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For much of the modern period, theologians and philosophers of
religion have struggled with the problem of proving that it is
rational to believe in God. Drawing on the thought of Thomas
Aquinas, Theological Philosophy seeks to overturn the longstanding
problem of proving faith's rationality and to establish instead
that rationality requires to be explained by appeals to faith.
Building on a constructive argument developed in a companion book,
Rationality as Virtue, Lydia Schumacher advances the conclusion
that belief in the God of Christian faith provides an exceptionally
robust rationale for rationality and is as such intrinsically
rational. At the same time, Schumacher overcomes a common tendency
to separate spiritual from ordinary life, and construes the latter
as the locus of proof for the rationality of Christian faith.
For much of the modern period, theologians and philosophers of
religion have struggled with the problem of proving that it is
rational to believe in God. Drawing on the thought of Thomas
Aquinas, this book lays the foundation for an innovative effort to
overturn the longstanding problem of proving faith's rationality,
and to establish instead that rationality requires to be explained
by appeals to faith. To this end, Schumacher advances the
constructive argument that rationality is not only an
epistemological question concerning the soundness of human
thoughts, which she defines in terms of 'intellectual virtue'.
Ultimately, it is an ethical question whether knowledge is used in
ways that promote an individual's own flourishing and that of
others. That is to say, rationality in its paradigmatic form is a
matter of moral virtue, which should nonetheless entail
intellectual virtue. This conclusion sets the stage for
Schumacher's argument in a companion book, Theological Philosophy,
which explains how Christian faith provides an exceptionally robust
rationale for rationality, so construed, and is intrinsically
rational in that sense.
For much of the modern period, theologians and philosophers of
religion have struggled with the problem of proving that it is
rational to believe in God. Drawing on the thought of Thomas
Aquinas, this book lays the foundation for an innovative effort to
overturn the longstanding problem of proving faith's rationality,
and to establish instead that rationality requires to be explained
by appeals to faith. To this end, Schumacher advances the
constructive argument that rationality is not only an
epistemological question concerning the soundness of human
thoughts, which she defines in terms of 'intellectual virtue'.
Ultimately, it is an ethical question whether knowledge is used in
ways that promote an individual's own flourishing and that of
others. That is to say, rationality in its paradigmatic form is a
matter of moral virtue, which should nonetheless entail
intellectual virtue. This conclusion sets the stage for
Schumacher's argument in a companion book, Theological Philosophy,
which explains how Christian faith provides an exceptionally robust
rationale for rationality, so construed, and is intrinsically
rational in that sense.
A Reader in Early Franciscan Theology presents for the first time
in English key passages from the Summa Halensis, one of the first
major installments in the summa genre for which scholasticism
became famous. This systematic work of philosophy and theology was
collaboratively written mostly between 1236 and 1245 by the
founding members of the Franciscan school, such as Alexander of
Hales and John of La Rochelle, who worked at the recently founded
University of Paris. Modern scholarship has often dismissed this
early Franciscan intellectual tradition as unoriginal, merely
systematizing the Augustinian tradition in light of the rediscovery
of Aristotle, paving the way for truly revolutionary figures like
John Duns Scotus. But as the selections in this reader show, it was
this earlier generation that initiated this break with precedent.
The compilers of the Summa Halensis first articulated many
positions that eventually become closely associated with the
Franciscan tradition on issues like the nature of God, the proof
for God's existence, free will, the transcendentals, and
Christology. This book is essential reading for anyone wishing to
understand the ways in which medieval thinkers employed
philosophical concepts in a theological context as well as the
evolution of Franciscan thought and its legacy to modernity. A
Reader in Early Franciscan Theology is available from the publisher
on an open-access basis.
The thirteenth century was a dynamic period in intellectual history
which witnessed the establishment of the first universities, most
famously at Paris and Oxford. At these and other major European
centres of learning, English-born Franciscans came to hold
prominent roles both in the university faculties of the arts and
theology and in the local studia across Europe that were primarily
responsible for training Franciscans. This volume explores the
contributions to scholarship of some of the leading English
Franciscans or Franciscan associates from this period, including
Roger Bacon, Adam Marsh, John Pecham, Thomas of Yorke, Roger
Marston, Robert Grosseteste, Adam of Exeter, Richard Rufus of
Cornwall, and Bartholomew of England. Through focussed studies of
these figures' signature ideas, contributions will provide a basis
for drawing comparisons between the English Franciscan school and
others that existed at the time, most famously at Paris.
In Divine Illumination, Schumacher offers an original approach to
Augustine's theory of divine illumination, the precondition of all
human knowledge. Written with great originality and clarity, she
traces the idea through medieval thinkers, into early modernity,
and reveals its importance in modern theories of knowledge. * Takes
an original approach to reading Augustine's theory of divine
illumination and shows how the theory was transformed and
reinterpreted in medieval philosophy and theology * Presents a
groundbreaking way of thinking about the writings of Augustine,
Anselm, Bonaventure, Aquinas, and John Duns Scotus, and relates
this to cutting edge questions in contemporary philosophy of
religion, especially epistemology * Is a significant contribution
to the history of philosophy but also to contemporary debates on
faith and reason * Lays the foundation for future efforts to come
to terms with the contemporary epistemological situation and its
inherent problems
The legacy of late medieval Franciscan thought is uncontested: for
generations, the influence of late-13th and 14th century
Franciscans on the development of modern thought has been
celebrated by some and loathed by others. However, the legacy of
early Franciscan thought, as it developed in the first generation
of Franciscan thinkers who worked at the recently-founded
University of Paris in the first half of the 13th century, is a
virtually foreign concept in the relevant scholarship. The reason
for this is that early Franciscans are widely regarded as mere
codifiers and perpetrators of the earlier medieval, largely
Augustinian, tradition, from which later Franciscans supposedly
departed. In this study, leading scholars of both periods in the
Franciscan intellectual tradition join forces to highlight the
continuity between early and late Franciscan thinkers which is
often overlooked by those who emphasize their discrepancies in
terms of methodology and sources. At the same time, the
contributors seek to paint a more nuanced picture of the
tradition's legacy to Western thought, highlighting aspects of it
that were passed down for generations to follow as well as the
extremely different contexts and ends for which originally
Franciscan ideas came to be employed in later medieval and modern
thought.
For generations, early Franciscan thought has been widely regarded
as unoriginal: a mere attempt to systematize the longstanding
intellectual tradition of Augustine in the face of the rising
popularity of Aristotle. This volume brings together leading
scholars in the field to undertake a major study of the major
doctrines and debates of the so-called Summa Halensis (1236-45),
which was collaboratively authored by the founding members of the
Franciscan school at Paris, above all, Alexander of Hales, and John
of La Rochelle, in an effort to lay down the Franciscan
intellectual tradition or the first time. The contributions will
highlight that this tradition, far from unoriginal, laid the
groundwork for later Franciscan thought, which is often regarded as
formative for modern thought. Furthermore, the volume shows the
role this Summa played in the development of the burgeoning field
of systematic theology, which has its origins in the young
university of Paris. This is a crucial and groundbreaking study for
those with interests in the history of western thought and theology
specifically.
For generations, early Franciscan thought has been widely regarded
as unoriginal: a mere attempt to systematize the longstanding
intellectual tradition of Augustine in the face of the rising
popularity of Aristotle. This volume brings together leading
scholars in the field to undertake a major study of the sources and
context of the so-called Summa Halensis (1236-45), which was
collaboratively authored by the founding members of the Franciscan
school at Paris, above all, Alexander of Hales, and John of La
Rochelle, in an effort to lay down the Franciscan intellectual
tradition or the first time. The contributions will highlight that
this tradition, far from unoriginal, laid the groundwork for later
Franciscan thought, which is often regarded as formative for modern
thought. Furthermore, the volume shows the role this Summa played
in the development of the burgeoning field of systematic theology,
which has its origins in the young university of Paris. This is a
crucial and groundbreaking study for those with interests in the
history of western thought and theology specifically.
For much of the modern period, theologians and philosophers of
religion have struggled with the problem of proving that it is
rational to believe in God. Drawing on the thought of Thomas
Aquinas, Theological Philosophy seeks to overturn the longstanding
problem of proving faith's rationality and to establish instead
that rationality requires to be explained by appeals to faith.
Building on a constructive argument developed in a companion book,
Rationality as Virtue, Lydia Schumacher advances the conclusion
that belief in the God of Christian faith provides an exceptionally
robust rationale for rationality and is as such intrinsically
rational. At the same time, Schumacher overcomes a common tendency
to separate spiritual from ordinary life, and construes the latter
as the locus of proof for the rationality of Christian faith.
A Reader in Early Franciscan Theology presents for the first time
in English key passages from the Summa Halensis, one of the first
major installments in the summa genre for which scholasticism
became famous. This systematic work of philosophy and theology was
collaboratively written mostly between 1236 and 1245 by the
founding members of the Franciscan school, such as Alexander of
Hales and John of La Rochelle, who worked at the recently founded
University of Paris. Modern scholarship has often dismissed this
early Franciscan intellectual tradition as unoriginal, merely
systematizing the Augustinian tradition in light of the rediscovery
of Aristotle, paving the way for truly revolutionary figures like
John Duns Scotus. But as the selections in this reader show, it was
this earlier generation that initiated this break with precedent.
The compilers of the Summa Halensis first articulated many
positions that eventually become closely associated with the
Franciscan tradition on issues like the nature of God, the proof
for God's existence, free will, the transcendentals, and
Christology. This book is essential reading for anyone wishing to
understand the ways in which medieval thinkers employed
philosophical concepts in a theological context as well as the
evolution of Franciscan thought and its legacy to modernity. A
Reader in Early Franciscan Theology is available from the publisher
on an open-access basis.
The title 'the Son of Man' evokes the different aspects of the
whole Christ: the humanity and divinity of Christ, his earthly
ministry, his sacramental presence, and the eschatological
consummation of his work. It is also a term of relationship,
suggestive of both the relations constitutive of the life of the
Holy Trinity, and also of the way that our knowing and loving the
Son of Man is always an invitation to communion - with the Triune
God, as the Body of Christ, and for the life of the world.
Contributors to this collection explore some of the many registers
of the mystery of Christ, both historically and thematically.
Contributors include some of today's leading theological thinkers,
including N.T. Wright, Rowan Williams, Lydia Schumacher, Kallistos
Ware and Oliver O'Donovan. With poetic reflections from Malcolm
Guite. Chapters include: "Son of Man and the New Creation" (N.T.
Wright), "The Son of Man in the Gospel of John" (John Behr), "Sound
and Silence in Augustine's Christological Exegesis" (Carol
Harrison), "According to the Flesh?: The Problem of Knowing Christ
in Chalcedonian Perspective" (Ian Mcfarland), "Christ and the Moral
Life" (Oliver O'Donovan), "Christ and the Poetic Imagination"
(Malcolm Guite)
In this book, Lydia Schumacher challenges the common assumption
that early Franciscan thought simply reiterates the longstanding
tradition of Augustine. She demonstrates how scholars from this
tradition incorporated the work of Islamic and Jewish philosophers,
whose works had recently been translated from Arabic, with a view
to developing a unique approach to questions of human nature. These
questions pertain to perennial philosophical concerns about the
relationship between the body and the soul, the work of human
cognition and sensation, and the power of free will. By
highlighting the Arabic sources of early Franciscan views on these
matters, Schumacher illustrates how scholars working in the early
thirteenth century anticipated later developments in Franciscan
thought which have often been described as novel or unprecedented.
Above all, her study demonstrates that the early Franciscan
philosophy of human nature was formulated with a view to bolstering
the order's specific theological and religious ideals.
Franciscan theology before Bonaventure has long been regarded as a
relatively unoriginal attempt to systematize the tradition of
Augustine, which prevailed in the West for most of the earlier
Middle Ages. In this book, Lydia Schumacher aims to demonstrate the
innovative aspects of early Franciscan theology by examining the
historical, philosophical, and religious contexts in which it was
developed, and by highlighting how thinkers from this period
deployed authoritative sources like Augustine as 'proof texts' for
their own novel positions. She thereby exposes the continuity
between the early and later Franciscan schools, which have normally
been perceived as distinct from one another. Schumacher also
emphasizes the ethos that inspired the development of medieval
Franciscan thinking and distinguishes it from any modern
intellectual trends with which it has been associated. Ultimately,
Schumacher lays the foundation for future efforts to recover
Franciscan theology in the contemporary context on its own terms.
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