JOHN DUNS SCOTUS CONTINGENCY AND FREEDOM Lectura 139 Introduction, Translation and Commentary by ‘A. VOS JACZN, H. VELDHUIS A, H, LOOMAN-GRAASKAMP E. DEKKER N.W. DEN BOK Research Group John Duns Scots, Franciscan Study Centre athe Catholic University of Utrecl ‘andthe Theological Faculty of Utrecht Universiy Library of Congress Catangng- et gerard. Tag. Engivan 6 Latin) nerowuct ions twanetotton, ane commentary by A, Wor dacane-.. Let oH Morary sv 21 {SBN 0.7923.2707-4 - it KLUWER ACADEMIC PUBLISHERS 1994 DORDRECHT / BOSTON / LONDON Table of contents 10 1s 18 2B 33 37 39 a 4a 191 197 199 Preface Table of contents Introduction: aauaen 8g 9 Lectura | 39 of John Duns Scotus: a key-text John Duns Scotus’ development The Lectura, a course on the Sentences in Oxford The structure of Lectura 139 The target of Lectura 139 Scotus’ theory of contingency ‘The theory of synchronic contingency as a key to the Lectura ‘The logical tools used On the translation Lectura 139 ‘Text, English and Latin leven pages} Lectura 139 Commentary uneven pages} Bibliography Index of names Index of subjects,Acknowledgement Latin text from: loannis Duns Scoti Opera Omnia, vol. XVI, copyright or rem reroeed ate BY kin Pe fe rvs 310, Pei Pree ne vican PaylPres During the seventies, there was a revival of systematic philosophy in general and of ontology in particular. At the same time, especially in Anglo-Saxon thinking, systematic philosophy interacted very creatively with the history of medieval philosophy. 1 seems to us that the work of John Duns Scotus (1266-1308) coutd substantially benetit these develop iments. Not only this, but his works cries out to be developed across the whole spectrum of theology - that science whieh, in the Middle Agen, ruled all others (‘regina seientiarum’) This book is the outcome of several yeats of scholarship and friend. ship during which, guided by Dr. A. Vos, we have studied the work of Scotus. Our research group is connected to the Theological Faculty of Utrecht and to the Dutch Franciscan Study Centre (Stichting Francis. cans Studiecentrum). This study presents a translation and commentary of Lectura 1 39, which, in our view, is noteable as one of the key texte in the history of systematic theology and philosophy. In this book we have used specialist language and argumentation, but at the same time have taken pains to make it useful to a circle of in. terested readers wider than simply that of those well-versed in medieval Scholasticism, In this way, we hope to present the difficult but instrue- tive work of the ‘subtle master’ (‘doctor subtilis) in such a way a6 to make it attractive to other scholats and students in theology and philoso. Phy. Weiting in foreign language is quite a task, which (wens into really hard work when it has to be a language full of precisely used words an iuanced details as it is needed for a book like this one. Our research group was so fortunate as to meet someone who is familiar with medi eval texts, experienced in translating books into English and quite @ Sood writer herself: Sister Frances Teresa osc. She has been helpful beyond our expectations, both in correcting our mist ing improvements in our text. takes and in suggest- A. Vos Jacen, H. Veldhuis AH. Looman-Graaskamp E, Dekker N.W. den Bok Introduction 1 JOHN DUNS Scorus’ LECTURA I 39: A KBY TEXT In 1981 two important studies were published, both of which focussed on distinctio 1 39 in John Duns Scotus’ Lectura. Although S. Knuuttila and A. Vos had each written independently of the other, they each demonstrated the great importance of this work for theology, philosophy and the history of ideas!. The Lectura is a commentary on Peter Lom- 1S. Knsutia, “Tine and modatiy in seboastcimt, in: S. Knowle (), Aefrgng the rea chain of Deng, States of the history of modal Ieores, DOr. echt BostonlLondon 981, 163-257, A. No, Kents en maodeaeljRnet, Eon hrische analyse van het absolute evidentatme In wisbegerte en ecto Kampen 198 bore: KA) Kauutilagves an extended history of ma theory inthe Midile Ages. Vos, in aon to his historical Survey. ao devotes & numberof chapters to a systema development of his own epistemology aod Imetapyics which he bases om Sous theory of contingency Farther recent sts of modal theories inthe Mile Ages K. Jacobi, Die Modatbegrife inden loglschn Schriften des Wilhelm von Sloreswood th I anderen Konpendien des 12. und 13. Jatrhunders, Pumlonsestinnung nd Gebrauch inde ogschen Anas, Leden'Cologe 1980: 8, Krai, dei mmole! arsutelivesiaskolastikassa, Misstologian Ja cumevikan sera Hein 1975; 8. Kova, “The satstca imemretatn of malty Aer toes and Thomas Aquinas’, Ans, 37 (1978), 79-8; S-Knuutla, Dus Scots Criticism ofthe “statstca interpretation of modality", Sprache wn Erkenniis im Mitelater_ Atle des VE iteratioalen Rongrses fr mitealeriche Phitsophie der Soctetéitematinate pour tute dela plitowphie meddle 29. August 3. Setember 1977 in Bonn, BerintNew York 1981, 1 Halboan, 441-450: 8. Knut, "Modal logic im N- Krtamam, A. Rey, Piorg (eds), The Cambridge hsry of lier medieval philosophy Cambridge New YorlJNew Rochelle/Melboure/Sjney 1982 (atte: CHEMD). 342387, Alen, 5. Kouta, "The foundation of modality ant conctabity in Deva. tes and his predceson is S, Knit (e,), Maderm mada, Stes of the stor of modal teas fom meee naninalim 10 lel poston, Dondteci/Boson/tondon 1988, 1-49; C. Normore, “Fate comin in CHLMP, 358381; EL. Onmsby, Pheodiyin Ilan though, The dpute over cise of pase wo Poin In, A Ws, itsophy of th young Dunk Scotus, Some semantcal an Tosca aspect i EP. Bon (a), Medel senanes nd meapystes, Sues deca oA fe Rj, PhD on the cccasion of is Oth birthday, Nijmegen 1983. 195220, nlbard's Sententiae and was composed by John Duns (1266-1308) as a young theologian in Oxford. According to Knuuttila and Vos, Scotus, in distinction 1 39 of this commentary, is the first scholar in the history of theology and philosophy to give an extensive development of logical- ‘ontological theory of what Vos calls ‘synchronic contingency’. This theory not only plays a crucial part in Scotus’ theology but, in our view, it also deserves to be seen as indispensable, a cornerstone of all theol- ogy and philosophy. The text of Scotus’ Lectura 1 39 is important, not only to the history of ideas but also to systematic thinking. The purpose of this book is to highlight that double relevance as much as possible. Since we have had to deal with a very complicated scholastic text, we have opted for having the text in Latin and an English translation on the left, and a parallel commentary on the right hand page. ‘This introduction is designed to offer the reader a guide in his or her exploration of the ground we shall cover in our analysis of Scotus’ text. So the following opening sections start by presenting biographical information about Scotus and then consider the place of Lectura 1 39 in the history of ideas (§§ 2-3). Next, they give a brief exposition of the formal and material structure of distinction I 39 (§§ 4-5) and describe the systematic heart of Scotus’ theory: ‘synchronic contingency’ (§ 6). After outlining the place of distinction 139 in the Lectura as a whole (§ 7), the concluding sections show the logical tools (§ 8) and the basic assumptions of our translation (§ 9) Various studies in: T. Rudavsky (ed.), Divine omniscience and omnipotence in ‘medieval philosophy. islamic, Jewish and Christian perspectives, Dotdrecht/Bos ton/Lancaster 1985. For still more literature, see: A. de Libera, “Bulletin @'his- toire de la logique médiévale’, Revue des sciences philosophiques et théologiques, 69 (1985), (273-309), 281-291 2 2. JOHN DUNs Scotus’ DEVELOPMENT? It was probably in the winter of 1266 that a new scion was born to the Duns family of Berwickshire on the Scottish Borders; John’. Later, when he comes to take his place in the flourishing English Franciscan life, he will usually be called John of Scotland (‘Seotus") in order to distinguish him from other brethren of the same name. In about 1279 ‘Scotus was admitted to the Franciscan friary of Dumfries by his uncle, Elias, He was ordained to the priesthood by Oliver Sutton, Bishop of 2 A short survey of Duns Scotus’ life and work is found in: C. Balié, “The life ‘and works of John Duns Scotus’, in: J.K. Ryan, BM. Bonansea (eds.), John Duns Scotus, 1265-1965, Washington, D.C, 1965, 1-27; 1.1. Catto, "Theology ‘and theologians 1220-1320", in: TH. Aston (gen. ed), The history of the university of Oxford, Vol, I: The early Oxford schools, 1.1. Catto (ed.), Oxford 1984, (471-517) 505-511; A.B. Wolter, ‘Duns Scotus, John’, The new encycto- aedia Britannica, vol. 4, Chicagoletc. 1991, 278-279; John Duns Scotus, Philosophical writings, A sclection, Translated with Introduction and Notes by A.B, Wolter, Indianapolis/Cambridge 1987 xili-x3x. ‘Compact introductories to Scotus’ thought: C. Balié, “Duns Scotus, John’, New catholic encyclopedia, New York/St. Louis/San Francisco/Toronto/London! Syiney 1967, volume 1V, 1102-1106; A.B. Wolter, ‘Duns Scotus, Jol encyctopedia of phitosophy, P. Edwards (ed.), New York/London 1967, vol. 2, 427-436, Reprinted in: A.B. Wolter, The philosophical theology of John Duns ‘Scotus, [compilation of Wolte’s most important articles on Scotus], M. McCord Adams (ed.), Ihaca/London 1990, 1-23; LR. Weinberg, A short history of ‘medieval philosophy, Princeton 1974, 213-234; W. Dettloff, ‘Duns Scotus! Scotismus 1", Theologische Realenzyklopadie, G. Krause, G. Miller (eds. vol. 1X, Berlin/New York 1982, 218-231. A more extensive study: E. Bettoni, Duns Scotus, The basic principles of his philosophy, translated and edited by B. Bonansea, Washington 1961 3 In Scotus’ time, one had t0 be 25 in order to be ordained to the priesthood, Scotus was 25 by 17 March 1291 but because his Bishop tad ordained young theologians in mid-December 1290, we may assume that Scotus had not been old enough at that time and had only attained the priestly age later, It follows then, that he had been bom in the winter of 1265-1266. Anyway he was not born 1274 as earlier biographers have maintained. This was the year in which Bona. Yenture and Thomas Aquinas died. Cf. E. Longpré, “L’ondination sacerdotale du Bx, Jean Duns Scot, Document du 17 mars 1291", Archivum franciscanum histo ricum, 22 (1929), $4.62. 4 “Scot(®us’ may also mean ‘Irish’ in early medieval Latin (John Scotus Eriugenal) but, contrary ¢o the suggestion of L. Wadding, the 17th century editor ‘of Scotus’ Opera omnia, in 13th and 14th century England, it referred exclusive ly {0 someone or something from Scotland,