Intellectual Traditions at the Medieval University: The Use of Philosophical Psychology in Trinitarian Theology Among the Franciscans and Dominicans, 1250-1350, Volumes 1-2
Russell L. Friedman
This e-book lines the increase and decline of 2 rival highbrow traditions in later-medieval trinitarian theology, certainly one of them predominantly Franciscan, the opposite predominantly Dominican. Disagreeing concerning the approach to comprehend the id in John s Gospel of the second one individual of the Trinity, the Son, with the note, the 2 traditions clashed over the problems of ideas and notion formation, the class of relation, counterfactual good judgment, and using authority. contemplating greater than seventy theologians from the interval, the publication provides an summary of the talk, whereas additionally together with distinct experiences of the trinitarian perspectives of such thinkers as Thomas Aquinas, Henry of Ghent, John Duns Scotus, Peter Auriol, William Ockham, Walter Chatton, and Gregory of Rimini. Russell L. Friedman, Ph.D. 1997 in heritage, college of Iowa, is Professor on the collage of Leuven's De Wulf-Mansion Centre for historical, Medieval and Renaissance Philosophy. He has released "Medieval Trinitarian proposal from Aquinas to Ockham" (Cambridge UP, 2010) and articles and ebook chapters facing later-medieval trinitarian theology and philosophical psychology, in addition to with genres of later-medieval philosophical and theological literature.
The values governing passable trinitarian hypothesis, what we will name the aesthetics of theological clarification. First, divine simplicity, and a corresponding loss of contrast in God, turned for those later thinkers the first motivating consider trinitarian theology. due to the fact that they didn't are looking to hotel to positing differences in God, two trinitarian theories, and one contested version 39 for those theologians research and, concomitantly, clarification grew to become no longer purely tricky yet.
higher. i've been engaged on this book—in spurts to make sure, for there have been many different issues to be done—for many years. a few may well say “too long”, and I’m now not totally convinced I’d disagree. while approximately eighteen years move by way of from a book’s earliest (and quite naïve) perception to its finishing touch, one accrues many accounts, monetary, institutional, and private. maybe this is often one the reason is, finishing a venture of this sort is the sort of pleasure: you'll be able to ultimately recognize one’s money owed and the type people.
Father and the Son.22 Walter doesn't declare, curiously adequate, that the excellence of the emanations is predicated indirectly upon the previous contrast of nature and may in God the daddy, a view that would develop into a major a part of the Franciscan trinitarian culture. hence, Walter is essentially non-committal on concerns regarding the Filioque, leaving the problem open when it comes to the excellence of the Son from the Holy Spirit and trying to reconcile Aquinas and Bonaventure within the case.
Of nature, the opposite continuing in terms of will or love or liberality, that might then be constitutive of these people. foundation and emanation is the imperative suggestion in Eustace’ trinitarian inspiration. With this stated, Eustace desires to reject neither that adversarial kinfolk play a job within the contrast of the individual nor, attendantly, that the Holy Spirit does truthfully come from the Son. certainly, Eustace gladly admits that a number of of the arguments that he provided for the Dominican place end up that.
Actus procedens a personality distincta. Ergo cum actus non distinguat agentem, immo praesupponit in agente distinctionem, sequitur ut Pater take a seat personaliter distinctus prius secundum rationem intelligendi quam generet. Sed paternitate distinguitur personaliter*, quia est eius proprietas personalis. Ergo etc.” Firenze, BNC, conv. soppr. G.4.854, ff. 80vb–81ra; Napoli, BN, VII C 2, f. 66vb. Cf. additionally the second one citation in n. sixty four above. For Aquinas, see above, Ch. 1, at and round n. fifty one. seventy six Pecham, I.