Credo ut intelligam, believe in order that you may understand, was the motto of most
medieval philosophy and theology, even of late scholasticism.
That interest led to doctoral work in
medieval philosophy and theology as preparation for specialization in contemporary Catholicism.
Not exact matches
hey draw on
theology,
philosophy,
medieval writers,
and the tales of King Arthur.
Although the university provided the setting for some of the most enduring
theology of the
medieval and Reformation eras,
and though the
philosophy of religion in the modern period emerged under similar auspices, the recent development of departments of religious studies in secular universities represents a unique phenomenon that has profound implications for
theology.
In private correspondence during the 1950s Dawson expressed serious doubts about this situation, offering the judgment that
philosophy and theology were suitable subjects only for those who were already educated,
and suggesting that the
medieval universities had ultimately been killed by the dominance of scholasticism.
A first chapter considers how the
medieval quadrivium of arithmetic, geometry, astronomy
and music became separated from the study of
philosophy and theology, as if the quadrivium was an end in itself rather than the way in which a person was made ready for the study of
philosophy and theology.
Bauerschmidt's line - by - line commentary is called for precisely because these writings, filled as they are with obscure references to
medieval Christian
theology, Muslim
philosophy and Greek thought, quite plainly demand it.
But so too did the repressive authoritarianism of post-Tridentine Catholicism, the emergence of a Catholic ecclesiology inimical to true communitas by its overemphasis on clerical power
and centralized authority,
and the acceptance into Catholic
theology,
philosophy,
and anthropology of a dualistic Cartesianism every bit as inimical to the
medieval intellectual
and moral synthesis (if such a thing can be said to have existed) as anything that emerged from Wittenberg or Geneva.
Yet the vacuum has been filled by a surge of theological engagement by others with patristic
theology, above all with Augustine
and the Cappadocians, extending into a fresh appropriation of
medieval theologies and philosophies, especially Thomas Aquinas.
In response the Church's most brilliant minds, Jesuits like Kleutgen
and Liberatore, called for a return to a unified approach to
philosophy and theology, the precedent
and model for which they saw in
medieval Scholasticism.
He is an eminent scholar of
medieval theology,
philosophy and culture of the three main religions bridging knowledge
and beliefs of former times with contemporary problems.»
He continued his study of Greek
and Latin literature, as well as
medieval philosophy, scripture,
and theology, at Fordham University, where he completed both a B.A. in classical literature
and philosophy,
and a pontifical degree in
philosophy.