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4 results

  • 15 - Theology and Law

  • D. L. d'Avray, University College London
  • Book:
    Papal Jurisprudence, 385–1234
    Published online:
    10 March 2022
    Print publication:
    17 March 2022, pp 189-203

  • Summary

    With both the role of professionalization in the second decretal age, and the divergence between canon law and theology, contingency must be given its due, as against an assumption that the separation of theology from a canon law which was professionalized and based on papal decretals was in any way inevitable. Decretals and professionalization were indeed integrated in Western Europe around 1200, and in a different intellectual sphere from university theology, but there was no necessity about it. Without the legacy of the first decretal age, there might never have been a second decretal age, though there would surely have been a system run by academically trained lawyers. Similarly, there was no necessity about the separation of canon law from theology. A change of theological fashion is part of the explanation, but so too is the direction in which the Breviarium of Bernard of Pavia pointed the system. Bernard was the Dionysius Exiguus of his age.

Thinking about Animals in Thirteenth-Century Paris
  • Theologians on the Boundary Between Humans and Animals
  • Ian P. Wei
  • Published online:
    07 August 2020
    Print publication:
    20 August 2020
  • Exploring what theologians at the University of Paris in the thirteenth century understood about the boundary between humans and animals, this book demonstrates the great variety of ways in which they held similarity and difference in productive tension. Analysing key theological works, Ian P. Wei presents extended close readings of William of Auvergne, the Summa Halensis, Bonaventure, Albert the Great and Thomas Aquinas. These scholars found it useful to consider animals and humans together, especially with regard to animal knowledge and behaviour, when discussing issues including creation, the fall, divine providence, the heavens, angels and demons, virtues and passions. While they frequently stressed that animals had been created for use by humans, and sometimes treated them as tools employed by God to shape human behaviour, animals were also analytical tools for the theologians themselves. This study thus reveals how animals became a crucial resource for generating knowledge of God and the whole of creation.

  • 14 - Bildungand Sexuality in the Age of Goethe

  • from Part III - Enlightenment Cultures
  • Edited by E. L. McCallum, Michigan State University, Mikko Tuhkanen, Texas A & M University
  • Book:
    The Cambridge History of Gay and Lesbian Literature
    Published online:
    18 December 2014
    Print publication:
    17 November 2014, pp 254-271

  • Summary

    Scholars who spend time thinking about and looking for traces of passion between women in the early modern Spanish world are inevitably confronted with a certain degree of hesitation over evidence and terminology. This chapter considers some of the questions that early modern observers were asking about women suspected of loving other women. Legislators, medical specialists, theologians, and writers engaged in lively cross-disciplinary debates that pondered basic questions such as what women were doing with each other behind closed doors and what those erotic encounters meant for different individuals and institutions. The role of erotic fantasy is also significant for understanding how witnesses imagined and articulated sexual relations between women. While portraits, appearances, and plays could of er early modern spectators provocative visual evidence of lesbians and their desire, material artifacts could also provide concrete signs of same-sex passion. Religious material artifacts could be implicated in forbidden sexual encounters.

  • Creation stricto sensu

  • Stephen Theron
  • Journal:
    New Blackfriars / Volume 89 / Issue 1020 / March 2008
    Published online by Cambridge University Press:
    01 January 2024, pp. 194-213
    Print publication:
    March 2008
    • Article
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  • Informed study of Aquinas suggests that absolute idealism and realism do not differ about the relation of created and uncreated freedom (praemotio physica) but rather, if at all, about created vis à vis uncreated being generally. Both cannot be in the same sense. Nor, therefore, have we grounds for distinguishing divine or infinite thinking from real production, if nothing else really is. The Thomist doctrine that God has no real relation to anything outside God is thus, implicitly, absolute idealism. Positing “ontological discontinuity” denies the absolutely infinite transcendence in affirming it. We have no being as God, uniquely, has. This is the meaning of “image”, while “face to face” is ultimately one face (intimior me mihi). Seeing and being are one. Thus Hegel should be seen as rather explicating than reducing creation, thus deepening the doctrine and not offering an alternative. R. Gildas merely assumes the latter. Infinity requires union with “alterity”within God and intra-Trinitarian and ad extra processes are thus analogous. So self-renouncement as explaining either creation (originating an origin) or incarnation (kenosis) is anthropomorphic paradox. God has to be “all in all”.