Denys the Carthusian (original) (raw)

After having studied philosophy at the University of Cologne ''in the way of Thomas'' (in via Thomae), Denys de Leeuwis (b. 1402; d. 1471) entered the Charterhouse at Roermond, where he spent, almost uninterruptedly, the rest of his life. To him we owe a massive literary output, which he organized according to a three-tiered hierarchical scheme of wisdom: philosophy is the lowest level of a hierarchy which, through scholastic theology, culminates in mystical theology. The three orders of wisdom are analogical and isomorphic; that is, philosophy prepares for and somehow foreshadows the superior modes of supernatural knowledge. This explains Denys' keen interest in philosophical matters. Unlike the majority of fifteenth-century Carthusians, Denys conceived of mystical theology not as an affective act only, but as a cognitive act complemented by love. Influenced by Pseudo-Dionysius the Areopagite, Albert the Great, Henry of Ghent, and fifteenth-century Albertists, Denys came to challenge, during his life, some major doctrines of his early ''patronus'' Thomas Aquinas.

Denys and Later Platonic Traditions

Oxford Handbook of Catholic Theology, Chapter 29, pages 496-510, 2019

This chapter on later Platonic traditions focuses on Denys, otherwise known as Ps-Dionysius the Areopagite. A late fifth- to early sixth-century theologian dependent on Plotinus, Damascius, and, above all, Proclus, assumed to have been converted by St Paul and possessing his spiritual wisdom, Denys was influential throughout Catholic theology. The chapter places Denys’s innovations against the background of Christian engagement with Neoplatonism after Augustine. After tracing Denys’ influence from the ninth to the sixteenth centuries, his role in modernity via Pierre de Bérulle and neo-scholasticism is considered. We conclude with his importance for some postmodern Catholic thinkers.

“Mystical Philosophy in the Fifteenth Century: New Directions in Research on Nicholas of Cusa.” Religion Compass 4/8 (2010): 471-485

Nicholas of Cusa (1401-1464) is one of the most fascinating Christian authors of the fifteenth century. His vision of an immanent God in an infinite universe weaves together some of the most vibrant strands of medieval Christian mysticism. Although his diverse writings are difficult to classify, they can be understood as a kind of mystical philosophy. While older patterns of research on Nicholas of Cusa separated the medieval and modern aspects of his thought, recent scholarship has tried to overcome this divide. Building on three waves of past scholarship, new directions in research attempt to unify potential divisions in the German cardinal's writings: between science and religion, novelty and tradition, action and contemplation, and mathematics and theology.

Henricus Regius and the Limits of Cartesian Philosophy

Starting with Descartes, Henricus Regius has been accused of being a dubious philosopher, at odds trying to conceal an atheistic materialism, a view that still resonates in modern literature. In this paper I investigate to which extent that accusation is justified. In my view, Regius’ appeal to Revelation to settle the dispute on the true nature of the human soul, is not the obvious move of a libertine facing theological inquisitors, nor does it imply philosophical incompetence. On the contrary, it is consistent with Regius’ theory of mind and in accordance with his own philosophical principles. This result supports the view, advanced in several recent studies, that Regius rightly concluded that Cartesian physics and medicine does not collapse without certain metaphysical truths. The published French translation of the article (ENS Lyon 2013) can be found at https://books.openedition.org/enseditions/8832

Intersecting Wisdom: Thomas of York and His Sources

Early Thirteenth-Century English Franciscan Thought, 2021

Thomas of York was acareful and pioneering reader of some philosophical texts that had little or no circulation in the Middle Ages. His major work, the Sapientiale,was the first medieval instance of apurelymetaphysical investigation thatfalls outside the conventional frameworks of theological summae and commentaries to Aristotle. Despite this fact,t he Sapientiale has long been read as ac lear example of af orm of 'authentic Augustinianism'.This reading of the text treated Thomas of York as the founder,a long with Bonaventure and Alexander of Hales, of au niform Franciscan tradition that was later inheritedb yW illiam de la Mare, John Peckam, Peter John Olivi,P eter of Trabibus,a nd Richard of Middleton. In this essay, Fiorella Retucci attempts to question the historiographic category of 'authentic Augustinianism',too oftenapplied to Thomas of York'sthought,bycarefullyanalyzingthe Sapientiale and its sources. The studyfocuses in particular on three sources that playan importantr ole in Thomas of York'sp hilosophical system: the Liber de causis,t he Asclepius and Averroes.¹ The Sapientiale of Thomas of York (c.1250-60) was broughtt othe attention of philosophical medievistics by Martin Grabmann, now more than ac entury ago(1913). Grabmann'se nthusiasm in presentingT homas of York'sw ork wasc onsiderable: the Sapientiale was, according to Grabmann, 'the onlymajor exposition of the system of metaphysicsf rom the erao fh ighs cholasticism.'² Af ew yearsl ater(1919),P arthenius Minges announced the imminent publication of the critical edition of the Sapientiale by the Commission of St Bonaventure in Quaracchi, which was also engageda tt hat time in preparingt he edition of the Summa Halensis or Summa fratris Alexandri.³ The announcement,h owever,w as  Iw ould liket ot hank Lydia Schumacher for the patient kindnessw ith which she supervisedt he preparation of this studya nd revised it linguistically. In this essay, Ih aver eturned to some of the studies Ih ad previouslyc arried out,i ndicatingt he relative bibliographicalr eferences in the footnotes. The systematic research on the presenceofA verroes in the Sapientiale was carried out within ar esearch project financed by MIUR (PRIN 2017:2017H8MWHR_002).

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