Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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122 ANTONIE VOS with the divine will. 4.5.3 Duns is an 'actualist' in the theory of time and space, as Plantinga is," in spite of their further differences. So to "one should add that on Scotus' model, time also loses its reality" (261) one must add that a triple mistake is involved here: Regarding Scotus' factual personal view the thesis is historically false; 12 regarding Scotus' actualist model it is inconsistent from the systematic point of view" and even. in terms of the canonical model it is a false statement. 14 4.5.4 Although to my mind it is quite improbable that Simo Knuuttila overlooks the fore-truth of propositions about future contingencies (262-263) - I am always impressed by such speculative guesses from young scholars regarding our most competent celebrities -, the decisive systematic element is that the fore-truth of propositions is a necessary truth about temporally indexed propositions as well the 'back-truth' in every known type of model of synchronic contingency. IS This fore-truth, and 'back-truth', is also a necessary II "The rival metaphysical scheme, labelled 'possibilism', is associated with Scotus and Leibniz and it is endorsed by 'possible worlds' theorists like Plantinga" (272-273). Although these thinkers belong to the same Augustinian family of christian philosophers, Scotian or Scotistic thought does not play any role in Plantinga's philosophy. 12 See A. Vos, JohannesDuns Scotus, Leiden 1994, 8.7: Time and space (168-174). 13 See on actualism Alvin Plantinga, "Actualism and possible worlds" (1976), in: Michael J. Loux (ed.), The possible and the actual. Readingsin the metaphysicsof modality, Ithaca 1979, 253-273, and Robert. M. Adams, "Theories of actuality" (1974), op. cit., 190-209. Plantinga and Adams are both 'actualists'. Compare A. Plantinga, "Self-Profile", in: James E. Tomberlin and Peter van Imwagen (eds.), Alvin Plantinga. Profiles V, DordrechtIBoston 1985, 91-93, and Kit Fine, "Plantinga on the reduction of possibilist discourse", op. cit., 145 f.f. 14 See A. Vos, "Altijd bij de tijd", in: G. van den Brink and M. Sarot (eds.), Hoe is uw Naam?Opstellenover de eigenschappenvan God, Kampen 1995, 68-72 (55-74). IS Leibniz' ontology of possible worldsdoes not turn around the notion of synchronic contingency. See Josef Estermann, Individualitiit und Kontingenz. Studie zur Individualitatsproblematikbei Gottfried Wilhelm
ARE GOD AND HUMAN CREATURES FREE? 123 one in terms of exclusively future propositions: Every truth regarding 2000 is necessarily a 'fore-truth' regarding its truth in 3000. 4.5.5 Most thinkers unfortunately do not define the terms of their basic theories and the scholastics do not either. However, they give their reader a hand and usually lay down some necessary conditions of their usage. Nevertheless, we have to discover the implicit definitions of their key terms in order to be able to interpret them adequately. So the third objection is a misguided one. 4.5.6 It is true that many thinkers between Anselm and Duns Scotus do not think that 'always' and 'necessarily' in its ontological meaning are equivalent. On Knuuttila's side it is only a contingently historical error. However, this time-theoretical thesis is not at all the decisive component, because it is not the kernel of what is at stake in the struggle between ancient non-Christian philosophy and Christian thought. Instead the question is where the theory of synchronic contingency is held before Duns Scotus. Why do I state the problem in this way? Because the author introduces Duns Scotus without any constructive function in the structure of his book and this type of explicit conceptualization is typical of the whole of Duns' thought and makes the whole of the patrimonium fidei explicitly consistent in retroaction. Of course one does not pay heed to such a claim, but the simple historical question is to point out phases in the 'Vorgeschichte' . I do not think that Simo Knuuttila succeeded in pointing out the concept of synchronic possibility and synchronic contingency in the twelfth century. Forerunners are Grosseteste and Henry of Ghent. The notion is discussed by Richard Rufus, but still rejected as it is in the Tractatus Emmeranus de falsi positione which is perhaps the oldest substantial contribution to the ars obligatoria. 16 The broader context of the history of this ontology is the independent development of Christian thought in the three centuries before Henry of Ghent and Duns Scotus and that is simply main stream theology. This thought moves away from the structures of Leibniz, Bern 1990, 169-236. 16 L.M. de Rijk, "Some thirteenth century tracts on the Game of Obligation", Vivarium 12 (1974) 112-114 (94-123). Regarding. its date De Rijk thinks of the twenties of the thirteenth century (op. cit., 102).
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Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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