William de la Mare
William de la Mare ( also Gulielmus de la Mare, Gulielmus de Lamare, Guillermo de la Mare, in the English language also William de la Mare, † 1290 ) refers, in the Middle Ages with the honorary title of Doctor correctivus, was an English Franciscan theologian and philosopher, who represented the traditional Neo-Platonic - Augustinian school. He was a prominent critic of the revived by Thomas Aquinas Aristotelian ideas.
Life
Little is known about William's first years. Approximately in the 1260er years, he preached a sermon in the Franciscan convent of Lincoln and wrote a " Sentences commentary" (Commentary on the Sentences of Peter Lombard ). He was probably influenced by the contemporary writers John Peckham, who is considered to be more direct teacher, Walter of Bruges, Roger Bacon and the Dominican Peter of Tarentaise. In his early works, the criticism of the Dominican Thomas Aquinas is still very pronounced and remains within the normal school disputes. Later, fundamental criticism of the heterodox Aristotelianism and Averroes is not yet visible.
As a member of the Franciscan Order William put his Master of Divinity in 1275 from the University of Paris. As a professor in Paris, he took the Augustinian school, as it had been continued by the renowned Italian Franciscan Bonaventura. In its written in Paris Commentarium super libros Sentences ( "Commentary on the Sentences books " [ of Peter Lombard ] ) and its Disputationes de quolibet he also reflects on the process of understanding, which he understands as the operation of an intrinsic force in the human spirit, of the people God was given at the creation. The resulting human will to reunite with God, and an inner illumination of the soul, through which the eternal ideas and truths can be recognized form the basis for William the doctrine of the soul. His epistemological views are similar to those of Roger Bacon, with whom he shares an interest in grammar, linguistics, logic and empirical ideas.
After his Paris teaching, he returned to England, presumably to Oxford. There he wrote 1277/78 be known work Correctorium fratris Thomae ( "Collection of corrections to Brother Thomas" ), which can be described as a manifesto of the newly -Augustinian Franciscan school. In it, he criticized the teachings of the Dominican Thomas Aquinas violently. Of the Dominican partisans of Thomas it was from the outset as Corruptorium ( " Verderbnisschrift " ) hostility. It sparked the dispute known as Korrektorienstreit.
Work
The introduction of Aristotelian ideas in the late Middle Ages, especially by Thomas Aquinas, challenged the traditional Neoplatonic thinking scholars whose views had been dominated. It is also the aim of William font Correctorium fratris Thomae to give the supporters of this direction a guide at hand, how to deal with Thomas ' ideas. These handy Wilhelm 118 products from Thomas ' writings out, mainly from the Summa Theologiae ( "Sum of Theology " ) to show how Aristotle's ideas leads to interpretations that contradict the Church's teaching.
William's criticism of Thomas was in 1282 taken over by the whole Franciscan Order, as the Franciscan Minister General Bonagratia of Bologna forbade the study of the writings of Thomas Aquinas. 1283 the Correctorium at the general chapter of the Franciscans in Strasbourg was also formally canonized. Thomas ' Summa Theologiae were now allowed to study only on the basis of the criticisms made in the Correctorium the Friars Minor.
Soon after its publication, the Correctorium itself the goal of polemical publications of Thomists that this in turn " corrected " was. In particular, English Dominicans Clapwell Richard and Thomas Sutton and the French Dominican John of Paris responded with refutations, which were called Correctoria corruptorii.
Inspired by Roger Bacon to William de la Mare also dealt with a critical edition of the Bible, the correctio textus bibliae ( " correction of the text of the Bible " ) and wrote a glossary for the Hebrew and Greek words, the De Hebraeis et Graecis vocabulis glossarum bibliae ( " About the Hebrew and Greek words of the Bible "). The glossary is considered one of the most learned of the Middle Ages.
Wilhelm saw theology as a guide to right action and therefore as a " practical science ". However, not supported in the strict Aristotelian sense of the word science, than on divine authority, ultimately dogmatic, laws, who want to lead them to faith and to lead people's actions to salvation. Even so William is on the Augustine herkommenden early Franciscan tradition.
Although William's main work was an important step for the Franciscan theology, the after-effect of his criticism of Thomas Aquinas and Aristotle's influence on the theology was not permanent. His work on a critical edition of the Bible was granted a more lasting effect; they were received, inter alia, of John Duns Scotus and Peter Johannis Olivi.
Works
- Commentarium super libros Sentences ( "Commentary on the Sentences Book")
- Disputationes de quolibet
- Correctorium fratris Thomae ( "Correction of brother Thomas" )
- Correctio textus bibliae ( " correction of the text of the Bible " )
- De Hebraeis et Graecis vocabulis glossarum bibliae ( "On the Hebrew and Greek words of the Bible " )