Lecture 18 Anselm, Aquinas and Bonaventure Dr. Ann T. Orlando 2 November 2017

Introduction Predecessors Anselm Lombard Albert Aquinas Bonaventure

Anselm (1033-1109) Born in northern Italy Studied and became abbot at a Benedictine monastery in Normandy Went to (recently conquered) England in 1092 Became Archbishop of Canterbury Among his most important works: Proslogion: Ontological proofs for existence of God Cur Deus Homo: Christology of satisfaction Monologion

Anselm’s Reliance on Augustine Fides Quaerens Intellectum (Faith seeking understanding, which he gets from Augustine) Monologion Written 1076, a type of soliloquy or meditation Attempt to understand the Trinity without recourse to Scripture or other authority Anselm knows he has the ‘right’ answer because he is consistent with Augustine

Preface to Monologion After frequently re-examining this treatise, I have not been able to find that I said in it anything inconsistent with the writings of the Catholic Fathers—especially with Blessed Augustine's writings. Therefore, if it shall seem to anyone that in this work I have set forth some [doctrine] which either is altogether new or else departs from the truth, then I make the following request: let him not immediately declare me to be one who presumes to new [doctrines] or who teaches falsehood, but let him first look carefully at the books of On the Trinity by the aforementioned teacher, viz., Augustine, and then let him judge my work in the light of these books.

Cur Deus Homo Based on Athanasius On the Incarnation Addresses objections of ‘infidels’ Structure of a dialog Advanced theory of satisfaction for Jesus’ death Based on feudal notion of honor, justice and social status Only God-man can satisfy the affront to God’s honor due to original sin; as man he has the obligation to satisfy; as God he is able to satisfy

Early Paris Paris started as a Roman town, Lutetium Renamed Paris in 3rd C after local Celtic tribe First Christian missionaries probably sent by Pope Fabian in 3rd C First bishop was Dionysius, or Denis St. Denis and his companions were martyred by the Romans on Montmarte (Mont of the martyrs) There may have been a pagan temple where Notre Dame now stands After Constantine the Great, several churches were built in Paris, including one on the site of Notre Dame

Building the Cathedral of Notre Dame By tradition, the first stone was laid in 1163 But not completed until 1250, with additional work after that for the next several centuries Built in the ‘Gothic’ style that became the standard for grand church architecture throughout Europe in the Middle Ages As the primary cathedral of Paris, Notre Dame assumed an important role in Church and French political history

Importance of Paris in Middle Ages During the Middle Ages, Paris was transformed from a small fishing and trading town to an important political capital Center for many trade guilds With this transformation, Church in Paris also became very important A place of learning

Beginning of University System Churches, especially cathedrals and monasteries were primary sources of education for nearly 1,000 years in Europe Recall that Alcuin of York under Charlemagne had began system of schools throughout kingdom During 11th C, Pope Gregory VII initiated many reforms, including requirements for education of secular clergy Bishops established cathedral schools Education focused on Canon law, administration, higher learning Enrollment not limited to clergy

Universities and the Church The university system as we know it today grew out of the Cathedral schools of the Middle Ages Most famous and important was the Cathedral School of Notre Dame Became the University of Paris, also known as the Sorbonne Students from all over Europe sought to enter the most prestigious schools To be an universitas an institution had to recognized as such by the Pope ‘Nation’ was a fraternal group of students at the major universities who came from the same region and spoke the same local language

Medieval University Degrees Bachelors degree Six years to obtain Study of seven liberal arts Masters degree Four to six more years Specialization in law, medicine or theology Theology was most important and prestigious Holder of masters degree could teach others Doctorate Several more years of study Holder could teach at most prestigious universities

Evolution of Modern University System During Renaissance City-state and national courts develop their own ‘cultural’ centers Development of vernacular language and literature Eventually universities become more secular Seminaries are formally established at Council of Trent

St. Peter Lombard (1100-1160) Professor of theology of Cathedral School of Notre Dame and Archbishop of Paris Wrote Sentences (1150) as a way to organize teaching of the Church Fathers to explicate Catholic teaching Most influential text in Middle Ages Required that all Masters of Theology write a commentary on Sentences Lombard became was known as the Magister

Sentences Organized in four Books God and the Trinity Creation Incarnation and Redemption Sacraments In 13th C Books subdivided into “distinctiones” (breaks in reading)

St. Albert the Great (1200 – 1280) and Aristotle Born in Germany, study in Italy, entered the Dominicans, taught at University of Paris Life-long study of Aristotle, including development of paraphrases of Aristotle's major works Keenly interested in natural world and natural theology using Aristotelian methods Detailed translation and commentary on Aristotle’s Organum Advanced theory of universals as existing in themselves but also as constructs of human mind Anthropology and Ethics based on Aristotle Teacher of Thomas Aquinas

St. Thomas Aquinas (1225-1274) Born in Italy, studied in Italy and Paris Dominican Student and professor at University of Paris Key Influences Albert the Great Church Fathers Aristotle Earlier Aristotelian commentators, especially Averroes and Maimonides

Thomas Aquinas Angelic Doctor Developed systematic approach to theology using Aristotelian methods (Aristotle as the Philosopher in the Summa) Relied on newly available Greek works from Jewish and Moslem sources; Moses Maimonides, Averrhoes Very different from theological approach; Aristotelian rather than neo-Platonic Emphasis on causes Emphasis on categories Needed to show that his theological conclusions were consistent with Augustine; until he did so he was considered radical and suspect Two great works: Summa Theologica (theological) or Theologiae (theology); Summa Contra Gentiles But he also wrote beautiful songs, especially in praise of Eucharist (one of which we sing at Benediction, and another during Holy Thursday)

The Structure of the Summa Theologiae Divided into Three Parts; the Second Part further divided Part I and Part II Each Part divided into Questions Each Question divided into Articles Each Article includes a Statement, Objections and Replies

Ia IIae Q90 a1 (In English: First Part of Second Part, Question 90, Article 1) Whether law is something pertaining to reason? Objection 1. It would seem that law is not something pertaining to reason. For the Apostle says (Rm. 7:23)… Objection 2. Further, in the reason there is nothing else but power, habit, and act. But law is not the power itself of reason… Objection 3. Further, the law moves those who are subject to it to act aright. But it belongs properly to the will to move to act…

Ia IIae Q90 a1 (cont.) On the contrary, It belongs to the law to command and to forbid. But it belongs to reason to command, as stated above (17, 1). Therefore law is something pertaining to reason. I answer that, Law is a rule and measure of acts, whereby man is induced to act or is restrained from acting: for "lex" [law] is derived from "ligare" [to bind], because it binds one to act. Now the rule and measure of human acts is the reason, which is the first principle of human acts, as is evident from what has been stated above (1, 1, ad 3); since it belongs to the reason to direct to the end, which is the first principle in all matters of action, according to the Philosopher (Phys. ii). Now that which is the principle in any genus, is the rule and measure of that genus: for instance, unity in the genus of numbers, and the first movement in the genus of movements. Consequently it follows that law is something pertaining to reason.

Ia IIae Q90 a1 (cont.) Reply to Objection 1. Since law is a kind of rule and measure, it may be in something in two ways…. Reply to Objection 2. Just as, in external action, we may consider the work and the work done, for instance the work of building and the house built; so in the acts of reason, we may consider the act itself of reason, i.e. to understand and to reason, and something produced by this act… Reply to Objection 3. Reason has its power of moving from the will, as stated above (17, 1): for it is due to the fact that one wills the end, that the reason issues its commands as regards things ordained to the end…

Example: Definition of Virtue ST Ia IIae Q55 Reconcile two very different definitions of virtue But both Aristotle and Augustine start their discussion of virtue with how man can be happy Aristotle: Virtue then is a settled disposition of the mind determining the choice of actions and emotions, consisting essentially in the observance of the mean relative to us, this being determined by principle, that is, as the prudent man would determine it. Nicomachean Ethics Virtue is a balance, as determined by a prudent man Virtues divided into intellectual and moral Virtue can (with difficulty) be acquired through the practice of good habits Augustine: Virtue is a good quality of the mind, by which we live righteously, of which no one can make bad use, which God brings about in us, without us. On Free Will Virtue is a gift of God (grace) All virtues are derived from Christian charity Aquinas (see ST Ia IIae 55.4 on definition of virtue) Infused and acquired virtue ST Iae IIae Q 63 Importance of prudence ST IIa IIae Q 47 – 56

Example: Transubstantiation ST IIIa Q75 a 1-8 Relies on Aristotle’s The Categories Philosophical idea of substance, accidents Substance: what things really are, their essence Accidents: how they appear to senses, properties that are incidental, weight, color, taste Augustine has bad things to say about The Categories in Confessions (IV.28-31) According to Aquinas Christ becomes fully present in the Eucharist when the material substance of bread and wine is transformed into His own spiritual substance only the accidents (color, texture, taste) of the bread and wine remain Explains doctrine of transubstantiation from Lateran IV (1215)

Adoro Te Devote by Thomas Aquinas Godhead here in hiding, whom I do adore Masked by these bare shadows, shape and nothing more, See, Lord, at thy service low lies here a heart Lost, all lost in wonder at the God thou art. Seeing, touching, tasting are in thee deceived; How says trusty hearing? that shall be believed; What God's Son has told me, take for truth I do; Truth himself speaks truly or there's nothing true. From CCC translated by Gerard Manley Hopkins

Bonaventure (1221-1274) Student and professor at University of Paris when Aquinas was there Becomes head of Franciscans shortly after Francis Describes Franciscan way of life in philosophical terms Very dependent on Augustine

Itinerarium or Journey of the Mind to God Written for a student retreat Details steps of spiritual progress Mimics pilgrimage itinerary Approach God by leaving world behind Franciscan spirituality in an apophatic key

Later Opposition to Scholasticism 14th and 15th C Nominalism and Linguistics Philosophical rejection of scholasticism, primarily from Franciscans Renaissance scholars who want to return to original sources and a study of language over philosophy 16th C Reformation Rejection of doctrines derived from Scholastic theology Return to ‘only’ source: Scripture 17th C Scientific Revolution Reject Aristotle-Ptolemy astronomical model Reject Aristotelian methods in favor or new methods , Bacon and Novum Organum

Assignments Anselm, Cur Deus Homo, https://www.ewtn.com/library/CHRIST/CURDEUS.HTM Aquinas, http://www.newadvent.org/summa/ Natural Law, Ia IIae Q90 – 97