DOCSLIB.ORG

Marquette History of Theology Volume I: from The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Marquette History of Theology Volume I: from The MARQUETTE HISTORY OF THEOLOGY VOLUME I: FROM THE PRIMITIVE CHURCH TO 1350 Edited by Patrick Carey In Collaboration With Michel René Barnes Alexander Golitzin Mickey Mattox Marcus Wriedt David Schultenover Wanda Zemler-Cizewski 1 CONTENTS SECTION I: FROM THE APOSTOLIC FATHERS TO CHALCEDON, 100-500 Ignatius of Antioch .......................................................1 To the Ephesians ..................................................2 Ignatius of Antioch, “To the Ephesians,” in The Apostolic Fathers, ed. J. R. Harmer (London: Macmillan and Co., Limited, 1898), 137–42. Tertullian ..............................................................7 Adversus Marcionem ...............................................8 Tertullian, Adversus Marcionem, Books 1–3, ed. and trans. Ernest Evans (Oxford: The Clarendon Press, 1972), 3–85. Rules of Faith ..........................................................37 John H. Leith, ed., Creeds of the Churches, 3rd ed. (Atlanta: John Knox Press, 1982), 20–22. Origen ...............................................................39 On First Principles ................................................42 Origen, On First Principles, trans. G. W. Butterworth, intro. Henri De Lubac (New York: Harper & Row, 1966), 15–28. Nicaea (325) ...........................................................54 The Creed of Nicaea ..............................................55 John H. Leith, ed., Creeds of the Churches, 3rd ed. (Atlanta: John Knox Press, 1982), 28–31. Gregory of Nyssa .......................................................56 On Perfection ....................................................60 Introduction ...............................................60 The Text ..................................................61 Saint Gregory of Nyssa: Ascetical Works, trans. Virginia Woods Callahan, The Fathers of the Church Series, vol. 58 (Washington, D.C.: The Catholic University of America Press, 1967), 93–122. Constantinopole (381) ...................................................75 The Constantinopolitan Creed .......................................76 John H. Leith, ed., Creeds of the Churches, 3rd ed.(Atlanta: John Knox Press, 1982), 31–33. Nestorius .............................................................77 First Sermon Against the Theotokos ..................................78 Richard A. Norris, trans. and ed., The Christological Controversy (Philadelphia: Fortress Press, 1980), 123–31. Cyril of Alexandria .....................................................84 Second Letter to Nestorius ..........................................86 Richard A. Norris, trans. and ed., The Christological Controversy (Philadelphia: Fortress Press, 1980), 131–35. Leo I, the Great ........................................................89 Letter to Flavian of Constantinople ...................................90 Richard A. Norris, trans. and ed., The Christological Controversy (Philadelphia: Fortress Press, 1980), 145–55. Chalcedon (451) ........................................................96 The Definition of Chalcedon ........................................97 John H. Leith, ed., Creeds of the Churches: A Reader in Christian Doctrine from the Bible to the Present, 3rd ed. (Atlanta: John Knox Press, 1982), 34–36. 2 SECTION II: THE BYZANTINE CHURCH Pseudo-Dionysius .......................................................98 The Mystical Theology ...........................................100 Pseudo-Dionysius: The Complete Works, trans. Colm Luibheid, The Classics of Western Spirituality Series (New York: Paulist Press, 1987), 133–41. The Celestial Hierarchy ...........................................107 Pseudo-Dionysius: The Complete Works, trans. Colm Luibheid, The Classics of Western Spirituality Series (New York: Paulist Press, 1987), 143–47, 153–55. Constantinople (681) ...................................................111 The Statement of Faith of the Third Council of Constantinople ............111 John H. Leith, ed., Creeds of the Churches, 3rd ed. (Atlanta: John Knox Press, 1982), 50–53. Maximus the Confessor .................................................113 Commentary on the Our Father .....................................115 Maximus Confessor: Selected Writings, trans. George C. Berthold, The Classics of Western Spirituality Series (New York: Paulist Press, 1985), 101–125. Justinian .............................................................138 The Edict on the True Faith ........................................138 Introduction ..............................................138 The Text .................................................139 Kenneth P. Wesche, trans., On the Person of Christ: The Christology of Emperor Justinian (Crestwood, NY: St. Vladimir’s Seminary Press, 1991), 161–85. John of Damascus .....................................................154 First Apology of Saint John of Damascus Against Those Who Attack the Divine Images .........................................155 St. John of Damascus, On the Divine Images: Three Apologies Against Those Who Attack the Divine Images, trans. David Anderson (Crestwood, NY: St. Vladimir’s Seminary Press, 1980), 13–33. Nicaea (787) ..........................................................166 John H. Leith, ed., Creeds of the Churches, 3rd ed. (Atlanta: John Knox Press, 1982), 55–56. Symeon the New Theologian .............................................167 Third Ethical Discourse ...........................................168 Introduction ..............................................168 The Text .................................................169 Symeon the New Theologian, “Third Ethical Discourse,” trans. Alexander Golitzin (Marquette University, 1992). Gregory II of Cyprus ...................................................183 The Tomus of 1285 ..............................................183 Introduction ..............................................183 The Text .................................................186 Aristeides Papadakis, Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283–1289) (New York: Fordham University Press, 1983), 153–67. 3 Gregory Palamas ......................................................200 Apophatic Theology as Positive Experience ...........................201 Gregory Palamas: The Triads, ed. John Meyendorff, trans. Nicholas Gendle, The Classics of Western Spirituality Series (New York: Paulist Press, 1983), 31–40, 121–24. Deification in Christ ..............................................211 Gregory Palamas: The Triads, ed. John Meyendorff, trans. Nicholas Gendle, The Classics of Western Spirituality Series (New York: Paulist Press, 1983), 57–69, 131–37. SECTION III: LATIN MEDIEVAL THEOLOGY, 400-1350 Augustine ............................................................225 Confessions ....................................................228 Saint Augustine, Confessions, trans. Henry Chadwick (New York: Oxford University Press, 1991), 111–32. Christian Instruction ..............................................243 St. Augustine “De doctrina Christiana (On Christian Doctrine),” trans. John J. Gavigan, O.S.A., Fathers of the Church Series, vol. 2, The Writings of Saint Augustine, vol. 4 (New York: CIMA Publishing Co., Inc., l947), 19–60. Sermon 52 .....................................................263 Sermons (51–94) on the New Testament, trans. and notes Edmund Hill, ed. John E. Rotelle, vol. 3, The Works of Saint Augustine: A translation for the 21st century (New York: New City Press, 1991), 50–65. Orange (529) .........................................................278 The Council of Orange ............................................278 John H. Leith, ed., Creeds of the Churches, 3rd ed. (Atlanta: John Knox Press, 1982), 37–45. Ratramnus of Corbie ...................................................283 Christ’s Body and Blood ..........................................284 Introduction ..............................................284 The Text .................................................290 “Ratramnus of Corbie, Christ’s Body and Blood,” in Early Medieval Theology, trans. and ed. George E. McCracken, The Library of Christian Classics, vol. 9 (Philadelphia: The Westminster Press, 1957), 109–47. Lateran (1215) ........................................................314 Fourth Lateran Council ...........................................314 John H. Leith, ed., Creeds of the Churches, 3rd ed. (Atlanta: John Knox Press, 1982), 56–59. Anselm of Canterbury ..................................................317 Proslogion .....................................................320 Anselm of Canterbury, “Proslogion,” in A Scholastic Miscellany: Anselm to Ockham, ed. and trans. Eugene R. Fairweather, The Library of Christian Classics (Philadelphia: The Westminster Press, 1956), 69–93. Peter Abelard .........................................................338 Prologue to the Sic et non .........................................341 Alastair J. Minnis and A. Brian Scott, ed. Medieval Literary Theory and Criticism, c. 1100–c. 1375: The Commentary-Tradition (Oxford: Clarendon Press, 1988), 87–100. Tr. from Peter Abailard: Sic et non, fasc. i, ed. Blanche B. Boyer and Richard McKeon, pp. 89–104. 4 Hugh of St. Victor .....................................................354 The Didascalicon ................................................355 The Didascalicon of Hugh of St. Victor: A Medieval Guide to the Arts, trans. Jerome Taylor (New York: Columbia University Press, 1961), 135–51, 222–25.
Load more

Recommended publications
  • Lex Orandi, Lex Credendi: the Doctrine of the Theotokos As a Liturgical Creed in the Coptic Orthodox Church
    Journal of Coptic Studies 14 (2012) 47–62 doi: 10.2143/JCS.14.0.2184687 LEX ORANDI, LEX CREDENDI: THE DOCTRINE OF THE THEOTOKOS AS A LITURGICAL CREED IN THE COPTIC ORTHODOX CHURCH BY BISHOY DAWOOD 1. Introduction In the Surah entitled “The Table Spread” in the Quran, Mohammed, the prophet of Islam, proclaimed a long revelation from God, and in a part that spoke of the role of Mary and teachings of Jesus, the following was mentioned: “And behold! Allah will say: ‘O Jesus the son of Mary! Did you say to men, ‘worship me and my mother as gods in derogation of Allah’?’” (Sura 5:116).1 It is of note here that not only the strict mono- theistic religion of Islam objected to the Christian worshipping of Jesus as God, but it was commonly believed that Christians also worshipped his mother, Mary, as a goddess. This may have been the result of a mis- understanding of the term Theotokos, literally meaning “God-bearer”, but also means “Mother of God”, which was attributed to Mary by the Christians, who used the phrase Theotokos in their liturgical worship. Likewise, in Protestant theology, there was a reaction to the excessive adoration of the Virgin Mary in the non-liturgical devotions of the churches of the Latin West, which was termed “Mariolatry.” However, as Jaroslav Pelikan noted, the Eastern churches commemorated and cel- ebrated Mary as the Theotokos in their liturgical worship and hymnology.2 The place of the Theotokos in the liturgical worship of the Eastern Chris- tian churches does not only show the spiritual relation between the Virgin Mother and the people who commemorate her, but it is primarily a creedal affirmation of the Christology of the believers praying those hymns addressed to the Theotokos.
    [Show full text]
  • "Breaking Ground" a Look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy
    Verbum Volume 7 Issue 1 Article 11 December 2009 "Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381). Frederick J. Flo St. John Fisher College Follow this and additional works at: https://fisherpub.sjfc.edu/verbum Part of the Religion Commons How has open access to Fisher Digital Publications benefited ou?y Recommended Citation Flo, Frederick J. (2009) ""Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381).," Verbum: Vol. 7 : Iss. 1 , Article 11. Available at: https://fisherpub.sjfc.edu/verbum/vol7/iss1/11 This document is posted at https://fisherpub.sjfc.edu/verbum/vol7/iss1/11 and is brought to you for free and open access by Fisher Digital Publications at St. John Fisher College. For more information, please contact [email protected]. "Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381). Abstract In lieu of an abstract, below is the essay's first paragraph. "At the center of Christian dogma lies the worship of the Holy Trinity. Naturally, with every central focus comes controversy. Throughout history, the interpretation of the Trinity has created a tremendous amount of debate.
    [Show full text]
  • Language and Theology in St Gregory of Nyssa
    Durham E-Theses Language and theology in St Gregory of Nyssa Neamµu, Mihail G. How to cite: Neamµu, Mihail G. (2002) Language and theology in St Gregory of Nyssa, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4187/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk University of Durham Faculty of Arts Department of Theology The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. Language and Theology in St Gregory of Nyssa Mihail G. Neamtu St John's College September 2002 M.A. in Theological Research Supervisor: Prof Andrew Louth This dissertation is the product of my own work, and the work of others has been properly acknowledged throughout. Mihail Neamtu Language and Theology in St Gregory of Nyssa MA (Research) Thesis, September 2002 Abstract This MA thesis focuses on the work of one of the most influential and authoritative theologians of the early Church: St Gregory of Nyssa (f396).
    [Show full text]
  • Origen of Alexandria and St. Maximus the Confessor: an Analysis and Critical Evaluation of Their Eschatological Doctrines
    Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines by Edward Moore ISBN: 1-58112-261-6 DISSERTATION.COM Boca Raton, Florida USA • 2005 Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines Copyright © 2004 Edward Moore All rights reserved. Dissertation.com Boca Raton, Florida USA • 2005 ISBN: 1-58112-261-6 Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines By Edward Moore, S.T.L., Ph.D. Table of Contents LIST OF ABBREVIATIONS ........................................................................................VI ACKNOWLEDGMENTS .............................................................................................VII PREFACE.....................................................................................................................VIII INTRODUCTION............................................................................................................. 1 ORIGEN, MAXIMUS, AND THE IMPORTANCE OF ESCHATOLOGY ....................................... 1 THE HISTORY AND IMPORTANCE OF ESCHATOLOGY IN CHRISTIAN THOUGHT – SOME BRIEF REMARKS. ............................................................................................................. 3 CHAPTER 1: ORIGEN’S INTELLECTUAL BACKGROUND................................... 15 BRIEF BIOGRAPHICAL SKETCH......................................................................................
    [Show full text]
  • The Ways of Byzantine Philosophy
    The Ways of Byzantine Philosophy The Ways of Byzantine Philosophy Edited by Mikonja Knežević Sebastian Press Alhambra, California The ways of Byzantine philosophy / Mikonja Knežević, editor. — Alham- bra, California : Sebastian Press, Western American Diocese of the Ser- bian Orthodox Church, Faculty of Philosophy, Kosovska Mitrovica, 2015. 476 pages ; 23 cm. (Contemporary Christian thought series ; no. 32) ISBN: 978-1-936773-25-1 1. Philosophy—Byzantine Empire. 2. Philosophy, Ancient. 3. Philosophy, Medieval. 4. Christian philosophy. 5. Christianity—Philosophy. 6. Ortho- dox Eastern Church—Byzantine Empire—Doctrines—History. 7. Ortho- dox Eastern Church—Theology. 8. Philosophy and religion—Byzantine Empire. 9. Theologians—Byzantine Empire. 10. Christian saints—Byzan- tine Empire—Philosophy. 11. Byzantine empire—Church history. 12. Byzantine empire—Civilization. I. Knežević, Mikonja, 1978– II. Series. Contents Georgi Kapriev Philosophy in Byzantium and Byzantine Philosophy .....................1 Dušan Krcunović Hexaemeral Anthropology of St. Gregory of Nyssa: “Unarmed Man” (ἄοπλος ὁ ἄνθρωπος) ................................9 Torstein Theodor Tollefsen St. Gregory the Theologian on Divine Energeia in Trinitarian Generation ..........................................25 Ilaria L. E. Ramelli Proclus and Christian Neoplatonism: Two Case Studies . 37 Dmitry Birjukov Hierarchies of Beings in the Patristic Thought. Gregory of Nyssa and Dionysius the Areopagite ........................71 Johannes Zachhuber Christology after Chalcedon and the Transformation of the Philosophical Tradition: Reflections on a neglected topic . 89 José María Nieva Anthropology of Conversion in Dionysius the Areopagite . 111 Filip Ivanović Eros as a Divine Name in Dionysius the Areopagite . 123 Basil Lourié Leontius of Byzantium and His “Theory of Graphs” against John Philoponus ..........................................143 i Vladimir Cvetković The Transformation of Neoplatonic Philosophical Notions of Procession (proodos) and Conversion (epistrophe) in the Thought of St.
    [Show full text]
  • 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.
    [Show full text]
  • “Theology” from the Presocratics to Peter Abelard: Philosophy and Science
    Section Four PHILOSOPHY AND COSMOLOGY IN PERSONS ФилосоФия и Космология в лицах The word “Theology” from the Presocratics to Peter Abelard: Philosophy and Science. Some Remarks Mauro Ferrante1 — PhD Università degli Studi “Niccolò Cusano” — Telematica Roma (Rome, Italy) E-mail: [email protected]; [email protected] The purpose of this paper is to reconstruct, through the analysis of some key moments, the evolution of the term “theology” within the Western philosophical thought. Starting with the first formulation by the Presocratics, the study takes into consideration both the first attestation of the term by Plato (in the second book of the Republic) and the role it plays in Aristotle’s works (Metaphysics). In its second part, the paper considers the importance of the term “theology” in the Latin world, through the study of the Augustine’s critic against the greek thinkers, which will lead to a further development in the Middle Ages. The point of arrival is Peter Abelard, who formulated a concept of “theology” conceived as a science. At first, the term was tied to a pagan conception of society and was devoid of any scientific connotation. With the advent of Christianity, it begins to take on an universalistic character connected with the concept of an absolute truth. It is here pointed out, through all of these antecedents, how, in the Middle Ages, when the “theology” became an autonomous science and responds to its own laws, how it is assumed and used as an instrument to manage both science and truth. Thanks to the contributions of the ancient philosophers, developed by medieval thinkers, it was possible to subsequently use the term “theology” also in a political sense.
    [Show full text]
  • St. Gregory of Nyssa: His Contribution to Christian Philosophy
    St. Gregory of Nyssa: His Contribution to Christian Philosophy Longino Rutagwelera Department of Philosophy & Ethics The Archbishop James University College, Songea, Tanzania Abstract St. Gregory of Nyssa contributed enormously to the understanding of the ancillary role of philosophy in relation to Christian Theology. He understood that philosophy is at the behest of theology in the sense that philosophy serves as an instrument for explaining the mystery that constitutes the subject matter of theology and for rendering it understandable to the finite human intellect. He is one of several who elucidated the instrumental role of Platonism and Neoplatonism for expounding the Christian deposits of faith in such areas as the Holy Trinity, Christology, Creation and the Eschatological Universal Restoration of all human beings. This paper analyses his understanding of contemplation and its role in the process of attaining knowledge. It also critically analyses human freedom, the abuse of which, from his point of view, is the origin of evil. The paper shows the current relevance of philosophy and the timeliness of philosophy’s service as an instrument in order to make faith in general and religious practices in particular not only understandable but also justifiable. The contemporary world is one that experiences the mushrooming of religions and of Christian denominations and so manifests itself as a world in dire need of critical thinking in order to bring to light the rationale of believing and concretely putting into practice what religions teach. The paper intends to provide a rational stability to the workings of faith by curbing and re-orienting the present day religion-induced fanaticism and radicalism that leave quite insecure human aspirations to peace, integrity and social cohesion.
    [Show full text]
  • Mysticism and Greek Monasticism
    Mysticism and Greek Monasticism By JOHANNES RINNE There is reason to assert that Christian mysticism is as old as Christianity itself. In the Pauline epistles, e.g., there are obvious signs of this fact. The later Christian mysticism has, in a high degree, been inspired by these ele- ments and likewise by various corresponding thoughts in the Johannine writings, which traditionally are interpreted from this angle and which have played a central role especially for the Orthodox Church.' In the light of the above-mentioned circumstances, it seems fully natural that there exists, from the very beginning, a clear connection also between mysticism and Christian monasticism. It has been pointed out by certain authors that the role of mystical visions is of essential and decisive significance also as regards the development from the stage of the hermits of the deserts to that form of life which, in the proper sense of the word, is characterised as monastic. There is, generally speaking, no possibility to understand correctly the intentions and the thoughts of the great pioneers of monasticism, unless one takes into account the mystically visionary factors. To this end it is neces- sary, furthermore, to penetrate in an inner, spiritual way, into the holy sym- bolism of the monastic tradition and into the sacred legends of its history.2 In other words, it is necessary to keep constantly in mind the visionary factor and to remember that the pioneers of monastic life, as a rule, are men of which it may be said that they have their conversation in heaven: on the mystical level of vision they converse with the angels as the representatives of the heavenly world and as those organs, by means of which the principles of monastic life are transmitted and given to the men of mystical visions.' The things mentioned above are not merely history.
    [Show full text]
  • 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.
    [Show full text]
  • PHIL3172: MEDIEVAL WESTERN PHILOSOPHERS 2013-2014 Venue: ELB 203 (利黃瑤璧樓 203) Time: Wednesdays 9:30 - 12:15 - Teacher: Louis Ha
    PHIL3172: MEDIEVAL WESTERN PHILOSOPHERS 2013-2014 Venue: ELB 203 (利黃瑤璧樓 203) Time: Wednesdays 9:30 - 12:15 - Teacher: Louis Ha. email Middle Ages in the West lasted for more than a millennium after the downfall of the Western Roman Empire in the 5th Century. During this period people lived under certain unity and uniformity commanded by the strong influence of Christianity and the common acceptance of the importance of faith in one’s daily life. This course aims at presenting the thoughts of those centuries developed in serenity and piety together with the breakthroughs made by individual philosophers such as Boethius, Anselm of Canterbury, Peter Abelard, Thomas Aquinas and Duns Scotus. Modern people, though live in a technologically advanced era, are quite often facing almost the same challenges of their Medieval fellow human-beings. The course intends to provide students with instances for a more general comprehension of human reality through the study on the problems of faith and understanding. Internal website 8 January, 2014 *INTRODUCTION The medieval Europe: the time, the place and the people The two themes and five philosophers chosen for the course Class dynamics - a) oral report by students, b) lecture by teacher, c) discussion in small groups, d) points of reflections (at least two) Assessment: attendance 10%; book report 20%(2000 words, before/on 12 Oct.); presentation 30%; term paper 40%(5000 words, before/on 23 Nov.) * The spirit of mediæval philosophy / by Étienne Gilson. * 中世紀哲學精神/ Etienne Gilson 著 ; 沈淸松譯. * [Chapters 18,19,20] 15 January, 2014 *CONSOLATIO PHILOSOPHIAE, Book V by Boethius (480-524) Boethius 22 January, 2014 *DE DIVISIONE NATURAE, Book II.
    [Show full text]
  • Theories and Images of Creation in Northern Europe in the Twelfth Century
    Art History ISSN 0141-6790 Vol. 22 No. 1 March 1999 pp. 3-55 In the Beginning: Theories and images of creation in Northern Europe in the twelfth century Conrad Rudolph 'Logic has made me hated by the world!' So Peter Abelard thought and wrote to his former lover, the brilliant Heloise, in probably his last letter to her before his death in 1142, after having been virtually driven from Paris by Bernard of Clairvaux, the austere Cistercian mystic and perhaps the most powerful ecclesiastical politician of Western Europe.1 Characteristically for Abelard in matters of self-conception, he was exaggerating. Logic had made him hated not by the world but by only a portion of it. While this was certainly an influential portion and one that had almost succeeded in destroying him, it could never do so entirely. In fact, logic had made Abelard 'the Socrates of the Gauls, the great Plato of the West, our Aristotle ... the prince of scholars'2- and this, this great fame and the almost unprecedented influence that accompanied it, was as much the problem as logic was. In a word, Abelard had been caught up in the politics of theology. The time was one of great theological inquiry, challenging, as it did, the very authority of divine revelation on the most fundamental level, and at a moment when both interest in secular learning and the number of students were dramatically increasing - all factors that can hardly be over-emphasized. But for certain elements within the Church, more still was at stake. And this was nothing less than a perceived assault on one of the basic underpinnings of the complex relationship between religion, theology, society and political power.
    [Show full text]