A postscript comments on Antonin’s place in the history of moral theology. Chapter Four explains Antonin’s teaching: its social context in renaissance Florence its content, sources, and method and its purpose, namely, helping the clergy in their pastoral duties of preaching, hearing confessions, and resolving moral dilemmas. Chapter Three expounds the development of scholastic teaching on justice in buying and selling in the thirteenth-century faculties of canon law and theology. This chapter demonstrates that the manuscripts traditionally considered to be the originals are indeed the author’s autographs, and offers the most extensive analysis of these manuscripts yet produced. Chapter Two is a study of his Summa: its conception, textual witnesses, and process of composition. Chapter One provides a brief literature review on St Antonin and a biography. The first part of this dissertation is an introduction with four chapters. In his preaching and writing, Antonin sought to teach the merchants and artisans of Florence about the proper conduct of trade and exhorted them to practice virtue and moderation in the pursuit of profit. St Antonin was a Dominican friar and archbishop of Florence from 1446 to 1459, and composed one of the most comprehensive medieval manuals of moral theology, his Summa. It also presents, for the first time, critical editions and English translations of three chapters of his Summa: 2.1.16 (On fraud), 3.8.1 (On merchants and artisans), and 3.8.2 (On the various kinds of contracts). Jason Aaron Brown Doctor of Philosophy Centre for Medieval Studies, University of Toronto 2019 ABSTRACT This dissertation presents an extensive introduction to the Summa of St Antonin (Antoninus, Antonino) of Florence and his teaching on justice in buying and selling. Finalement, la foi en tant que vertu est définie comme perceptio veritatis rerum invisibilium ad salutem pertinentium cum assensione concessionis et voluntatis l’intérêt de Simon, encore une fois, se porte sur les implications épistémologiques et pratiques de chaque partie de cette définition. Dans cette section des Institutiones, la pensée de Simon se révèle influencée par certaines doctrines aristotéliciennes, qui étaient connues grâce à l’œuvre de Boèce mais aussi grâce à la nouvelle diffusion des ouvrages logiques aristotéliciens. Néanmoins, l’intérêt principal de Simon reste l’examen de la foi comprise comme opération de l’esprit, qui possède une valeur épistémologique spécifique et qui est distinguée aussi bien de la science que de l’opinion, plutôt que la considération de la foi comme un système de doctrines dans lesquelles il faudrait croire. À l’intérieur de ce deuxième domaine, Simon développe son traité sur les vertus catholiques, et spécifiquement sur la foi. En réfléchissant sur la vertu, Simon distingue deux domaines de sa pratique, le premier politique, le deuxième religieux. L’attention de Simon de Tournai pour cette définition de la vertu et sa caractérisation – l’une et l’autre inspirées par la pensée de Boèce – est analysée en détail, ainsi que ses possibles liens avec les questions dérivées de la philosophie morale de l’Antiquité. D’abord, on étude la définition de la vertu en tant que disposition permanente d’un esprit bien constitué (habitus mentis bene constitutae). Résumé : Cet essai porte sur la section anthropologique des Institutiones in sacram paginam de Simon de Tournai (†1201), et en particulier sur ses considérations autour de la vertu et de la foi. While the Synopsis does not explicitly discuss their views, in its own formulations it maintains the common Reformed orthodox notion of divine simplicity, and keeps the balance between – on the one hand – the (hypothetical) necessity of God’s foreknowledge and decree, and – on the other hand – the contingency and freedom in the created world. This analysis yields the conclusion that both Arminius and Vorstius advocated a structural differentiation between God’s inner essence and his outward operations, which leaves room for human freedom and independence. For a further specification of the doctrinal position presented in the Synopsis, it is contrasted with the more innovative accounts proposed by Jacob Arminius (1559-1609) in his disputation “De natura Dei” (1603) and by Conrad Vorstius (1569-1622) in his Tractatus theologicus de Deo (1606). Earlier disputations by Leiden theologians Franciscus Junius (1545-1602) and Franciscus Gomarus (1563-1641) are discussed as a background for the theology of Antonius Thysius (1565-1640), the author of the disputation in the Synopsis on God’s nature and attributes. This article sketches the theological profile of the Synopsis purioris theologiae (1625) by focusing on its exposition of the doctrine of God.
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