in our knowledge of scholastic angelology3. In the decade and a half since Colish’s article, a number of scholars have done precisely this by studying specific themes related to the metaphysical nature and/or status vis-à-vis bodies of angels in the thought of medieval schoolmen. John Marenbon, for example, has considered Peter Abelard’s «highly distinctive and radical theory» of angelic corporeality and place according to which angels, naturally incorporeal creatures, are circumscribable and have a quasi-spatial position by virtue of their acting in only one place at any particular moment4. Relatedly, Thomas Marschler has studied how Thomas Aquinas, Bonaventure, and John Duns Scotus understood angels as occupying place in the spatial cosmos, with a consideration of the implications of their teachings for theology, metaphysics, and natural philosophy5. Tiziana Suarez-Nani has also considered the localization of angels as a part of her larger study of the nature, individuation, and cosmological function of separated substances in the late- thirteenth century, particularly in the thought of Thomas Aquinas and Thierry of Freiberg6. Bernd Roling has conducted a major study of angelic speech in the Middle Ages — from its Neoplatonic and Augustinian beginnings to Jean Gerson and Thomas de Vio Cajetan — and its theoretical Nachleben in the early modern period7. 2. COLISH, «Early Scholastic Angelology», esp. pp. 106-109. 3. COLISH, «Early Scholastic Angelology», p. 109. 4. J. MARENBON, «Abelard on Angels», in: I. IRIBARREN – M. LENZ (eds.), Angels in Medieval Philosophical Inquiry: Their Function and Significance, Aldershot 2008, pp. 63-71, here 63. This volume also contains significant studies on angelic location after the con- demnations of 1277 and on angelic language and cognition in Late Medieval thought. 5. T. MARSCHLER, «Der Ort der Engel. Eine scholastische Standardfrage zwischen Theologie, Naturphilosophie und Metaphysik», in: Freiburger Zeitschrift für Philosophie und Theologie 53 (2006), pp. 41-76. On the motion of angels and their being in time, see further P. PORRO, Forme e modelli di durata nel pensiero medievale. L’aevum, il tempo discreto, la categoria «quando», Leuven 1996, pp. 267-383. 6. T. SUAREZ-NANI, Les anges et la philosophie. Subjectivité et fonction cosmologique des substances séparées à la fin du XIIIe siècle, Paris 2002. 7. B. ROLING, Locutio angelica. Die Diskussion der Engelsprache als Antizipation einer Sprechakttheorie in Mittelalter und Früher Neuzeit, Leiden 2008. See also I. ROSIER-CATACH, 994457_RTPM_2011-1_02_Harkins.indd4457_RTPM_2011-1_02_Harkins.indd 2266 77/07/11/07/11 111:071:07 THE EMBODIMENT OF ANGELS 27 Additionally, Maaike van der Lugt has offered an important treat- ment of the nature of demonic generation in scholastic theology in a central chapter of her 2004 monograph entitled Le ver, le démon et la vierge8. Also related to the issue of angelic embodiment, as we will see, is the question of whether and how separated spirits are able to suffer punishment by the corporeal fire of hell: in rather different ways, Kurt Flasch, François-Xavier Putallaz, and Pasquale Porro have treated this crucial metaphysical and eschatological question in such thirteenth- century figures as Albertus Magnus, Thomas Aquinas, Bonaventure, Siger of Brabant, Henry of Ghent, Matthew of Aquasparta, and Giles of Rome9. While drawing on these recent studies, the present article seeks to broaden the scope of inquiry to a more general consideration of angelic embodiment and life-functioning in the more temporally lim- ited period of the mid-thirteenth century. By looking more widely at these questions in what Colish identified as the formative period of their treatment, we seek to illuminate the larger purpose or end of angelic embodiment as understood by a select group of contempo- rary scholastics. The scholastic thinkers whom we will consider were prominent Franciscan and Dominican regent masters of theology at Paris and Oxford around the middle of the thirteenth century, «Le parler des anges et le nôtre», in: S. CAROTI – R. IMBACH – Z. KALUZA – G. STABILE – L. STURLESE (eds.), «Ad Ingenii Acuitionem». Studies in Honour of Alfonso Maierù, Lou- vain-la-Neuve 2006, pp. 377-401. 8. M. VAN DER LUGT, Le ver, le démon et la vierge. Les théories médiévales de la généra- tion extraordinaire, Paris 2004, pp. 209-292. See also M. VAN DER LUGT, «The Incubus in Scholastic Debate: Medicine, Theology and Popular Belief», in: P. BILLER – J. ZIEGLER (eds.), Religion and Medicine in the Middle Ages, Woodbridge 2001, pp. 175-200. 9. K. FLASCH, «Die Seele im Feuer: Aristotelische Seelenlehre und augustinisch-gre- gorianische Eschatologie bei Albert von Köln, Thomas von Aquino, Siger von Brabant und Dietrich von Freiberg», in: M.J.F.M. HOENEN – A. DE LIBERA (eds.), Albertus Magnus und der Albertismus. Deutsche philosophische Kultur des Mittelalters, Leiden 1995, pp. 107-131; F.-X. PUTALLAZ, «L’âme et le feu: Notes franciscaines sur le feu de l’enfer après 1277», in: J.A. AERTSEN – K. EMERY, Jr. – A. SPEER (eds.), Nach der Verurteilung von 1277. Philosophie und Theologie an der Universität von Paris im letzten Viertel des 13. Jahrhunderts. Studien und Texte / After the Condemnation of 1277. Philosophy and Theology at the University of Paris in the Last Quarter of the Thirteenth Century. Studies and Texts, Berlin 2001, pp. 889-901; and P. PORRO, «Fisica aristotelica e escatologia cristiana: il dolore dell’anima nel dibattito scolastico del XIII secolo», in: M. BARBANTI – G.R. GIAR- DINA – P. MANGANARO (eds.), ENWSIS KAI FILIA. Unione e amicizia. Omaggio a Francesco Romano, Presentazione di E. BERTI, CUECM, Catania 2002, pp. 617-642. 994457_RTPM_2011-1_02_Harkins.indd4457_RTPM_2011-1_02_Harkins.indd 2277 77/07/11/07/11 111:071:07 28 F.T. HARKINS namely, Alexander of Hales, Richard Fishacre, Richard Rufus of Corn- wall, Albert the Great, Thomas Aquinas, and Bonaventure. We will see how they variously employ the scriptural witness and the teach- ings of Augustine in combination with Aristotelian and Neoplatonic philosophy to construct a basic metaphysics of angels according to which these inherently incorporeal creatures assume bodies not because they themselves need bodies in order to fulfill their divinely- ordained ministries, but rather simply so that we humans — rational, corporeal, and sensible creatures — might understand the purpose for which they have been sent. Because the relationship between angels and their bodies is strictly occasional and extrinsic, aiming at human instruction, bodily functions of life that are natural to human beings such as eating, engaging in sexual intercourse, and generating off- spring are not, properly speaking, natural to angels. 2. Demonic Generation, Hell Fire, and Assumed Bodies Questions of angelic bodies and bodily functioning were, of course, by no means new in the thirteenth century. In fact, when scholastic masters grappled with such questions, they did so on account of and in conversation with the preceding theological tradition, particularly in its myriad scriptural and patristic manifestations10. The canonical Scriptures of both Judaism and Christianity reveal
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