Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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114 ANTONIE VOS different (20). These terms do not have the same meaning, because their meanings are derived from creation and therefore there is a fundamental semantic and logical tension in God-talk. "All our Godtalk, true as it may be, fails in expressing the divine essence perfectly. Relative divine names are no exception to the rule. The reality in the subject that corresponds to all relative terms predicated of God and that accounts for the truth of such predications like 'God is Lord' and 'God knows and loves us' is the divine essence itself. However, that reality is signified imperfectly by these relative terms, as is the case with all divine names" (26). Both main parts offer a deepened insight into this type of Christian thought. In Part II, chapter 4: "Logic: tensed propositions" (101-136) presents a copious and valuable introduction to Thomas' theory of tensed propositions and time and to some time theoretical discussions in the thirteenth century. In particular, section 4.3: "Aquinas on the logic of tenses" (125-135) constitutes a fascinating contribution: "Aquinas considers the temporal determination of tenses to be intrinsic to the composition of subject and predicate" (136). A valuable survey of the development of Thomas' theory of time is added to the exposition of his mature theory. Chapter 5 deals with the intrinsic connection between logic and psychology, thought and time according to Aristotelian lines. 3. Logic and will The strategy of Part III is more complicated. Here the main problem is whether the irresistible efficacy of the divine will and causality excludes creaturely contingency and freedom, or not. Of course, the primary aim is to set forth Aquinas' theory of necessity, contingency and possibility, but a kind of hidden agenda runs through the whole of this investigation aiming at the defence of most scholastics against some 'accusations'. "In recent years, a number of scholars have argued that most Scholastics did not have a genuine modal semantics, Duns Scotus being the major exception" (256).7 Here the possible See: "Boethius and his followers are not guilty of shifting silently from temporally definite ti> temporally indefinite propositions. Knuuttila's
ARE GOD AND HUMAN CREATURES FREE? 115 worlds semantics is taken into account and rather different lines of reflection are drawn together. First, there is the historical question whether there has been a possible world semantics in the medieval period and this question may be linked up with the systematic question whether certain views enjoy possibilities of systematic extrapolations in terms of this kind of semantics. Second, different ontologies may make use of the instrument of possible worlds semantics and Hintikka's is one of them. At any rate 'the positions of Duns Scotus and Leibniz, Hintikka and Plantinga differ substantially from one another, but Goris links Leibniz, Hintikka and Scotus in a direct way. His next step is the following one: "The crucial difference between both models is that according to the statistical model the actuality of the event reported by Pu excludes the possibility of its non-occurrence, while Scotus' modal semantics does allow the possibility that the event does not occur. According to Scotus, PIl & M -PIl expresses compossibility, not contradiction. Genuine possibility is what is logically possible. Scotus coined the expression possibile logicum, for which non-contradiction is the only criterion. Assuming that Knuuttila's interpretation of Scotus is correct, three objection~ can be raised against his view" (260). Whose view is now 'his view'? There are two possible interpretations. It might be Scotus' view or it might be Knuuttila's view. At any rate both are wrong, but llow is the argument set forth? Let us collect the facts. Assuming that Knuuttila is correct Duns must be wrong, but accusation that they did cannot be validated" (263), but apart from the point whether Knuuttila be wright or wrong on some aspects of the development of medieval thought, his views are definitely not an accusation, neither the one way nor the other. Compare: "Also Vos criticizes expressly Scotus for holding on to the necessity of the past in Lectura I 39 while rejecting the necessity of the present" (261). Apart from the systematic issue whether a specific contribution from the past be true or not, Duns does not hold on to the necessity of the past in Lectura I 39 and that Lectura I 40,9 might indicate that he does so is not quite clear. Thanks to the uncertain chronological place of Lectura m the historical question is simply a difficult one and it might be clear that Duns is simply in no need of being defended against Vos. Vos only defends that Duns and the whole of the Augustinian tradition of medieval theology is taken seriously.
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Bestuur Prof. dr. H.A.G. Braakhuis
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Redactie Dr. H.J.M. Schoot (hoofdre
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H. W.M. ten Have WIE KENT DE KRACHT
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8 H.I.M. SCHOOT cornerstone of any
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10 PIM VALKENBERG This wider perspe
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12 PIM VALKENBERG the doctrinal aut
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14 PIM VALKENBERG thoughts in the M
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16 PIM VALKENBERG wanted to investi
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18 PIM VALKENBERG Christian in the
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20 PIM VALKENBERG hand them over to
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22 PIM VALKENBERG religions=", Whil
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24 PIM VALKENBERG in front of the H
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26 PIM VALKENBERG Aquinas remains b
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28 PIM VALKENBERG 2.3 The rules of
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30 PIM VALKENBERG of the subject-ma
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32 PIM VALKENBERG the Qur' än come
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34 PIM VALKENBERG encourage and str
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36 PIM VALKENBERG arguments are of
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38 PIM VALKENBERG The reference to
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40 PIM VALKENBERG almightiness - th
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42 PIM VALKENBERG The first name wh
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44 PIM VALKENBERG Finally, we meet
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46 PIM VALKENBERG Christians in Spa
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KOM EN ZIE WAAR IK WOON! Aantekenin
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DE TOEGANG TOT CHRISTUS 51 geen bet
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DE TOEGANG TOT CHRISTUS 53 het begi
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DE TOEGANG TOT CHRISTUS 55 dan bij
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DE TOEGANG TOT CHRISTUS 57 overtuig
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DE TOEGANG TOT CHRISTUS 59 c) Een d
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DE TOEGANG TOT CHRISTUS 61 SUMMARY
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Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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