Letter Alma Parens

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 APOSTOLIC LETTER "ALMA PARENS" of SS Paul VI, on the VII Centenary of the birth of John Duns Scotus

July 14, 1966

To the venerable brothers

John Carmel Heenan, Cardinal, Archbishop of Westminster,

and Gordon José Gray, Archbishop of St. Andrews and of Edinburgh,

and to the other Archbishops and Bishops of England and Scotland

On the occasion of the celebration of the II Congress of Scholasticism in Oxford and Edinburgh on the VII Centenary of the birth of John Duns Scotus.

Venerable brothers, receive the apostolic blessing.

Mother of heroes, Great Britain usually adds to such a great title of glorious fecundity one more than not less that distinguishes her: she knows how to jealously guard her memory and stubbornly pay homage and solemn honors to them, when required by fabulous commemorations in accordance with customs.

This has arisen in our minds, and with pleasure we were thinking about it, when we received detailed news of the Second International Congress of Scholasticism, which is being prepared to commemorate the VII Centenary of the birth of the venerable John Duns Scotus.

It will be held at Oxford and Edinburgh, under your auspices, Venerable Brethren, with lively enthusiasm and diligent haste. It is easy to foresee that it will have a magnificent result and no small importance due to the topics that will be dealt with and the participation of numerous qualified personalities. The Universities of England and Scotland, and abroad those of Paris and Cologne, where he taught, and many others, will send representations to you and envoys will intervene, not only from the Catholic Church, but also from the Anglican Communion and distinguished scholars from all over the world.

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Historical-critical method applied to the works of Scotus

Wishing the Congress a happy development and fruitful results, we are fully pleased with the distinctive note and the special character that we want to give it. For what the Congress primarily proposes is to illuminate the personality of John Duns Scotus, his philosophical and theological doctrine, and also the traits of his moral and ascetic physiognomy. Avoiding the pitfalls of disputes and controversies, which so often arose in the past, you give preference to the historical-critical method, now held in high regard, which, happily applied by illustrious scholars to the knowledge of the authenticity and sincere appreciation of the works of the Subtle Doctor, it has borne excellent fruit.

In addition, efforts are added to structure a perspective of broad lines, a comprehensive vision of Scholasticism, through which it will be possible, in addition to other things, to know the variety, richness and fertility of the theological and philosophical thought of the Middle Ages.

Certainly, in this perspective Saint Thomas Aquinas and his Summa Theologica constitutes a peak that dominates the entire complex of the highest peaks of theological thought of the Middle Ages. The synthesis that he created in his formulation of the relations between faith and reason, between the faith that seeks understanding - as your Saint Anselm said before him [1] - and the understanding that seeks faith, has had such a unanimous that he appears in the scholastic sky as a star and bears the title of "Doctor Communis". But at his side other great representatives of Scholasticism make up the magnificent constellation of medieval thought.

Standard bearer of the Franciscan school

In the Encyclical Aeterni Patris of our predecessor Leo XIII, of happy memory, in which the return to scholasticism is so strongly recommended, under the guidance of Saint Thomas Aquinas, against modern errors, after affirming that «Saint Thomas of Aquinas emerges far above the others",[2] he lists other scholastic doctors and gives special prominence to Saint Bonaventure, whom Pius X would later define as "the second prince of Scholasticism",[3] of whom he perfected, as it is known by all, John Duns Scotus.

It is also worth noting that the Second Vatican Ecumenical Council, in the decree De Institutione Sacerdotali, prescribes: «The philosophical disciplines must be taught in such a way that the students are directed above all to a harmonic and solid knowledge of man, the world and God. , based on the perennially valid philosophical heritage”,[4] to which the Franciscan school certainly belongs.

Saint Thomas Aquinas and Duns Scotus

Next to the majestic cathedral of Saint Thomas Aquinas is, among others, very worthy of honor -for its originality, its mass and structure- the one that raised to the sky on firm foundations and with daring pinnacles the ardent speculation of Juan Duns Scotus. He basically followed the Platonic-Augustinian route, sometimes nodding and sometimes criticizing the Stagirite; the last of more than fifty Franciscan doctors, including Saint Anthony of Padua, Alexander of Hales, Saint Bonaventure, Mateo de Acquasparta, Ricardo de Mediavilla, Adam de Marsch, Rogelio Bacon, Guillermo de Ware, synthesizing and deepening his research, became the most qualified representative of the Franciscan school.

The primacy of living well over knowledge, of charity over science

The spirit and ideal of Saint Francis of Assisi are enclosed and live in the work of John Duns Scotus, where the seraphic spirit of the Patriarch of Assisi flutters, subordinating knowledge to "living well": affirming the primacy of charity over all science , the universal primacy of Christ, masterpiece of God, glorifier of the Holy Trinity and Redeemer of the human race, King in the natural and supernatural order, at whose side the Immaculate Virgin, Queen of the Universe, shines with singular beauty, makes ideas flourish. teachers of the evangelical Revelation, especially what Saint John the Evangelist and Saint Paul the Apostle saw as the summit of the divine plan of salvation.

There are many votes that yearn for it to ripen into select fruits of the Congress to be held in Great Britain to honor the memory of the Subtle and Marian Doctor, for his speculative life, or for his moral and practical life. We, first of all, formulate wishes for a renewal of interest in the history of Theology and in Scholasticism in particular, with the fervent desire for a systematic, serene investigation carried out according to the rules of its doing.

antidote to atheism

We are intimately convinced that in the intellectual treasure of Juan Duns Escoto brilliant weapons can be found to combat and drive away the black cloud of atheism that darkens our times. Theoretical and practical atheists are often no more than worshipers of idols and ghosts that they themselves make, boasting of their ideas (cf. Rom 1:21-22).

The Subtle Doctor, deducing his theodicy from two scriptural principles regarding God: «I am who I am» (Ex 3,14) and «God is love» (1 Jn 4,15), in an admirable and persuasive way like no other, develops its doctrine around the One who is «infinite truth and infinite goodness»,[5] «the first efficient», «end of all things», «the first in the absolute sense, by eminence», «ocean of all perfection »[6] and «love by essence».[7]

A basis of understanding for dialogue between Catholics and Anglicans

Another hope encourages us. In the joint declaration that we made last March 24 in the Basilica of Saint Paul Outside the Walls with Venerable Brother Miguel Ramsey, Anglican Archbishop of Canterbury, we expressed hope that "a serious dialogue be established between the Catholic Church and the Anglican Communion, which has on the basis of the Gospel and the ancient common Traditions, and that can lead to that unity in truth, for which Christ prayed».[8]

Perhaps the doctrine of Scotus can offer a golden exordium to start this serene dialogue. For before the separation, for three centuries, his doctrine had been taught in British schools, and was not imported from abroad, for it flourished in his fertile native soil by the work of one who was born and educated in Great Britain and who, with quick and fruitful wit and no less practical talent, he nobly illustrated it. Well, he was a theologian who built his work because he loved, and he loved with concrete love, which is praxis, as he himself defined it: "It is demonstrated that love is true praxis."[9]

Predominance of charity in the yearning for truth

Dialogue may well offer elements that are pleasing to both parties, with that seraphic spirit that gives special predominance to charity. He suggests a gradual advance: "Among the things to be believed, no more elements should be inserted than those that can be demonstrated by the truth of the things believed."[10] "Nothing is to be held as faith other than what can be expressly deduced from Scripture or is clearly determined by the Church."[11]

Guide is the Church that has the charism of truth

Because the Subtle Doctor was continuously concerned with a delicate attention and an undeniable reverence for the magisterium of the Church, in possession of the charism of truth: «If any doctor proposes something new, we are not obliged to give him our assent..., but it is necessary to consult the Church beforehand, in order to avoid error.”[12] Its emblem, its motto was "under the direction and teaching of the Church."

He investigated and examined the development of knowledge with a rigorous critical method, with his gaze fixed on the generating principles, and with serene judgment he proposed his deductions, moved, as Juan de Gerson said of him, "not by the contentious singularity of winning, but for the humility of finding an agreement”.[13]

Against rationalism, he placed limits on reason in the knowledge of revealed truths and the need for the latter to achieve the ultimate goal, to which man has been destined. With the noble intention of finding harmony between natural truths and supernatural truths, in the connubium between faith and philosophy he warns of the possible danger of falling into the errors of the pagan philosophers and, as Saint Bonaventure says - to whom he gave the reason-, the danger of spilling "so much water of philosophical science in the wine of Sacred Scripture, to the point of transforming the wine into water".[14]

The truth that sublimates us so much

Inspired by these teachings, we predict that a golden harvest will germinate on this field, by nature fertile, and that in the learned discussions the truth "that so sublimes us" will flourish, in the midst of a broad and harmonious consent.[15]

To confirm these paternal vows, we ask for the protection of God, source of truth and love, who wants us "united in charity" for the Second International Congress of Scholasticism, to be held in Oxford and Edinburgh in honor of John Duns Scotus. in his sole act of love,[16] and under these auspices we cordially impart our apostolic blessing to you, venerable brothers, to the promoters of this Congress and to all who participate in it.

Given in Rome, at Saint Peter's, on July 14, 1966, the fourth year of our pontificate.

REFERENCES:

[1] S. Anselm, Proslogion, prooemium (PL, 158, 225; Ed. Schmitt F.S., I, Sechau 1938, 94).

[2] Leo XIII, Encyclical Letter Aeterni Patris (Acta Leonis XIII, I, Rome 1881, 272).

[3] St. Pius X, Epistola Doctoris Seraphici (Acta Pii X, Rome 1905, 235).

[4] Decree of Institutione Sacerdotali, n. fifteen.

[5] Ord. I, distance 3, no. 59 (Vat. ed., III, 41).

[6] Ord. I, distance 2, no. 57-59, 60-62, 41; distance 8, no. 198-200 (Vat. Ed., II, 162-165, 165-167,149-150; IV, 264-266).

[7] Ord. I, distance 17, no. 171 (Vat. Ed., V, 220-221); Reading I, dist. 17, no. 116 (Vat. Ed., XVII, 217).

[8] Declaratio Pauli VI et Archiepiscopi Cantuariensis (AAS, LVIII, 1966, 287).

[9] Ord., prol, n. 303 (Vat. Ed., I, 200).

[10] Ord. IV, dist. 11, q. 3, no. 3 (Ed. Vivès, XVII, 352 a).

[11] Ord. IV, dist. 11, q. 3, no. 5 (Ed. Vivès, XVII, 353 a).

[12] Reportatio III, dist. 25, q. a., n. 6 (Ed. Vivès, XVII, 462 a).

[13] I. De Gerson, Lectiones duae "Poenitemini"; lectio alters, consid. 5 (Opera, IV, Paris 1521, fol. 34 rb).

[14] S. Bonaventura, Collationes in Hexaemeron, visio 3, coll. 7, no. 14 (Ed. Delorme F., Quaracchi - Ad Claras Aquas 1934, 217).

[15] Dante Alighieri, Paradise, XXII, 42: «la verità che tanto ci sublimates».

[16] Ord., III. distance 28, q. a., n. 2 (Ed. Vivès, XV, 378b-379a).