DOCSLIB.ORG

Quaestiones Disputatae)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Quaestiones Disputatae) THE DISPUTED QUESTIONS (QUAESTIONES DISPUTATAE) by Matt J. Rossano Copyright Oct. 2004, Matt Rossano. Inquiries about reproduction, distribution, performance, publishing or any other use of this material should be addressed to Matt Rossano, 51266 George Rd., Independence, LA, 70443, [email protected] 1 Characters Dominicans: Thomas Aquinas Reginald of Piperno Albert the Great Robert Kilwardby Brother Paulo Young Thomas Aquinas Franciscans: Brother John Peckham Brother Marcos Brother Antonio Synopsis of Scenes ACT 1 Scene 1 – March 18, 1277; Reginald writing at desk Scene 2 – Late Winter, 7am, 1270; a meeting room at the University of Paris Scene 3 – Same day, 8am; Brother Paulo’s office at the University of Paris Scene 4 – Same day, 9am; Thomas Aquinas’s cell at the University of Paris ACT 2 Scene 1 – Same day, 1pm; St Jacques Cathedral at the University of Paris Scene 2 – Same day, 4pm; Thomas’s cell at the University of Paris Scene 3 – Same day, 5pm; Thomas’s cell at the University of Paris Scene 4 – March 18, 1277; Reginald writing at desk SETTING: Canterbury, England/The University of Paris th TIME: The late 13 Century 2 THE DISPUTED QUESTIONS ACT 1 SCENE 1 AT RISE: Lights up on Archbishop of Canterbury ROBERT KILWARDBY O.P. reading from a document. BROTHER ROBERT "On this day of March 18, in the year of our Lord 1277, I, Robert Kilwardby, in my legitimate capacity as archbishop of Canterbury, and in sympathy with the bishop of Paris, having already issued a similar degree, hereby condemn the following propositions arising from the erroneous application of radical Aristotlelianism and its incorrect use in the interpretation of holy scripture, and I forbid on pain of excommunication, the teaching of these propositions whose content is both dangerous to the soul of the believer and injurious to the church as an authoritative guide on matters of faith and salvation…" (The sound of a large wooden hammer as if a gavel had hit a board. Lights up on REGINALD OF PIPERNO sitting at a desk. A pen and an empty birdcage sit on the desk.) REGINALD You got your way, didn’t you Robert. You took something beautiful and you made it ugly. You got your way. For now, at least. For now. (REGINALD looks at, then slowly raises the pen from the desk. He begins to write.) I, Reginald of Piperno, take up the pen that he set down, and with his pen I will tell the story of the condemned saint. (Pause, dips the pen and continues.) Born into unsettled times was the eleventh and last child of the proud and powerful Landolfo d’Aquino. A last child he christened – Thomas. It was a time of prosperity and intellectual awakening. It was an age of reason. An age of Aristotle. A unique and tiny window in time when a few brave souls were inspired to think that the world of faith and world of reason could marry. Thomas’s path was set for him early by his renowned mentor, Albert of Saxony; known as Albert the Great. (Lights up on ALBERT THE GREAT lecturing.) ALBERT When the ancient traditions of faith are challenged by new modes of thought, two sides will always emerge. There will be those who wish to guard tradition from foreign pollution. And there will be those who seek to unite the two in a grand and wonderful harmony. (Pause) Your path shall be the latter. REGINALD Thomas was Albert’s prized student and quickly arose as the leader of the Aristotelian movement within the church. The leader among those who took the path of consilience between Aristotle’s pagan wisdom and Christianity’s revelations, rather than conflict. But 3 what Albert never told Thomas was how foreboding and lonely that path could be. (He pauses and stares again at the pen for moment.) And so I take up the pen. His pen. It was with this very pen that he sought to create something beautiful. To seamlessly weave together startling new knowledge with centuries-old faith. To make reason into poetry. To build a ladder of elegant ideas that would reach all the way to God. I was there when he finally succeeded. When he finally found God. But it was not through his pen, but through his pain. (Lights up on a small alter. THOMAS AQUINAS is saying Mass.) THOMAS Confiteor Deo omnipotenti, beatae Mariae … (He breaks down sobbing, falls to his knees, and lets out a painful cry) Mea culpa, mea culpa, mea maxima culpa…. (THOMAS collapses on the floor. REGINALD rushes to his aid) REGINALD Brother Thomas! THOMAS Reginald…my dear friend. REGINALD Are you all right? THOMAS I have seen it all, Reginald. Straw…it is all just straw. Everything I have written…just straw. REGINALD Straw…what…? THOMAS It is useless…all my writing. I shall not write again. REGINALD No…master Thomas. (REGINALD returns to his desk and continues writing.) They will tell you that his mind broke, that he went insane. But I was there and I tell you that he saw the face of God, and when a man finds what he has searched for all his life, he has no need for the pen. (Pause, REGINALD dips the pen and continues). Only a few months after Thomas saw God, God called for Thomas. He was taken from us in his prime, too soon for those who loved him, not soon enough for others. A tragedy they said…eating bad eels, or were they poisoned eels? Did his enemies finally rid themselves of him? These are questions greatly disputed by many. (Pause) All that I have written is straw. What did he mean by that? It too, is a question greatly disputed by many. (Lights up on ROBERT again.) 4 ROBERT …Proposition 12: On the unity of man and the nature of man’s soul to his body. It is hereby held that grave error has been committed in adopting the Aristotelian view that… (Lights up on REGINALD returning to his writing). THOMAS Straw…it is all straw… ALBERT No truth can ever be in conflict with God, for God is truth. REGINALD (Dipping the pen and continuing) It began in the early morning on the day of the quodlibet – the quaestiones disputatae – when a master of the faculty is required face his peers in open defense of his teachings. On that day, seven years ago in the late winter of 1270, it was Thomas’s turn to face the questions – to defend reason against those who saw it as the enemy of faith. (Pause) It began with Brother Robert…and Aristotle…and the soul… ROBERT I believe there are grave questions of heresy… ALBERT God does not hide from us. Our eyes may be closed but God is always near. THOMAS Straw…nothing but straw. (The sound of a wooden hammer.) FADE TO BLACK END SCENE 1 5 ACT 1 SCENE 2 SETTING: University of Paris just before sunrise in the late winter of 1270, seven years earlier. A simple meeting room. AT RISE: Three Franciscan monks, Brothers John Peckham, Marcos, and Antonio are anxiously waiting. ANTONIO He’s late. MARCOS Patience, Antonio, he’ll be here. ANTONIO How can you be so sure? He’s a Dominican, you know. MARCOS Even Dominicans keep their word sometimes. JOHN I wouldn’t be so sure of that, Marcos. MARCOS He told me he would be here. I trust him. ANTONIO (sarcastic) Oh well, if he told you…. MARCOS Look, he approached me. I didn’t go looking for him. JOHN It could be a trick…a Dominican trick. MARCOS John, not everything a Dominican does is a trick. 6 ANTONIO John has good reason to mistrust Dominicans, Marcos. MARCOS Not that again. Come on. That’s over. And it doesn’t have anything to do with…. JOHN If I recall correctly Robert was all in favor of Brother Paulo becoming Dean. You know that. Those Dominicans stick together. Everyone knows I was the obvious choice. When Brother Rolf died it was clear. We had always alternated between the orders. After Rolf the next Dean should have been a Franciscan—it should have been me. It was only those scheming black robe hypocrites going behind everyone’s back and over their heads…Albert whining to the Pope and suddenly we have another Dominican as dean – and an outsider at that. Brother Paulo…. ANTONIO He has been a disaster. MARCOS I don’t deny that. JOHN The University of Paris might as well be renamed the University of Aquinas. Paulo was sent here with the express orders to turn this place into a showcase for the great Thomas d’Aquino and all his Aristotelian disciples. We’re being pushed aside. ANTONIO It just isn’t fair. You know that. MARCOS All right. All right. I know. But now there’s a break in their ranks. We’ve got a Dominican who has dared to stand up to Thomas, to question his blind allegiance to Aristotle. Why not be grateful? ANTONIO I would feel better if he was wearing a brown robe instead of black. JOHN Hear hear. 7 MARCOS That’s the beauty of it. Listen, the Bishop has the same misgivings about Aristotle and Thomas as we do. And he doesn’t like one bit having a university in his town that answers not to him but to the King and the Pope. You don’t think it gnaws at him how Thomas and his Dominican pals have become everyone darlings? He would love to tear them down a notch.
Load more

Recommended publications
  • Some Seventeenth Century Letters and P E T I T I O N S Erom T H E M U N I M E N T S O F T H E Dean a N D C H a P T E R O E C a N T E R B U R Y
    http://kentarchaeology.org.uk/research/archaeologia-cantiana/ Kent Archaeological Society is a registered charity number 223382 © 2017 Kent Archaeological Society ( 93 ) SOME SEVENTEENTH CENTURY LETTERS AND P E T I T I O N S EROM T H E M U N I M E N T S O F T H E DEAN A N D C H A P T E R O E C A N T E R B U R Y . EDITED BY 0. EVELEIGH WOODRUFF, M.A. INTRODUCTION THE thirty-two letters and petitions which, by the courtesy of the Dean and Chapter, I have been permitted to trans- cribe, and now to offer to the Kent Archasological Society for pubhcation, were written—with the exception of three or four—in the seventeenth century, on the eve of the troublous times which culminated in the overthrow of Church and King, or in the years immediately fohowing the restoration of the monarchy when deans and chapters, once more in possession of their churches, and estates, were reviving the worship and customs which had been for many years in abeyance. One letter, however, is of earher date than the seventeenth century and three are later. Thus number one is from the pen of Dr. Nicholas Wotton, the first dean of the New Eoundation. Wotton, who was much employed in affairs of state, did not spend much time at Canterbury. His letter, which is dated from London, February 11th, 1564-5, is addressed to his brethren the prebendaries of Canterbury, and its purport is to inform them that Sir Thomas Gresham has offered to build, at his own proper cost and charges, a new Royal Exchange in the city of London.
    [Show full text]
  • John Pecham on Life and Mind Caleb G
    University of South Carolina Scholar Commons Theses and Dissertations 2014 John Pecham on Life and Mind Caleb G. Colley University of South Carolina - Columbia Follow this and additional works at: https://scholarcommons.sc.edu/etd Part of the Philosophy Commons Recommended Citation Colley, C. G.(2014). John Pecham on Life and Mind. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/ 2743 This Open Access Dissertation is brought to you by Scholar Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. JOHN PECHAM ON LIFE AND MIND by Caleb Glenn Colley ! Bachelor of Arts Freed-Hardeman !University, 2006 Bachelor of Science Freed-Hardeman !University, 2006 Master of Liberal Arts ! Faulkner University, 2009 ! ! Submitted in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy in Philosophy College of Arts and Sciences University of South Carolina 2014 Accepted by: Jeremiah M.G. Hackett, Major Professor Jerald T. Wallulis, Committee Member Heike O. Sefrin-Weis, Committee Member Gordon A. Wilson, Committee Member Lacy Ford, Vice Provost and Dean of Graduate Studies ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! © Copyright by Caleb Glenn Colley, 2014 All Rights !Reserved. !ii ! ! ! ! DEDICATION To my parents, who have always encouraged and inspired me. Et sunt animae vestrae quasi mea. ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !iii ! ! ! ACKNOWLEDGEMENTS A number of people have spent generous amounts of time and energy to assist in the preparation of this dissertation. Professor Girard J. Etzkorn, the editor of Pecham’s texts, is not listed as a committee member, but he read my manuscript in its early form and made many helpful suggestions.
    [Show full text]
  • The Aquinas Review of Thomas Aquinas College Vol
    The Aquinas Review of Thomas Aquinas College Vol. 23, 2019–2020 ISSN 1076–8319 Editor Christopher Decaen Editorial Board Michael F. McLean John J. Goyette Kevin D. Kolbeck R. Glen Coughlin John Francis Nieto The Aquinas Review is published annually by the Office of the Dean, Thomas Aquinas College, Santa Paula, California; Michael F. McLean, President; John J. Goyette, Dean. Unsolicited articles, reasoned criticisms of articles, and letters are welcome. Correspondence should be addressed to: Editor, The Aquinas Review, 10,000 Ojai Road, Santa Paula, CA 93060. A subscription form follows the final article. ©2020 by Thomas Aquinas College. All rights reserved Editor’s Statement The autumn of 2020 will mark the beginning of the 50th year of the existence of Thomas Aquinas College, which is, and has been consistently, devoted to providing the beginnings of Catholic liberal education. As was stated in its founding document, “this college will explicitly define itself by the Christian Faith and the tradition of the Catholic Church. Thus theology will be both the governing principle of the whole school and that for the sake of which everything is studied.”1 Given its manifest success in this regard, the College founded The Aquinas Review in 1994 to “stimulate a continuing conversation with an every widening audience”2 about matters on which our students and faculty, the Church at large, and man as such can meditate, for the better- ment of our souls and—most of all—for the greater glory of God. Ronald P. McArthur, the founding president of Thomas Aquinas College and the founding editor of this journal, had hoped that one of the uses of this journal would be to publish not only original essays of intellectual depth, but also occasion- ally to put into circulation older essays of great worth that are underappreciated, difficult to obtain, or not available in English.
    [Show full text]
  • John Hendrix Keywords Architecture As Cosmology
    John Hendrix Keywords Architecture as Cosmology: Lincoln Cathedral and English Gothic Architecture architecture, cosmology, Lincoln Cathedral, Lincoln Academy, English Gothic Architecture, Robert Grosseteste (Commentary on the Physics, Commentary on the Posterior Analytics, Computus Correctorius, Computus Minor, De Artibus Liberalibus, De Calore Solis, De Colore, De Generatione Sonorum, De Generatione Stellarum, De Impressionibus Elementorum, De Iride, De Libero Arbitrio, De Lineis, De Luce, De Motu Corporali at Luce, De Motu Supercaelestium, De Natura Locorum, De Sphaera, Ecclesia Sancta, Epistolae, Hexaemeron), medieval, University of Lincoln, Early English, Decorated, Curvilinear, Perpendicular, Catholic, Durham Cathedral, Canterbury Cathedral, Anselm of Canterbury, Gervase of Canterbury, Thomas Becket, Becket’s Crown, Trinity Chapel, Scholasticism, William of Sens, William the Englishman, Geoffrey de Noyers, Saint Hugh of Avalon, Saint Hugh’s Choir, Bishop’s Eye, Dean’s Eye, Nikolaus Pevsner (Buildings of England, Cathedrals of England, Leaves of Southwell, An Outline of European Architecture), Paul Frankl (Gothic Architecture), Oxford University, Franciscan School, Plato (Republic, Timaeus), Aristotle (De anima, De Caelo, Metaphysics, Physics, Posterior Analytics), Plotinus (Enneads), Wells Cathedral, Ely Cathedral, Hereford Cathedral, Lichfield Cathedral, Winchester Cathedral, Beverley Minster, Chester Cathedral, York Minster, Worcester Cathedral, Salisbury Cathedral, Southwell Minster, Gloucester Cathedral, Westminster Abbey, Elias
    [Show full text]
  • Archbishop of Canterbury, and One of the Things This Meant Was That Fruit Orchards Would Be Established for the Monasteries
    THE ARCHBISHOPS OF CANTERBURY And yet — in fact you need only draw a single thread at any point you choose out of the fabric of life and the run will make a pathway across the whole, and down that wider pathway each of the other threads will become successively visible, one by one. — Heimito von Doderer, DIE DÂIMONEN “NARRATIVE HISTORY” AMOUNTS TO FABULATION, THE REAL STUFF BEING MERE CHRONOLOGY “Stack of the Artist of Kouroo” Project Archbishops of Canterb HDT WHAT? INDEX ARCHBISHOPS OF CANTERBURY ARCHBISHOPS OF CANTERBURY 597 CE Christianity was established among the Anglo-Saxons in Kent by Augustine (this Roman import to England was of course not the Aurelius Augustinus of Hippo in Africa who had been in the ground already for some seven generations — and therefore he is referred to sometimes as “St. Augustine the Less”), who in this year became the 1st Archbishop of Canterbury, and one of the things this meant was that fruit orchards would be established for the monasteries. Despite repeated Viking attacks many of these survived. The monastery at Ely (Cambridgeshire) would be particularly famous for its orchards and vineyards. DO I HAVE YOUR ATTENTION? GOOD. Archbishops of Canterbury “Stack of the Artist of Kouroo” Project HDT WHAT? INDEX ARCHBISHOPS OF CANTERBURY ARCHBISHOPS OF CANTERBURY 604 CE May 26, 604: Augustine died (this Roman import to England was of course not the Aurelius Augustinus of Hippo in Africa who had been in the ground already for some seven generations — and therefore he is referred to sometimes as “St. Augustine the Less”), and Laurentius succeeded him as Archbishop of Canterbury.
    [Show full text]
  • Lambeth Palace Library Research Guide Archbishops of Canterbury – Universities Attended Abbreviations: B
    Lambeth Palace Library Research Guide Archbishops of Canterbury – Universities attended abbreviations: b. = born. c or c. = circa. e = education. e. = educated. esp. = especially. nr. = near. s = school. (ap) = apparently. (pr) = probably. (ps) = possibly. (r) = reputedly. 105th 2013- Justin Portal Welby (b. 1956) Trinity College Cambridge BA 78; St John’s College Durham BA 91. 104th 2002-2012 Rowan Douglas Williams (b. 1950) Christ’s College Cambridge BA 71, MA 75; Wadham College, Oxford DPhil 75; DD 89. 103rd 1991-2002 George Leonard Carey (b.1935) London College of Divinity. King's College London. Associate of the London College of Divinity 1st class 1961, BD Hons 1962 (London), MTh1965 (London), PhD1971 (London). 102nd 1980-1991 Robert Alexander Kennedy Runcie (1921-2000) Brasenose College Oxford (1 year). Sandhurst (trained for Guards Armoured Division). Brasenose College Oxford. BA (1st class lit. hum) 1948, MA 1948. 101st 1974-1980 Frederick Donald Coggan (1909-2000) St John's College Cambridge. 1st class oriental languages tripos part i 1930, BA (1st class oriental languages tripos part ii), MA 1935. 100th 1961-1974 Arthur Michael Ramsey (1904-1988) Magdalene College Cambridge. 2nd class classical tripos part i 1925, BA (1st class theological tripos part i) 1927, MA1930, BD1950. 99th 1945-1961 Geoffrey Francis Fisher (1887-1972) Exeter College Oxford. 1st class classical honour moderations 1908, BA (1st class literae humaniores) 1910, 1st class theology 1911, MA1913. 98th 1942-1944 William Temple (1881-1944) Balliol College Oxford. 1st class honour moderations 1902 & literae humaniores 1904. 97th 1928-1941 William Cosmo Gordon Lang (1864-1945) Glasgow. MA. Balliol College Oxford.
    [Show full text]
  • The Friendships of St. Thomas
    THE FRIENDSHIPS OF ST. THOMAS BRO. CYRIL DORE, 0 . P. T . Thomas Aquinas is a perfect type of that harmonious un­ ion of sanctity and learning which characterizes the great Doctors of the Church. A tender affection and a sympathetic understanding, which unites hearts entirely devoted to God, can be observed in all his friendships. While bearing himself affably towards all, the Angelic Doctor had but few intimate friends and these were persons of singular learning and holiness. From a consideration of these few, we can see the great influence for good which he exerted, the wide extent of his knowledge, and the deep penetration of his in­ tellectual prowess. They not only give us an insight into the reaction of personality on personality and the interplay of mind on mind, but in a very special manner, they exhibit the practical aspect of his writ­ ings. From the investigations of his biographers, the friendships of St. Thomas can be considered under four headings; namely, within his own Order, in the religious world, in the academic world, and in the political world. Amongst the members of the Dominican Order, the first friend mentioned is John of St. Julian. He is referred to as the old adviser and dear familiar friend of St. Thomas.1 This celebrated preacher directed the footsteps of the young Aquinas during the three years previous to his entrance into the Dominican Order. As a student at the University of Naples, the mind and imagination of Aquinas were captivated by the sanctity, the learning and the marvellous activ­ ity of the Dominicans.
    [Show full text]
  • St. Thomas Aquinas
    This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com V\B RA/j." s , OF THF ^ I THE FRIAR SAINTS SERIES Editors for the Franciscan Lives The Very Rev. Fr. Osmund, O.F.M., Provincial, and C. M. Antony Editors for the Dominican Lives The Rev. Fr. Bede Jarrett, O.F., and C. M. Antony ST. THOMAS AQUINAS • •••• . • "Divus*PHOl!iAsf (jiTiAi erecxptrLVS'f: vivo expressit" FROM PORTRAIT NOW IN COLLEGIO ANGEL1CO, ROME, BY UNKNOWN ARTIST, ALMOST CONTEMPORARY. SAINT THOMAS AQUINAS OF THE ORDER OF PREACHERS (1225-1274) A BIOGRAPHICAL STUDY OF THE ANGELIC DOCTOR BY Fr. PLACID CONWAY, O.P. WITH WYB. 'iLLaSXRATIQk^' LONGMANS, GREEN AND CO. FOURTH AVENUE AND 30TH STREET, NEW YORK LONDON, BOMBAY AND CALCUTTA 1911 TLdL PREFATORY NOTICE. The first two volumes of the " Friar Saints " Series now published will be followed at short intervals by four more " Lives," two at a time, Dominican and Franciscan together. Should the first six " Lives " prove successful they will be followed by a second set of six. The order of publication will probably be as follows : — Dominican. Franciscan. (1) St. Thomas Aquinas. (1) St. Bona venture. By By Fr. Placid Con Fr. Laurence Cos- way, O.P. telloe, O.F.M. (2) St Vincent Ferrer. (2) St. Antony of Padua. By Fr. Stanislaus By C. M. Antony. Hogan, O.P. (3) St. Pius V. By C. M. (3) St. John Capistran. Antony. By Fr.
    [Show full text]
  • Saint Thomas Aquinas: the Non-Recluse Julie Stanoch
    The Histories Volume 2 | Issue 2 Article 4 Saint Thomas Aquinas: The on-RN ecluse Julie Stanoch La Salle University Follow this and additional works at: https://digitalcommons.lasalle.edu/the_histories Part of the History Commons Recommended Citation Stanoch, Julie () "Saint Thomas Aquinas: The on-RN ecluse," The Histories: Vol. 2 : Iss. 2 , Article 4. Available at: https://digitalcommons.lasalle.edu/the_histories/vol2/iss2/4 This Paper is brought to you for free and open access by the Scholarship at La Salle University Digital Commons. It has been accepted for inclusion in The iH stories by an authorized editor of La Salle University Digital Commons. For more information, please contact [email protected]. The Histories, Vol. 2. No. 2 Page 8 Saint Thomas Aquinas: The Non-Recluse Julie Stanoch Although Saint Thomas Aquinas is mostly known for his religious, political, and philosophical documents such as Summa Theologica, there is more to the man than his writing and the events of his life. What of the man himself? He is often considered a man who was withdrawn from society and is thought to have merely sat alone in his cell, writing famous religious works. However, this is not the case. The events in his life, the activities in which he partook, and the character o f the man himself would not allow for Aquinas to be a man of reclusion. Therefore, the objective of this paper is to prove that Thomas Aquinas was not a recluse. To begin, let us first recognize where most of our information on Thomas Aquinas derives from.
    [Show full text]
  • Four ST. THOMAS AQUINAS and THOMISM
    Four ST. THOMAS AQUINAS AND THOMISM 1. Life of St. Thomas The introduction of Aristotle in the Latin world was not facile or peaceful. The topics on which the ancient and the new thinking had to confront them- selves were the conception of a nature autonomous in its own processes: a God, unmoved motor, wholly by itself (aseity) in its natural egoism; a reality of things, not of spirits; a divine action resembling the work of the human artificer; the surreptitious dualism between pure act and first matter; and a universal necessity controlled not by the free will but by chance. Human be- ings and their souls no longer are the center of reflection; Aristotelian natural- ism is. Averroism has already consolidated its polemic on the contrast be- tween reason and faith, a rational universal and a living individuality, eternity of the world and creation, death and the immortality of the soul, and between the necessary laws of things and providence. An orientation of Christian thought in a Platonic sense seemed highly justifiable. In the Sermones, Bonaventure had declared that Plato was essen- tially concerned with the things above, while Aristotle was mostly interested with the things below (Ille enim principaliter aspiciebat ad superiora, hic vero principaliter ad inferiora). Thomas of York declared that the Platonic position was totally consonant with the thought of Augustine (vide igitur posi- tionem Platonis per omnia consonam sententiae Augustini) and that Augustine had indicated the way to go. What dominated in Platonism were the desire for the divine and the need of escaping from this world.
    [Show full text]
  • Thomas and Scholasticism to 1870
    Thomas and Scholasticism to 1870 Oxford Handbooks Online Thomas and Scholasticism to 1870 John T. Slotemaker and Ueli Zahnd The Oxford Handbook of Catholic Theology Edited by Lewis Ayres and Medi-Ann Volpe Subject: Religion, Roman Catholic Christianity Online Publication Date: Dec DOI: 10.1093/oxfordhb/9780199566273.013.43 2015 Abstract and Keywords The present article treats the life and works of Thomas Aquinas and his reception within the scholastic traditions up to 1879 (Aeterni patris). The first two sections introduce the life and works of Thomas Aquinas, with a particular focus on the Scriptum and the Summa theologiae. The third section treats Thomas’s reception up through 1500, looking at the initial period of condemnation in the late thirteenth century. This is followed by his canonization and acceptance as a theological authority in the fourteenth century and the gradual development of the Thomist schools of the fifteenth century. The fourth and fifth sections examine the reception of Thomas’s thought in the era of Church reform and the baroque period (1500–1650), and from 1650 until Aeterni Patris (1879) respectively. Keywords: Thomas Aquinas, scholasticism, medieval theology, Summa theologiae, philosophy, Thomism Life and Works of Aquinas Thomas Aquinas was born in 1224/25 in Roccasecca, a small town lnear Aquino, midway between Naples and Rome. His father Lundulf was the count of the Aquino commune. When Thomas was five years old he was sent to the Benedictine monastery at Monte Casino, the ancient abbey founded by Benedict of Nursia in 529. For the next ten years Thomas was educated by the Benedictines and introduced to the rhythms of monastic life.
    [Show full text]
  • Friends Acquisitions 1964-2018
    Acquired with the Aid of the Friends Manuscripts 1964: Letter from John Dury (1596-1660) to the Evangelical Assembly at Frankfurt-am- Main, 6 August 1633. The letter proposes a general assembly of the evangelical churches. 1966: Two letters from Thomas Arundel, Archbishop of Canterbury, to Nicholas of Lucca, 1413. Letter from Robert Hallum, Bishop of Salisbury concerning Nicholas of Lucca, n.d. 1966: Narrative by Leonardo Frescobaldi of a pilgrimage to the Holy Land in 1384. 1966: Survey of church goods in 33 parishes in the hundreds of Blofield and Walsham, Norfolk, 1549. 1966: Report of a debate in the House of Commons, 27 February 1593. From the Fairhurst Papers. 1967: Petition to the Ecclesiastical Commissioners by Miles Coverdale and others, 1565. From the Fairhurst Papers. 1967: Correspondence and papers of Christopher Wordsworth (1807-1885), Bishop of Lincoln. 1968: Letter from John Whitgift, Archbishop of Canterbury, to John Boys, 1599. 1968: Correspondence and papers of William Howley (1766-1848), Archbishop of Canterbury. 1969: Papers concerning the divorce of Henry VIII and Catherine of Aragon. 1970: Papers of Richard Bertie, Marian exile in Wesel, 1555-56. 1970: Notebook of the Nonjuror John Leake, 1700-35. Including testimony concerning the birth of the Old Pretender. 1971: Papers of Laurence Chaderton (1536?-1640), puritan divine. 1971: Heinrich Bullinger, History of the Reformation. Sixteenth century copy. 1971: Letter from John Davenant, Bishop of Salisbury, to a minister of his diocese [1640]. 1971: Letter from John Dury to Mr. Ball, Preacher of the Gospel, 1639. 1972: ‘The examination of Valentine Symmes and Arthur Tamlin, stationers, … the Xth of December 1589’.
    [Show full text]