scholarly journals The Institutiones minoris dialecticae of Domingo Bañez. An Interpretation of Aristotelic Logic

2016 ◽  
Vol 23 ◽  
pp. 327
Author(s):  
Emanuele LACCA
Keyword(s):  
Sixteenth Century ◽  
Cultural Environment ◽  
School Of Salamanca ◽  
Historical Trajectory ◽  
The Trinity

Study of the reception of Aristotelian syllogistic in the sixteenth century and, in particular, the philosophy of Domingo Bañez, is a very important for showing how Aristotle’s philosophy was taken up within the cultural environment of the School of Salamanca. This article, after a brief presentation of the historical trajectory bringing Aristotelian syllogistic to Bañez, shows how, in his Institutiones minoris dialecticae, he faces the problem of the Trinity, and how this work is valued for its usefulness in the understanding of the divine mystery.

Travelling the borderline

2011 ◽  
Author(s):  
Annabel S. Brett
Keyword(s):  
Sixteenth Century ◽  
Natural Law ◽  
Human Beings ◽  
The Poor ◽  
School Of Salamanca ◽  
The Law ◽  
Francisco De Vitoria

This chapter looks at Francisco de Vitoria and his Dominican colleagues at the Spanish School of Salamanca in the middle of the sixteenth century. They are famous for their reconstitution and redeployment of Thomas Aquinas's theory of natural law to address the new problems of the sixteenth century, problems that beset Spain along with the rest of Europe: the power of the crown both within its own commonwealth and in relation to other commonwealths, and these powers both within Europe and overseas. For the School's most celebrated member, Francisco de Vitoria, natural law is the law of reason by which all human beings are naturally governed—the law of humanity as such—and, for him as for Aquinas, it ultimately determines the legitimacy of any subsequent human institutions and laws. The chapter also considers Domingo de Soto's The deliberation in the cause of the poor, which was published in 1545.

scholarly journals EMPIRE AND THE RIGHT TO PREACH THE GOSPEL IN THE SCHOOL OF SALAMANCA, 1535–1560

2018 ◽  
Vol 62 (1) ◽  
pp. 35-55
Author(s):  
DANIEL S. ALLEMANN
Keyword(s):  
Sixteenth Century ◽  
Intellectual History ◽  
New World ◽  
Natural Rights ◽  
Spanish Conquest ◽  
Post Colonial ◽  
Colonial Studies ◽  
School Of Salamanca ◽  
The Right ◽  
The University

AbstractThe sixteenth-century theologians of the School of Salamanca are well known for their sophisticated reflections on the Spanish conquest of the New World. But the nature of their responses seems far from clear and is subject to historiographical debate. Recent studies from the discipline of intellectual history suggest that the Salmantine theologians challenged the legitimacy of Spanish claims to the Americas. Scholars associated with the field of post-colonial studies, on the other hand, forcefully stress their entanglement in Spain's imperial venture overseas. This article, however, argues that these seemingly irreconcilable approaches are not in fact mutually exclusive. It shifts our attention to the sorely neglected ius praedicandi, the right to preach the gospel, which served to translate the Spanish theologians’ deeply rooted belief in the hegemonic truth of the Christian faith into a discourse of otherwise ‘secular’ natural rights. In adopting this novel lens, the article makes a case for assessing the language of the university theologians in its own terms while simultaneously exposing the support of Salamanca for Spain's imperial venture.

The Trinity House at Deptford in the Sixteenth Century

1950 ◽  
Vol LXV (CCLVII) ◽  
pp. 458-476 ◽  
Author(s):  
ALWYN A. RUDDOCK
Keyword(s):  
Sixteenth Century ◽  
The Trinity

The radical humility of Christ in the sixteenth century: Erasmus and Calvin on Philippians 2:6–7

2015 ◽  
Vol 68 (4) ◽  
pp. 398-420
Author(s):  
Kirk Essary
Keyword(s):  
Sixteenth Century ◽  
Biblical Interpretation ◽  
Usual Method ◽  
John Calvin ◽  
Close Reading ◽  
History Of Interpretation ◽  
Doctrine Of The Trinity ◽  
History Of ◽  
History Of Biblical Interpretation ◽  
The Trinity

AbstractThe christological hymn in Philippians 2, rich as it is in theological potential, has always been a fruitful locus in the history of biblical interpretation for engaging in a number of doctrinal disputes which revolve around questions of the nature of Christ. Thus, an analysis of any chapter in the history of interpretation of the hymn (or at least parts of it) is necessary for understanding the ways in which Paul's text has informed christological discourse or, vice versa, how certain ways of thinking about Christology inform interpretations of the passage. In the sixteenth century, the hymn also serves as a jumping-off point for discussions of the authority of scripture in matters of doctrine, for whether Paul provides sufficient doctrinal fodder to ground an orthodox doctrine of the Trinity (particularly of the consubstantiality of the Father and the Son) will be brought into question, in particular, by Erasmus. Erasmus’ understanding of the passage, as it appears in his Annotations, was criticised by numerous Catholics, and the ensuing debate (especially between Erasmus and Lefèvre) is fairly well known. The response Erasmus (and the surrounding debate) elicits from John Calvin, however, has scarcely been mentioned and, to my knowledge, never been examined in depth – this, despite the fact that Calvin's engagement with Erasmus on Philippians 2:6–7 departs from his usual method of perspicua brevitas in commentary writing, and constitutes a significant digression on an array of christological and hermeneutical issues. These two verses, and their reception in the sixteenth century, provide a useful lens for analysing the christologies and the hermeneutical strategies of two biblical humanists who, perhaps, are not often enough considered alongside one another. A close reading of these two exegetes’ interpretations of Philippians 2:6–7 will be followed by a consideration of the significance of their emphasis on the radical humility of Christ, which emphasis serves as a departure from the bulk of the antecedent exegetical and theological tradition.

scholarly journals Adam Pastor, Antitrinitarian Antipædobaptist

1917 ◽  
Vol 5 ◽  
pp. 73-99 ◽  
Author(s):  
Albert Henry Newman
Keyword(s):  
Sixteenth Century ◽  
Holy Spirit ◽  
Church Membership ◽  
Christian Faith ◽  
Infant Baptism ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Traditional Doctrine

The intellectual, social, and religious upheaval of the fifteenth and sixteenth centuries of which the Renaissance and the Protestant Revolution were phases, along with the decidedly skeptical tendency of the Scotist philosophy which undermined the arguments by which the great mysteries of the Christian faith had commonly been supported while accepting unconditionally the dogmas of the Church—together with the influence of Neoplatonizing mysticism which aimed and claimed to raise its subjects into such direct and complete union and communion with the Infinite as to make any kind of objective authority superfluous:—all these influences conspired to lead many of the most conscientious and profoundly religious thinkers of the sixteenth century to reject simultaneously the baptism of infants and the traditional doctrine of the Trinity. Infant baptism they regarded as being without scriptural warrant, subversive of an ordinance of Christ, and inconsistent with regenerate church membership. Likewise the doctrine of the tripersonality of God, as set forth in the so-called Nicene and Athanasian creeds, involving the co-eternity, co-equality and consubstantiality of the Son with the Father and the personality of the Holy Spirit, they subjected to searching and fundamental criticism.

Holy Maydens, Holy Wyfes: the Cult of Women Saints in Fifteenth- and Sixteenth-century England

1990 ◽  
Vol 27 ◽  
pp. 175-196 ◽  
Author(s):  
Eamon Duffy
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Medieval England ◽  
Late Medieval ◽  
Women Saints ◽  
John The Baptist ◽  
Late Medieval England ◽  
The Trinity ◽  
The Middle Ages

The cult of the saints, according to Emile Male, ‘sheds over all the centuries of the middle ages its poetic enchantment’, but ‘it may well be that the saints were never better loved than during the fifteenth and sixteenth centuries’ Certainly their images and shrines were everywhere in late medieval England. They filled the churches, gazing down in polychrome glory from altar-piece and bracket, from windows and tilt-tabernacles. In 1488 the little Norfolk church of Stratton Strawless had lamps burning not only before the Rood with Mary and John, and an image of the Trinity, but before a separate statue of the Virgin, and images of Saints Margaret, Anne, Nicholas, John the Baptist, Thomas à Becket, Christopher, Erasmus, James the Great, Katherine, Petronilla, Sitha, and Michael the Archangel.

From the National to a Transnational Paradigm. Writing Literary Histories Today

2013 ◽  
Vol 21 (2) ◽  
pp. 241-251
Author(s):  
Svend Erik Larsen
Keyword(s):  
Literary History ◽  
Dominant Role ◽  
Literary Texts ◽  
Educational Institutions ◽  
Cultural Environment ◽  
Early 19Th Century ◽  
Cultural Intervention ◽  
Nation States ◽  
Literary Histories ◽  
Historical Trajectory

Modern literary history was born, together with the European nation states, in the early 19th century, encapsulating the emerging idea of literature as an articulation of the national mentality. In tandem with other national histories of art, politics, language, religion, culture and nature, literary history took part in the creation of a national identity, as did the literary texts it interpreted and canonized along a historical trajectory with the nation state as its teleological culmination. Literature and literary histories have always been a form of cultural intervention, not just texts. This is still the case, but in a modern transnational and globalized cultural environment, inherited historical paradigms are obsolete as scientific and didactic models. Nevertheless, they still play a dominant role in our educational institutions on all levels. This article discusses the resilience of the national paradigm, points to the institutional and conceptual obstacles for imposing alternative frameworks, but also exemplifies how new historiographical routes may be found.

Bridge or Barrier? Mary and Islam in William of Tripoli and Nicholas of Cusa

2016 ◽  
Vol 22 (4) ◽  
pp. 307-325
Author(s):  
Rita George-Tvrtković
Keyword(s):  
Sixteenth Century ◽  
Virgin Mary ◽  
Medieval Period ◽  
Nicholas Of Cusa ◽  
Islam And Christianity ◽  
Historical Trajectory

Both Christianity and Islam claim the Virgin Mary, but most Christians throughout history have seen her as a barrier between the two religions, not a bridge. In the medieval period, Latin Christians noted errors in Qurʾānic Mariology and raised standards of the Virgin in wars against Muslims. By the sixteenth century, the use of Mary as an interfaith barrier escalated among Catholics who employed her to combat both Ottomans and Protestants. Yet two medieval churchmen, William of Tripoli and Nicholas of Cusa, stressed concord between Christian and Muslim Mariologies, despite the fact that they were both writing at times of great interreligious strife: William soon before the fall of Acre in 1291, and Nicholas soon after the fall of Constantinople in 1453. This article discusses how William and Nicholas, unlike most of their confreres, saw Mary as a theological link between Islam and Christianity. This perspective represents but one point in the historical trajectory of Christian views of Mary vis-à-vis Islam, a spectrum which has shifted from seeing the Virgin as either a bridge or barrier, depending on her polemical or irenic utility.

Not So Unorthodox: A Reevaluation of Tricephalous Images of the Trinity

2018 ◽  
Vol 79 (2) ◽  
pp. 399-426
Author(s):  
Gesa Elsbeth Thiessen
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
Folk Art ◽  
Christian Art ◽  
The Trinity

Among the various iconographies of the Trinity which emerged in Christian art, the three-headed or trifrons image has a contested history. Warned about and censured by two popes, Urban VIII and Benedict XIV, this iconography, despite condemnations, was applied, however, by leading Renaissance artists and survived into the nineteenth century in folk art. This article considers its pre-Christian background, the sixteenth-century theological debates, and, finally, in a detailed engagement with a range of tricephalous images, it critically reevaluates and seeks to demonstrate the disputed orthodoxy of this iconography from a theological, artistic, and aesthetic perspective.

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