Timothy Brian Noone

Il Commento di Rufo alla Metafisica aristotelica è tradito integralmente nel Vat. lat. 4538 e parzialmente in altri quattro mss.: Erfurt, Bibl. Amplon., Q. 290 ; Praha, Archiv Prazského Hradu, M. 80 ; Oxford, New College, 285 ; Oxford, Bodl. Libr., misc. lat. C. 71 . Per l'ed. dello Scriptum sono stati utilizzati V, E, e N. In questa sezione del Commento , dove il francescano inglese si propone di conciliare la dottrina dell'immutabilità divina con la dottrina della creazione e dei futuri contingenti, l'A. individua la presenza di argomenti utilizzati da Roberto Grossatesta nel De libero arbitrio

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nach der Verurteilung von 1277: Philosophie und Theologie an der Universität von Paris im letzten Viertel des 13. Jahrhunderts; Studien und TexteTimothy B. Noone, Ph.D., M.S.L.Jan A. Aertsen, Kent Emery, Jr., and Andreas Speer, editors. Nach der Verurteilung von 1277: Philosophie und Theologie an der Universität von Paris im letzten Viertel des 13. Jahrhunderts; Studien und Texte. Berlin: Walter de Gruyter, 2001. Pp. x + 1033. Cloth, DM 498.00In this masterful volume of essays, we have one of the most thorough examinations of the Parisian condemnation of 1277 since the appearance of the groundbreaking study by Roland Hissette (Enquête sur les 219 articles condamnés à Paris le 7 mars 1277) in 1977. Presenting the work of some 38 contributors, the volume allows the reader to have access to a wide variety [End Page 339] of interpretations of the condemnation as well as studies devoted to its context and impact upon later thought. Indeed, the studies range from assessing the character of the period around the condemnation by comparing it with the thought of the early Scholastic author William of Auvergne to detailing rememberances of the condemnation among sixteenth century authors.Though no radically new approaches to the condemnation emerge from the volume, many of the new research findings presented modify and amplify the standard interpretations. For example, Prof. Marrone's article indicates that the period just prior to the condemnation may well be one that, on balance, was surprisingly receptive to Aristotelian learning, even in the case of an "Augustinian" author such as St. Bonaventure; consequently, Marrone argues, there may well be some truth in the now mainly discarded Duhemian thesis that the Church restored a more non-Aristotelian manner of thinking through the condemnation (297-98). Prof. Courtenay's study, moreover, suggests that the Parisian theological faculty may well have reached its institutional zenith, at least in terms of the independence of its judgments and the reverence shown its opinions, in the period just prior to the condemnation, inasmuch as in the succeeding period the faculty became increasingly an instrument in the hands of royal authority.Of the many fine studies included in the volume, the following especially deserve mention. Prof. Emery's detailed analysis of the image of God in the recesses of the mind (abditum mentis) in the teaching of Henry of Ghent gives an overarching and convincing account for Henry's eventual rejection of intelligible species and the continuity of his illuminationist theory from his earlier to his later writings. Prof. Pini shows in his study of Giles of Rome how Giles avoided explicit discussion of the eternity of the world following his 'exile' from Paris, but managed to advance his own metaphysical ideas on the nature of creatures as a result, a possibly happy, though doubtless unintended, consquence of the condemnation. Prof. Aertsen analyzes the thought of Thomas Aquinas and Henry of Ghent regarding their views on whether God's essence may be an object of knowledge and their respective doctrines of the distinction between essence and existence. Prof. Dumont's study of the textual history of Scotus's doctrine of the will and his demonstration that the Subtle Doctor's later writings veer back towards a more voluntaristic position is a landmark contribution to Scotistic scholarship as well as a solid indication of how the autonomy of the will, a matter of tremendous concern in the condemnatory documents, remained a sensitive topic into the early fourteenth century at Paris.Significant additions to our knowledge of medieval authors and their works are also found in the volume. Profs. Goris and Pickavé present a partial edition of the anonymous Commentary on the Sentences found in Bruge, Stadtbibliothek, MS 491, showing how its discussion of angelic knowledge continued the earlier discussion of Henry of Ghent and Godfrey of Fontaines, while itself serving as a principal source for William Peter Godinus's influential Lectura Thomasina. Prof. Brown's edition and study of the part of Prosper of Reggio's prologue to his Commentary on the Sentences also points to the importance of Henry of Ghent and Godfrey of Fontaines, but this time apropos of one of their...

In lieu of an abstract, here is a brief excerpt of the content:LaudatioTimothy B. Noone (bio)On Sunday, July 26, 2009, the Franciscan Institute was pleased to award to Dr. Girard J. Etzkorn its 22nd Franciscan Institute Medal in recognition of a lifetime of scholarship, editing and publication of texts on medieval philosophy and theology, with a special emphasis on the Franciscan intellectual tradition. The ceremony was held in the Trustees Room of Doyle Hall on the campus of St. Bonaventure University and attended by over 100 scholars, students, friends and members of Dr. Etzkorn's extended families. The award ceremony began with a personal appreciation by Dr. Thomas Shannon, Ph.D., emeritus of the Worcester Polytechnic Institute (Worcester, MA), former member during the 1960s with Dr. Etzkorn of the Sacred Heart Province of Friars Minor (St. Louis, MO). It was followed by the formal laudatio of the honorée presented by former colleague and friend, Dr. Timothy B. Noone, Ph.D., of the Catholic University of America, the text of which is printed here. The event concluded with personal remarks by Dr. Etzkorn on his life as a scholar of the Franciscan tradition."Let us praise men of renown and our fathers in their generation." Sirach 44:1The wisdom of Sirach, the last of the Solomonic books of the Old Testament, would seem an appropriate place to begin this evening's festivities. No doubt, Gerry is squirming a bit in his chair, thinking in his customary humility that the words of Sirach are a bit too high for him. But we must learn to acknowledge what is true and great wherever it is, even when (or to put the matter correctly, especially when) the truth and greatness are found in ourselves. So there will be [End Page 259] no holding back on the present occasion, since the text from Sirach points out our path.We should start with a brief sketch of Gerry's life. Born in Kirkwood, Missouri in 1927, Gerry received his primary and secondary education in Missouri before attending the University of Dayton in the fall of 1944. After three semesters studying chemical engineering, he was drafted into the military, serving in the U.S. Army as part of the occupation forces of Japan after the surrender of August, 1945. This seeming irrelevancy actually became quite important in Gerry's life, for it was during his service in Japan that he encountered the Franciscans and decided to enter the Order after returning to the U.S. Once he had completed his degrees in philosophy and theology and been ordained, Gerry was sent to the University of Louvain, where he took his doctorate, producing a thesis that contained a partial edition of Roger Marston's hitherto unpublished Quodlibetal questions.This work at Louvain presaged in many ways the bulk of Gerry's work: he edited and studied a Franciscan medieval text from Latin manuscripts and studied its philosophical and theological doctrines. After returning from Louvain, Gerry taught for ten years at Quincy College and Seminary before leaving the Franciscans in 1971. But the Franciscans and he were far from being through with each other. Within two years Gerry arrived here to work with Fr. Gedeon Gàl on the Ockham Edition, then in the throes of its labors. Initially working as an Associate Editor on the Ockham Edition, Gerry eventually became Chief Editor of the Scotus Project, the successor project at the Institute to the Ockham Edition.During his twenty-two years at the Institute, Gerry kept up a steady pace of editions, some connected with the Institute's research projects and others springing from his own interests. Among the former, we must note three volumes of the Opera theologica of Ockham and four volumes of the Opera philosophica of Scotus; among the latter, we find the complete edition of Roger Marston's Quodlibetal questions, the edition of John Peckham's Quodlibetal questions, numerous articles containing briefer editions of lesser figures, and a volume of manuscript descriptions, analyzing manuscripts never before described in the Vatican Library. [End Page 260]What I have mentioned so far would be enough for any one human being within the scope of one lifetime. But God had more in store for Gerry...

In this remarkable book, Jorge Gracia has assembled a rich collection of essays treating the problem of individuation in what is perhaps its most critical period in the history of philosophy. Each of the essays is devoted to a particular philosopher or group of philosophers whose work is chosen for consideration either for its originality or its influence on the development of theories of individuation; all but a few of the essays are authored by scholars who are the leading experts on the subjects considered in their essays. The entire collection of essays is, moreover, prefaced with a masterful and succinct introduction to the problem of individuation, crafted by Gracia himself, which provides the reader unfamiliar with the problem of individuation a conceptual framework for approaching the study of the philosophers surveyed in the book. It is, indeed, a book which unites both historical scholarship and philosophical acumen so as to provide readers with "an introductory, selective account of the major developments in the period".

In this article, I argue that St. Bonaventure’s account of angelic natural knowledge of singulars is a remote source for the doctrine of intuitive cognition as this doctrine is later articulated in the writings of John Duns Scotus and his contemporaries. The article begins by reminding the reader of the essential elementsof intuitive cognition, then surveys the treatment of angelic knowledge in Bonaventure’s predecessors and contemporaries, and ends with an analysis ofBonaventure’s own teaching. The point on which Bonaventure anticipates Scotus’s teaching is his insistence that angels know truths about singulars by directlycognizing the existence and presence of singulars without receiving any species in the direct cognitive act.

It is my pleasure to present here ten essays devoted to one of the greatest of medieval philosophers, St. Bonaventure. Quite often, Bonaventure is mentioned prominently within histories of medieval philosophy only to be subsequently ignored; his thought is usually deemed too mystical or theological for serious philosophical reflection and analysis. I am happy to say that the present collection shows Bonaventure’s thought as engaging worthwhile issues both in the medieval and in the contemporary context. I hope that this collection may pique interest in the thought of the Seraphic Doctor, whose writings are now being translated into most modern languages, including English. But since the life and writings of Bonaventure are frequently not as familiar as those of his exact contemporary St. Thomas Aquinas, a brief overview of his life and writings are also in order prior to an overview of the essays presented here.

In this clearly written and impressive volume, Giorgio Pini has provided the first systematic book-length study of Duns Scotus’s doctrine of the categories and an extremely useful sketch of his views on logic generally. Divided into six chapters, the work covers the gamut of interpretations of Aristotle’s Categories over the course of the thirteenth century, ranging from the views of Robert Kilwardby and Albertus Magnus in the 1240s to the leading opinions of the 1280s and 1290s, those held by Radulphus Brito, Simon of Faversham, and Peter of Auvergne. Through this survey of historical background to Scotus’s logical, metaphysical, and theological works, the reader becomes readily acquainted with the systematic options for understanding categories, both in logic and in metaphysics, while appreciating all the more keenly the full bearing of Scotus’s own teaching.