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Seeing God: Theology, beatitude and ...

Duba, William Owen.

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Seeing God: Theology, beatitude and cognition in the thirteenth century.

Record Type:	Electronic resources : Monograph/item
Title/Author:	Seeing God: Theology, beatitude and cognition in the thirteenth century./
Author:	Duba, William Owen.
Published:	Ann Arbor : ProQuest Dissertations & Theses, : 2006,
Description:	374 p.
Notes:	Source: Dissertations Abstracts International, Volume: 68-06, Section: A.
Contained By:	Dissertations Abstracts International68-06A.
Subject:	Middle Ages. -
Online resource:	https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3225596
ISBN:	9780542795145

Seeing God: Theology, beatitude and cognition in the thirteenth century.
Duba, William Owen.

Seeing God: Theology, beatitude and cognition in the thirteenth century. - Ann Arbor : ProQuest Dissertations & Theses, 2006 - 374 p.

Source: Dissertations Abstracts International, Volume: 68-06, Section: A.

Thesis (Ph.D.)--The University of Iowa, 2006.

This item must not be sold to any third party vendors.

In Thirteenth-Century Europe, members of many elites sought to exalt their status and claim social supremacy for their group. Theologians staked their claim by asserting their intellectual field of expertise was both the highest and the broadest. Often, the beatific vision played a central role in these claims, and this dissertation shows how three masters at the University of Paris used the doctrine of the face-to-face cognition of the divine essence to assert the theologian's dominance. Bonaventure, Thomas Aquinas, and Henry of Ghent relate the direct intellection of God to their work as theologians, their notion of the end of humanity, their psychology and christology. The dissertation considers the thought of each master in three contexts. It presents positions as part of an individual master's coherent theological program. It portrays the arguments as constituting a debate among contemporaries. It shows the unique attitudes taken to Aristotle and the Aristotelian tradition, particularly to Muslim thought. Bonaventure nearly reduces theology to christology, and Christ's forms of knowledge serve as the model for all human knowing. He uses the doctrine of universal hylomorphism to argue that the habit of human beatitude is continually actualized in the three acts of vision, delight and clinging. Thomas Aquinas explains theology as a science in the terms of Aristotle's logical works, claiming it supreme in this life, providing other human sciences with logically necessary principles, and it itself dependent on the beatific vision, identical to beatitude. Thomas' discussion of beatific cognition and psychology follows the argumentation of Averroes (Ibn Rushd). Henry of Ghent criticizes Thomas' understanding of subalternation and, on the basis of his own exegesis of Aristotle, states theology is the supreme science because of its explicatory power. Beatitude consists primarily in an act of willing, and only involves the beatific vision in a derivative sense. Finally, this study surveys the half-century following Henry of Ghent's death, touching on the doctrinal developments brought about by such thinkers as John Duns Scotus, Peter Auriol and Francis of Marchia, as well as the political developments in both the Greek and Latin churches.

ISBN: 9780542795145Subjects--Topical Terms:

568537
Middle Ages.
Subjects--Index Terms:

Beatitude

Seeing God: Theology, beatitude and cognition in the thirteenth century.
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520 $a In Thirteenth-Century Europe, members of many elites sought to exalt their status and claim social supremacy for their group. Theologians staked their claim by asserting their intellectual field of expertise was both the highest and the broadest. Often, the beatific vision played a central role in these claims, and this dissertation shows how three masters at the University of Paris used the doctrine of the face-to-face cognition of the divine essence to assert the theologian's dominance. Bonaventure, Thomas Aquinas, and Henry of Ghent relate the direct intellection of God to their work as theologians, their notion of the end of humanity, their psychology and christology. The dissertation considers the thought of each master in three contexts. It presents positions as part of an individual master's coherent theological program. It portrays the arguments as constituting a debate among contemporaries. It shows the unique attitudes taken to Aristotle and the Aristotelian tradition, particularly to Muslim thought. Bonaventure nearly reduces theology to christology, and Christ's forms of knowledge serve as the model for all human knowing. He uses the doctrine of universal hylomorphism to argue that the habit of human beatitude is continually actualized in the three acts of vision, delight and clinging. Thomas Aquinas explains theology as a science in the terms of Aristotle's logical works, claiming it supreme in this life, providing other human sciences with logically necessary principles, and it itself dependent on the beatific vision, identical to beatitude. Thomas' discussion of beatific cognition and psychology follows the argumentation of Averroes (Ibn Rushd). Henry of Ghent criticizes Thomas' understanding of subalternation and, on the basis of his own exegesis of Aristotle, states theology is the supreme science because of its explicatory power. Beatitude consists primarily in an act of willing, and only involves the beatific vision in a derivative sense. Finally, this study surveys the half-century following Henry of Ghent's death, touching on the doctrinal developments brought about by such thinkers as John Duns Scotus, Peter Auriol and Francis of Marchia, as well as the political developments in both the Greek and Latin churches.
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