Never be complete without mystical theology but the contrary can be the case: Concurring with St Bernard, Gerson suggests speculative theology can Insignificant woman or someone who is illiterate’ ( a quolibet fideli, etiamġ.30.5). Mystica does not therefore require great knowledge or extensive study ofīooks but may be acquired by ‘any of the faithful, even if she be an This is acquired through the ‘school of religion’ ( scola religionis) or ‘school of love’ ( scola amoris).
Through the exercise of the ‘moral virtues’ that ‘dispose the soul to (following Gerson’s importance attached to the purfication of the affect) It is acquired through the ‘school of the affect’ ( scola affectus) and Other hand, needs no such ‘school of the intellect’ ( scola intellectus). Philosophical disciplines’ (GMT: 1.30.2). Speculative theology uses ‘reasoning in conformity with Intellectiva whilst the theologia mystica resides in the potentiaĪffectiva. Gerson, the theologia speculativa resides in the potentia He later returns to this in GMT: 1.43.2, ‘ mistica theologia estĬognitio experimentalis habita de Deo per coniunctionem affectus spiritualisĪn experimental cognition of God through the union of the spiritual affectus with him’ – ‘as the blessedĭionysius states this takes place through ecstatic love’. Mystical theology is irrational and beyond mind and foolish wisdom, exceedingĪll praise’. Mystica est irrationalis et amens, et stulta sapientia, excedens laudantes’: ‘The Through the embrace of unitive love’ and, following Dionysius DN.7: ‘ Theologia Habita de Deo per amoris unitive complexum’, ‘cognition experienced of God
Through fervent and pure love’ (GMT:1.28.5) and ‘ cognitio experimentalis God through the desire of love’ supplemented by the definitions: ‘ sursumĭuctiva in Deum, per amorem fervidum et purum’,‘a raising movement in God, Hugh of Balma’s definition of the theologia mystica as ‘ extensioĪnimi in Deum per amoris desiderium’: ‘The extension of the animus in Was finally able to spend his last ten years in Lyon, teaching childrenĬatechetics and embracing the meditative life he had so long yearned for. After many tumultuous years the tired Chancellor It seems that the tradition of the theologia mystica which heĮnabled the troubled Chancellor to find some peace in his life (which heĬommunicated to his students). Trouble reconciling his academic life of the mind with his affective life of Practical Treatise ( Theologia Mystica Practica) given five years later Speculative Treatise ( Theologia Mystica Speculativa ) presented in autumn 1402 and the second Lectures to his Paris students: the first Speculativa, and to this end wrote two treatises on the theologia mystica which both started as During a lifetime of academic research theĬhancellor was particularly concerned with reconciling the affectus and intellectusĪmongst his students, or as he calls it the theologia As an advocate of ‘conciliar’ policy Gerson is seen as a leadingĮxponent of a non-monarchical view of ecclesiology that stresses the power ofĬouncils to determine Christian doctrine, even over the heads of popes and If he is known at all today Gerson is most oftenĬited as one of the main architects of resolving the split in the medievalĬhurch between two, and later three Popes: the so-called ‘Great Schism’ of 1378 Gallus and Hugh of Balma, of whom we know very little, Gerson’s life is wellĭocumented and accounted for.
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