Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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124 ANTONIE VOS ancient Greek philosophy, but it does not do so in an isolated theological way. The whole of systematic thought is involved in this gradual emancipation and every new generation offers new contributions. On the institutional level the great present of the medieval Church to mankind is the university, on the theoretical level the great present of the medieval Church to mankind is a new way of ideas and new type of theory of reality and I feel very grateful for this new way of thought, because it saved me from atheology. Since the days of Ovink and De Vogel there has again been in Utrecht a keen interest in vital Christian thought and this resulted since the fifties in a new approach in the history of medieval philosophy, since the seventies also applied on the whole of the history of scholastic theology. 17 4.5.7 It is perfectly true that Thomas Aquinas did not equate the concepts always and necessarily (against Knuuttila) and it is generally true that it is not wise to select one theoretical item out of many in order to derive a specific frame of mind. A wealth of emancipatory elements is present in the development of thought during these centuries and it is just a matter of historical research to identify the different kinds of details of the individual thinkers. Every theologian shows many elements of this type, but what matters is the relative position on the ladder of this ongoing emancipation. Regarding Thomas Aquinas only one fact is to be discovered in order to refute "the rival metaphysical scheme": showing where the theory of synchronic contingency is present in Thomas' thought, linked up with the parts where his theology entails this notion. Now we have in section 7.1 an excursus mainly wrong and of no profit in interpreting Saint Thomas. The effect is also a lack of historical balance. The push 17 For about twenty years a marked concentration on the philosophy and the theology of Duns Scotus has been here within this tradition. See A. Vos, "Middeleeuwse Wijsbegeerte. Traditie en vernieuwing", Nederlands Theologisch Tijdschrift 34 (1980) 66-72, KN passim and A. Vos Jaczn., H. Veldhuis, A.H. Looman-Graaskamp, E. Dekker and N.W. den Bok, Contingency and Freedom - John Duns Scotus Lectura I 39, Dordrecht 1994, V and 1-2. So "Knuuttila's view is also adopted in Vos e.a. (1994)" (258) is not quite accurate and the note on the confusing terminology of 'diachronic/synchronic possibility' (ibidem) is funny.
ARE GOD AND HUMAN CREATURES FREE? 125 of Aristotelian elements in the Thomasian development is quite interesting in its own right, but a straightforward Aristotelization is quite a different thing and leaves aside the tension between the Scriptum and the later Thomas and the tension between the Scriptum and Parisian and Oxonian theology in the second quarter of the thirteenth century. 4.6 Thomas' modal semantics. The so-called temporal necessity is not a problematic aspect if it is properly defined. Thus the precise contents of the Thomasian notions of necessity, possibility and contingency are at stake. Here the results of chapter 7 are not clear. The semantic list of page 258 is rejected, the list of page 257 is not applicable. Thomas himself tells us that possibile is a modus of truth. Therefore: Pp=+p & -Np & --Mp. This structure seems to boil down to contingent truth (267, note 32), but is it contingent truth in a diachronic or synchronic way? IX Metaphysica 1, 1773 decides in favour of the diachronic interpretation, but is this the voice of Saint Thomas or of Aristotle? However, it is argued for 'propter habitudinem praedicati ad subiectum'. Nevertheless, the author concludes that this possibile absolute is what is Iogically possible (268), but this is not true. If the praedicatum non repugnat subiecto, then this possibility is sometimes true and the opposite is sometimes true. The other way round, possibile II is not absolutely possible. So the terminological harvest is not clear, as the author himself also indicates. The essence - potency hypothesis about modalities' is a real contribution, but does not tell us how we have to take the ontological modalities of the divine knowledge and the divine will. If divine knowledge is necessary, God's creation and providence have to be understood within this ontic context. 5. Contributing to understanding Saint Thomas: matters of chronology In general, questions of development in medieval thought have only recently come to the fore. Not many years ago the terms Middle Ages and development/evolution were considered to be diametrically opposed to one another, because there was only one medieval type of
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DE TOEGANG TOT CHRISTUS 61 SUMMARY
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64 M.A.J.M. BUIJSEN de natuurrechts
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Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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