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By Russell L. Friedman

This booklet strains the increase and decline of 2 rival highbrow traditions in later-medieval trinitarian theology, one in all them predominantly Franciscan, the opposite predominantly Dominican. Disagreeing in regards to the solution to comprehend the identity in John s Gospel of the second one individual of the Trinity, the Son, with the observe, the 2 traditions clashed over the problems of suggestions and thought formation, the class of relation, counterfactual good judgment, and using authority. contemplating greater than seventy theologians from the interval, the e-book offers an outline of the talk, whereas additionally together with specific reports of the trinitarian perspectives of such thinkers as Thomas Aquinas, Henry of Ghent, John Duns Scotus, Peter Auriol, William Ockham, Walter Chatton, and Gregory of Rimini. Russell L. Friedman, Ph.D. 1997 in historical past, collage of Iowa, is Professor on the collage of Leuven's De Wulf-Mansion Centre for historic, Medieval and Renaissance Philosophy. He has released "Medieval Trinitarian suggestion from Aquinas to Ockham" (Cambridge UP, 2010) and articles and booklet chapters facing later-medieval trinitarian theology and philosophical psychology, in addition to with genres of later-medieval philosophical and theological literature.

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Moreschini, pp. 173–181; eds. Stewart-Rand-Tester, pp. 16–31). For a closer account of Augustine’s and Boethius’ use of relations in trinitarian theology, see Jordan 1984, pp. 20–31; Andrews 1986; Andrews 1988, 245–255, 309–310. , Augustine, De trinitate V, 2, 3 (CCSL 50, pp. 207–208); Boethius, De trinitate, c. , c. 5). , c. 1, § 2 (PG 3, 587C; PL 122, 1113D), and c. g. in Gerard of Abbeville, see Ch. 2, below, at nn. 12 and 15. ” CCSL 50, p. 21628–31. For more on action as descriptive of God, see at and around nn.

Two trinitarian theories, and one contested model 21 trinitarian thought is not as cut and dried as it appeared to later thinkers, who saw a conflict between the emanation and the relation account that Richard did not. Nevertheless, it was Richard’s emphasis on the different ways the persons emanate that after around 1260 opened the door to the position that the Holy Spirit and the Son could be distinct even if the former did not come from the latter. This second flashpoint was particularly sensitive on account of the Filioque controversy, and hence it is worthwhile for me to stress that no Latin defender of the view (as far as I can tell) ever denied that the Holy Spirit does in fact come from the Father and the Son; when Latin theologians maintained that the Holy Spirit could be distinct from the Son if the former did not come from the latter, they were making a strictly counterfactual claim.

Ibi est persona ingeniti, quae non est ab alio aliquo. Ibi est persona geniti, quae est ab ingenito solo. ” Ed. Ribaillier, p. 24843–47 (PL 196, 980A–B). , by way of the will). Thus, Richard is not engaged in speculation over the emanational or relational nature of the Holy Spirit’s personal property, and hence over whether the Holy Spirit could be distinct from the Son, if the former did not come from the latter, a major issue in thirteenth- and fourteenth-century trinitarian thought. , Augustine, Boethius, and Anselm) does not think about the relation and the emanation accounts as being mutually exclusive.

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