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© in This Web Service Cambridge University
Cambridge University Press 978-0-521-89754-9 - An Introduction to Medieval Theology Rik Van Nieuwenhove Index More information Index Abelard, Peter, 82, 84, 99–111, 116, 120 beatific vision, 41, 62, 191 Alain of Lille, 71 beatitude, 172, 195–96 Albert the Great, 171, 264 Beatrijs van Nazareth, 170 Alexander of Hales, 147, 211, 227 beguine movement, 170 allegory, 15, 43, 45, 47, 177 Benedict XII, Pope, 265 Amaury of Bène, 71 Benedict, St., 28–29, 42 Ambrose, 7, 10, 149 Berengar of Tours, 60, 83, 129, 160, see also amor ipse notitia est 51, 117, see love and knowledge Eucharist anagogy, 47 Bernard of Clairvaux, 79, 82, 100, 104, 110, 112–15, analogy, see univocity 147, 251 analogy in Aquinas, 182–85, 234, 235 critique of Abelard, 110–11 Anselm of Canterbury, 16, 30, 71, 78, 81, 83–98, on loving God, 112–14 204, 236 Boccaccio, Giovanni, 251 Anselm of Laon, 72, 99 Boethius, 29–33, 125, 137 Anthony, St., 27 Bonaventure, 34, 47, 123, 141, 146, 148, 170, 173, apophaticism, 8, 34, 271 176, 179, 211–24, 227, 228, 230, 232, 242, 243, Aquinas, 182–83 245, 254 Aquinas, 22, 24, 34, 47, 51, 72, 87, 89, 90, 133, 146, Boniface, Pope, 249 148, 151, 154, 164, 169, 171–210, 214, 225, 227, 230, 235, 236, 237, 238, 240, 241, 244, 246, Calvin, 14 254, 255, 257, 266 Carabine, Deirdre, 65 Arianism, 20, 21 Carthusians, 79 Aristotle, 9, 20, 29, 78, 84, 179, 181, 192, 195, 212, Cassian, John, 27–29, 47 213, 216, 223, 225, 226, 227, 229, 237, 254, Cassidorius, 124 267, 268 cathedral schools, 82, 169 Arts, 124, 222 Catherine of Siena, 251 and pedagogy (Hugh), 124–28 -
History of the Christian Church*
a Grace Notes course History of the Christian Church VOLUME 5. The Middle Ages, the Papal Theocracy in Conflict with the Secular Power from Gregory VII to Boniface VIII, AD 1049 to 1294 By Philip Schaff CH512 Chapter 12: Scholastic and Mystic Theology History of the Christian Church Volume 5 The Middle Ages, the Papal Theocracy in Conflict with the Secular Power from Gregory VII to Boniface VIII, AD 1049 to 1294 CH512 Table of Contents Chapter 12. Scholastic and Mystic Theology .................................................................................2 5.95. Literature and General Introduction ......................................................................................... 2 5.96. Sources and Development of Scholasticism .............................................................................. 4 5.97. Realism and Nominalism ........................................................................................................... 6 5.98. Anselm of Canterbury ................................................................................................................ 7 5.99. Peter Abelard ........................................................................................................................... 12 5.100. Abelard’s Teachings and Theology ........................................................................................ 18 5.101. Younger Contemporaries of Abelard ..................................................................................... 21 5.102. Peter the Lombard and the Summists -
Thomas Ricklin, « Filosofia Non È Altro Che Amistanza a Sapienza » Nadja
Thomas Ricklin, « Filosofia non è altro che amistanza a sapienza » Abstract: This is the opening speech of the SIEPM world Congress held in Freising in August 2012. It illustrates the general theme of the Congress – The Pleasure of Knowledge – by referring mainly to the Roman (Cicero, Seneca) and the medieval Latin and vernacular tradition (William of Conches, Robert Grosseteste, Albert the Great, Brunetto Latini), with a special emphasis on Dante’s Convivio. Nadja Germann, Logic as the Path to Happiness: Al-Fa-ra-bı- and the Divisions of the Sciences Abstract: Divisions of the sciences have been popular objects of study ever since antiquity. One reason for this esteem might be their potential to reveal in a succinct manner how scholars, schools or entire societies thought about the body of knowledge available at their time and its specific structure. However, what do classifications tell us about thepleasures of knowledge? Occasionally, quite a lot, par- ticularly in a setting where the acquisition of knowledge is considered to be the only path leading to the pleasures of ultimate happiness. This is the case for al-Fa-ra-b-ı (d. 950), who is at the center of this paper. He is particularly interesting for a study such as this because he actually does believe that humanity’s final goal consists in the attainment of happiness through the acquisition of knowledge; and he wrote several treatises, not only on the classification of the sciences as such, but also on the underlying epistemological reasons for this division. Thus he offers excellent insight into a 10th-century theory of what knowledge essentially is and how it may be acquired, a theory which underlies any further discussion on the topic throughout the classical period of Islamic thought. -
Qualifying Examination Answers, History of Philosophy the Martin
24 Feb I will be away and it will be difficult to make any change. Let nothing hap- 1954 pen to you. We are expecting you dead or alive. Yours in Christ, [signed] A. A. Banks, Jr., Pastor Second Baptist Church of Detroit AAB :WC TLS. MLKP-MBU: Box I 17. The Martin Luther King, Jr. Papers Project Qualifying Examination Answers, History of Philosophy 24 February 1954 [Boston, Mass.] Just before his visit to Detroit and Lansing, King took this qualifying examination. He answered six of the seven questions, per instructions. DeWolf wrote on the examination: ‘<Gradedindependently by Dewolf &? Schilling. When notes were compared it was found both had am’ved at the mark of A - . Both regarded the work as very good to excellent, excepting only Question #3. Let’s discuss that some time.” [I. State the problems which were central in the attention of the following schools of Greek philosophy and show how these problems were related to each other: I) School of Miletus; 2) Pythagorean School; 3) Eleatic School; and 4) the Atomists.] 1. In the School of Miletus the central problem was the problem of sub- stance. This school was interested in discovering the one stuff which gave rise to all other stuff. In other words they were interested in know- ing what is the one stuff which is dependent on nothing else, but upon which everything else is dependent. The central problem in the Pythagorean school was the problem of number. The Pythagoreans noticed propotion, relation, order, and har- mony in the world. They reasoned that none of these could not exist without number. -
Affect and Ascent in the Theology of Bonaventure
The Force of Union: Affect and Ascent in the Theology of Bonaventure The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Davis, Robert. 2012. The Force of Union: Affect and Ascent in the Theology of Bonaventure. Doctoral dissertation, Harvard University. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:9385627 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA © 2012 Robert Glenn Davis All rights reserved. iii Amy Hollywood Robert Glenn Davis The Force of Union: Affect and Ascent in the Theology of Bonaventure Abstract The image of love as a burning flame is so widespread in the history of Christian literature as to appear inevitable. But as this dissertation explores, the association of amor with fire played a precise and wide-ranging role in Bonaventure’s understanding of the soul’s motive power--its capacity to love and be united with God, especially as that capacity was demonstrated in an exemplary way through the spiritual ascent and death of St. Francis. In drawing out this association, Bonaventure develops a theory of the soul and its capacity for transformation in union with God that gives specificity to the Christian desire for self-abandonment in God and the annihilation of the soul in union with God. Though Bonaventure does not use the language of the soul coming to nothing, he describes a state of ecstasy or excessus mentis that is possible in this life, but which constitutes the death and transformation of the soul in union with God. -
Testing the Prophets BERNARD of SYMEON the NEW IBN TAYMIYYA CLAIRVAUX THEOLOGIAN
Testing the Prophets BERNARD OF SYMEON THE NEW IBN TAYMIYYA CLAIRVAUX THEOLOGIAN ➔ CAMEL MEAT Reason does not suffice without revelation nor does revelation suffice without reason. The one who would urge pure taqlīd and the total rejection of reason is in error and he who would make do with pure reason apart from the lights of the Koran and the Sunna is deluded. If you are in doubt about whether a certain person is a prophet or not, certainty can be had only through knowledge of what he is like, either by personal observation or reports and testimony. If you have an understanding of medicine and jurisprudence, you can recognize jurists and doctors by observing what they are like, and listening to what they had to say, even if you haven’t observed them. So you have no difficulty recognizing that Shāfiʿī was a jurist or Galen a doctor, this being knowledge of what is in fact the case and not a matter of taqlīd shown to another person. Rather, since you know something of jurisprudence and medicine, and you have perused their books and treatises, you have arrived at necessary knowledge about what they are like. Likewise, once you grasp the meaning of prophecy and then investigate the Qurʾān and [ḥadīth] reports extensively, you arrive at necessary knowledge that [Muḥammad] is at the highest degree of prophecy. Thirst for grasping the true natures of things was a habit and practice of mine from early on in my life, an inborn and innate tendency (gharīza wa-fiṭra) given by God in my very nature, not chosen or contrived. -
Ivo of Chartres, the Gregorian Reform and the Formation of the Just War Doctrine
Dominique Bauer 43 Ivo of Chartres, the Gregorian Reform and the Formation of the Just War Doctrine Dominique Bauer Senior Lecturer, Law Faculty, Tilburg University, Netherlands in cooperation with Randall Lesaffer Professor of Legal History, Tilburg University; Professor of Law, Catholic University of Leuven, Belgium 1. A Missing Link in the History of the Just War Doctrine Few will dispute that the just war doctrine historically has been among the most influen- tial and enduring legacies of the Late Middle Ages. Before the United Nations Charter of 1945, the doctrine formed the backbone of the ius ad bellum as it had been understood by writers and been paid lip service to by rulers since the Late Middle Ages.1 The just war doctrine obtained its classical outline during the thirteenth century. As in many matters of theology and political theory, Saint Thomas Aquinasʼs (1225-1274) synthesis gained canonical authority and outlived the ages as the common denominator for the doctrine. Of course, this did not mean that afterwards there were no variations on the theme. According to Aquinas, for a war to be just three conditions had to be fulfilled. First, the belligerent needed authority (auctoritas principis). In practice, this meant that only the Church or a secular prince who did not recognise a higher authority2 had the right to wage or authorise war. A ruler who did not enjoy ʻsovereigntyʼ could turn to his superior to have his rightful or supposedly rightful claim upheld. Second, a war had to be waged for a just cause (causa iusta). This could either be self-defence against prior armed ag- gression, the recovery of lost property or the restoration of injured rights. -
Supplementary Anselm-Bibliography 11
SUPPLEMENTARY ANSELM-BIBLIOGRAPHY This bibliography is supplementary to the bibliographies contained in the following previous works of mine: J. Hopkins, A Companion to the Study of St. Anselm. Minneapolis: University of Minnesota Press, 1972. _________. Anselm of Canterbury: Volume Four: Hermeneutical and Textual Problems in the Complete Treatises of St. Anselm. New York: Mellen Press, 1976. _________. A New, Interpretive Translation of St. Anselm’s Monologion and Proslogion. Minneapolis: Banning Press, 1986. Abulafia, Anna S. “St Anselm and Those Outside the Church,” pp. 11-37 in David Loades and Katherine Walsh, editors, Faith and Identity: Christian Political Experience. Oxford: Blackwell, 1990. Adams, Marilyn M. “Saint Anselm’s Theory of Truth,” Documenti e studi sulla tradizione filosofica medievale, I, 2 (1990), 353-372. _________. “Fides Quaerens Intellectum: St. Anselm’s Method in Philosophical Theology,” Faith and Philosophy, 9 (October, 1992), 409-435. _________. “Praying the Proslogion: Anselm’s Theological Method,” pp. 13-39 in Thomas D. Senor, editor, The Rationality of Belief and the Plurality of Faith. Ithaca, NY: Cornell University Press, 1995. _________. “Satisfying Mercy: St. Anselm’s Cur Deus Homo Reconsidered,” The Modern Schoolman, 72 (January/March, 1995), 91-108. _________. “Elegant Necessity, Prayerful Disputation: Method in Cur Deus Homo,” pp. 367-396 in Paul Gilbert et al., editors, Cur Deus Homo. Rome: Prontificio Ateneo S. Anselmo, 1999. _________. “Romancing the Good: God and the Self according to St. Anselm of Canterbury,” pp. 91-109 in Gareth B. Matthews, editor, The Augustinian Tradition. Berkeley, CA: University of California Press, 1999. _________. “Re-reading De Grammatico or Anselm’s Introduction to Aristotle’s Categories,” Documenti e studi sulla tradizione filosofica medievale, XI (2000), 83-112. -
Some Witnesses on the Gradual Evolution of the Ivonian Textual Families * Algunos Testimonios De La Evolución Gradual De Las Familias Textuales De Ivo
07. Szuromi Estudio 10/5/10 16:46 Página 201 Some Witnesses on the Gradual Evolution of the Ivonian Textual Families * Algunos testimonios de la evolución gradual de las familias textuales de Ivo Szabolcs Anzelm SZUROMI, O.PRAEM. Profesor Ordinario Pázmány Péter Catholic University. Budapest [email protected] Abstract: Ivo’s intention was to present the canon Resumen: El proyecto de Ivo de Chartres pretendía law of the Church as a whole, so as to promote the una presentación completa del derecho canónico role and work of ecclesiastical institutions, espe- de la Iglesia como instrumento que facilitase el tra- cially with regard to the care of souls and salvation bajo y la actividad de las instituciones eclesiásticas, as the final goal. This endeavor to apply the entirety con especial atención a la cura de almas y su salva- of canon law might be realized in a variety of ways, ción eterna como objetivo principal. Este plantea- and was to be fundamentally linked to the particu- miento se podía realizar de diversas maneras, pero lar features of specific ecclesiastical institutions. dependía fundamentalmente de las peculiaridades Strict paleographical and codicological analyses of concretas de cada instituto eclesial. Por otra parte, Orléans, Bibliothèque Municipal Ms. 222 (194) and el análisis detallado de los manuscritos de Orléans, Cambridge, Gonville and Caius College 393 (455) Bibliothèque Municipale 222 (194) y Cambridge, suggests convincingly that the term «textual fami- Gonville and Caius College 393 (455), muestra que lies» be used in relation to Ivo’s work. en relación con la obra de Ivo, es mejor utilizar la expresión de «familias textuales». -
Manuscritos Autores Antigos E Medievais
Manuscritos Porto, Biblioteca Pública Municipal, Santa Cruz 4, 159-167 Autores antigos e medievais Abaelardus Petrus. ver Petrus Abaelardus Ba!bus,42 Abbo Floriacensis abbas, 172 Bartholomaeus Anglicus, 94, 95 Aegidius Romanus, 121, 150 Beda Venerabi!is, 160, 162, 163, 164, 165, Albertus Magnus, 64, 103,104, 105, 106, 166,167 107,108,110 Bemardus Claraevallensis, 185 Alessander Neckam, 94 Boethius, 55, 58, 59, 61, 63, 64, 65, 69, Alexander Aphrodisiensis, 46 177-180, 181, 182 Alvarus Pelagius, I 72 Boethus,48 Alvarus Thomas, 172 Bonifatius VIII papa, 190 Ambrosius Mediolanensis ep., 162 Cassiodorus Senator, 161, 163 Anaximander, 45, 104 Chalcidius, 48, 97, 103 Anselmus Cantuariensis, 55-71, 185 Christianus Druthmarius, 162 Antisthenes, 18 Chrysippus, 16, 22,24, 25, 26, 29, 30,31, Antonius de PactuaOFM, 172, 185-186, 32,33,35,44,48,49,51 187-190 Cícero M. Tullius,37, 38, 39, 40,42, 43, Aratus Solensis, 50 106, 123, 147, 178 Aristarchus Samius, 28 Clarembaldus Atrebatensis, 56 Aristo Chius,24, 25 Cleanthes de Assos, 9-52 Aristoteles,9, 12, 13,14, 16, 17, 20, 23,28, Democritus, 13, 18, 40,41 30,32,33,37,38,39,40,41,42,47, Demosthenes Atheniensis, 14 58,65,66,67,69, 70,76, 86,87,88, Diodorus Cronus, 23, 33 90,91,95,96,97,98,99,101,102, Diogenes Laertius, 18, 19, 24, 25, 26, 28, 103,104, 105, 106, 110, 116, 118, 178, 29,30,31,32,41,43,44,45,48,51,52 181,182 Diogenes, 15 Augustinus Aurelius ps., 163 Dionysius de Heracleia, 24 AugustinusAurelius,98, 113,161,162, Dionysius ps. -
Logic in the Middle Ages
Logic in the Middle Ages. Peripatetic position: Logic is a preliminary to scientific inquiry. Stoic position: Logic is part of philosophy. In the Middle Ages: Logic as ars sermocinalis. (Part of the preliminary studies of the trivium.) Part II of today’s lecture and next lecture. Logic (in a broader sense) as central to important questions of philosophy, metaphysics and theology. Part I of today’s lecture. Core Logic – 2004/05-1ab – p. 3/28 Theological Questions. Theological questions connected with the set-up of logic. The Immortality of the Soul. The Eucharist. The Trinity and the ontological status of Father, Son and Holy Spirit. Free will and responsibility for one’s actions. (Recall the Master argument and its modal rendering as } ' ! '.) Core Logic – 2004/05-1ab – p. 4/28 The Categories. Aristotle, Categories: The ten categories (1b25). Substance When Quality Position Quantity Having Relation Action Where Passion The two ways of predication. essential predication: “Socrates is a human being”; “human IS SAID OF Socrates” accidental predication: “Socrates is wise”; “wisdom IS IN Socrates” Core Logic – 2004/05-1ab – p. 5/28 Essential predication. “essential”: You cannot deny the predicate without changing the meaning of the subject. “animal IS SAID OF human”. “human IS SAID OF Socrates”. IS SAID OF is a transitive relation (reminiscent of Barbara). Related to the category tree: Genus. Animal. ss sss sss yss ² Species. Human. Dog. K rrr KK rr KKK rrr KKK xrr ² ² K% Individual. Socrates. Aristotle. Lassie. Boomer. Core Logic – 2004/05-1ab – p. 6/28 Substances. NOT IN IN SAID OF Universal substances Universal accidents human, animal wisdom NOT SAID OF Particular substances Particular accidents Socrates, Aristotle Plato ("). -
The Unshackling of the Spirit of Inquiry.'
THE UNSHACKLING OF THE SPIRIT OF INQUIRY.' BV DR. ERNSr KRAUSE (CARUS STERNE). IMPORTANT above all in the development we have been con- sidering was the growing opposition which arose against the prevailing methods of philosophy. Concerning the relation of thought to being, and of the concepts which we form of things to the real nature of these things, the idealism introduced by Plato had hitherto prevailed; that is, the view that the general concepts {jiniversalia) were actualities existing before and outside of the objects themselves, and were originally present in the Divine Mind as archetypes before their incorporation; and that from the Divine Mind they had emanated to the human mind, which is de- rived from it; whence it is possible through pure reason to find out the essence of things, that is, truth. These notions of the Idealists (who gave themselves the significant name of Realists), as we have seen, although they were somewhat limited by Aris- totle, had been opposed from olden times by the Stoics, for they had quite correctly recognised the notions of genus and species as mere abstractions {nomina), and in contrast to the so-called Real- ists were called Nominalists. This had been merely an academic dispute until the Church took the part of the Realists, and in 1092 at the Synod of Soissons condemned the canon, John Roscellinus of Compiegne and his teaching, because he had ventured to apply the nominalistic views to the conception of God. The dispute became especially warm, when the Franciscan, William of Occam, a pupil of Duns Scotus {^doctor subtilis), who was the opponent of Thomas Aquinas, refused to concede to the operations of the mind anything but their subjective existence and truth.