Thomas Aquinas and John Duns Scotus: Natural Theology in the High Middle Ages (review)

2008 ◽  
Vol 46 (3) ◽  
pp. 483-485
Author(s):  
Thomas Williams
Keyword(s):  
Middle Ages ◽  
Natural Theology ◽  
Thomas Aquinas ◽  
John Duns Scotus ◽  
Duns Scotus ◽  
High Middle Ages

John Duns Scotus

2017 ◽  
Author(s):  
Richard Cross
Keyword(s):  
Physical Exercise ◽  
Middle Ages ◽  
John Duns Scotus ◽  
Spiritual Leaders ◽  
Duns Scotus ◽  
Real Presence ◽  
High Middle Ages ◽  
The Creation ◽  
Natural Life

This chapter examines the theologies of the sacraments of John Duns Scotus, one of the most important theologians and philosophers of the High Middle Ages. Scotus viewed sacraments as “signs of God’s salvific activity” in the lives of believers and fascinatingly asserted that “the seven sacraments—baptism, Eucharist, confirmation, confession, unction, marriage, and ordination—correspond supernaturally to the seven requirements of natural life, individual and social: birth, nutrition, physical exercise, healing after illness, preparation for death, procreation, and the creation of spiritual leaders.” Scotus asserted that the grace communicated to believers through the seven sacraments fosters the growth of Christian character in believers, evident in their growth in grace. Regarding the Eucharist, like his contemporary Aquinas, Scotus believed in transubstantiation, although there are complicated nuances with the concept of “real presence.” He also asserted “that Christ somehow offers himself in the Eucharist.”

Ages of Gold

2021 ◽  
pp. 43-59
Author(s):  
Philip Jenkins
Keyword(s):  
Middle Ages ◽  
Potential Role ◽  
Thomas Aquinas ◽  
Climate Conditions ◽  
European Context ◽  
High Middle Ages

One way to appreciate the potential role of climate in human affairs is to observe what happens when—at least from a human-centric perspective—matters are going very well and the heavens appear to be smiling. Despite the occasional emphasis on eras of climate-driven disaster and deprivation, some historical epochs were wonderfully benevolent, times when the Sun’s warmth evidently manifested God’s bounty. One such era was the High Middle Ages, which coincided with a period of warming over large parts of the globe. Trade and commerce flourished, abundant harvests produced generous food supplies, and prosperity was conspicuously manifested in religious experiment and innovation. Such eras are often recalled through legendary and even exalted figures, such as St. Francis or Thomas Aquinas in the medieval European context. Whatever we term them, cultural golden ages have existed, and they have their foundations in climate conditions.

JOHN DUNS SCOTUS ON HUMAN BEINGS IN THE STATE OF INNOCENCE

Traditio ◽  
2020 ◽  
Vol 75 ◽  
pp. 289-310
Author(s):  
ERNESTO DEZZA
Keyword(s):  
Present Article ◽  
Thomas Aquinas ◽  
The State ◽  
Human Beings ◽  
John Duns Scotus ◽  
Christian Anthropology ◽  
Duns Scotus ◽  
The Gift ◽  
Theological Orientation ◽  
New Interpretation

The present article presents the theory of the Franciscan master John Duns Scotus (1265/66–1308) on the so-called “state of innocence,” namely the condition in which human beings lived before the first sin. The state of innocence is characterized by the gift of original justice, guaranteeing harmony between the soul's powers and immortality. Derived from traditional Christian anthropology, Scotus's description offers a chance for dialogue with the masters of the second half of the thirteenth century, among them Henry of Ghent, Thomas Aquinas, and Bonaventure. Because of the theological orientation of Scotus's explanation, human beings as outlined by him are simultaneously naturally good and in need of divine gifts to reach their very end. Through a new interpretation of modality, Scotus's position is better able to express certain conditions related to power/possibility within the state of innocence.

Mary and Grace

2019 ◽  
pp. 288-302
Author(s):  
Matthew Levering
Keyword(s):  
Gospel Of Luke ◽  
Thomas Aquinas ◽  
John Henry Newman ◽  
John Duns Scotus ◽  
Duns Scotus ◽  
Western Development ◽  
Immaculate Conception ◽  
John Of Damascus ◽  
The Church

The chapter explores the topic of Mary and grace in light of its biblical background, especially the Gospel of Luke and the letters of Paul. On the topic of Mary’s grace and her sanctification, I examine the perspectives of four notable Fathers of the Church: Irenaeus, Origen, Augustine, and John of Damascus. Treating the Western development of doctrine on this topic, I very briefly describe the positions of Thomas Aquinas and John Duns Scotus, as well as the reflections of Matthias Scheeben and John Henry Newman after the 1854 promulgation of the dogma of Mary’s Immaculate Conception.

On the Christian Idea of Man

1949 ◽  
Vol 11 (1) ◽  
pp. 3-16 ◽  
Author(s):  
Josef Pieper
Keyword(s):  
Middle Ages ◽  
Moral Theology ◽  
Thomas Aquinas ◽  
Fundamental Conception ◽  
Conception Of Man ◽  
High Middle Ages ◽  
Two Generations ◽  
God's Image

The second partof the Summa Theologica of the “Universal Doctor,” Thomas Aquinas, begins with the following sentence: Because man has been created in God's image, now after having spoken of God, the archetype, we must still deal with His image which is man. (Summa Theologica I, II, Prologus.) There is something peculiar about this sentence; its meaning must not be misunderstood. It is stated as a matter of fact but its meaning is not to be taken for granted. This first sentence of Moral Theology expresses a fact which has almost entirely disappeared from the knowledge of Christians of today; namely, die fact that moral doctrine is primarily and above all a doctrine about man; that moral doctrine must plainly reveal the conception of man, and that, therefore, the doctrine of Christian morals must concern the Christian model of man. This fact was a matter of course in' the Christianity of the high Middle Ages. This fundamental conception—which, to be sure, was not definitely taken for granted as the polemical wording shows—compelled Eckhart to say two generations after St. Thomas: people should not think about what they ought to do, they should rather think about what they ought to be.

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