Katherin Rogers
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780199231676
- eISBN:
- 9780191716089
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199231676.001.0001
- Subject:
- Philosophy, Philosophy of Religion, General
Anselm is the first Christian philosopher to defend a libertarian analysis of created freedom. In doing so he proposes viable answers to perennial questions in the philosophy of religion: If God ...
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Anselm is the first Christian philosopher to defend a libertarian analysis of created freedom. In doing so he proposes viable answers to perennial questions in the philosophy of religion: If God causes everything, does He also cause human choices, including the choice to sin? Can grace and human free will be reconciled? Can free human choices be divinely foreknown? Does divine freedom entail the choice to do other than the best, and to make a different world, or no world at all?Less
Anselm is the first Christian philosopher to defend a libertarian analysis of created freedom. In doing so he proposes viable answers to perennial questions in the philosophy of religion: If God causes everything, does He also cause human choices, including the choice to sin? Can grace and human free will be reconciled? Can free human choices be divinely foreknown? Does divine freedom entail the choice to do other than the best, and to make a different world, or no world at all?
Sandra Visser and Thomas Williams
- Published in print:
- 2008
- Published Online:
- October 2011
- ISBN:
- 9780195309386
- eISBN:
- 9780199852123
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195309386.003.0016
- Subject:
- Religion, Philosophy of Religion
Anselm's work is thoroughly argumentative in a way that is not burdened by elaborate technical machinery. Much of his writing was done in response to a request or as a reaction against some emergent ...
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Anselm's work is thoroughly argumentative in a way that is not burdened by elaborate technical machinery. Much of his writing was done in response to a request or as a reaction against some emergent heresy. As a result, he only wrote about what he was interested in at the time. What is important to Anselm is that God creates all things in accordance with the one divine Word that is consubstantial with the One who utters it, and that creatures in some way reflect the perfect goodness that God does not merely have but actually is. Although Anselm can be disappointingly uncurious or single-minded about his own interests and impatient with what he regards as inessentials, he is a valuable interlocutor for contemporary philosophers and theologians. Though even his most sympathetic readers, will not agree with everything he says, Anselm's arguments and views almost always command respect.Less
Anselm's work is thoroughly argumentative in a way that is not burdened by elaborate technical machinery. Much of his writing was done in response to a request or as a reaction against some emergent heresy. As a result, he only wrote about what he was interested in at the time. What is important to Anselm is that God creates all things in accordance with the one divine Word that is consubstantial with the One who utters it, and that creatures in some way reflect the perfect goodness that God does not merely have but actually is. Although Anselm can be disappointingly uncurious or single-minded about his own interests and impatient with what he regards as inessentials, he is a valuable interlocutor for contemporary philosophers and theologians. Though even his most sympathetic readers, will not agree with everything he says, Anselm's arguments and views almost always command respect.
Kathleen G. Cushing
- Published in print:
- 1998
- Published Online:
- October 2011
- ISBN:
- 9780198207245
- eISBN:
- 9780191677571
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207245.001.0001
- Subject:
- History, European Medieval History, History of Religion
This book explores the role of canon law in the ecclesiastical reform movement of the eleventh century, commonly known as the Gregorian Refom movement. Focusing on the ...
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This book explores the role of canon law in the ecclesiastical reform movement of the eleventh century, commonly known as the Gregorian Refom movement. Focusing on the Collectio canonum of Bishop Anselm of Lucca — hitherto largely unexplored in English — it is concerned with the symbiotic relationship between canon law and reform, and seeks to explore the ways in which Anselm’s writing can be seen in the context of the reformer’s need to devise and articulate strategies for the renovation of the Church and Christian society. Its principal contention is that Anselm’s collection cannot be seen merely as a catalogue of canon law, but also functioned to articulate, define, and propagate reformist doctrine in a time of great social and religious upheaval.Less
This book explores the role of canon law in the ecclesiastical reform movement of the eleventh century, commonly known as the Gregorian Refom movement. Focusing on the Collectio canonum of Bishop Anselm of Lucca — hitherto largely unexplored in English — it is concerned with the symbiotic relationship between canon law and reform, and seeks to explore the ways in which Anselm’s writing can be seen in the context of the reformer’s need to devise and articulate strategies for the renovation of the Church and Christian society. Its principal contention is that Anselm’s collection cannot be seen merely as a catalogue of canon law, but also functioned to articulate, define, and propagate reformist doctrine in a time of great social and religious upheaval.
Sandra Visser and Thomas Williams
- Published in print:
- 2008
- Published Online:
- October 2011
- ISBN:
- 9780195309386
- eISBN:
- 9780199852123
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195309386.001.0001
- Subject:
- Religion, Philosophy of Religion
This book offers a brief introduction to the life and thought of Saint Anselm (c. 1033–1109). Anselm, Archbishop of Canterbury for the last sixteen years of his life, is one of the foremost ...
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This book offers a brief introduction to the life and thought of Saint Anselm (c. 1033–1109). Anselm, Archbishop of Canterbury for the last sixteen years of his life, is one of the foremost philosopher-theologians of the Middle Ages. His keen and rigorous thinking earned him the title “The Father of Scholasticism”, and his influence is discernible in figures as various as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-13th and 14th centuries, and the Protestant reformers. Part I of this book lays out the framework of Anselm's thought: his approach to what he calls “the reason of faith”, his account of thought and language, and his theory of truth. Part II focuses on Anselm's account of God and the divine attributes, and it shows how Anselm applies his theory of language and thought to develop a theological semantics that at once respects divine transcendence and allows for the possibility of divine rational knowledge. In Part III, the book turns from the heavenly to the animal. It elucidates Anselm's theory of modality and his understanding of free choice, an idea that was, for Anselm, embedded in his conception of justice. The book concludes with a discussion of Incarnation, Atonement, and original sin, as the chapters examine Anselm's argument that the death of a God-man is the only possible remedy for human injustice.Less
This book offers a brief introduction to the life and thought of Saint Anselm (c. 1033–1109). Anselm, Archbishop of Canterbury for the last sixteen years of his life, is one of the foremost philosopher-theologians of the Middle Ages. His keen and rigorous thinking earned him the title “The Father of Scholasticism”, and his influence is discernible in figures as various as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-13th and 14th centuries, and the Protestant reformers. Part I of this book lays out the framework of Anselm's thought: his approach to what he calls “the reason of faith”, his account of thought and language, and his theory of truth. Part II focuses on Anselm's account of God and the divine attributes, and it shows how Anselm applies his theory of language and thought to develop a theological semantics that at once respects divine transcendence and allows for the possibility of divine rational knowledge. In Part III, the book turns from the heavenly to the animal. It elucidates Anselm's theory of modality and his understanding of free choice, an idea that was, for Anselm, embedded in his conception of justice. The book concludes with a discussion of Incarnation, Atonement, and original sin, as the chapters examine Anselm's argument that the death of a God-man is the only possible remedy for human injustice.
Kathleen G. Cushing
- Published in print:
- 1998
- Published Online:
- October 2011
- ISBN:
- 9780198207245
- eISBN:
- 9780191677571
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207245.003.0007
- Subject:
- History, European Medieval History, History of Religion
This chapter evaluates the significance of the collections of Anselm of Lucca. The discussion throughout the book has placed the Collectio ...
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This chapter evaluates the significance of the collections of Anselm of Lucca. The discussion throughout the book has placed the Collectio canonum in the wider developments in canon law during the eleventh century. However, the integrity of the collection was not rigidly maintained in its own time. While unrelenting insistence upon absolute primacy was preserved, interpolations and other modifications to the internal ordering were made almost immediately. On one hand, these modifications demonstrate that the deficiencies of the collection as a practical, working compendium were apparent. On the other hand, they suggest that the strident tone and ideological inflexibility with which the collection was associated made its progressive abandonment certain. Still, Anselm’s collection stands as a concrete manifestation of the ways in which the reformers envisaged the law as a justification of reform.Less
This chapter evaluates the significance of the collections of Anselm of Lucca. The discussion throughout the book has placed the Collectio canonum in the wider developments in canon law during the eleventh century. However, the integrity of the collection was not rigidly maintained in its own time. While unrelenting insistence upon absolute primacy was preserved, interpolations and other modifications to the internal ordering were made almost immediately. On one hand, these modifications demonstrate that the deficiencies of the collection as a practical, working compendium were apparent. On the other hand, they suggest that the strident tone and ideological inflexibility with which the collection was associated made its progressive abandonment certain. Still, Anselm’s collection stands as a concrete manifestation of the ways in which the reformers envisaged the law as a justification of reform.
Edward A. Siecienski
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195372045
- eISBN:
- 9780199777297
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195372045.003.0006
- Subject:
- Religion, History of Christianity
Although an uneasy peace was maintained in the years after Photius, during the tenth and eleventh centuries political, cultural, and religious factors rapidly drove East and West further part. The ...
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Although an uneasy peace was maintained in the years after Photius, during the tenth and eleventh centuries political, cultural, and religious factors rapidly drove East and West further part. The mutual excommunications of Cardinal Humbert and Patriarch Michael Cerularius in 1054, often called the beginning of the “Great Schism” between East and West, reignited the filioque debate, as its omission from/addition to the creed came to be seen as sign of the other’s heretical ways. While the Greek-speaking East continued to rely heavily on the claims put forward in the Mystagogia, Latin scholastic theologians like Anselm and Thomas Aquinas advanced an entirely new series of arguments in favor of the doctrine. Theological encounters between the two sides (with some notable exceptions) only exacerbated the tension, and following the Fourth Crusade there seemed little chance of healing the breach that had grown up between Christian East and West.Less
Although an uneasy peace was maintained in the years after Photius, during the tenth and eleventh centuries political, cultural, and religious factors rapidly drove East and West further part. The mutual excommunications of Cardinal Humbert and Patriarch Michael Cerularius in 1054, often called the beginning of the “Great Schism” between East and West, reignited the filioque debate, as its omission from/addition to the creed came to be seen as sign of the other’s heretical ways. While the Greek-speaking East continued to rely heavily on the claims put forward in the Mystagogia, Latin scholastic theologians like Anselm and Thomas Aquinas advanced an entirely new series of arguments in favor of the doctrine. Theological encounters between the two sides (with some notable exceptions) only exacerbated the tension, and following the Fourth Crusade there seemed little chance of healing the breach that had grown up between Christian East and West.
Michael J. Almeida
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199640027
- eISBN:
- 9780191741937
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199640027.001.0001
- Subject:
- Philosophy, Philosophy of Religion, Metaphysics/Epistemology
It is a principal aim of this book to show that several widely believed and largely undisputed principles in philosophical theology are in fact just philosophical dogmas. The well-entrenched ...
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It is a principal aim of this book to show that several widely believed and largely undisputed principles in philosophical theology are in fact just philosophical dogmas. The well-entrenched principles have served as basic assumptions in some of the most powerful apriori atheological arguments. But most theists also maintain that the principles express apriori necessary truths. The philosophical dogmas include principles that are presumed to follow from the nature of an essentially omnipotent, essentially omniscient, essentially perfectly good and necessarily existing being. Among the atheological arguments that deploy these philosophical dogmas are the Logical Problem of Evil, the Logical Problem of the Best Possible World, the Logical Problem of Good Enough Worlds, the Problem of Divine Freedom, the Problem of No Best World, and the Evidential Problem of Evil. Solutions to several less serious atheological problems are also forthcoming. It is among the principal conclusions of the book that these arguments present no important challenge to the existence of an Anselmian God.Less
It is a principal aim of this book to show that several widely believed and largely undisputed principles in philosophical theology are in fact just philosophical dogmas. The well-entrenched principles have served as basic assumptions in some of the most powerful apriori atheological arguments. But most theists also maintain that the principles express apriori necessary truths. The philosophical dogmas include principles that are presumed to follow from the nature of an essentially omnipotent, essentially omniscient, essentially perfectly good and necessarily existing being. Among the atheological arguments that deploy these philosophical dogmas are the Logical Problem of Evil, the Logical Problem of the Best Possible World, the Logical Problem of Good Enough Worlds, the Problem of Divine Freedom, the Problem of No Best World, and the Evidential Problem of Evil. Solutions to several less serious atheological problems are also forthcoming. It is among the principal conclusions of the book that these arguments present no important challenge to the existence of an Anselmian God.
Gerald O'Collins and Michael Keenan Jones
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199576456
- eISBN:
- 9780191723032
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576456.003.0006
- Subject:
- Religion, Theology
In his version of Christ's redeeming priesthood, Aquinas adopted and modified Anselm's theory of redemption as ‘satisfaction’. Unlike Anselm, Aquinas saw Christ's function as mediator between God and ...
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In his version of Christ's redeeming priesthood, Aquinas adopted and modified Anselm's theory of redemption as ‘satisfaction’. Unlike Anselm, Aquinas saw Christ's function as mediator between God and human beings being exercised as priest, prophet, and king. The meritorious sacrifice of Christ was accepted by God as being inspired by love. Like Origen, Chrysostom, Luther, and Calvin, Aquinas wrote a work on the Letter to the Hebrews; in that commentary he remarked: ‘only Christ is the true priest, the others being only his ministers’ (8. 4). In his Summa Theologiae Aquinas dedicates one ‘question’ of six ‘articles’ to ‘the principal act of priestly office’, the sacrifice in which Christ was both priest and victim and efficaciously expiated human sin. Aquinas's account of Christ's priesthood is filled out by what he wrote about Christ as mediator (one question of two articles), about the sacraments, and about the ascension, as well as in the liturgical texts that he composed for the Feast of Corpus Christi (instituted in 1264). For Aquinas the sacramental life of believers derives from Christ's priesthood and passion. In the celebration of the Eucharist and administration of the other sacraments, Christ the priest is always the principal, albeit invisible, agent.Less
In his version of Christ's redeeming priesthood, Aquinas adopted and modified Anselm's theory of redemption as ‘satisfaction’. Unlike Anselm, Aquinas saw Christ's function as mediator between God and human beings being exercised as priest, prophet, and king. The meritorious sacrifice of Christ was accepted by God as being inspired by love. Like Origen, Chrysostom, Luther, and Calvin, Aquinas wrote a work on the Letter to the Hebrews; in that commentary he remarked: ‘only Christ is the true priest, the others being only his ministers’ (8. 4). In his Summa Theologiae Aquinas dedicates one ‘question’ of six ‘articles’ to ‘the principal act of priestly office’, the sacrifice in which Christ was both priest and victim and efficaciously expiated human sin. Aquinas's account of Christ's priesthood is filled out by what he wrote about Christ as mediator (one question of two articles), about the sacraments, and about the ascension, as well as in the liturgical texts that he composed for the Feast of Corpus Christi (instituted in 1264). For Aquinas the sacramental life of believers derives from Christ's priesthood and passion. In the celebration of the Eucharist and administration of the other sacraments, Christ the priest is always the principal, albeit invisible, agent.
Richard Swinburne
- Published in print:
- 2005
- Published Online:
- September 2007
- ISBN:
- 9780199283927
- eISBN:
- 9780191712524
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199283927.003.0003
- Subject:
- Philosophy, Philosophy of Religion
There is an obligation to seek true beliefs on religious matters both in order to discover whether we have other obligations (e.g., to worship and serve God), and in order to teach the truth about ...
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There is an obligation to seek true beliefs on religious matters both in order to discover whether we have other obligations (e.g., to worship and serve God), and in order to teach the truth about religion to those whom we have an obligation to educate. It is also good (though not obligatory) to seek such true belief both for its own sake, and in order to discover how to attain deep and lasting well-being, that is salvation. However, we should seek to acquire only those beliefs about religion which adequate investigation shows to be probable, and (barring special circumstances) not attempt to induce religious beliefs by irrational means. There is a majority Christian tradition that good arguments for the existence of God are available for those who need them. The idea of rational belief has been considered in depth by Anslem, Aquinas, Barth, Clifford, Kierkegaard, and Pascal.Less
There is an obligation to seek true beliefs on religious matters both in order to discover whether we have other obligations (e.g., to worship and serve God), and in order to teach the truth about religion to those whom we have an obligation to educate. It is also good (though not obligatory) to seek such true belief both for its own sake, and in order to discover how to attain deep and lasting well-being, that is salvation. However, we should seek to acquire only those beliefs about religion which adequate investigation shows to be probable, and (barring special circumstances) not attempt to induce religious beliefs by irrational means. There is a majority Christian tradition that good arguments for the existence of God are available for those who need them. The idea of rational belief has been considered in depth by Anslem, Aquinas, Barth, Clifford, Kierkegaard, and Pascal.
Sandra Visser and Thomas Williams
- Published in print:
- 2008
- Published Online:
- October 2011
- ISBN:
- 9780195309386
- eISBN:
- 9780199852123
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195309386.003.0003
- Subject:
- Religion, Philosophy of Religion
This chapter examines Anselm's account of thought and language. For him, thinking is a matter of getting objects before one's mind. It is analogous to vision, except that there can be mental vision ...
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This chapter examines Anselm's account of thought and language. For him, thinking is a matter of getting objects before one's mind. It is analogous to vision, except that there can be mental vision of nonexistent objects One way in which people bring objects before their minds is the use of language. Anselm's philosophy of language is especially concerned with accounting for cases in which this bringing-before-the-mind, called “signification”, is unusually oblique or problematic.Less
This chapter examines Anselm's account of thought and language. For him, thinking is a matter of getting objects before one's mind. It is analogous to vision, except that there can be mental vision of nonexistent objects One way in which people bring objects before their minds is the use of language. Anselm's philosophy of language is especially concerned with accounting for cases in which this bringing-before-the-mind, called “signification”, is unusually oblique or problematic.
Paul Helm
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780199532186
- eISBN:
- 9780191714580
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199532186.003.0007
- Subject:
- Religion, Theology
Calvin's views on the atonement are regularly taken to be Anselmian. This chapter explores this assumption by examining Anselm's view, which probably is that the atonement is conditionally necessary, ...
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Calvin's views on the atonement are regularly taken to be Anselmian. This chapter explores this assumption by examining Anselm's view, which probably is that the atonement is conditionally necessary, conditional upon God's plan to provide salvation to mankind. His view is compared with those of Augustine and Aquinas, who argue that the atonement is not necessary, or at least that it would be overconfident, given the infinite power of God, to argue that it must be necessary. Calvin's own views are more complex. There are a number of places where he argues that God ‘could have saved us by a word’. But the main exposition in the Institutes is quite Anselmian. Can these two strands be reconciled? It is argued that for Calvin, while salvation might be willed by the simple power and authority of God, it has maximal value for us by means of the propitiation of Christ, for then all the blessings of being ‘in Christ’ are available. So Calvin's views have an Anselmian character to them after all.Less
Calvin's views on the atonement are regularly taken to be Anselmian. This chapter explores this assumption by examining Anselm's view, which probably is that the atonement is conditionally necessary, conditional upon God's plan to provide salvation to mankind. His view is compared with those of Augustine and Aquinas, who argue that the atonement is not necessary, or at least that it would be overconfident, given the infinite power of God, to argue that it must be necessary. Calvin's own views are more complex. There are a number of places where he argues that God ‘could have saved us by a word’. But the main exposition in the Institutes is quite Anselmian. Can these two strands be reconciled? It is argued that for Calvin, while salvation might be willed by the simple power and authority of God, it has maximal value for us by means of the propitiation of Christ, for then all the blessings of being ‘in Christ’ are available. So Calvin's views have an Anselmian character to them after all.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0015
- Subject:
- History, British and Irish Medieval History
As Archbishop of Canterbury, Lanfranc was the ecclesiastical head of an English church that consisted of the provinces of Canterbury and York; he claimed a primacy over the British Isles that ...
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As Archbishop of Canterbury, Lanfranc was the ecclesiastical head of an English church that consisted of the provinces of Canterbury and York; he claimed a primacy over the British Isles that includes Wales, Scotland, and Ireland. On account of his own past career and present reputation, Lanfranc continued to be considerably concerned with persons and problems both in the Duchy of Normandy and beyond its frontiers, including the French church. Lanfranc's Norman concerns centred upon the abbey of Bec and its two leading figures: abbots Herluin and Anselm. Lanfranc's known concern with matters arising in the French church beyond the Duchy of Normandy is limited to two of his letters: one to Archbishop Manasses I of Rheims in 1080, and the other to Abbot Reynald of Saint-Cyprien at Poitiers and others regarding the Trinity and especially about the incarnation of the second Person of the Trinity.Less
As Archbishop of Canterbury, Lanfranc was the ecclesiastical head of an English church that consisted of the provinces of Canterbury and York; he claimed a primacy over the British Isles that includes Wales, Scotland, and Ireland. On account of his own past career and present reputation, Lanfranc continued to be considerably concerned with persons and problems both in the Duchy of Normandy and beyond its frontiers, including the French church. Lanfranc's Norman concerns centred upon the abbey of Bec and its two leading figures: abbots Herluin and Anselm. Lanfranc's known concern with matters arising in the French church beyond the Duchy of Normandy is limited to two of his letters: one to Archbishop Manasses I of Rheims in 1080, and the other to Abbot Reynald of Saint-Cyprien at Poitiers and others regarding the Trinity and especially about the incarnation of the second Person of the Trinity.
Sandra Visser and Thomas Williams
- Published in print:
- 2008
- Published Online:
- October 2011
- ISBN:
- 9780195309386
- eISBN:
- 9780199852123
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195309386.003.0011
- Subject:
- Religion, Philosophy of Religion
This chapter offers a systematic account of the theory of modality that Anselm employs in his discussion of the problem of foreknowledge and freedom. It begins by examining his conception of ...
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This chapter offers a systematic account of the theory of modality that Anselm employs in his discussion of the problem of foreknowledge and freedom. It begins by examining his conception of necessity. He identifies two different kinds of necessity: antecedent necessity, when the causal relation holds between concrete individuals, and subsequent necessity, when the causal relation holds between concepts. The discussion then shows how he uses his modal theory in his discussion of the problem of freedom and foreknowledge. It clarifies some of the distinctive features of Anselm's modal theory by examining it in light of contemporary discussions of modality.Less
This chapter offers a systematic account of the theory of modality that Anselm employs in his discussion of the problem of foreknowledge and freedom. It begins by examining his conception of necessity. He identifies two different kinds of necessity: antecedent necessity, when the causal relation holds between concrete individuals, and subsequent necessity, when the causal relation holds between concepts. The discussion then shows how he uses his modal theory in his discussion of the problem of freedom and foreknowledge. It clarifies some of the distinctive features of Anselm's modal theory by examining it in light of contemporary discussions of modality.
Isabel Iribarren
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780199282319
- eISBN:
- 9780191603426
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199282315.003.0002
- Subject:
- Religion, Early Christian Studies
This chapter introduces the doctrinal background to the controversy between Durandus of St Pourcain and his order, mainly those authors who ...
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This chapter introduces the doctrinal background to the controversy between Durandus of St Pourcain and his order, mainly those authors who contributed with the basic terminology and insights which informed later discussions on the Trinity in the late thirteenth and early fourteenth centuries. These contributions converged in one tradition, exemplified by the doctrinal programme put forward by the dogmatic definition of the Trinity at the Fourth Lateran Council of 1215. The contrast between Durandus’s position and the Dominican accepted view will often be read against the backdrop of this more or less unified doctrinal tradition.Less
This chapter introduces the doctrinal background to the controversy between Durandus of St Pourcain and his order, mainly those authors who contributed with the basic terminology and insights which informed later discussions on the Trinity in the late thirteenth and early fourteenth centuries. These contributions converged in one tradition, exemplified by the doctrinal programme put forward by the dogmatic definition of the Trinity at the Fourth Lateran Council of 1215. The contrast between Durandus’s position and the Dominican accepted view will often be read against the backdrop of this more or less unified doctrinal tradition.
Richard Viladesau
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780195188110
- eISBN:
- 9780199784738
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019518811X.003.0003
- Subject:
- Religion, History of Christianity
The Romanesque ivory crucifix of Fernand and Sancha, with a smiling victorious Christ reigning from the cross, illustrates the aesthetic mediation of soteriology in the early middle ages. The theme ...
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The Romanesque ivory crucifix of Fernand and Sancha, with a smiling victorious Christ reigning from the cross, illustrates the aesthetic mediation of soteriology in the early middle ages. The theme of Christ as victorious hero is also seen in the vernacular religious poetry of the period like the “Dream of the Rood” and “The Heliand”. The theoretical mediation of “Christus Victor” theology is expressed in classical form by Gregory the Great. The “satisfaction theory” of Anselm produced a systematic theoretical alternative to earlier Patristic images. Abelard’s emphasis on Christ as teacher and example anticipated major themes of scholasticism, while Bernard of Clairvaux represented the monastic protest against incipient scholastic method. But these divergent theological paradigms nevertheless coincided in representing a new devotion to the humanity of Christ.Less
The Romanesque ivory crucifix of Fernand and Sancha, with a smiling victorious Christ reigning from the cross, illustrates the aesthetic mediation of soteriology in the early middle ages. The theme of Christ as victorious hero is also seen in the vernacular religious poetry of the period like the “Dream of the Rood” and “The Heliand”. The theoretical mediation of “Christus Victor” theology is expressed in classical form by Gregory the Great. The “satisfaction theory” of Anselm produced a systematic theoretical alternative to earlier Patristic images. Abelard’s emphasis on Christ as teacher and example anticipated major themes of scholasticism, while Bernard of Clairvaux represented the monastic protest against incipient scholastic method. But these divergent theological paradigms nevertheless coincided in representing a new devotion to the humanity of Christ.
Colin Morris
- Published in print:
- 1991
- Published Online:
- November 2003
- ISBN:
- 9780198269250
- eISBN:
- 9780191600708
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269250.003.0003
- Subject:
- Religion, Church History
From the late eleventh century, large changes were taking place in Western society. It was an age of population increase, with the clearance of great forests. Some of the small settlements of ...
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From the late eleventh century, large changes were taking place in Western society. It was an age of population increase, with the clearance of great forests. Some of the small settlements of previous centuries began to evolve into cities of commercial importance, and became the centres of cathedrals and schools. There was a marked increase in the quality of education, within which a diversification of subjects was taking place. The aristocracy shared in the new prosperity, and a number of nobles became patrons of learning, poetry, and religion. Ideas circulated more freely within a society, which was slowly becoming more open.Less
From the late eleventh century, large changes were taking place in Western society. It was an age of population increase, with the clearance of great forests. Some of the small settlements of previous centuries began to evolve into cities of commercial importance, and became the centres of cathedrals and schools. There was a marked increase in the quality of education, within which a diversification of subjects was taking place. The aristocracy shared in the new prosperity, and a number of nobles became patrons of learning, poetry, and religion. Ideas circulated more freely within a society, which was slowly becoming more open.
Colin Morris
- Published in print:
- 1991
- Published Online:
- November 2003
- ISBN:
- 9780198269250
- eISBN:
- 9780191600708
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269250.003.0006
- Subject:
- Religion, Church History
Their relations were led from tension to violent conflict by Gregory VII, whose name has (wrongly) been given to the whole transformation of the government of the church, called the Gregorian reform. ...
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Their relations were led from tension to violent conflict by Gregory VII, whose name has (wrongly) been given to the whole transformation of the government of the church, called the Gregorian reform. The issue began over the appointment of bishops and led to sentences of mutual deposition by pope and emperor. The whole period was one of fierce dispute over ideology between radicals and supporters of the old order.Less
Their relations were led from tension to violent conflict by Gregory VII, whose name has (wrongly) been given to the whole transformation of the government of the church, called the Gregorian reform. The issue began over the appointment of bishops and led to sentences of mutual deposition by pope and emperor. The whole period was one of fierce dispute over ideology between radicals and supporters of the old order.
Colin Morris
- Published in print:
- 1991
- Published Online:
- November 2003
- ISBN:
- 9780198269250
- eISBN:
- 9780191600708
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269250.003.0008
- Subject:
- Religion, Church History
The conflict continued, but narrowed to a more specific issue over the lay investiture of bishops. Compromise was negotiated in the Concordat of Worms. The period saw a transformation in the ...
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The conflict continued, but narrowed to a more specific issue over the lay investiture of bishops. Compromise was negotiated in the Concordat of Worms. The period saw a transformation in the administrative structure of the Roman church, with an organized body of cardinals, a chamberlain with financial authority and a chancery within the newly named ‘curia’. The whole period since 1050 had created a heritage of hostility between empire and papacy in place of ancient ideals of co‐operation.Less
The conflict continued, but narrowed to a more specific issue over the lay investiture of bishops. Compromise was negotiated in the Concordat of Worms. The period saw a transformation in the administrative structure of the Roman church, with an organized body of cardinals, a chamberlain with financial authority and a chancery within the newly named ‘curia’. The whole period since 1050 had created a heritage of hostility between empire and papacy in place of ancient ideals of co‐operation.
Bruce L. McCormack
- Published in print:
- 1997
- Published Online:
- November 2003
- ISBN:
- 9780198269564
- eISBN:
- 9780191600678
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269560.003.0012
- Subject:
- Religion, Theology
This chapter explores Karl Barth’s writing of a book on Anselm, Fides quaerens intellectum. Barth’s main goal was to treat the ‘problematic Anselm’ of Proslogion 2-4 in a new way. He wanted to show ...
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This chapter explores Karl Barth’s writing of a book on Anselm, Fides quaerens intellectum. Barth’s main goal was to treat the ‘problematic Anselm’ of Proslogion 2-4 in a new way. He wanted to show that the so-called “ontological proof” set forth by Anselm was not a proof at all. The existence of anything new in the Anselm book, which would have compelled Barth to view Die christliche Dogmatik as a ‘false start’ is discussed.Less
This chapter explores Karl Barth’s writing of a book on Anselm, Fides quaerens intellectum. Barth’s main goal was to treat the ‘problematic Anselm’ of Proslogion 2-4 in a new way. He wanted to show that the so-called “ontological proof” set forth by Anselm was not a proof at all. The existence of anything new in the Anselm book, which would have compelled Barth to view Die christliche Dogmatik as a ‘false start’ is discussed.
James Barr
- Published in print:
- 1994
- Published Online:
- November 2003
- ISBN:
- 9780198263760
- eISBN:
- 9780191600395
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263767.003.0006
- Subject:
- Religion, Biblical Studies
A deeper investigation of the twentieth‐century discussion and especially the influence of Karl Barth within various theological traditions, including conservative Protestantism, conflicts within ...
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A deeper investigation of the twentieth‐century discussion and especially the influence of Karl Barth within various theological traditions, including conservative Protestantism, conflicts within Nazi Germany, Roman Catholicism, and modern biblical studies.Less
A deeper investigation of the twentieth‐century discussion and especially the influence of Karl Barth within various theological traditions, including conservative Protestantism, conflicts within Nazi Germany, Roman Catholicism, and modern biblical studies.
