In 1301, John Duns Scotus arrived in Paris, where he elaborated the unpublished questions handed down as Collationes parisienses.This is the hypothesis under examination of the present research, centered on the theological creatural knowledge, the subject of questions 10-12. The first part of the study is introduced by a historical premise, that analyzes the articles of the condemnation of 1277 concerning the natural gnoseological possibilities of the creature and the analysis of the two pillars that support the late medieval reflection on the subject of gnoseology, ie the Augustinian illumination and the Aristotelian syllogistic method. The document, together with the university debate and the progress of studies, gives rise to a concept of certainty independent of the rational demonstration: are certain not only the truths demonstrated by a scientific argument, but also the propositions that are based on divine authority. In the following, with respect to this theme, the opposing theoretical models elaborated by Henry of Ghent and John Duns Scotus are outlined. The first differentiates, for the creature in via, the knowledge of the simple faithful – illuminated by faith and based on the natural and general understanding of terms and theological assertions, which leads to a voluntary assent – and the science of theologians – guaranteed by the medium lumen, which opens the quidditative concept of the extremes of the theological statements, generating an evident knowledge and an intellectual assent. At first, Scotus criticizes this theoretical line; in fact, elaborating the theory of neutral propositions, he argues that without a quidditative understanding of the terms constituting a necessary statement, the sufficient condition for the knowledge of the assertion and for its intellectual assent is lacking; Consequently, the assent to theological contents in via (neutral propositions for the human intellect) remains voluntary. In his more mature thought, Scotus seems to change direction: although in the Prologue of the Reportatio he remains critical of the lumen medium of Henry, admits an abstractive and quidditative knowledge of the theological contents, which opens to the viator an intellectual assent. This change of course is crucial in the analysis of Collatio 10. In collatio 10 (utrum intellectus, circumscripto omni actu voluntatis, posset assent omni per se scibili), the quod non position denies the intellectual assent to the contents of faith in via, while the quod sic admits the evident knowledge of the theological propositions and their intellectual assent, even in the presence of only a general apprehension of the extremes. The first opinion agrees with the idea attributed to Scotus: both in the Oxonian writings, and in the unpublished questions, the¬ viator knows scientifically through syllogism only natural objects (from the quidditative understanding of the object, we get the quidditative apprehension of the term that instantiates it, from which derives the evident knowledge of the complexum and its intellectual assent); instead, the supernatural contents - as the truths of faith -, because of the general knowledge of their extremes, do not admit the necessary assent - guaranteed by the intellect without the help of the will -, but only a volunteer. With respect to the quod sic theses,¬ what seems surprising is the literal correspondence traced between the collatio and the arguments that Scotus uses in the Ordinatio and in the Reportatio, exposing the position of his opponents: in the Ordinatio, Scotus ascribes the rationalist orientation to the faction of philosophers (within the famous controversy with theologians); in § 5 of collatio 10, the same opinion approaches - albeit implicitly - the idea of Henry; only in the Reportatio, such idea is expressly referred to the opinion of Enrico. It is hypothesized that in this doctrinal change, collatio 10 constitutes the fundamental intermediate passage. The most decisive conclusions, however, derive from the analysis of collatio 12, introduced by the study of the doctrinal context related to the beatific vision and the pillars that anticipate the Scotus's reflection: the lumen glorie of Thomas and the illapsum of Henry. According to the first, human nature is incapable of naturally seeing God, therefore, an infused and supernatural enlightenment is needed, the lumen glorie, which raises the creature to the level of the divine, making it capable of it. On the other hand, Henry believes that the beatific vision is guaranteed by a sliding of the divine essence in the human soul, implemented voluntarily by the divine. Scotus rejects both solutions, since the contingent choice of the will created, enriched by the habit infused with charity - which surrounds it externally without determining it and allows it to improve its act qualitatively - represents the necessary condition of beatific enjoyment. These theoretical lines allow us to interpret the debate witnessed by collatio 12 (utrum ad hoc, quod intellectus noster videat deum in patria, requiratur lumen infusum), which questions the need to possess an infusion light to see God in patria. The quod non position can conceivably be ascribed to Scotus, for it agrees with his reflections. Assuming the validity of this hypothesis, which identifies Scotus with the respondens of collatio 12, it remains to suggest a possible identification of the opponens. His demonstrations are very synthetic and do not find decisive evidence in other works of the time. However, the hypotheses related to the literary genre of Scotus's collationes provide an important indication: these issues would represent debates between students taking place in schools of order; therefore, it can be assumed that the Collatio 12 was discussed in a Parisian Franciscan school. Moreover, it has been possible to reduce the field of research to the period that assumes 1301 as a termine post quem - presumed arrival of Scotus on the continent - and 1302 as a termine post quem - the beginning of the lectura that will give rise to the Reportatio. Therefore, the opponens should be traced among the friars minor, students of theology in Paris between 1301 and 1302. A further datum is suggested by the line of thought emerging from his arguments, which disagrees with the traditional orientation of the Franciscans, affirming the need for the light of glory in patria (thesis usually supported by thinkers of Dominican affiliation). All these indications allow us to involve a contemporary and confrere of Scotus: Peter of Anglia. His Quodlibeta, currently unpublished, show doctrinal parallels with the opponens position: according to the Franciscan, in fact, the divine essence, which surpasses in perfection the created entity, is naturally inaccessible to the creature; nevertheless, in patria, the soul separated from the body will enjoy the supernatural infusion of the light of glory, which will make the intellect capable of truth. In conclusion, at the end of the doctrinal analysis of questions 10-12, the critical text of questions 10-12 is presented, preceded by a brief introduction, summary of the contribution published by Casciano and Fedeli in 2020 and the studies conducted by the research group of Macerata led by Prof. Alliney. The codes that betray the Collationes parisienses have been described, distinguishing them into two branches, α and β, and demonstrating that, for each family, there are several extant versions of the text. This has led to the hypothesis that the original reportatio derive various drafts of the written, sometimes reworked in groups sometimes individually by the writers; these non definitive versions would then be revised separately, giving rise to the separate texts of the two traditions.
Nel 1301, Giovanni Duns Scoto giunge a Parigi, dove elabora le questioni inedite tramandate con il nome di Collationes parisienses. Questa l’ipotesi al vaglio della presente ricerca, centrata sull'approfondimento della conoscenza teologica creaturale, oggetto delle questioni 10-12. La prima parte dello studio è introdotta da una premessa storico-dottrinale ‒ che analizza gli articoli della condanna del 1277 riguardanti le possibilità gnoseologiche naturali della creatura ‒ e dall’analisi dei due pilastri che reggono la riflessione tardo medioevale in tema di gnoseologia, ossia l'illuminazione agostiniana e il metodo sillogistico aristotelico. Il documento censorio, insieme al dibattito universitario e al progresso degli studi, dà vita a un concetto di certezza gnoseologica indipendente dalla dimostrazione razionale: sono certe non solo le verità dimostrate da un'argomentazione scientifica, ma anche le proposizioni che si fondano sull'autorità divina. Nel seguito, rispetto a questo tema, vengono delineati gli opposti modelli teorici elaborati da Enrico di Gand e Giovanni Duns Scoto. Il primo differenzia, per la creatura in via, il sapere dei semplici fedeli ‒ illuminato dalla fede e basato sulla comprensione naturale e generale dei termini e degli asserti teologici, che conduce a un assenso volontario ‒ e la scienza dei teologi ‒ garantita dal lumen medium, che dischiude il concetto quidditativo degli estremi degli enunciati teologici, generando un sapere evidente e un assenso intellettuale. In un primo momento Scoto critica questa linea teorica; infatti, elaborando la teoria delle proposizioni neutre, egli sostiene che senza una comprensione quidditativa dei termini costituenti un enunciato necessario, manca la condizione sufficiente per la conoscenza dell'asserto e per il suo assenso intellettuale; di conseguenza, l'assenso ai contenuti teologici in via (proposizioni neutre per l'intelletto umano) resta volontario. Nel suo pensiero più maturo, Scoto sembra cambiare direzione: sebbene nel Prologo della Reportatio egli resti critico del lume medio di Enrico, ammette una conoscenza astrattiva e quidditativa dei contenuti teologici in via, che dischiude al viator un assenso intellettuale. Questo cambio di rotta è fondamentale nell'analisi della Collatio 10. Nella collatio 10 (utrum intellectus, circumscripto omni actu voluntatis, posset assentire omni per se scibili), la posizione quod non nega l'assenso intellettuale ai contenuti di fede in via, mentre quella quod sic ammette la conoscenza evidente delle proposizioni teologiche e il loro assenso intellettuale, anche in presenza di un'apprensione solo generale degli estremi. La prima opinione concorda con l'idea attribuita a Scoto: sia negli scritti elaborati in ambito oxoniense, sia nelle questioni inedite, il viator conosce sillogisticamente¬ solo gli oggetti naturali (dalla comprensione quidditativa dell’oggetto, si ottiene l’apprensione quidditativa del termine che lo istanzia, da cui deriva la conoscenza evidente del complexum e il suo assenso intellettuale); invece, i contenuti soprannaturali – come le verità di fede –, a causa della notizia solo generale dei loro estremi, non ammettono l'assenso necessario – garantito dall’intelletto senza il concorso della volontà –, ma solo uno volontario. Rispetto alle tesi quod sic, ciò che appare sorprendente è la corrispondenza letterale rintracciata tra la colla¬tio e gli argomenti che Scoto utilizza nell'Ordinatio e nella Reportatio, esponendo la posizione dei suoi oppositori: nell'Ordinatio, il Sottile ascrive l'orientamento razionalista alla fazione dei filosofi (all'interno della famosa controversia con i teologi); nel § 5 della collatio 10, la stessa opinione si avvicina – seppur implicitamente – all'idea di Enrico; solo nella Reportatio, tale idea è espressamente accostata all'opinione del Gandavense. Si ipotizza che in questo cambiamento dottrinale, la collatio 10 costituisca il passaggio intermedio fondamentale. Delle conclusioni più determinanti, invece, derivano dall'analisi della collatio 12, introdotta dall'approfondimento del contesto dottrinale relativo alla visio beatifica e dei pilastri che anticipano la riflessione scotiana: il lumen glorie di Tommaso e l'illapsum di Enrico. Secondo il primo, la natura umana è incapace di vedere naturalmente dio, pertanto, occorre un'illuminazione infusa e soprannaturale, il lumen glorie, che innalza la creatura al livello del divino, rendendola capace di esso. D'altra parte, Enrico ritiene che la visio in patria sia garantita da uno scivolamento dell'essenza divina nell'anima umana, attuato volontariamente dal divino. Scoto respinge entrambe le soluzioni, giacché la scelta contingente della volontà creata, arricchita dall'abito infuso della carità – che le inerisce estrinsecamente senza determinarla e le consente di perfezionare qualitativamente il suo atto – rappresenta la condizione necessaria del godimento beatifico. Queste linee teoriche consentono di interpretare il dibattito testimoniato dalla collatio 12 (utrum ad hoc, quod intellectus noster videat deum in patria, requiratur lumen infusum), che si interroga sulla necessità di possedere un lume infuso per vedere dio in patria. La posizione quod non potrebbe plausibilmente essere ascritta al Sottile, perché concorde con le sue riflessioni. Supponendo la validità di questa ipotesi, che identifica Scoto con il respondens della collatio 12, resta da suggerire una possibile identificazione dell’opponens. Le sue dimostrazioni sono molto sintetiche e non trovano riscontri decisivi in altre opere del tempo. Tuttavia, le ipotesi legate al genere letterario delle collationes scotiane forniscono una indicazione importante: tali questioni rappresenterebbero dei dibattiti tra studenti che hanno luogo nelle scuole dell'ordine; pertanto, si può supporre che la collatio 12 sia stata discussa in una scuola francescana parigina. Inoltre, è stato possibile ridurre il campo della ricerca al periodo che assume come termine post quem il 1301 – presunto arrivo di Scoto sul continente – e come termine ante quem il 1302 – inizio della lectura che darà vita alla Reportatio. Dunque, l'opponens andrà rintracciato tra i frati minori, studenti di teologia a Parigi tra il 1301 e il 1302. Un ulteriore dato è suggerito dalla linea di pensiero emergente dai suoi argomenti, che discorda con l'orientamento tradizionale dei francescani, affermando la necessità del lume della gloria in patria (tesi solitamente sostenuta da pensatori di appartenenza domenicana). L'insieme di queste indicazioni consente di coinvolgere un contemporaneo e confratello di Scoto: Pietro d'Anglia. I suoi Quodlibeta, attualmente inediti, mostrano dei paralleli dottrinali con la posizione dell'opponens: secondo il francescano, infatti, l'essenza divina, che eccede in perfezione l'ente creato, è naturalmente inaccessibile per la creatura; nonostante ciò, in patria, l'anima separata dal corpo potrà godere dell'infusione soprannaturale del lume della gloria, che renderà l'intelletto capace della verità prima. In conclusione, terminata l’analisi dottrinale delle questioni 10-12, ne è stato presentato il testo critico, preceduto da una breve introduzione, sunto del contributo pubblicato da Casciano e Fedeli nel 2020 e degli studi condotti dal gruppo di ricerca di Macerata guidato dal prof. Alliney. Sono stati descritti i codici che tradiscono le Collationes parisienses, distinguendoli in due rami, α e β, e dimostrando che, per ciascuna famiglia, sussistono varie versioni in itinere del testo. Ciò ha condotto a ipotizzare che dalla reportatio originaria derivino varie bozze dello scritto, rielaborate a volte in gruppo a volte singolarmente dagli estensori; tali versioni non definitive verrebbero, poi, riviste separatamente, dando vita ai testi distinti delle due tradizioni.
Lumen infusum e conoscenza naturale. La conoscenza teologica nelle Collationes parisienses 10-12 attribuite a Giovanni Duns Scoto.
Casciano, Angela
2023-01-01
Abstract
In 1301, John Duns Scotus arrived in Paris, where he elaborated the unpublished questions handed down as Collationes parisienses.This is the hypothesis under examination of the present research, centered on the theological creatural knowledge, the subject of questions 10-12. The first part of the study is introduced by a historical premise, that analyzes the articles of the condemnation of 1277 concerning the natural gnoseological possibilities of the creature and the analysis of the two pillars that support the late medieval reflection on the subject of gnoseology, ie the Augustinian illumination and the Aristotelian syllogistic method. The document, together with the university debate and the progress of studies, gives rise to a concept of certainty independent of the rational demonstration: are certain not only the truths demonstrated by a scientific argument, but also the propositions that are based on divine authority. In the following, with respect to this theme, the opposing theoretical models elaborated by Henry of Ghent and John Duns Scotus are outlined. The first differentiates, for the creature in via, the knowledge of the simple faithful – illuminated by faith and based on the natural and general understanding of terms and theological assertions, which leads to a voluntary assent – and the science of theologians – guaranteed by the medium lumen, which opens the quidditative concept of the extremes of the theological statements, generating an evident knowledge and an intellectual assent. At first, Scotus criticizes this theoretical line; in fact, elaborating the theory of neutral propositions, he argues that without a quidditative understanding of the terms constituting a necessary statement, the sufficient condition for the knowledge of the assertion and for its intellectual assent is lacking; Consequently, the assent to theological contents in via (neutral propositions for the human intellect) remains voluntary. In his more mature thought, Scotus seems to change direction: although in the Prologue of the Reportatio he remains critical of the lumen medium of Henry, admits an abstractive and quidditative knowledge of the theological contents, which opens to the viator an intellectual assent. This change of course is crucial in the analysis of Collatio 10. In collatio 10 (utrum intellectus, circumscripto omni actu voluntatis, posset assent omni per se scibili), the quod non position denies the intellectual assent to the contents of faith in via, while the quod sic admits the evident knowledge of the theological propositions and their intellectual assent, even in the presence of only a general apprehension of the extremes. The first opinion agrees with the idea attributed to Scotus: both in the Oxonian writings, and in the unpublished questions, the¬ viator knows scientifically through syllogism only natural objects (from the quidditative understanding of the object, we get the quidditative apprehension of the term that instantiates it, from which derives the evident knowledge of the complexum and its intellectual assent); instead, the supernatural contents - as the truths of faith -, because of the general knowledge of their extremes, do not admit the necessary assent - guaranteed by the intellect without the help of the will -, but only a volunteer. With respect to the quod sic theses,¬ what seems surprising is the literal correspondence traced between the collatio and the arguments that Scotus uses in the Ordinatio and in the Reportatio, exposing the position of his opponents: in the Ordinatio, Scotus ascribes the rationalist orientation to the faction of philosophers (within the famous controversy with theologians); in § 5 of collatio 10, the same opinion approaches - albeit implicitly - the idea of Henry; only in the Reportatio, such idea is expressly referred to the opinion of Enrico. It is hypothesized that in this doctrinal change, collatio 10 constitutes the fundamental intermediate passage. The most decisive conclusions, however, derive from the analysis of collatio 12, introduced by the study of the doctrinal context related to the beatific vision and the pillars that anticipate the Scotus's reflection: the lumen glorie of Thomas and the illapsum of Henry. According to the first, human nature is incapable of naturally seeing God, therefore, an infused and supernatural enlightenment is needed, the lumen glorie, which raises the creature to the level of the divine, making it capable of it. On the other hand, Henry believes that the beatific vision is guaranteed by a sliding of the divine essence in the human soul, implemented voluntarily by the divine. Scotus rejects both solutions, since the contingent choice of the will created, enriched by the habit infused with charity - which surrounds it externally without determining it and allows it to improve its act qualitatively - represents the necessary condition of beatific enjoyment. These theoretical lines allow us to interpret the debate witnessed by collatio 12 (utrum ad hoc, quod intellectus noster videat deum in patria, requiratur lumen infusum), which questions the need to possess an infusion light to see God in patria. The quod non position can conceivably be ascribed to Scotus, for it agrees with his reflections. Assuming the validity of this hypothesis, which identifies Scotus with the respondens of collatio 12, it remains to suggest a possible identification of the opponens. His demonstrations are very synthetic and do not find decisive evidence in other works of the time. However, the hypotheses related to the literary genre of Scotus's collationes provide an important indication: these issues would represent debates between students taking place in schools of order; therefore, it can be assumed that the Collatio 12 was discussed in a Parisian Franciscan school. Moreover, it has been possible to reduce the field of research to the period that assumes 1301 as a termine post quem - presumed arrival of Scotus on the continent - and 1302 as a termine post quem - the beginning of the lectura that will give rise to the Reportatio. Therefore, the opponens should be traced among the friars minor, students of theology in Paris between 1301 and 1302. A further datum is suggested by the line of thought emerging from his arguments, which disagrees with the traditional orientation of the Franciscans, affirming the need for the light of glory in patria (thesis usually supported by thinkers of Dominican affiliation). All these indications allow us to involve a contemporary and confrere of Scotus: Peter of Anglia. His Quodlibeta, currently unpublished, show doctrinal parallels with the opponens position: according to the Franciscan, in fact, the divine essence, which surpasses in perfection the created entity, is naturally inaccessible to the creature; nevertheless, in patria, the soul separated from the body will enjoy the supernatural infusion of the light of glory, which will make the intellect capable of truth. In conclusion, at the end of the doctrinal analysis of questions 10-12, the critical text of questions 10-12 is presented, preceded by a brief introduction, summary of the contribution published by Casciano and Fedeli in 2020 and the studies conducted by the research group of Macerata led by Prof. Alliney. The codes that betray the Collationes parisienses have been described, distinguishing them into two branches, α and β, and demonstrating that, for each family, there are several extant versions of the text. This has led to the hypothesis that the original reportatio derive various drafts of the written, sometimes reworked in groups sometimes individually by the writers; these non definitive versions would then be revised separately, giving rise to the separate texts of the two traditions.File | Dimensione | Formato | |
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Descrizione: Lumen infusum e conoscenza naturale. La conoscenza teologica nelle Collationes parisienses 10-12 attribuite a Giovanni Duns Scoto.
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