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One Hundred Years of Thomism Aeterni Patris and Afterwards a Symposium
One Hundred Years of Thomism Aeterni Patris and Afterwards A Symposium Edited By Victor B. Brezik, C.S.B, CENTER FOR THOMISTIC STUDIES University of St. Thomas Houston, Texas 77006 ~ NIHIL OBSTAT: ReverendJamesK. Contents Farge, C.S.B. Censor Deputatus INTRODUCTION . 1 IMPRIMATUR: LOOKING AT THE PAST . 5 Most Reverend John L. Morkovsky, S.T.D. A Remembrance Of Pope Leo XIII: The Encyclical Aeterni Patris, Leonard E. Boyle,O.P. 7 Bishop of Galveston-Houston Commentary, James A. Weisheipl, O.P. ..23 January 6, 1981 The Legacy Of Etienne Gilson, Armand A. Maurer,C.S.B . .28 The Legacy Of Jacques Maritain, Christian Philosopher, First Printing: April 1981 Donald A. Gallagher. .45 LOOKING AT THE PRESENT. .61 Copyright©1981 by The Center For Thomistic Studies Reflections On Christian Philosophy, All rights reserved. No part of this book may be used or Ralph McInerny . .63 reproduced in any manner whatsoever without written Thomism And Today's Crisis In Moral Values, Michael permission, except in the case of brief quotations embodied in Bertram Crowe . .74 critical articles and reviews. For information, write to The Transcendental Thomism, A Critical Assessment, Center For Thomistic Studies, 3812 Montrose Boulevard, Robert J. Henle, S.J. 90 Houston, Texas 77006. LOOKING AT THE FUTURE. .117 Library of Congress catalog card number: 80-70377 Can St. Thomas Speak To The Modem World?, Leo Sweeney, S.J. .119 The Future Of Thomistic Metaphysics, ISBN 0-9605456-0-3 Joseph Owens, C.Ss.R. .142 EPILOGUE. .163 The New Center And The Intellectualism Of St. Thomas, Printed in the United States of America Vernon J. -
Augustine and the Art of Ruling in the Carolingian Imperial Period
Augustine and the Art of Ruling in the Carolingian Imperial Period This volume is an investigation of how Augustine was received in the Carolingian period, and the elements of his thought which had an impact on Carolingian ideas of ‘state’, rulership and ethics. It focuses on Alcuin of York and Hincmar of Rheims, authors and political advisers to Charlemagne and to Charles the Bald, respectively. It examines how they used Augustinian political thought and ethics, as manifested in the De civitate Dei, to give more weight to their advice. A comparative approach sheds light on the differences between Charlemagne’s reign and that of his grandson. It scrutinizes Alcuin’s and Hincmar’s discussions of empire, rulership and the moral conduct of political agents during which both drew on the De civitate Dei, although each came away with a different understanding. By means of a philological–historical approach, the book offers a deeper reading and treats the Latin texts as political discourses defined by content and language. Sophia Moesch is currently an SNSF-funded postdoctoral fellow at the University of Oxford, working on a project entitled ‘Developing Principles of Good Govern- ance: Latin and Greek Political Advice during the Carolingian and Macedonian Reforms’. She completed her PhD in History at King’s College London. Augustine and the Art of Ruling in the Carolingian Imperial Period Political Discourse in Alcuin of York and Hincmar of Rheims Sophia Moesch First published 2020 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN and by Routledge 52 Vanderbilt Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business Published with the support of the Swiss National Science Foundation. -
The Heirs of Alcuin: Education and Clerical Advancement in Ninth-Century Carolingian Europe
The Heirs of Alcuin: Education and Clerical Advancement in Ninth-Century Carolingian Europe Darren Elliot Barber Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Institute for Medieval Studies December 2019 ii The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. iii Acknowledgements I wish to thank my supervisors, Julia Barrow and William Flynn, for their sincere encouragement and dedication to this project. Heeding their advice early on made this research even more focused, interesting, and enjoyable than I had hoped it would be. The faculty and staff of the Institute for Medieval Studies and the Brotherton Library have been very supportive, and I am grateful to Melanie Brunner and Jonathan Jarrett for their good advice during my semesters of teaching while writing this thesis. I also wish to thank the Reading Room staff of the British Library at Boston Spa for their friendly and professional service. Finally, I would like to thank Jonathan Jarrett and Charles West for conducting such a gracious viva examination for the thesis, and Professor Stephen Alford for kindly hosting the examination. iv Abstract During the Carolingian renewal, Alcuin of York (c. 740–804) played a major role in promoting education for children who would later join the clergy, and encouraging advanced learning among mature clerics. -
Marguerite Porete and the Annihilation of an Identity in Medieval and Modern Representations – a Reassessment
CORE Metadata, citation and similar papers at core.ac.uk Provided by Sydney eScholarship “The World on the End of a Reed”: Marguerite Porete and the annihilation of an identity in medieval and modern representations – a reassessment. Francesca Caroline Bussey A thesis submitted in total fulfilment of the requirements of Doctor of Philosophy December 2007 School of Philosophical and Historical Inquiry Department of History University of Sydney Abstract This thesis presents a new assessment of the identity and historical significance of Marguerite Porete, burned for heresy in Paris in 1310, and reconnects her to a vigorous, lay, discourse community that threatened the authority of the later medieval church. The thesis argues that a bilateral annihilation of Porete as an historical subject has been brought about by medieval and modern representations, and that this has served to obscure the presence of a subaltern religious discourse in the period. The historiography of Porete has followed distinctive stages of development that reflect, and are affected by, concurrent advances in the study of medieval female religious participation. This interplay has led to the development of a particularly influential hermeneutics that serves to exclude Porete from her contemporaries. Analysis of documentation issuing from Porete‟s condemnation has similarly been influenced by hermeneutic issues that manipulate the ways in which Porete is perceived as an identity. This thesis challenges dominant representations of Porete in the scholarship and argues that Porete‟s identity and discourse reflect a particularly vigorous, fluid and cross-discoursed lay engagement with religiosity that has roots in the precocious socio-religious environment of the Southern Low Countries. -
Normative Political Theology As Intensified Critique
PENULTIMATE DRAFT : THE DEFINITIVE VERSION WAS PUBLISHED IN Political Theology https://www.tandfonline.com/doi/full/./ X.." Normative Political Theology as Intensified Critique David Newheiser The success of political theology as a field of study depends upon a basic ambivalence. For some, political theology consists in normative theological reflection upon politics, while for others it involves descriptive analysis of the way in which political and theological concepts influence each other.1 This methodological tension is a source of intellectual vitality, and it has allowed political theology to flourish in many corners of the university. However, those who are happy with descriptive analysis are often wary of normative theology. This is one dimension of the question that titles this symposium, “How theological is political theology?” If political theology really is theological, then some will conclude that it does not belong in departments of philosophy, politics, and religious studies. Some theorists are suspicious of normative political theology because they believe it undermines critical rationality. Stathis Gourgouris claims that religious faith constitutes an assertion of certainty that excludes critique. 2 Mark Lilla argues that theology subordinates rational inquiry to divine authority, and so it should be excluded from the public sphere.3 According to Giorgio Agamben, theological reflection on divine glory reinforces mundane government by neutralizing resistance. 4 In my view, however, these theorists neglect theological traditions that resist dogmatism through intensified critique. Because dogmatism is a genuine danger—and not only for religion—normative political theology offers an important contribution to the politics of pluralist societies. 1 Of course, the division between normative and descriptive modes of analysis is unstable: description depends upon normative judgements, while norms rely upon an account of the way things are. -
Jean Paul Sartre: the Mystical Atheist
JEAN PAUL SARTRE: THE MYSTICAL ATHEIST JEROME GELLMAN Ben-Gurion University of the Negev Abstract: Within Jean Paul Sartre’s atheistic program, he objected to Christian mysticism as a delusory desire for substantive being. I suggest that a Christian mystic might reply to Sartre’s attack by claiming that Sartre indeed grasps something right about the human condition but falls short of fully understanding what he grasps. Then I argue that the true basis of Sartre’s atheism is neither philosophical nor existentialist, but rather mystical. Sartre had an early mystical atheistic intuition that later developed into atheistic mystical experience. Sartre experienced the non-existence of God. Jean Paul Sartre called himself a “material” atheist, one who not only believes that God does not exist but is profoundly aware of God’s absence. This is to be compared to a group of people who meet regularly at a coffee house in Paris. One evening Pierre does not come. The entire evening, those present feel Pierre’s absence, his absence is tangible, part of the scene, like the tables and the chairs. Pierre is missing. Just so, for Sartre, God’s absence is to be felt everywhere. God is missing. And since God is missing we are to feel the obligation to create ourselves in freedom. Within his program of material atheism, Sartre enunciated a critique of Christian mysticism. In his book on Jean Genet, Sartre defined “mysti- cism,” in general, as follows: “The quest for a state in which subject and object, consciousness and being, the eternal and the particular, merge in an absolute undifferentiation.”1 Elsewhere in the same book, Sartre characterizes Christian mysticism in particular as follows: “It is God who will attain himself in the mystical ecstasy, which is a fusion of the Subject and the Object. -
“Anselm of Canterbury,” Pp. 138-151 in Jorge JE Gracia and Timothy B
Jasper Hopkins, “Anselm of Canterbury,” pp. 138-151 in Jorge J. E. Gracia and Timothy B. Noone, editors, A Companion to Philosophy in the Middle Ages. Malden, Massachusetts: Blackwell, 2003. Reprinted here by permission of the pub- lisher (Blackwell Publishing, Oxford, England). The short bibliography on pp. 150-151 is here excluded. Anselm of Canterbury JASPER HOPKINS Anselm (b. 1033; d. 1109) flourished during the period of the Norman Conquest of England (1066), the call by Pope Urban II to the First Crusade (1095), and the strident Investiture Controversy. This latter dispute pitted Popes Gregory VII, Urban II, and Paschal II against the monarchs of Europe in regard to just who had the right—whether kings or bishops—to invest bishops and archbishops with their ecclesiastical offices. It is not surprising that R. W. Southern, Anselm’s present-day biographer, speaks of Anselm’s life as covering “one of the most momentous periods of change in European history, comparable to the centuries of the Reformation or the Industrial Revolution” (1990, p. 4). Yet it is ironic that Anselm, who began as a simple monk shunning all desire for fame, should nonetheless today have become one of the most famous intellectual figures of the Middle Ages. And it is even more ironic that this judgment holds true in spite of the fact that he wrote only eleven treatises or dia- logues (not to mention his three meditations, nineteen prayers, and 374 letters). Anselm was born in Aosta, today a part of Italy but in Anselm’s time a part of the Kingdom of Burgundy. -
Platonic Mysticism
CHAPTER ONE Platonic Mysticism n the introduction, we began with the etymology of the word I“mysticism,” which derives from mystes (μύστης), an initiate into the ancient Mysteries. Literally, it refers to “one who remains silent,” or to “that which is concealed,” referring one’s direct inner experi- ence of transcendence that cannot be fully expressed discursively, only alluded to. Of course, it is not clear what the Mysteries revealed; the Mystery revelations, as Walter Burkert suggested, may have been to a significant degree cosmological and magical.1 But it is clear that there is a related Platonic tradition that, while it begins with Plato’s dialogues, is most clearly expressed in Plotinus and is conveyed in condensed form into Christianity by Dionysius the Areopagite. Here, we will introduce the Platonic nature of mysticism. That we focus on this current of mysticism originating with Plato and Platonism and feeding into Christianity should not be understood as suggesting that there is no mysticism in other tradi- tions. Rather, by focusing on Christian mysticism, we will see much more clearly what is meant by the term “mysticism,” and because we are concentrating on a particular tradition, we will be able to recog- nize whether and to what extent similar currents are to be found in other religious traditions. At the same time, to understand Christian mysticism, we must begin with Platonism, because the Platonic tra- dition provides the metaphysical context for understanding its latest expression in Christian mysticism. Plato himself is, of course, a sophisticated author of fiction who puts nearly all of what he wrote into the form of literary dialogues 9 © 2017 Arthur Versluis 10 / Platonic Mysticism between various characters. -
The Trinitarian and Christological Minnemystik of the Flemish Beguine Hadewijch of Antwerp (Fl. 1240)
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 10 Original Research The Trinitarian and Christological Minnemystik of the Flemish beguine Hadewijch of Antwerp (fl. 1240) Author: This article provides an original reappraisal of the notion of Minnemystik in the work of the 1,2 Johann Beukes 13th-century Flemish beguine Hadewijch of Antwerp (fl. 1240), with specific reference to its Affiliation: Trinitarian and Christological orientations. After an introduction to the nature and origins of 1Department of Philosophy, Hadewijch’s work, relating to the discovery of four extant manuscripts (MS.A [2879–2880], University of the Free State, MS.B [2877–2878], BS.C and the incomplete MS.D [385 II]) in Belgium in 1838, followed by an Bloemfontein, South Africa elucidation of the experience-driven epistemology of the Victorians Richard of St Victor (d. 1173) and Hugo of St Victor (1079–1141) as her key early scholastic influences, Hadewijch’s 2Center for the History of Philosophy and Science, Minnemystik is distinguished from Wesenmystik, as encountered in the mystical work of her Radboud University, French contemporary and beguine counterpart, Marguerite Porete (1250–1310). From this Nijmegen, the Netherlands discursive basis, Hadewijch’s Minnemystik is reassessed and represented as pertinently Trinitarian and Christological in orientation, and therefore as a theological (and not merely Corresponding author: Johann Beukes, an enticing ‘mystical-sexual’) presentation from the 13th century. [email protected] Keywords: beguine spirituality; experience-driven epistemology; Hadewijch of Antwerp Dates: (fl. 1240); Hugo of St Victor (1079–1141); Koninklijke Bibliotheek België; manuscripts MS.A Received: 29 Oct. -
Christology and the 'Scotist Rupture'
Theological Research ■ volume 1 (2013) ■ p. 31–63 Aaron Riches Instituto de Filosofía Edith Stein Instituto de Teología Lumen Gentium, Granada, Spain Christology and the ‘Scotist Rupture’ Abstract This essay engages the debate concerning the so-called ‘Scotist rupture’ from the point of view of Christology. The essay investigates John Duns Scotus’s de- velopment of Christological doctrine against the strong Cyrilline tendencies of Thomas Aquinas. In particular the essay explores how Scotus’s innovative doctrine of the ‘haecceity’ of Christ’s human nature entailed a self-sufficing conception of the ‘person’, having to do less with the mystery of rationality and ‘communion’, and more to do with a quasi-voluntaristic ‘power’ over oneself. In this light, Scotus’s Christological development is read as suggestively con- tributing to make possible a proto-liberal condition in which ‘agency’ (agere) and ‘right’ (ius) are construed as determinative of what it means to be and act as a person. Keywords John Duns Scotus, ‘Scotist rupture’, Thomas Aquinas, homo assumptus Christology 32 Aaron Riches Introduction In A Secular Age, Charles Taylor links the movement towards the self- sufficing ‘exclusive humanism’ characteristic of modern secularism with a reallocation of popular piety in the thirteenth century.1 Dur- ing that period a shift occurred in which devotional practices became less focused on the cosmological glory of Christ Pantocrator and more focused on the particular humanity of the lowly Jesus. Taylor suggests that this new devotional attention to the particular human Christ was facilitated by the recently founded mendicant orders, especially the Franciscans and Dominicans, both of whom saw the meekness of God Incarnate reflected in the individual poor among whom the friars lived and ministered. -
Elisa Magrì Dermot Moran Editors Essays on Edith Stein's Phenomenological Investigations
Contributions To Phenomenology 94 Elisa Magrì Dermot Moran Editors Empathy, Sociality, and Personhood Essays on Edith Stein’s Phenomenological Investigations Contents Editors’ Introduction ...................................................................................... 1 Elisa Magrì and Dermot Moran Part I Stein’s Phenomenology of the Person Edith Stein’s Encounter with Edmund Husserl and Her Phenomenology of the Person ......................................................... 31 Dermot Moran Edith’s Stein Conception of the Person Within the Context of the Phenomenological Movement .............................................................. 49 Hans Rainer Sepp Part II Empathy, Subjectivity, and Affectivity Intentionality, Value Disclosure, and Constitution: Stein’s Model ................................................................................................... 65 Íngrid Vendrell Ferran Empathy and Anti-Empathy: Which Are the Problems? ............................ 87 Michela Summa Stein’s Understanding of Mental Health and Mental Illness ...................... 107 Mette Lebech Part III Empathy, Sociality, and Medical Ethics From I to You to We: Empathy and Community in Edith Stein’s Phenomenology .................................................................... 127 Timothy A. Burns The Role of Identification in Experiencing Community: Edith Stein, Empathy, and Max Scheler ....................................................... 143 Antonio Calcagno v Edith Stein’s Encounter with Edmund Husserl and Her Phenomenology of -
The Best Possible World
Chapter 3 The Best Possible World 1 Introduction In the late 1130s, Peter Abelard completed a treatise, now known as Theologia “scholarium,” in which he raised a question that would occupy scholars for centuries to come: I think it should be inquired whether God can do more things or better things than he does; or whether he could in any way desist from doing what he does, so that he could at any time not do it.1 Abelard saw in this question a difficulty inherent in the Christian conception of God: if God can do whatever he wishes, he must be able to improve the world and make it better than it is now. But that which can be made better is necessarily an imperfect thing, and by consequence, God’s first creation would be something lesser than the best possible—a consequence that undermines his supreme goodness. What becomes apparent here is an exclusive relation- ship between God’s two fundamental attributes: his omnipotence and his goodness. Abelard arrived at the conclusion that the present world is the best pos- sible and therefore could not have been made any better. But his argument did not seem convincing to others, who soon criticized his thesis. Peter Lombard (1095/1100–60), whose discussion will be examined in due course, presented a contrary view in his Sentences. For present purposes, it is necessary to note the importance of his decision to take up this issue in a text that would enter the canon of theological literature at the medieval universities. The incorporation of the Sentences into the curriculum prompted countless schol- ars of theology to produce commentaries and explore the questions raised within the work by using Aristotelian analytical tools.