[Rencontres de Philosophie Médiévale] Philosophy and Theology in the 'Studia' of the Religious Orders and at Papal and Royal Courts Volume 15 (Acts of the XVth Annual Colloquium of the Société Internationale pour l’Étude de la Philosophie Médiévale, Unive

Most scholars know that the great universities were the institutional setting of Scholastic philosophical and theological activity in the later Middle Ages. Fewer realize, however, that perhaps far more Scholastic learning in the liberal arts and theology took place in the studia or study-houses of the religious orders, which out-numbered the universities and were more widely distributed across Europe. Indeed, most members of the mendicant orders received most or all of their learning in the liberal arts and theology in the studia of their order, and the most famous members of the orders (e.g., Albert the Great, Thomas Aquinas and John Duns Scotus) spent more time teaching in the studia than they did serving as Regent Masters in the university proper. As a consequence, the greater part of later medieval Scholastic literature was produced in the institutional context of the studia of the religious orders. Moreover, there were other significant institutional loci for Scholastic learning and discourse in the later Middle Ages besides the universities and the study-houses, namely the Papal Court—notably the Sacred Palace at Avignon—and several royal courts, for example, the courts of Robert the Wise in Naples and of the Emperor Lewis IV in Munich. It is not surprising, therefore, that many of the greatest Scholastic masters at different times taught in, or were associated with, all of these venues. This volume, which originated at the XVth annual Colloquium of the Société Internationale pour l’Étude de la Philosophie Médiévale held at the University of Notre Dame (USA) in October 2008, contains essays concerning the study and teaching of philosophy and theology in the studia of the Dominicans, Franciscans, Augustinian Hermits, Carmelites, Benedictines and Cistercians, as well as the intellectual activity at the Papal Court in Rome and Avignon and at various royal courts (London, Naples, Munich). Front Matter (“Table of Contents”), p. i Free Access Introduction, p. vii Kent Emery, Jr. https://doi.org/10.1484/M.RPM-EB.1.100969 Tabula siglorum, p. xvii Free Access Dominican studia in Spain, p. 3 Alfonso Maierù https://doi.org/10.1484/M.RPM-EB.1.100970 What the Friars Really Learned at Oxford and Cambridge, p. 33 Joseph Goering https://doi.org/10.1484/M.RPM-EB.1.100971 L’enseignement des Sentences dans les studia dominicains italiens au XIIIe siècle: l’Alia lectura de Thomas d’Aquin et le Scriptum de Bombolognus de Bologne, p. 49 Adriano Oliva https://doi.org/10.1484/M.RPM-EB.1.100972 Philosophy and Theology in the German Dominican scholae in the Late Middle Ages: The Cases of Ulrich of Strasbourg and Berthold of Wimpfen, p. 75 Alessandro Palazzo https://doi.org/10.1484/M.RPM-EB.1.100973 Struggling with Authority: Durand of Saint-Pourçain on the Origin of Power and on Obedience to the Pope, p. 107 Guy Guldentops https://doi.org/10.1484/M.RPM-EB.1.100974 The Reception of Thomas Aquinas’ Philosophy in the Dominican studia of the Roman Province in the Fourteenth Century, p. 139 Fabrizio Amerini https://doi.org/10.1484/M.RPM-EB.1.100975 Blackfriars London: the Late Medieval studium, p. 165 Hester Goodenough Gelber https://doi.org/10.1484/M.RPM-EB.1.100976 How the Thomists in Cologne Saved Aristotle: The Debate over the Eternity of the World in the Late-Medieval Period, p. 181 Maarten J.F.M. Hoenen https://doi.org/10.1484/M.RPM-EB.1.100977 The Franciscan studium generale: A New Interpretation, p. 221 Neslihan Şenocak https://doi.org/10.1484/M.RPM-EB.1.100978 Aristotle Among Thirteenth-Century Franciscans: Some Preliminary Remarks, p. 237 Luca Bianchi https://doi.org/10.1484/M.RPM-EB.1.100979 Enseignement et débat dans les ordres mendiants du XIIIe siècle: Le cas des Quodlibeta de Richard de Mediavilla, p. 261 Alain Boureau https://doi.org/10.1484/M.RPM-EB.1.100980 The Legacy of the Bologna studium in Peter Auriol’s Hylomorphism, p. 277 William O. Duba https://doi.org/10.1484/M.RPM-EB.1.100981 Les studia franciscains de Provence et d’Aquitaine (1275-1335), p. 303 Sylvain Piron https://doi.org/10.1484/M.RPM-EB.1.100982 The Franciscan studium in Barcelona in the Early Fourteenth Century, p. 359 Christopher D. Schabel, Garrett R. Smith https://doi.org/10.1484/M.RPM-EB.1.100983 La peine de mort est-elle légitime? Le studium franciscain de Cologne s’interroge au XIVe siècle, p. 393 François-Xavier Putallaz https://doi.org/10.1484/M.RPM-EB.1.100984 Building the Augustinian Identity: Giles of Rome as Master of the Order, p. 409 Giorgio Pini https://doi.org/10.1484/M.RPM-EB.1.100985 How ‘Aegidian’ Were Later Augustinian Hermits Regarding Intellectual Cognition? Gerard of Siena, Michael of Massa and the Object of the Intellect, p. 427 Russell L. Friedman https://doi.org/10.1484/M.RPM-EB.1.100986 The Early Carmelite Parisian Masters, p. 479 Stephen F. Brown https://doi.org/10.1484/M.RPM-EB.1.100987 The Critique of the Doctrine of God as First Known in the Early Carmelite School, p. 493 Wouter Goris https://doi.org/10.1484/M.RPM-EB.1.100988 Ut nostra religione refloreat studium: The studia of the Monastic Orders, p. 529 Thomas Sullivan https://doi.org/10.1484/M.RPM-EB.1.100989 Pierre de Ceffons et l’instruction dans l’Ordre cistercien: quelques remarques, p. 549 Amos Corbini https://doi.org/10.1484/M.RPM-EB.1.100990 The Dominican Studium Romanae Curiae: The Papacy, the Magisterium and the Friars, p. 577 M. Michèle Mulchahey https://doi.org/10.1484/M.RPM-EB.1.100991 Les instruments de travail philosophiques et théologiques, témoins de l’enseignement et de l’influence des ordres mendiants à l’époque de la papauté d’Avignon, p. 601 Jacqueline Hamesse https://doi.org/10.1484/M.RPM-EB.1.100992 How Influential Was Giovanni di Napoli, OP, at the Papal Court in Avignon?, p. 629 Patrick Nold https://doi.org/10.1484/M.RPM-EB.1.100993 La vision béatifique, question disputée à la cour pontificale d’Avignon?, p. 677 Christian Trottmann https://doi.org/10.1484/M.RPM-EB.1.100994 Political Theory in the Making: Theology, Philosophy and Politics at the Court of Lewis the Bavarian, p. 701 Roberto Lambertini https://doi.org/10.1484/M.RPM-EB.1.100995 Epilogue, p. 725 William J. Courtenay https://doi.org/10.1484/M.RPM-EB.1.100996 Back Matter (“Index of Manuscripts, Index of Ancient and Medieval Names, Index of Modern and Contemporary Authors”), p. 735 Most scholars know that the great universities were the institutional setting of Scholastic philosophical and theological activity in the later Middle Ages. Fewer realize, however, that perhaps far more Scholastic learning in the liberal arts and theology took place in the studia or study-houses of the religious orders, which out-numbered the universities and were more widely distributed across Europe. Indeed, most members of the mendicant orders received most or all of their learning in the liberal arts and theology in the studia of their order, and the most famous members of the orders (e.g., Albert the Great, Thomas Aquinas and John Duns Scotus) spent more time teaching in the studia than they did serving as Regent Masters in the university proper. As a consequence, the greater part of later medieval Scholastic literature was produced in the institutional context of the studia of the religious orders. Moreover, there were other significant institutional loci for Scholastic learning and discourse in the later Middle Ages besides the universities and the study-houses, namely the Papal Court--notably the Sacred Palace at Avignon--and several royal courts, for example, the courts of Robert the Wise in Naples and of the Emperor Lewis IV in Munich. It is not surprising, therefore, that many of the greatest Scholastic masters at different times taught in, or were associated with, all of these venues. This volume, which originated at the XVth annual Colloquium of the Société Internationale pour l'Étude de la Philosophie Médiévale held at the University of Notre Dame (USA) in October 2008, contains essays concerning the study and teaching of philosophy and theology in the studia of the Dominicans, Franciscans, Augustinian Hermits, Carmelites, Benedictines and Cistercians, as well as the intellectual activity at the Papal Court in Rome and Avignon and at various royal courts (London, Naples, Munich).Contributions by: Fabrizio Amerini, Luca Bianchi, Alain Boureau, Stephen F. Brown, Amos Corbini, William O. Duba, Russell L. Friedman, Hester G. Gelber, Joseph Goering, Wouter Goris, Guy Guldentops, Jacqueline Hamesse, Maarten J.F.M. Hoenen, Roberto Lambertini, Alfonso Maierù, Michèle Mulchahey, Patrick Nold, Adriano Oliva, OP, Alessandro Palazzo, Giorgio Pini, Sylvain Piron, François-Xavier Putallaz, Christopher D. Schabel and Garrett R. Smith, Neslihan ?enocak, Thomas Sullivan, OSB, Christian Trottmann, with an introduction by Kent Emery, Jr. and an epilogue by William J. Courtenay Most Scholars Know That The Great Universities Were The Institutional Setting Of Scholastic Philosophical And Theological Activity In The Later Middle Ages. Fewer Realize, However, That Perhaps Far More Scholastic Learning In The Liberal Arts And Theology Took Place In The Studia Or Study-houses Of The Religious Orders, Which Out-numbered The Universities And Were More Widely Distributed Across Europe. Indeed, Most Members Of The Mendicant Orders Received Most Or All Of Their Learning In The Liberal Arts And Theology In The Studia Of Their Order, And The Most Famous Members Of The Orders (e.g., Albert The Great, Thomas Aquinas And John Duns Scotus) Spent More Time Teaching In The Studia Than They Did Serving As Regent Masters In The University Proper.--p. 4 Of Cover. I. The Dominicans -- Ii. The Franciscans -- Iii. The Augustinians And The Carmelites -- Iv. The Benedictines And The Cistercians -- V. The Friars, Philosophy And Theology At Papal And Royal Courts. Edited By Kent Emery, Jr., William J. Courtenay, And Stephen M. Metzger. Includes Bibliographical References And Indexes. Nineteen Contributions In English And 7 In French. "Most scholars know that the great universities were the institutional setting of Scholastic philosophical and theological activity in the later Middle Ages. Fewer realize, however, that perhaps far more Scholastic learning in the liberal arts and theology took place in the studia or study-houses of the religious orders, which out-numbered the universities and were more widely distributed across Europe. Indeed, most members of the mendicant orders received most or all of their learning in the liberal arts and theology in the studia of their order, and the most famous members of the orders (e.g., Albert the Great, Thomas Aquinas and John Duns Scotus) spent more time teaching in the studia than they did serving as Regent Masters in the university proper."--P. [4] de la couv "Most scholars know that the great universities were the institutional setting of Scholastic philosophical and theological activity in the later Middle Ages. Fewer realize, however, that perhaps far more Scholastic learning in the liberal arts and theology took place in the studia or study-houses of the religious orders, which out-numbered the universities and were more widely distributed across Europe. Indeed, most members of the mendicant orders received most or all of their learning in the liberal arts and theology in the studia of their order, and the most famous members of the orders (e.g., Albert the Great, Thomas Aquinas and John Duns Scotus) spent more time teaching in the studia than they did serving as Regent Masters in the university proper."--Page 4 of cover