It will be recalled that Aristotle cites two examples of relations of this type: relations of knowledge and of vision, both of which are internal to the knower and seer, but external to the objects seen and known. However, neither of these relations can be the ones which exist between God and world for they are in a sense cul-de-sacs. Action is involved in their establishment, but they do not necessarily lead to further action, and so they cannot account for (...) the eternal movement of the universe. Only when their objects become desiderata do they result in additional activity. (shrink)

Yet we must stick with our original judgment; this is a study of quite extraordinary merits. In order to appreciate them properly, it is necessary to know something of the difficulties which confront the researcher in this field. I shall mention some of these, in order to provide the background against which Gilson's contribution should be evaluated. A discussion of this contribution will follow, after which I shall raise some questions regarding Gilson's historical methodology, and conclude with some suggestions about (...) the kind of book about Duns Scotus which needs to be written next. (shrink)

However, from another point of view, these books contradict each other, for Wolfson's work gives not the slightest sign that he recognizes anything in even the first phase of Christian history which resembles the "new understanding of human existence" which Bultmann considers its essence. Anyone whose understanding of the New Testament has room for the aspects Bultmann emphasizes will doubt that these vanished as swiftly and completely as Wolfson's silence suggests. He will therefore wonder whether the treatment of the Church (...) Fathers does not omit so many factors that it seriously misrepresents even those features of the doctrines of faith, Scripture, Trinity and Incarnation which are discussed. (shrink)