Scotism
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Scotism is the
Development
Scotism developed out of the
Scotus found the ground already cleared for the conflict with the followers of
.Concerning the relation of these schools to each other, or the relation of Scotus to
Doctrinal conflicts within the Catholic Church
Nominalism is older than Scotus, but its revival in Occamism may be traced to the one-sided exaggeration of some propositions of Scotus. Scotist Formalism is the direct opposite of Nominalism, and the Scotists were at one with the Thomists in combatting the latter; Occam himself was a bitter opponent of Scotus. The Council of Trent defined as dogma a series of doctrines especially emphasized by the Scotists (e.g. freedom of the will, free co-operation with grace, etc..). In other points the canons were intentionally so framed that they do not affect Scotism (e.g. that the first man was constitutus in holiness and justice). This was also done at the Vatican Council. In the Thomistic–Molinistic controversy concerning the foreknowledge of God, predestination, the relation of grace to free will, the Scotists took little part. They either supported one of the parties, or took up a middle position, rejecting both the predetermination of the Thomists and the scientia media of the Molinists. In Scotism, God recognizes the free future acts in His essence, and provides a free decree of His will, which does not predetermine human free will, but only accompanies it.
Jesuit tradition
Numerous other propositions have been accepted or at least favourably treated by a large number of Catholic scholars and amongst these are many propositions from psychology: e.g. that the powers of the soul are not merely accidents even natural and necessary of the soul, that they are not really distinct from the substance of the soul or from one another etc.
They also took from Scotism many propositions concerning the doctrine of the angels.
Influence on philosophy and theology
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Scotism exercised an influence on the development of philosophy and theology; its importance is not, as is often asserted, purely negative – i.e. it does not consist only in the fact that it exercised a criticism on Thomas Aquinas and the Thomistic school.
A comparison of the Scotist teaching with that of Aquinas has been often attempted – for example, in the abovementioned work of
Generally speaking, Scotism found its supporters within the Franciscan Order; certainly, opposition to the Dominicans (i.e. to Aquinas) made many members of the order disciples of Scotus. However, this does not mean that the foundation and development of Scotism is to be regarded as a product of the rivalry between the two orders. Even Aquinas at first found a few opponents in his order – not all his fellow-Dominicans followed him in every particular (e.g.
The Scotist doctrines were also supported by many
Emergence of the Scotist School
It is only at the end of the 15th or the beginning of the 16th century that a special Scotist School can be spoken of. Scotus's works were then collected, brought out in many editions and commentated, etc. Regulations of general chapters, beginning in 1501, frequently recommend or directly prescre Scotism as the teaching of the order.
Scotism appears to have attained its greatest popularity at the beginning of the seventeenth century. Special Scotist chairs appear during the sixteenth and seventeenth centuries, in locations including Paris, Rome, Coimbra, Salamanca, Alcalá, Padua, and Pavia. In the eighteenth century it had still an important following, but in the 19th it suffered a great decline. One of the reasons for this was the repeated suppressions of the order in almost every country, while the recommendation of the teaching of St. Thomas by several popes could not be favourable to Scotism.
Some sources describe Scotism as merely tolerated by the Catholic Church. The Catholic Encyclopedia disputes this, arguing that none of its propositions have been censured, many prominent Catholic figures have been adherents, and various general statues recommend it. In their decrees
Scotists
Most Scotists are both philosophers and theologians. Notable Scotists of the fourteenth century included
15th and 16th centuries
Scotists of the fifteenth century included two popes,
Notable Scotists of the sixteenth century included
17th and 18th centuries
The many Scotists of the 17th and 18th centuries include:
- Angelo Vulpes (Volpe) (d. 1647) wrote Summa and Commen. theologiae Scoti in twelve folio volumes.
- Luke Wadding (d. 1657), a well-known annalist, edited with other Irishmen in the College of S. Isidore at Rome the complete works of Scotus (12 vols., Lyons, 1639).
- Lambertus Lambrecht (about 1696), named the Viennese Scotus.
- Cardinal Lorenzo Brancati di Lauria[4](d. 1693), held in high favour by several popes.
- Francisco Macedo (d. 1681), a Portuguese, professor at Padua is said to have composed over one hundred writings and was renowned for his public disputations.
- Claude Frassen (d. 1711) was for thirty years a celebrated professor at the Sorbonne and wrote "Scotus academicus seu universa theo Scoti".
- Bartholomaeus Durandus (Bartélemy Durand)[5] (d. 1720) wrote the great Clypeus Scotisticae Theologiae.
19th century
In the nineteenth century, although Scotism was retained in the schools of the Franciscan Order in accordance with the statutes, there were few works in the Scotist tradition, in any case no celebrated ones.
20th and 21st centuries
Though the use of the term Scotism has become a bit antiquated, several contemporary theologians, especially from among the Franciscan Orders, like Kenan Osborne OFM and
Notes
- ^ Ordinatio III, d.3, q.1
- ^ "Papal Definition of the Immaculate Conception". Archived from the original on 21 January 2000.
- ^ "Aeterni Patris (August 4, 1879) | LEO XIII". www.vatican.va. Retrieved 29 April 2023.
- ^ The Cardinals of the Holy Roman Church – Biographical Dictionary – Consistory of September 1, 1681
- ^ Bartholomaeus Durandus, Online bibliography of Franciscan Authors.
- ^ Craig, W. L. (1987). John Duns Scotus on God's Foreknowledge and Future Contingents. Franciscan Studies, 47(1), 98-122.
References
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Scotism and Scotists". Catholic Encyclopedia. New York: Robert Appleton Company.
