The Legacy of Early Franciscan Thought最新文献

{"title":"Franciscan Identity, Poverty and the Rational Will: From Summa Halensis to John Duns Scotus","authors":"Mary Beth Ingham","doi":"10.1515/9783110684827-015","DOIUrl":"https://doi.org/10.1515/9783110684827-015","url":null,"abstract":"In Virtues of the Will: The Transformation of Ethics in the Late Thirteenth Century, Bonnie Kent concludes that historians of philosophy might well enlarge the context within which they consider how scholastic thinkers develop their insights on virtue, human freedom and moral character. This paper focuses on the famed Franciscan Poverty Controversy as backdrop to the terminological shift from free choice (liberum arbitrium) to freedom of the will (libertas voluntatis). The question of Franciscan identity as it relates to poverty (usus pauper) may shed additional light on the context within which friars deepened their understanding of rational human freedom. Textual evidence traces out the evolution of the concept of human rational freedom from the Summa Halensis through Peter John Olivi to John Duns Scotus. At the close of her important study on 13th-century ethics,1 Bonnie Kent notes that historians of philosophy would do well to enlarge the context within which they consider how scholastic thinkers develop their insights on virtue, human freedom and moral character. A larger context, she argues, informs a different reading of the project of philosophical reflection after 1277. In particular, Kent targets the common narrative of Aristotle vs. Augustine.While offering a dramatic lens, this narrative fails to account for what we find in the texts themselves. In what follows, I suggest that this all too familiar narrative also overlooks an important debate within Franciscan circles, namely, the growing tension over usus pauper, commonly known as the poverty controversy.2 In what follows, I propose to shift our attention toward this more internal Franciscan dynamic as a way of recasting the ‘story’ of the development from free will (liberum arbitrium) to freedom of the will (libertas voluntatis). I suggest that the question of Franciscan identity, specifically as it relates to vowed poverty (usus pauper) may shed additional light on the  Bonnie Kent, Virtues of the Will: The Transformation of Ethics in the Late Thirteenth Century (Washington, D.C.: Catholic University of America Press, 1995).  I have explored this question in several earlier publications. See Mary Beth Ingham, ‘Self-Mastery and Rational Freedom: Duns Scotus’s Contribution to the Usus Pauper Debate,’ Franciscan Studies 66 (2008), pp. 337–69; idem, ‘Scotus’s Franciscan Identity and Ethics: Self-Mastery and the Rational Will,’ in John Duns Scotus, Philosopher: Proceedings of the Quadruple Congress I, eds. Mary Beth Ingham and Oleg Bychkov (Münster: Aschendorff, 2010), pp. 139–55. OpenAccess. © 2021 Mary Beth Ingham, CSJ, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9783110684827-018 context within which Franciscans explored and developed their deeper understanding of human freedom as rational.3 When we recall that the 13th century was the critical first century of the Order’s gro","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122709999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Abbreviations","authors":"","doi":"10.1515/9783110684827-203","DOIUrl":"https://doi.org/10.1515/9783110684827-203","url":null,"abstract":"","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"197 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116501299","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Odo Rigaldus at the University of Paris (c.1220–48)","authors":"Nathalie Gorochov, Odo Rigaldus","doi":"10.1515/9783110684827-009","DOIUrl":"https://doi.org/10.1515/9783110684827-009","url":null,"abstract":": This article is about Odo Rigaldus ’ stay at the University of Paris. Odo Rigaldus arrived in Paris around 1220 to study the liberal arts and then theology. He was already an advanced student of theology when he took the Franciscan habit like his master, Alexander of Hales, in 1236. Odo remained in Paris as a bachelor then master in theology until 1248. Throughout his years in Paris, he learned from other masters, participated in debates and disputationes, received academic training, studied alongside other students, and trained disciples in his turn. This article pres-ents the training received by Odo Rigaldus, his intellectual activity within the university, as well as the social network which he established during his years in Paris, in order to shed light on the knowledge he acquired and on the clerics and the personalities with whom he was linked during these founding years and whom he met, in some cases, during his episcopate. Only a few traces or references have come down to us relating to the time spent by Odo Rigaldus at the University of Paris. His name figures, among many others, in the Latin MS 15652 in the Bibliothèque nationale de France, which is a collection of reportationes or notes taken by an anonymous student during a course of study on the Sentences or on the Bible in Paris around 1240.¹ In 1242, with his master Alexander of Hales and two other bachelor students in theology, he composed the Expositio regu-lae quatuor magistrorum super regulam fratrum minorum. ² A number of sermons from this period in Paris can also be identified.³ The Franciscan chronicler Salimbene offers these words in praise of Odo ’ s authoritative status in Paris:","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130854684","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Summa Halensis on Theology and the Sciences: The Influence of Aristotle and Avicenna","authors":"Anna-Katharina Strohschneider","doi":"10.1515/9783110684827-004","DOIUrl":"https://doi.org/10.1515/9783110684827-004","url":null,"abstract":"This chapter investigates the conception of theology as a science in the Summa Halensis, and shows how the author of book I utilizes the theories of Aristotle and Avicenna. The Summist introduces his own innovative system of the sciences, into which theology is integrated. I argue that in justifying the claim that theology is a science and in explaining how both metaphysics and theology are wisdom, the author takes over Aristotle’s theory of what constitutes a science and his definition of wisdom and uses Avicenna’s terminology for the first cause. In his solution to the problem of the subject-matter of theology, he adopts Avicenna’s influential distinction between the proper subject-matter of a science and that which it seeks. Instead of Avicenna’s own expressions, however, he uses the vocabulary of Augustine and Peter Lombard. The chapter thus shows how the author reacts to the newly available sources translated from the Arabic and incorporates them into his own framework. Under their influence, the Summa suggests a solution to the novel problem of theology as a science by creating a theory of theology which combines the requirements of ‘sacred doctrine’ with a philosophical, rational concept of science. Over the course of the 12th century and into the early 13th century, the theory of science in the Latin Christian world changed considerably under the influence of not only new and better translations of Aristotle – especially the Posterior Analytics – but also philosophical sources translated from the Arabic such as the works of Avicenna.1 Consequently, the methodological requirements of a science and the relations between the different sciences, their order and their interdependence, were widely debated. In this climate, the question of the scientific status of Christian theology came into focus. As far as we know, Roland of Cremona was the first to explicitly discuss theology as a science.2 But if theology is a science, is it a science according to the criteria put forth by Aristotle in the Posterior Analytics? Or is it wisdom in the Augustinian sense? What is its methodology and its inner structure, its relation to  Charles Burnett, ‘Arabic into Latin,’ in The Cambridge Companion to Arabic Philosophy, eds. Peter Adamson and Richard C. Taylor (Cambridge: Cambridge University Press, 2004), pp. 370–404, esp. pp. 373–74; Charles Burnett, ‘The Coherence of the Arabic-Latin Translation Program in Toledo in the Twelfth Century,’ Science in Context 14 (2001), pp. 249–88.  Charles R. Hess, ‘Roland of Cremona’s Place in the Current of Thought,’ Angelicum 45 (1968), pp. 429–77, esp. pp. 453–55. OpenAccess. © 2021 Anna-Katharina Strohschneider, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9783110684827-007 faith and the human intellect? And what is theology about? These questions were widely debated in the 13th century.3 The Summa Halensis is one","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"74 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133387553","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Talmud in the Summa Halensis","authors":"","doi":"10.1515/9783110684827-010","DOIUrl":"https://doi.org/10.1515/9783110684827-010","url":null,"abstract":"","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"98 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124684002","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Providence in the Summa Halensis: Between Authority and Innovation","authors":"S. Kopf","doi":"10.1515/9783110684827-006","DOIUrl":"https://doi.org/10.1515/9783110684827-006","url":null,"abstract":"The doctrine of divine providence features prominently in the 13th-century early Franciscan Summa Halensis. This chapter argues that the account of providence presented in the Summa is an innovative reworking of past authorities and may thus be counted among the examples of early Franciscan innovations. For instance, while John of Damascus claimed that providence is part of God’s will and Peter Lombard took providence to be a specific form of divine knowledge, the Summa Halensis applies the Boethian notion of the ratio of providence to harmonize the two authorities, terming the corresponding executio ‘government’. Thus the distinction between providentia and gubernatio, so central to Thomas Aquinas’ doctrine of providence, is to be found initially in the Summa Halensis.","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129197353","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Soul-Body Union in the Summa Halensis","authors":"Magdalena Bieniak","doi":"10.1515/9783110684827-003","DOIUrl":"https://doi.org/10.1515/9783110684827-003","url":null,"abstract":": The author of the first part of book II of the Summa Halensis – perhaps Alexander of Hales himself – was among the partisans of the plurality of forms. The aim of this paper is to examine the character of Alexander ’ s hylomorphism, his philosophical strategies, sources, and motivations. It is argued that the Summa combines a wide range of philosophical and theological sources in order to build a non-Aristotelian anthropological vision, which is part of a broader metaphysical picture. The Aristotelian conception of the human being from the De anima , which makes the soul the first act or the form of the organic body, is rejected on the grounds of three basic assumptions: no form can move its own matter; the forms in the most proper sense are principles of homoeomerous substances, such as fire or gold; the human being is composed according to the principle of continuous proportion ( analogia syneches ), which rules out any direct union of elements that have nothing in common. The matter and the rational soul are such disparate elements, while the form-matter relation is direct.","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"2004 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129649717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Alexander of Hales in the Book of Conformities of Bartholomew of Pisa","authors":"W. Short, Ofm","doi":"10.1515/9783110684827-018","DOIUrl":"https://doi.org/10.1515/9783110684827-018","url":null,"abstract":": Knowledge of Alexander of Hales was spread by the late 14th-century work of Friar Bartholomew of Pisa, The Book of Conformities. This includes chapters on Franciscan theology and major Franciscan scholars, among whom Alexander figures prominently. His Summa Theologica , especially its third book, provides authoritative support for the author ’ s views on the life of Christ. Hagiographical interest in Alexander as a figure of exemplary Christian life also appears in the work, as does the Parisian title honoring him as the ‘ fount of life ’ . Attention is given to his decision to relinquish the status as a secular master at Paris to join the newly found-ed Order of Friars Minor, an event considered miraculous by Bartholomew. His col-laboration in a commentary on the Franciscan Rule receives admiring attention. The Book of Conformities declined in popularity after its critique by Luther in the mid-16th century, diminishing its importance as a vehicle for disseminating knowledge of Alexander and his writings. about forty similarities between and organized form an image has twenty branches and each branch bears two fruits, one describing an aspect of the life and the a the These forty similarities or fruits are called ‘ conformities ’ , giving rise to the common name for this work: the Book of Conformities.","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"76 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131357338","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Frontmatter","authors":"","doi":"10.1515/9783110684827-fm","DOIUrl":"https://doi.org/10.1515/9783110684827-fm","url":null,"abstract":"","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130881358","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Suspended Beauty? The Mystery of Aesthetic Experience in the Summa Halensis","authors":"Oleg","doi":"10.1515/9783110684827-007","DOIUrl":"https://doi.org/10.1515/9783110684827-007","url":null,"abstract":"The Summa Halensis has been one of the first Western European scholastic works to offer a systematic treatment of beauty (pulchrum). There have been many controversial claims about exactly what the status of beauty is in the Summa and how important it is to its general framework. The present chapter reexamines the main contexts of the discussion of beauty in the Summa, examines several modern interpretations of beauty in the Summa, specifically that of Hans Urs von Balthasar, debunks several views on the ‘key’ role of beauty in the Summa, especially that beauty is a transcendental, and the most important one at that, but reaffirms the importance of ‘aesthetic argumentation’ in this work.","PeriodicalId":345899,"journal":{"name":"The Legacy of Early Franciscan Thought","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128666399","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}