Fourteenth Century (bago pumasok itong nominalism, ano nga ba muna ang nangyari

noong 14th cen? Esp.)

Bubonic and other plagues swept across Europe, killing an estimated twenty-five million
people. (lahat ng tao sa Europe ay apektado,)
In the course of that century, the medieval renaissance untimely end. Culture died, trade
dwindled and schools closed. (Even ang pag-aaral ng teyolohiya ay naapektuhan)
The Black Death put an end even to the theological renaissance. (ang naging focus ng
ibang mga scholastics ay mag alaga ng mga maysakit hanggang sila na rin ang
nagkasakit at nangamatay,)
(ngunit dumating din naman yung pagkakataon na dahil sa unti unti ng nakkarecover
ang Europe) because of the beginning theology students, they started to make
commentaries on the summas of the past masters as well as and possibly on the lately
recovered of Aristotles writings. (ngayon narevive ulit ang pag-aaral ng theology they
focused on the writings of the fathers) to make the story short.
Those who later read what Thomas Aquinas wrote tended to think that he was talking
about entities called matter and form, substances hidden under visible accidents,
metaphysical objects called essences, and supernatural influxes called graces.
Ano ano ang nadiscuss o napagnilayan? In connections sa sacraments (Scholastics erected
an elaborate intellectual system of theological term)
The sacraments that were received were spiritual realities in the soul that were neither
experienced nor known except in virtue of the sacramental rites.
The sacramental characters were visible signs impressed on the soul distinguishing
Christians from non-Christians confirmed to non-confirmed and priest to lay person.
The causal effectiveness of the sacramental rituals guaranteed by God, who gave us
graces and by Christ through whose merits they were distributed.
The grace that they caused was an unexpereinced entity, given to those whose souls were
properly disposed, yet hidden and unknown except by faith.
(ito ngayon ang mga discussions nang muling umusbong ang usaping pang teyolohiya
in 14th cen more on metaphysical realities) however, in the same century, may mga
omeksena, ang mga 12th and 13th century theologians,

Nominalism

Twelfth and thirteenth century theologians, arguments from authority had great weight,
not only because of their theological training began with the sentences but also because
quoting the scriptures and the fathers was their way of tying their own work to the ancient

Christian tradition.
Yet these theologians developed their own ideas. In their writings they were talking
mainly what they themselves had worked out, not what the fathers had said. (siguro
about din sa mga teaching nina Aquinas kaso hindi nila iniexplain kung ano ung turo

ni Aquinas bagkus ung sarili nilang interpretation)

But there are still others who believed to be the examples of Aquinas and others, and
since the scholastics had always quoted authorities and only rarely referred to their own
experience in their written works, they tended to argue more from authority than from
experience.
(siguro pwede nating sabihin na nagkaroon ng clashing of ideas about the way of thinking
ng fathers) anong naging resulta?

RESULT?

Two ways
Via antiqua the Dominican followed Aquinas. The Fransiscan followed
Buenaventure or Scotus. The less well-known scholastics followed
Agustine.
Via moderna They were skeptical of the metaphysical speculation of the
scholastics. Foremost among these new thinkers was William of
Ockham, in England.
The label that was eventually given to this way of thinking was nominalism. It is a

philosophical method that focused on words.

OCKHAM:

 Denied that it was possible to prove that there was only one God or to know anything
definite about God using reason alone, although as a catholic he still believed that God
existed and as theologian he accepted what had been revealed about God.
He also denied that it was possible to prove the existence of immortality of the human
soul: the soul was at best a plausible explanation for human life and activity, and
immortality could be hoped for but could not be demonstrated.

The nominalists insisted that the metaphysical realism of the scholastics was a mistake.
To them it was obvious that matter and form, essence and accidents were not real in

themselves.
The real things in the world were individuals: people and animals, trees and stones and so

forth.
The metaphysical terms that scholastics used were actually just concept, abstractions,
product of the mind.
(anong effect nito? Dahil sa hindi sila naniniwala sa mga metaphysical principle,

hindi rin sila naniniwala sa mga sakramento) kung sa mga scholastics, naniniwala sila na ang
kinunsagrang ostya at alak sa misa ay nagiging tunay na katawan ni Kristo. Sa mga
nominalists, walang ganon. Because they are LOOKING FOR the real things in this world.
Para sa kanila ung pagiging katawan at dugo nito ay only in the mind but not in the reality.
The scholastics had believed, for example that there were metaphysical principles which
could be used to deduce scientific knowledge about the real world, principles such as the notion
that every real thing must have a cause.
(dahil sa idea na ito ng mga nominalists)
One by one the metaphysical assumptions of the scholastics came into attack.

RESULT?
The philosophical and theological unity of Christendom was shattered.

 Nominalism succeeded in diminishing in minds of many the credibility of scholasticism

and it opened the way for a variety of philosophical and theological approaches in the
school of 15th century Europe.
Some continued to follow the via antiqua, preferring the achievement of the past to the
disagreement of the present
Some developed new philosophies, preferring originality to antiquity
Some went down into skepticism or preferred fides sine intellectus, faith without
understanding.
Magic

Sacramental Theology in the late middle ages could no longer depend on philosophy for
its explanations, and so it turned to canon law. The words of the canonists were still the
words of the great scholastics, but now they had legal rather than theological sense.
Matter and form were the things that were necessary for validity. Validity was that was

required to cause the sacramental reality.

However, the sacramental practice suffered a worse fate; it became a sacramental magic.
Ex opera operato meant that the rituals worked automatically.
(kung kanina sa nominalism, hindi totoo ang mga sakramento, dito nman nagkaroon
ng connotation na nagiging totoo ang sakramento dahil sa sinasabi ng Pari. Ang

nangyari si Father ay naging magician.)

The magical attitude invaded the churchs liturgical sacraments also pervaded other pious
practices.
Special prayers to the Blessed Virgin Mary or the saint were
certain of being heard
Gazing intently at the host or crucifix could guarantee that as son
would be born
Touching relics of martyrs or saints could cause miraculous
healings
Chanting the proper holy phrases would keep away temptation
(Benedictine kpag na out of focus tumatapik sa lupa)
Making pilgrimage to Rome or a famous shrine would earn merit
in heaven
Reciting certain prayers at the proper times would cancel all the
punishment one could expect after death
Making donation to the church could release a soul in purgatory

None of this was ever officially sanctioned by the catholic hierarchy. None of it even entered the
manuals of sacred theology or was approved by canon law. But it was going on among the
people and it was condoned by the clergy. And it was setting the stage of revolution.
(Dahil sa mga irregularities na ito na nagyayari, at dahil na rin sa abuse the
sacraments, dito na papasok ang pagkakaroon ng Protestantism at reformation. Na
ididicuss ng next reporter. Thank you!)