By the "fathers," then, we understand the whole of extant Christian literature from the time of the apostles to the rise of scholasticism or the beginning of the middle ages.
In him culminates the Jewish expression of the Spanish-Moorish culture; his writings had an influence on European scholasticism and contributed significant elements to the philosophy of Spinoza.
The influence of the pseudo-Dionysian writings were transmitted to the West in the 9th century by Erigena, in whose speculative spirit both the scholasticism and the mysticism of the middle ages have their rise.
The distinguishing characteristic of scholasticism is the acceptance by reason of a given matter, the truth of which is independent of rational grounds, and which remains a presupposition even when it cannot be understood.
Scholasticism aims, it is true, in its chief representatives, at demonstrating that the content of revelation and the teaching of reason are identical.
This externality of religious truth to the mind is fundamental in scholasticism, while the opposite view is equally fundamental in mysticism.
Hugh's pupil, Richard of St Victor, declares, in opposition to dialectic scholasticism, that the objects of mystic contemplation are partly above reason, and partly, as in the intuition of the Trinity, contrary to reason.
Valentin Weigel (1533-1588), who stands under manifold obligations to Franck, represents also the influence of the semi-mystical physical speculation that marked the transition from scholasticism to modern times.
The final breakdown of scholasticism as a rationalized system of dogma may be seen in Nicolas (or Nicolaus) of Cusa (1401-1464), who distinguishes between the intellectus and the discursively acting ratio almost precisely in the style of later distinctions between the reason and the understanding.
From 5th ed.), in which he carried scholasticism so far as "to revive the ancient Gnostic theory of the fall of man before all time, a theory which found no favour amongst his theological friends" (Otto Pfleiderer).
More important in the history of scholasticism are the theological consequences to which Gilbert's realism led him.
The dissolution of feudalism, the development of towns, the growth of scholasticism, all these and much more have been ascribed to the Crusades, when in truth they were concomitants rather than results, or at any rate, if in part the results of the Crusades, were in far larger part the results of other things.
At most, therefore, it may be admitted that the Crusades contributed to the dissolution of feudalism by putting property on the market and disturbing the validity of titles; that they aided the development of towns by vastly increasing the volume of trade; and that they furthered the growth of scholasticism by bringing the West into contact with the mind of the East.
Jewish orthodoxy found itself attacked by the more revolutionary aspects of mysticism and its tendencies to alter established customs. While the medieval scholasticism denied the possibility of knowing anything unattainable by reason, the spirit of the Kabbalah held that the Deity could be realized, and it sought to bridge the gulf.
Thus the Kabbalah linked the old scholasticism with the new and independent inquiries in learning and philosophy after the Renaissance, and although it had evolved a remarkably bizarre conception of the universe, it partly anticipated, in its own way, the scientific study of natural philosophy.
Any frank recognition of the abbe's even general principles involves the abandonment of the identification of theology with scholasticism or even with specifically ancient thought in general.
SCHOLASTICISM, the name usually employed to denote the most typical products of medieval thought.
Scholasticism in the widest sense thus extends from the 9th to the end of the 14th or the beginning of the 15th century - from Erigena to Occam and his followers.
Erigena is really of the spiritual kindred of the Neoplatonists and Christian mystics rather than of the typical Scholastic doctors, and, in fact, the activity of Scholasticism is mainly confined within the limits of the 11th and the 14th centuries.
Scholasticism opens with a discussion of certain points in the Aristotelian logic; it speedily begins to apply its logical distinctions to the doctrines of the church; and when it attains its full stature in St Thomas it has, with the exception of certain mysteries, rationalized or Aristotelianized the whole churchly system.
" The constant effort of Scholasticism to be at once philosophy and theology " 1 seemed at last satisfactorily realized.
But this is equivalent to a confession that Scholasticism had failed in its task, which was to rationalize the doctrines of the church.
But, although the relation of reason to an external authority thus constitutes the badge of medieval thought, it would be unjust to look upon Scholasticism as philosophically barren, and to speak as if reason, after an interregnum of a thousand years, resumed its rights at the Renaissance.
Scholasticism that 1 Milman's Latin Christianity, ix.
But each system is a fresh recognition of the rights of reason, and Scholasticism as a whole may be regarded as the history of the growth and gradual emancipation of reason which was completed in the movements of the Renaissance and the Reformation.
The next centuries show that peculiar combination of logic and theology which is the mark of Scholasticism, especially in the period before the r3th century.
The end of the 11th and the first half of the 12th century logic - a period more original and more interesting in many ways than the great age of Scholasticism in the 13th century.
The first period of Scholasticism being thus at an end, there is an interval of nearly half a century without any noteworthy philosophical productions.
And, on the whole, the widening of intellectual interests is the chief feature by which the second period of Scholasticism may be distinguished from the first.
Albertus Magnus introduces us at once to the great age of Scholasticism (1193-1280).
The great age of Scholasticism presents, indeed, a substantial unanimity upon this vexed point, maintaining at once, in different senses, the existence of the universals ante rem, re and post rem.
For Scholasticism, as perfected by Aquinas, implies the harmony of reason and faith, in the sense that they both teach the same truths.
His destructive criticism thus tended to reintroduce the dualism between faith and reason which Scholasticism had laboured through centuries to overcome, though Scotus himself, of course, had no such sceptical intention.
The last stage of Scholasticism preceding its dissolution is marked by the revival of Nominalism in a militant form.
They belong indeed (Gerson in particular) to the history of mysticism rather than of Scholasticism, and the same may be said of another cardinal, Nicolaus of Cusa (1401-1464), who is sometimes reckoned among the last of the Scholastics, but who has more affinity with Erigena than with any intervening teacher.
But after the beginning of the r 5th century Scholasticism was divorced from the spirit of the time, and it is useless to follow its history further.
Scholasticism had been the expression of a universal church and a common learned language.
The university of Paris, with its scholars of all nations numbered by thousands, was a symbol of the intellectual unity of Christendom; a.nd in the university of Paris, it may almost be said, Scholasticism was reared and flourished and died.
Scholasticism, therefore, which was in its essence ecclesiastical, had no longer a proper field for its activity.
A critical survey of recent literature on Scholasticism is given by Baeumker in the Archiv far Geschichte der Philosophie, vols.
The reaction against scholasticism was still in full tide; it was the transition time between the old and the new, when the eager and forwardlooking spirits had first of all to do battle with scholastic Aristotelianism.
In the revival of learning, scholarship supplanted scholasticism, and the old ways of medieval thinking were forgotten.
A few of the humanists became Protestants - Melanchthon, Bucer, Oecolampadius and others - but the great majority of them, even if attracted for the moment by Luther's denunciation of scholasticism, speedily repudiated the movement.
A new type of theology made its appearance at the opening of the 16th century, in sharp contrast with the Aristotelian scholasticism of the Thomists and Scotists.
Here then, under Protestant scholasticism (Lutheran and Reformed), we have the first perfectly definite conception of dogma, and the most definite ever reached.
Every true dogma, says Johann Gerhard 8 - the most representative figure of Lutheran scholasticism - occurs in plain terms somewhere in Scripture.
2 And historically it seems plain that - since the age of Protestant scholasticism - there has been nothing in Protestant church life to which the name " dogma " can be assigned, without dropping a good deal of its original connotation.
But more important than all this, perhaps, is the thoroughly practical tone which Guido assumes in his theoretical writings, and which differs greatly from the clumsy scholasticism of his contemporaries and predecessors.
Luther never quite shook off scholasticism, whereas Zwingli had early learnt from Dr Thomas Wyttenbach that the time was at hand when scholastic theology must give place to the purer and more rational theology of the early Fathers and to a fearless study of the New Testament.
The monastic reform movement was essentially Latin in origin; and even more significant was the fact that scholasticism, the new theology, had its home in the Latin countries.