Sanctifying Matter: Some Medieval Theories of the Eucharist

圣化物质：一些中世纪圣体圣事的理论

• 批准号: AH/F013663/1
• 负责人: Marilyn Adams
• 金额: $ 3.87万
• 依托单位: University of Oxford
• 依托单位国家: 英国
• 项目类别: Research Grant
• 财政年份: 2009
• 资助国家: 英国
• 起止时间: 2009 至 无数据
• 项目状态: 已结题
• 来源: https://gtr.ukri.org/projects?ref=AH%2FF013663%2F1
• 关键词: Sanctifying; Matter; Some; Medieval; Theories

Worldwide religions feature material cultic rites to mediate human traffic with supernatural spiritual power(s). I examine some thirteenth and fourteenth century explanations of how this can be so. Roughly speaking, my authors see sacraments as a Divine accomodation to hybrid (body/soul) human nature, and sacramental participation as infusing human beings with spiritual qualities that make their souls more Godlike. Regular participation intensifies these qualities, and--since 'like is known by like'--prepares participants for their post-mortem destiny of seeing God. The eucharist is 'queen of the sacraments' because the real presence of Christ's Body and Blood under forms of bread and wine is an interim anticipation of that ultimate union with God for which human beings were made.My book will be written in such a way as to give readers easy access to the parts that interest them. Philosophers and historians of philosophy may want to focus on the analyses of causality offered to explain how a material rite could contribute to the production of spiritual qualities (ch.2), and on the metaphysics and physics of bodies and their placement mounted to explain how Christ's Body and Blood could be really present where the forms of bread and wine still appear to be (chs.4-9). Because the medieval analyses both use and transform the technical conceptuality of Aristotelian philosophy, I will provide an introduction (ch.3) that specialists can skip, readers at the intermediate level can consult, and undergraduates can devour with profit. Chapter 10 will lay out the systematic changes in physics and metaphysics provoked by my authors' consideration of the data of sacramental theology and draw methodological morals. Historical and systematic theologians will also want to read the first and the last two chapters, which set the discussions of causality and real presence in the context of sacramental theology and of anthropology. If material rites are apt for conveying spiritual benefits on essentially embodied persons, will and/or how will human bodies participate in our ultimate destinies beyond the grave? I thus intend the book to service many audiences at once: philosophers and theologians; specialists, medievalists in other fields, and undergraduate and post-graduate students.My cast of thirteenth and fourteenth century authors--principally, Aquinas, Giles of Rome, Scotus, and Ockham; secondarily, Bonaventure, Henry of Ghent, and Godfrey of Fontaines--was chosen because they bring highly developed philosophical conceptuality to bear in their extensive analyses of the sacraments. All of the relevant works are in printed editions, which I own. My method here--as in my two-volume study William Ockham ('87) and ca 45 medieval articles--focuses on analytical interpretation of the philosophical and theological ideas in these works. Other recent work in this genre includes John Wippel's invaluable The Metaphysical Thought of Thomas Aquinas: From Finite to Uncreated Being (2000), Mark Henninger's Relations: Medieval Theories 1250-1325 (1989), and Richard Cross's four books--The Physics of Duns Scotus (2000), Great Medieval Thinkers: Duns Scotus (1999), The Metaphysics of the Incarnation (2002), and Duns Scotus on God (2005). Allan B. Wolter's and Stephen Dumont's many articles on Scotus and Calvin Normore's writings on fourteenth century logic and metaphysics are also invaluable.

世界范围内的宗教以物质文化仪式为特色，以超自然的精神力量调停人流(S)。我研究了13世纪和14世纪的一些解释，说明了为什么会这样。粗略地说，我的作者认为圣礼是对混合(身体/灵魂)人性的神圣适应，圣礼参与是向人类注入精神品质，使他们的灵魂更像神。经常性的参与强化了这些品质，而且--因为“喜欢就是喜欢”--让参与者为他们死后看到上帝的命运做好准备。圣餐是“圣礼的女王”，因为基督的身体和血液以面包和葡萄酒的形式出现，是对人类为之而生的与上帝最终结合的临时预期。我的书将以这样一种方式写成，让读者容易地接触到他们感兴趣的部分。哲学家和哲学史学家可能想要重点研究提供的因果关系分析，以解释物质仪式如何有助于精神品质的产生(第二章)，以及形而上学和身体物理学及其安装位置，以解释基督的身体和血液如何能真正出现在面包和葡萄酒的形式仍然出现的地方(章节4-9)。由于中世纪的分析既使用并转换了亚里士多德哲学的技术概念，我将提供一个导论(第3章)，专家可以跳过，中级水平的读者可以参考，本科生可以狼吞虎咽。第十章将展示我的作者对圣事神学资料的思考所引起的物理学和形而上学的系统变化，并得出方法论道德。历史和系统的神学家也会想要阅读第一和最后两章，这两章在圣礼神学和人类学的背景下设置了关于因果关系和真实存在的讨论。如果物质仪式适合于向本质上具体化的人传达精神利益，那么人类身体将和/或如何参与我们死后的最终命运？因此，我打算这本书同时为许多读者服务：哲学家和神学家；其他领域的专家、中世纪学者，以及本科生和研究生。我的13世纪和14世纪的作家阵容--主要是阿奎那、罗马的吉尔斯、斯科特和奥卡姆；其次是博纳文德、根特的亨利和丰丹斯的戈弗雷--之所以被选中，是因为他们在对圣礼的广泛分析中带来了高度发展的哲学概念。所有相关作品都是我拥有的印刷版。我在这里的方法--就像我的两卷本研究威廉·奥卡姆(William Ockham)(‘87)和约45篇中世纪文章一样--侧重于对这些作品中的哲学和神学思想进行分析解释。这一流派最近的其他著作包括约翰·威佩尔的《托马斯·阿奎那的形而上学思想：从有限到不可创造的存在》(2000)，马克·亨宁格的《关系：中世纪理论1250-1975》(1989)，以及理查德·克罗斯的四本书--《邓斯·斯科特斯的物理学》(2000)、《伟大的中世纪思想家：邓斯·斯科特斯(1999)》、《化身的形而上学》(2002)和《邓斯·斯科特斯论上帝》(2005)。Allan B.Wolter和Stephen Dumont的许多关于Scotus的文章和Calvin Normore关于14世纪逻辑和形而上学的著作也是无价的。