Scotus for Dunces

Beth Ingham Mary

Description

This book is a simple guide to theological and philosophical aspects of the thought of the medieval Franciscan, John Duns Scotus. Known as the Subtle Doctor, Scotus has a reputation for intricate and technical reasoning. Ingham provides an insightful and creative introduction to his thought in this book. Philosophical and theological principles are explored with clarity and demonstrated by the use of numerous practical examples. By organizing the book around themes that are both timely and urgent, Ingham invites the reader into thoughtful reflection, encourages lively discussion, and challenges Franciscans in particular to consider choosing patterns of relationships that strive for the good and beauty in all things.

Sujets

• Philosophie et théologie
• Philosophy of religion

Informations

• Publié par: The Franciscan Institute
• Date de parution: 16 juin 2003
• Nombre de lectures: 0
• EAN13: 9781576595039
• Langue: English
• Poids de l'ouvrage: 1 Mo

Extrait

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S D COTUS FOR UNCES

M ARY B ETH I NGHAM , C . S . J .

Scotus for Dunces An Introduction to the Subtle Doctor

Franciscan Institute Publications The Franciscan Institute Saint Bonaventure University Saint Bonaventure, NY 14778 2003

Copyright © 2003 The Franciscan Institute St. Bonaventure University St. Bonaventure, New York

All rights reserved. No part of the book may be reproduced or transmitted in any form or by any means, electronic or mechanical, without permission in writing from the publisher.

Cover Design: Scala

Library of Congress Card Catalogue Number: 2003102503

ISBN: 1576591875

Printed in the United States of America Phoenix Color Hagerstown, MD

Contents

Preface ........................................................................................ 5 Introduction ............................................................................... 7 Chapter 1. Scotus’s Life and Works ........................................ 13 Chapter 2. Creation ................................................................. 37 Chapter 3. The Covenant ........................................................ 71 Chapter 4. Communion ......................................................... 105 Chapter 5. Reading Scotus Today ......................................... 129 Appendix 1 ............................................................................. 151 Appendix 2 ............................................................................. 173 Appendix 3 ............................................................................. 193 Bibliography ........................................................................... 213 Glossary .................................................................................. 225 Index nominum ...................................................................... 233 Index rerum ........................................................................... 234

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I NTRODUCTION

Preface

5

This English introduction to the thought of John Duns Scotus by Mary Beth Ingham is a most welcome text, filling as it does a definite need. After a wellwritten opening c hapter on the life and literary works of the Subtle Doctor , the author arranges her presentation of Scotus’ s principal doctrines in three core chapters. Entitled Creation, Covenant and Communion, these chapters provide excellent insight into the work of Scotus and will be quite helpful to those seeking a point of entry into his complex thought. Although Scotus’ s philosophy cannot be sharply separated from his theological concerns, the chapter on creation neverthe- less contains those distinctive aspects of his thought that are most philosophical in nature . The chapter on the covenant, by contrast, is primarily theological, dealing with Scotus’ s belief that Christ’s incarnation was not primarily intended as a rem- edy of original sin, but intended for its own sake. Another chap- ter, “Communion,” deals with humanity’ s goal as sharing the inner life of love of the Blessed Trinity and how this influences our life on earth.The final chapter, “Reading ScotusToday,” shows not only the relevance but also the wisdom of rethinking the central human questions of our day in light of the assumptions that underlay Scotus’s own solutions to these questions. Not only does Ingham present these excellent thematic expli- cations, she also provides appendices containing English ver -

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sions of Scotus’s writings, a wonderful resource for introducing readers to his literary style and profound thought. Gathered together in this way, they are a major contribution to academic discourse. In a previous work, Ingham emphasized how an artistic para- digm colors the thought of Scotus: the notion of beauty as a moral category runs like aleitmotifthroughout his ethics. With- out abandoning that perspective, she now reveals how another significant aspect of the subtle Duns  namely, his Franciscan ideals  unifies his seemingly random distinctive ideas. After readingScotus for Dunces: An Introduction to the Subtle Doctor, one better appreciates why Pope Paul VI once wrote in Alma ParensFrancis of Assisi’s most beautiful ideal of: “Saint perfection and ardor of Seraphic Spirit are embedded in the work of Scotus and inflame it.”

Allan B. Wolter, O.F.M. Professor Emeritus St. Anthony Friary St. Louis, Missouri April, 2003

I NTRODUCTION

Introduction

7

This book offers a basic introduction to the thought of Franciscan philosophertheologian, John Duns Scotus. Known to history as the Subtle Doctor, Scotus has a reputation for in- tricate and technical reasoning. He is generally acknowledged as a difficult thinker whose ideas are neither clearly set forth nor easily followed. Scotist thought is not widely known pre- cisely because it is so difficult to access. Some may have an idea of his isolated insights, most notably his position on the divine reason for the Incarnation, but beyond this, few other than the small circle of scholars who have mastered the thought of this late thirteenthcentury Franciscan would claim to know much about an overall vision. This text, then, is meant to be asimple guide, that is, an intro- ductory presentation of both the philosophical and theological aspects of Scotist thought. It issimple, because I do not expect the reader to have any specialized background information on medieval philosophy or theology, on Franciscan spirituality, or on any particular systematic element needed to study the thought of such a great medieval metaphysician. It is alssoimple, insofar as I present ordinary examples to explain the more in- tricate distinctions found in Scotist thought. It is, however, not simpleinsofar as Scotus’s insights themselves could ever be sim- plified. Indeed, his vision of God, reality and our relationship to both is intricate and complex. It is not possible to introduce such a thinker by reducing his thought to a simplistic rendering. In

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what follows, points will, at times, be explained as much as is possible (or appropriate) and still fall short of the transparency that both the author and the reader might desire. In undertaking this book, I had one central interest. Having been struck by the centrality of beauty as a moral category in 1 Scotus, I wondered whether one might approach Scotist thought from an aesthetic interpretive angle. By taking as my starting point the centrality of beauty as key to Scotist thought, I was reminded of the aesthetic dimension in other medieval think- ers, especially men like Bonaventure. The traditions of late an- tiquity, influenced by Augustine’s Platonism and the mystical theology of PseudoDionysius, fed the development of medieval th philosophy and theology through the influential 12 century School of St. Victor. The Victorines kept alive this Platonic and (what we today call) Neoplatonic tradition, adding to it a love for cosmology and study of the natural world. Their legacy was central to the brilliant work of those men living in what we call th th the High Middle Ages (specifically the 13 and 14 centuries) when texts of Aristotle became known in the West. Key think- ers such as Thomas Aquinas, Bonaventure and Scotus lived and wrote in a period of history that was unparalleled in terms of the confluence of spiritual, intellectual, and cultural accomplish- ments. As these factors came together for me, I reflected upon the specifically Franciscan dimension that lay behind this aesthetic approach. I concluded that Scotus’s identity as a Franciscan might offer a more fruitful way to approach his notoriously dif- ficult texts and, through them, to understand his thought in a more integrated manner. This would entail viewing his intellec- tual achievements as central to his spiritual vision, itself an integral part of his life. It would also entail an approach that must be more thematic than systematic. Such an approach offers several advantages. First, it does not separate the domains of philosophy from theology as vastly dif- ferent and opposing areas of study. Second, it does not separate the created from the uncreated order. That is, it respects the connection that Scotus himself affirms between human know- ing of the created order and human knowing of God. Third, it