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IMC 2009: Sessions

Session 1113: Intellectual Creativity, I: Heresy in Philosophical Discourse

Wednesday 15 July 2009, 11.15-12.45

Paper 1113-aBetween Heresy and Orthodoxy: A Reflection on the John Duns Scotus Affair
(Language: English)
Philip Tonner, Culture & Sport Glasgow, Glasgow Museums / University of Glasgow
Index terms: Ecclesiastical History, Philosophy, Religious Life, Theology
Paper 1113-bHeresy and Identity in Abelard's Life and Work
(Language: English)
Ilse van der Velden, Université Paris IV - Sorbonne
Index terms: Language and Literature - French or Occitan, Philosophy, Religious Life
Paper 1113-cMagister Martinus and the Ars artium
(Language: English)
John Hall, Medieval Institute, University of Notre Dame, Indiana
Index terms: Canon Law, Theology

One of the most important and interesting aspects of the heretical-orthodox divide in the Middle Ages was its powerful role in intellectual innovation in various spheres. The papers in this session explore aspects of this problem in a range of contexts.

Paper -a:
In 1307 John Duns Scotus (1265/66-1308) began his duties at the Franciscan studium at Cologne. While Cologne was a famous centre of learning, it was less eminent than Paris where, until then, Scotus had been regent master. Whether his move was prompted by his heretical suggestion that Mary's conception had been immaculate or by his opposition to Philip the Fair's activities is moot. Scotus was always controversial: he upheld the univocacy of being to defeat agnosticism, yet Deleuze argues this bordered on heresy. This paper will explore the 'Scotus affair', posing the question of heresy with regards to his philosophical legacy.

Paper -b:
In this paper I would like to put into perspective three associations of concepts and suggest how they can serve as tools to understand the significance and impact of the condemnations on Abelard's teaching and work:
*Responsibility and identity
*Secrecy and silence
*Emotions and faith
Abelard's position as both pursued as heretic and thus subjected to the laws society and as an intellectual opens perspectives regarding heresy and identity. How can the dynamics leading to heresy be defined? How do the condemnations modify the place of the individual? In Abelard's case, can heresy be considered as an attempt to integrate the individual experience to universal domains such as language or society?

The little-studied Compilatio of magister Martinus, written circa 1200, summarises scholastic teaching on both theology and canon law with the evident intention of popularizing the findings of the schools to support proper practice and belief. Cathari are the most evident among the explicit concerns which the work addresses. The text seems to be the first in a series of texts drawing on both theological and canonistic sources for teaching pastoral care. Concern with the dualist heresy therefore seems foundational to what was predominantly an English genre, which demonstrates a new aspect of the extensive influence of this dissenting group.