By Isabel Iribarren, Martin Lenz
The character and homes of angels occupied a renowned position in medieval philosophical inquiry. Creatures of 2 worlds, angels supplied perfect flooring for exploring the character of God and his production, being perceived as 'models' in response to which a complete variety of questions have been outlined, from cosmological order, stream, and position, to individuation, cognition, volition, and modes of language.This choice of essays is an important scholarly contribution to angelology, targeted at the functionality and value of angels in medieval hypothesis and its background. The unifying subject matter is that of the position of angels in philosophical inquiry, the place each one contribution represents a case examine within which the angelic version is noticeable to encourage advancements in particular components and sessions of medieval philosophical idea.
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Extra resources for Angels in Medieval Philosophical Inquiry (Ashgate Studies in Medieval Philosophy)
40), (Rome: ad Sanctam Sabinam, 1968). 6 Taking a diametrically opposed stance, Peter John Olivi refused any identiﬁcation between angels and intelligences. While he may appear isolated in explicitly holding such a radical view, Olivi was expressing concerns that were shared by a large section of the scholastic world. Thus, in the same period, the authoritarian answer of the Bishop of Paris to the same question was also a clear negative. 8 This semantic hesitation reveals to what extent Bishop Tempier and his advisers perceived a dogmatical threat in this issue.
30 Such a deﬁnition would certainly prevent any possibility of reading the text on a noetical key. Among the consequences of this interpretative choice, is the unusual position Olivi is compelled to take in his defence, on the strict equality of the human and the angelic souls. In this connection, a later question deals with the replacement of fallen angels by the elected. 31 On the basis of this identity, a limited number of humans is able to compensate 29 Peter John Olivi, Lectura super Iohannem, Florence, Bibl.
Then came the promoters of the church who correspond to God the Son: these are the martyrs, confessors and virgins. Finally comes the full achievement, with the descent of the Holy Spirit upon the prelates of the Church, the masters in their studia and the religious living under a Rule and professed in the religious life. Column 3, however, presents the response of the church to this processus, the response being the ascensus or redditus or reductio of the church militant to God. Reading this column from the bottom up there are displayed the activities of those who purify people, the doorkeepers (who correspond to the order of angels), the lectors and the exorcists; the activities of those who enlighten them, the acolytes, the subdeacons and the deacons; and the activities of those who perfect them, the priests, the bishops, the pope together with the patriarchs (who correspond to the Seraphim in the highest order of angels).