Philosophy and Theology in the Long Middle Ages: A Tribute to Stephen F. Brown (Studien und Texte Zur Geistesgeschichte des Mittelalters, Volume 105)

This e-book is a present to Stephen Brown in honor of his seventy fifth birthday. The 35 contributions to this Festschrift are disposed in 5 components: Metaphysics and common Philosophy, Epistemology and Ethics, Philosophy and Theology, Theological Questions, textual content and Context. those 5 headings articulate Stephen Brown’s underlying notion and figuring out of medieval philosophy and theology, which the editors proportion: the most theoretical and useful problems with the ‘long medieval’ highbrow culture are rooted in an epistemology and a metaphysics, which needs to be understood now not as separated from theology yet as being in a fruitful alternate with theological conceptions and questions; extra, so as to comprehend the longue durée of this practice of philosophical and theological discourse, students needs to interact the textual traditions that conveyed it.

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50 a. five. And he emphasizes the adaptation among Thomas’ place as expressed there and in Quodlibet IV along with his view as offered in Quodlibeta II and III. 60 sooner than delivering my very own opinion relating a potential switch on Thomas’ half, i need to first ponder Summa theologiae III, q. 50 a. five (Paris, 1271–1272). There back Thomas considers the numerical identification of Christ’s physique ahead of and after his loss of life. He now introduces an attractive contrast among ways that the time period simpliciter should be taken. in a single means it capability almost like totally (absolute), fifty seven Cf. R. Zavalloni, Richard de Mediavilla et l. a. controverse sur los angeles pluralité des formes (cf. n. 8), p. 487. fifty eight Cf. J. -L. Solère, “Was the attention within the Tomb? ” (cf. n. 31), pp. 553–556. fifty nine J. -P. Torrell, Saint Thomas Aquinas (cf. n. 24), p. 189, n. forty five. word that past during this comparable sentence, the place reference is made to Thomas’ place in Quodlibet III, the note “except” can be inserted so that it will learn: “[. . . ] Thomas concluded that Christ’s eye used to be no longer an eye fixed equivocally” to mirror the French: “Thomas conclut que l’œil du Christ n’était œil que de façon equivoque, comme un œil mort [. . . ]” (Initiation à saint Thomas d’Aquin, Fribourg-Paris 22002, p. 276, n. 45). 60 Cf. J. -P. Torrell, Le Christ en ses mystères (cf. n. 51), pp. 470–473. aquinas and the cohesion of considerable shape 147 that's, while whatever is said with none extra qualification. during this experience, he now writes, the residing and the useless physique of Christ was once numerically one and a similar simpliciter. sixty one the adaptation among this assertion and his findings in Quodlibeta II and III turns out very outstanding to me. In accord with the location he had provided in Quodlibet IV, he back notes that anything is related to be numerically an analogous simpliciter since it is one and an analogous due to its suppositum. And once again he applies this to Christ. The dwelling and the useless physique of Christ used to be one as a consequence of the divine suppositum, because it had no different hypostasis however the be aware whilst it was once residing and whilst it was once lifeless. yet now he exhibits that the time period simpliciter should be taken in one other feel as that means totally (omnino) or completely (totaliter). while the time period simpliciter is utilized in this feeling, the dwelling physique and the lifeless physique of Christ used to be now not numerically one and a similar simpliciter since it was once now not completely a similar. lifestyles is whatever that belongs to the essence of a dwelling physique and accordingly is a vital predicate, no longer person who is unintended. as a result a physique that ceases to be alive doesn't stay a similar totaliter. sixty two certainly, maintains Thomas, if one have been to claim that the useless physique of Christ remained an identical totaliter, it will persist with that it didn't suffer the corruption of demise. to carry this might be to fall into the Gaianite heresy, opposed to which he back cites the textual content from John Damascene he had quoted in his dialogue in Quodlibet IV. His respond to the 1st objection can be fascinating. in keeping with that objection, Christ actually died, like different people.

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