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The Summa Theologiae and Piers Plowman by Sheryl Overmyer Department of Religion Duke University

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The Summa Theologiae and Piers Plowman by Sheryl Overmyer Department of Religion Duke University The Wayfarer’s Way and Two Guides for the Journey: The Summa Theologiae and Piers Plowman by Sheryl Overmyer Department of Religion Duke University Date:_______________________ Approved: ___________________________ Stanley Hauerwas, Supervisor ___________________________ David Aers ___________________________ Paul Griffths ___________________________ Amy Laura Hall Dissertation submitted in partial fulfllment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2010 ABSTRACT The Wayfarer’s Way and Two Guides for the Journey: The Summa Theologiae and Piers Plowman by Sheryl Overmyer Department of Religion Duke University Date:_______________________ Approved: ___________________________ Stanley Hauerwas, Supervisor ___________________________ David Aers ___________________________ Paul Griffths ___________________________ Amy Laura Hall An abstract of a dissertation submitted in partial fulfllment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2010 Copyright by Sheryl Overmyer 2010 Abstract This dissertation draws on the virtue ethics tradition in moral theology and moral philosophy for inquiries regarding the acquired and infused virtues, virtue's increase and remission, and virtue's relation to sacramental practice. I rely on two medieval texts to ask and answer these questions: the Summa Theologiae by Thomas Aquinas and Piers Plowman by William Langland. My arguments are primarily inter- and intra-textual with some attention to the Catholic culture in which texts were written and their subsequent history of interpretation. I conclude that the texts share pedagogical features that teach their readers in what the perfection of virtue consists and show readers how to increase in that perfection. This thesis follows from the work of David Aers, Stanley Hauerwas, Alasdair MacIntyre, Josef Pieper, and Eberhard Schockenhoff. iv Table of Contents Abstract.............................................................................................................................. iv Acknowledgments..............................................................................................................vi Introduction........................................................................................................................ 1 Chapter One. Law, Love, and Langland........................................................................ 12 1.1 Law and 'Lady' Meed........................................................................................... 14 1.2 If Ye Love Me, Keep My Commandments.......................................................... 38 1.3 In Media Res............................................................................................................ 60 Chapter Two. The Fuller Life in the Church: Thomas’ “Fuller” Account of the Virtues ............................................................63 2.1 The “Infused” Acquired........................................................................................ 65 2.2 The “Acquired” Infused........................................................................................ 86 2.3 A Fuller Account of Virtue: The Acquired and Infused Give Way to Perfection.......................................... 101 Chapter Three. Form Matters.......................................................................................118 3.1 Participation, Analogy, and the Acquired Virtues.............................................119 3.2 Motion, Causality, and Charity.......................................................................... 130 3.2.1 The Five Ways: Motion and Causality are Related yet Distinct...............133 3.2.2 Causation Used to its Exhaustion in ST 1a2ae q65...................................138 3.2.3 Causality Complemented with Motion: Grace and Charity......................141 3.2.4 Motion in ST 2a2ae q23 a2......................................................................... 147 3.2.5 Ways Forward............................................................................................. 150 3.3 Sin and Imperfection...........................................................................................151 Chapter Four. Christ, the Church, and Us...................................................................160 4.1 Dynamism and Unraveling.................................................................................162 4.1.1 Langland....................................................................................................... 167 4.1.2 Thomas..........................................................................................................172 4.2 Langland Augments Thomas .............................................................................179 4.2.1 More Incomplete Infused Virtue............................................................... 183 4.2.2 Non-Participation.......................................................................................192 4.2.3 False Participation......................................................................................199 4.3 Two Guides for the Journey...............................................................................206 Appendix......................................................................................................................... 209 Works Cited.................................................................................................................... 214 Biography........................................................................................................................ 227 v Acknowledgments Above all, I thank God and my parents as the ultimate and proximate cause of my existence and for everything along the way. My sister Stephanie Nevins helped name me when I was born. There has never been a time when I lacked her friendship. I am grateful to my undergraduate professors who frst taught me the difference between Thomas the Apostle and Thomas Aquinas. Alfred Freddoso and David Burrell, C.S.C. played prominent roles in guiding me through my studies. I am particularly indebted to David Solomon for his friendship, advice, and employment. He frst taught me that what some call “gossip” is better named “talk about the good life” and he helped me understand how closely literature and moral inquiries lay. I see retrospectively that I learned only some of what Alasdair MacIntyre had to teach. Revisiting his work always extends my education. I appreciate that he continues to answer my handwritten letters with characteristic wisdom and humor. I frst read Dispatches from the Front on the South Shore and I was hooked – Stanley Hauerwas' books drew me into graduate studies. It is impossible to calculate his infuence on my work. I cannot imagine a more intellectually gregarious, generous, self-effacing adviser. His life furnishes examples of a great many of the ffty-some 'associated virtues' including perseverance and docility. Stanley encouraged me to take courses with David Aers, from whom I learned everything I know about Langland and late medieval England (and, unfortunately, Chaucer). I learned even more about the academy and the good life as I have gotten to know David better. Paul Griffths frst arrived at Duke as I was fnishing my comprehensive exams and I only wish he had been at Duke longer. Singlehandedly he revitalized the common life of lay vi Catholic theologians at Duke. Paul's painstaking engagement with my work substantially improved it without requiring that I turn into an Augustinian. Amy Laura Hall often served as my advocate. She helped see me through much of the tricky stuff. I am obliged to Reinhard Hütter for teaching me more theology than I knew I had to learn and for strongly desiring the best for me. My student colleagues at Duke are genuinely collegial. I am especially thankful to Sean Larsen for reading most of my academic writing, which generated hours of conversation and shared judgments. Rachael Deagman instructed me in matters concerning Langland and the love characteristic of genuine friendship. Dana Dillon, my godmother, helped see me into the Roman Catholic Church and helps me understand what it is to be a moral theologian. Natalie Whelan Carnes shared herself in friendship and understanding, which enabled me to think better. Greg Lee has read nothing of what is written here, but I cannot imagine my time in graduate school without him. Andy Grubb arrived on the scene just as I started the writing process. We married halfway through. Together we are fguring out how to better live the ostensible subject of this dissertation. vii Introduction When I frst conceived this dissertation, the “pagan virtues” captured my imagination. Among Christians there is widespread agreement that pagan virtue is the name for virtue of non-Christians from a Christian perspective. Despite shared agreements, Christians' assessment of these virtues covers a vast range – from an outright rejection of them as actual virtues to an exaltation of them as essentially equivalent to their Christian counterparts. Judgment regarding pagan virtues entails further judgments in matters that surround the virtues – agency, conversion, and community – furthermore all such questions are of signifcance historically, culturally, and politically. Pagan virtues appeared a fruitful way to start. I adopted as my guides on this topic two medieval texts steeped in
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