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.

世界各地的宗教都以物质祭礼为特色，以超自然的精神力量来调解人类的交易。我研究了世纪的一些解释，解释了为什么会这样。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，圣礼的参与为人类注入了精神品质，使他们的灵魂更像上帝。定期参与强化这些品质，而且-因为“喜欢被喜欢所知”-为参与者准备他们死后的命运，看到上帝。圣餐是“圣礼的皇后”，因为基督的身体和血以面包和酒的形式出现的真实的存在，是人类与上帝最终结合的一个临时预期。我的书将以这样一种方式写，让读者容易进入他们感兴趣的部分。哲学家和哲学史学家可能希望把重点放在因果关系的分析上，以解释物质仪式如何有助于精神品质的产生（第2章），以及身体的形而上学和物理学以及它们的位置，以解释基督的身体和血如何能够真正存在于面包和葡萄酒的形式仍然存在的地方（第4 -9章）。因为中世纪的分析既使用又改造了亚里士多德哲学的技术概念，所以我将提供一个介绍（第3章），专家可以跳过，中级水平的读者可以参考，本科生可以从中获益。第10章将阐述物理学和形而上学的系统性变化，这些变化是由作者对圣礼神学数据的考虑引起的，并得出方法论道德。历史和系统神学家也会想要阅读第一和最后两章，这两章将因果关系和真实的存在的讨论设置在圣礼神学和人类学的背景下。如果物质仪式适合于向本质上是肉体的人传达精神利益，那么人类的身体将和/或如何参与我们超越坟墓的最终命运？因此，我打算让这本书同时为许多读者服务：哲学家和神学家、专家、其他领域的中世纪学者、本科生和研究生。其次是根特的亨利，和戈弗雷的丰泰内-被选中，因为他们带来了高度发达的哲学概念，以承担在其广泛的分析圣礼。所有相关的作品都是印刷版的，我自己的。我在这里的方法-在我的两卷研究威廉奥卡姆（'87）和约45中世纪的文章-侧重于分析解释的哲学和神学思想在这些作品。该类型的其他近期作品包括约翰·维佩尔（John Wippel）的宝贵著作《托马斯·阿奎那的形而上学思想：从有限到非受造的存在》（2000）、马克·亨宁格（Mark Henninger）的《关系：中世纪理论1250-1325》（1989）和理查德·克罗斯（Richard Cross）的四本书--《邓斯·司各脱的物理学》（2000）、《伟大的中世纪思想家：Duns Scotus（1999），The Metaphysics of the Incarnation（2002），and Duns Scotus on God（2005）.艾伦B。沃尔特和斯蒂芬杜蒙的许多文章对司各脱和卡尔文诺莫尔的著作对十四世纪的逻辑和形而上学也是无价的。