On 8 November 1308, the great Franciscan scholastic thinker, John Duns Scotus, died and was buried in the friars' convent in Cologne. Building upon the intellectual heritage of his Franciscan predecessors in Paris, Alexander of Hales and Bonavetnrue of Bagnoregio, Scotus extended this peculiarly Franciscan approach to the philosophical and theological traditions of western Christianity in new and bold directions with unique emphases and implications. These ramifications bevame the foundation for an important alternate current of philosophical thought known through history as Scotism. On the occasion of the 700th anniversary of the death of John Duns Scotus, international scholars from around the world gathered together to celebrate in a comprehensive manner the life, work and intellectual legacy of the Subtle Doctor. This gathering took on the form of a Quadruple Congress, comprising four conferences, treating four different themes, associated with the intellectual journey and legacy of Scotus, namely Oxford, Cologne-Bonn, Strasbourg and the Franciscan Institute at St. Bonaventure University, New York. The corresponding four volumes represent the current state of international Scotus scholarship and will remain an invaluable tool for years to come.„La posterité de Duns Scot/Die Rezeption des Duns Scotus/Scotism through the Centuries“ The volume contains the following articles: Andreas J. Beck, Die Scotusforschung in den Niederlanden des 20. Jahrhunderts • Olivier Boulnois, Duns Scot et la philosophie analytique • Hubertus Busche, Scotus und Leibniz • Isabel Iribarren, Le cas du sacrifice d’Isaac: volonté divine et loi naturelle chez Duns Scot et Durand de Saint-Pourçain • Volker Leppin, Duns Scot et les théologiens réformateurs • François Loiret, Absolutisme théologique et contingence: la réception contemporaine de la pensée scotienne de la volonté chez Hans Blumenberg et Hannah Arendt • Francesco Marrone, L’histoire et la genèse ‚scotistes‘ de la notion de ‚realitas objectiva‘ • Edouard Mehl, Le paradigme scotiste de la métaphysique à l’âge classique (I). L’existence de Dieu comme première vérité: Descartes s’est-il forgé un adversaire scotiste? • Cyrille Michon, A discussion of scotism • Timothy Noone, Der Skotismus von Wilhelm von Alnwick • Luca Parisoli, L’innovation scotiste dans l’analyse de la loi: philosophie pratique e normativité • Martin Pickavé, Guillaume d’Ockham comme critique de la psychologie morale de Jean Duns Scot • Andrea Robiglio, Jean Duns Scot sous le pontificat de Jean XXII • Martina Roesner, Duns Scot et la Phénoménologie • Jacob Schmutz, Tradition et innovation dans le scotisme du Couvent des Cordeliers de Paris au XVIIe siècle • Rolf Schönberger, Duns Scotus und Johannes Buridan – die Emanzipation der Metaphysik von der Physik • Jean-Luc Solère, Les arguments scotistes géométriques en faveur du continu et leur utilisation au XVIIe siècle • Gérard Sondag, Le scotisme rémanent dans la grammaire d’Antoine Arnaud • Christian Trottmann, Des recours franciscains à Duns Scot lors de la controverse de la vision béatifique • Matthias Vollet, Duns Scot et le problème métaphysique du possible au 20e siècle (Bergson) • Antoon Vos, Fate and Career of Modern Scotism ans Scotist Studies

James of Metz and Hervaeus Natalis, the primary heroes of this book, were leading figures of the Thomistic school at the turn of the thirteenth and fourteenth century. Their conceptions of the nature of theology, as expounded in the Prologues to their Commentaries on Peter Lombard’s Sentences, was and is of vital importance to Thomistic studies. Because of this, Dominican Theology at the Crossroads provides the critical editions of the original texts as well as commentary presenting their doctrinal contents in the historical context. A reader can find here all the extant versions of the Prologues together with a study of their mutual relations. The results are fascinating; these two Dominicans, usually perceived as opponents, are shown to be much more closely related than has been commonly thought—not only is it shown that Hervaeus’ Prologue depends on that of James, the text demonstrates significant inherent similarities between the work of these two supposedly diametrically opposed men. Furthermore, the commentary demonstrates that both Prologues are aimed at combating the criticism of Thomas Aquinas formulated by the scholars flourishing at the Parisian University in the last quarter of the thirteenth century (principally by Giles of Rome, Henry of Ghent and Godfrey of Fontaines). James and Hervaeus do not merely repeat uncritically the conception of theology coined by the intellectual master of their order; on the contrary, they seek to elaborate a new interpretation of it—interpretation that, on the one hand, corrects some, perceived as untenable, elements of Aquinas’ teaching and on the other, parries the attacks of the Parisian masters.

On 8 November 1308, the great Franciscan scholastic thinker, John Duns Scotus, died and was buried in the friars' convent in Cologne. Building upon the intellectual heritage of his Franciscan predecessors in Paris, Alexander of Hales and Bonavetnrue of Bagnoregio, Scotus extended this peculiarly Franciscan approach to the philosophical and theological traditions of western Christianity in new and bold directions with unique emphases and implications. These ramifications bevame the foundation for an important alternate current of philosophical thought known through history as Scotism. On the occasion of the 700th anniversary of the death of John Duns Scotus, international scholars from around the world gathered together to celebrate in a comprehensive manner the life, work and intellectual legacy of the Subtle Doctor. This gathering took on the form of a Quadruple Congress, comprising four conferences, treating four different themes, associated with the intellectual journey and legacy of Scotus, namely Oxford, Cologne-Bonn, Strasbourg and the Franciscan Institute at St. Bonaventure University, New York. The corresponding four volumes represent the current state of international Scotus scholarship and will remain an invaluable tool for years to come. The volume contains the following articles: Stephen Brown, Reflections on Franciscan Sources for Duns Scotus’s Philosophical Commentaries • Cruz Gonzalez Ayesta, Duns Scotus on Synchronic Contingency and Free Will • Thérèse-Anne Druart, Ibn Sina or Avicenna and Duns Scotus: The Originality and Importance of His Contribution • Stephen Hipp, The Doctrine of Personal Subsistence in John Duns Scotus • Ludger Honnefelder, Franciscan Spirit and Aristotelian Rationality John Duns Scotus’s New Approach to Theology and Philosophy • Severin Kitanov, Some Comments on Scotus’s Treatment of Ens in his Quaestiones Super Libros Metaphysicorum Aristotelis IV.1 • Graham McAleer, Duns Scotus and Giles of Rome on Whether Sensations are Intentional • Marilyn McCord Adams, Essential Orders and Sacramental Causality • Thomas Möllenbeck, A Natural Desire to Know the Ultimate Argument Robert Spaemann’s Post-Nietzschean Proof of God’s Existence in Scotistic Light on Met I,1 • Seamus Mulholland, The Shaping of a Mind: The Thirteenth-Century Franciscan Oxfordian Intellectual Inheritance Of Duns Scotus • Timothy J. Noone, Duns Scotus and the Franciscan Educational Model • Giorgio Pini, Scotus on Doing Metaphysics in statu isto • Andrea Robiglio, A Thomistic Ring to Scotus’s Hermeneutics? The ‘Doctor Communis,’ John Duns Scotus and the Will • Mary Beth Ingham, Scotus’s Franciscan Identity and Ethics: Self-Mastery and the Rational Will • Antonie Vos, Duns Speaks for Himself with the Help of a Comma • Francesco Fiorentino, Sensus Compositus and Sensus Divisus according to Duns Scotus

The contributors to this book have been invited to choose some important exponents within the tradition of the Commentaries on the Gospel of John and to look at them from a philosophical perspective, bringing to light the philosophical topics that occur in the Prologue or in other places of the Gospel. Contributions extend from 3rd to 14th century and focus on several commentators, from Origen to Meister Eckhart, passing through Augustine, John Scotus Eriugena, the School of Laon, Rupert of Deutz, Stephan Langton, Hildegard of Bingen, Albert the Great, Thomas Aquinas, William of Altona, Peter of John Olivi and Peter Auriol.