Theological Tractates. Contra Eutychen

Boethius,

doi:10.4159/dlcl.boethius-theological_tractates_contra_eutychen.1973

Cited by 45 publications

(4 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Desta maneira, de acordo com Boécio, assim como a natureza é ou substancia ou acidente, e a pessoa não é predicação de acidente, se diz que pessoa é devidamente predicado de substancias e estas podem ser ou particulares ou universais, pessoa não pode ser predicado de universais, mas somente de particulares e individuais 4 proprium na ordem do substancial. O tipo de individuo que uma pessoa é, o é do tipo de individualidade substancial.…”

Section: Boéciounclassified

O CONCEITO DE PESSOA em Ricardo de São Vitor

Culleton¹

2011

Problemata: R. Intern. Fil.

View full text Add to dashboard Cite

RESUMO:O conceito filosófico de pessoa, que em outros tempos jogou um papel fundamental no desenvolvimento da teologia, na atualidade joga um papel igualmente importante na concepção de ser humano assim como em muitos debates modernos sobre ética, política e direito. Nos propomos rastrear este conceito tendo como referencia Boécio para imediatamente focaremos o nosso estudo num dos pensadores que com mais detalhe tem tratado este tema chamado Ricardo de São Vitor cuja originalidade é surpreendente ao opor o conceito de substancia ao de existência.

show abstract

Section: Boéciounclassified

O CONCEITO DE PESSOA em Ricardo de São Vitor

Culleton¹

2011

Problemata: R. Intern. Fil.

View full text Add to dashboard Cite

show abstract

“…His respect can be illustrated by the following quotes: 'One of Europe's foremost legal scholars and political thinkers', 'who has influenced the German debates on legal theory for more than half a century'. 1 This paper offers a narrative of his views of human dignity, in the context of political theology, natural law and tradition.…”

Section: Introductionmentioning

confidence: 99%

Natural law, human dignity and tradition of Böckenförde’s catholic political theology, from a conservative viewpoint

Hörcher¹

2021

Pro Publico Bono - Magyar Közigazgatás

View full text Add to dashboard Cite

This paper aims to show the connection between ideas on natural law, human dignity and tradition in the legal-political thought of Ernst-Wolfgang Böckenförde, an influential earlier judge of Germany’s Federal Constitutional Court. It starts out from the Catholic background of the legal theorist, and his close connection to Carl Schmitt, probably the most charismatic legal thinker of the age, who, however, burnt himself by his support of the Nazi regime. Böckenförde was politically closest to the Social Democrats, yet political theology remained crucial for his legal thought. His interpretation of the German Grundgesetz was founded on a very strong, universalist interpretation of the concept of human dignity, which he took as the most important, founding value in the value catalogue of the Basic Law. Although not a conservative, Böckenförde also claimed that in a specific legal sense, tradition also plays a major role in legal interpretation. He took over from the writings of his brother, the theologian Werner, the idea that tradition and reception can serve as checks on the way natural law is interpreted. All in all, as Böckenförde points out, the three concepts (natural law, human dignity and tradition) provide a strong foundation for legal and constitutional interpretation.

show abstract

“…The first such agreed matter is what is meant by saying that the members of the Trinity are ‘persons’. The fifth-century Christian philosopher Boethius (1968, sec. 3) classically defined a ‘person’ as ‘an individual substance ( substantia ) of a rational nature’; and he adds that ‘by this definition we Latins have described what the Greeks call ὑπόστασις’ and he claims that the Greek usage is much clearer, since persona is borrowed from a different Greek word πρόσωπον which originally meant ‘mask’, a meaning which Boethius rejects.…”

mentioning

confidence: 99%

“…The third agreed matter is that the persons differ from each other in their relations of origin, and that this was the only essential difference between them. Thus Boethius (1968, sec. 6): ‘the many-ness of the Trinity is expressed by the category of relation .…”

mentioning

confidence: 99%

The social theory of the Trinity

Swinburne¹

2018

Rel. Stud.

View full text Add to dashboard Cite

Subsequent to the fifth century until modern times all theologians agreed that God the Trinity is constituted by three persons (in Boethius's sense of ‘an individual substance of a rational nature’) who have a common divine essence, and are individuated only by their relations to each other. Having that essence entailed each being omnipotent and so perfectly good. In virtue of his perfect goodness the Father necessarily produces the Son (in order to have one equal whom to love and be loved by) and the Spirit (in order that the Son have one equal other than the Father to love and be loved by). There cannot be more than three divine persons because three persons are sufficient for the existence of unselfish love, and so any fourth divine person would be produced by an act which none of the three needed to produce, and so would not exist necessarily and so could not be divine. Necessarily if there is one divine person, there are three and only three divine persons.

show abstract

Theological Tractates. Contra Eutychen

Cited by 45 publications

References 0 publications

O CONCEITO DE PESSOA em Ricardo de São Vitor

O CONCEITO DE PESSOA em Ricardo de São Vitor

Natural law, human dignity and tradition of Böckenförde’s catholic political theology, from a conservative viewpoint

The social theory of the Trinity

Contact Info

Product

Resources

About