By Marilyn McCord Adams

How can the physique and Blood of Christ, with out ever leaving heaven, emerge as particularly current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians notion the reply needed to be "transubstantiation."
Acclaimed thinker, Marilyn McCord Adams, investigates those later medieval theories of the Eucharist, focusing on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with a few connection with Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and combine this theological datum provoked them to make major revisions in Aristotelian philosophical theories concerning the metaphysical constitution and site of our bodies, adjustments among substance and injuries, causality and causal powers, and primary kinds of swap. surroundings those advancements within the theological context that gave upward thrust to the query attracts cognizance to their understandings of the sacraments and their objective, in addition to to their understandings of the character and future of human beings.
Adams concludes that their philosophical transformations have been more often than not now not advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what regularly and of course occurs.

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Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus and William Ockham

How can the physique and Blood of Christ, with out ever leaving heaven, turn out to be rather current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians proposal the reply needed to be "transubstantiation. "
Acclaimed thinker, Marilyn McCord Adams, investigates those later medieval theories of the Eucharist, focusing on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with a few connection with Peter Lombard, Hugh of St. Victor, and Bonaventure. She examines how their efforts to formulate and combine this theological datum provoked them to make major revisions in Aristotelian philosophical theories concerning the metaphysical constitution and site of our bodies, variations among substance and injuries, causality and causal powers, and primary forms of swap. environment those advancements within the theological context that gave upward push to the query attracts realization to their understandings of the sacraments and their goal, in addition to to their understandings of the character and future of human beings.
Adams concludes that their philosophical changes have been generally now not advert hoc, yet systematic revisions that made room for transubstantiation whereas permitting Aristotle nonetheless to explain what ordinarily and of course occurs.

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This, however, is simply not the case where any possible dichotomy between Eastern and Western trinitarianism is concerned. It would certainly be foolish to attempt to overturn Brown's argument by trying to homogenize the trinitarian theologies of the Eastern and Western churches. But it must be acknowledged that tradition has given us two possible approaches to the mystery of the Trinity, both of which are perfectly orthodox, but which reflect undeniably different attitudes to the mystery. The Cappadocian Fathers began from the plurality of persons established by the immanent begetting, and proceeded to the assertion that the three genuinely distinct persons subsist within the community of a single nature.

But as things stand it is simply not possible to tell. And it may be that once the above hermeneutical questions have been addressed, it will appear obvious to us, qua interpreters of religious 'experience', that the matter of proving the 'existence' of God on the basis of such experience will not be so terribly important - far more pressing will be the question whether I am willing, or have it in myself, to inhabit the world that has been opened-up by the experience(s) I happen to be interlocuting.

It also explains why Aquinas could not himself develop the 'ontological' analogy theory we have found to be implicit in his doctrine of creation. 42 To see theology in these terms is to predispose oneself to regarding revelation as the starting-point of theological activity. This in no way implies that anthropology is irrelevant or that it is trivial: it is only to say that anthropology is important precisely because of the relation in which human beings stand to God, and it is this relation which is mediated by God's decisive act of revelation.

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