Publication
From Aquina’s Civitas Perfecta to Quidort’s Perfecta Multitudo. A ‘slight’ shift in meaning
| Summary: | According to Arendt and Habermas, the reinterpretation of Aristotle made by Thomas Aquinas, identifying 'politicus' and 'socialis', has weakened the nature of classical Aristotelian politics by introducing in the polis (now 'regnum' / monarchy) relations and private interests that the Greeks had reserved for domestic space ('oikos'). Moreover, being the concept of 'societas' in this context naturally Christian, the purpose of the society is no longer self-sufficiency and acquisition of natural virtue, which allow us to live together in order to the good life, but requires supernatural virtue given by God in order to achieve the true supreme good. Therefore, the possibility of happiness (eudaimonia) now refers to eschatology ('communio sanctorum'), reason because kings are to be subject to priests, especially the pope, Christ’s representative, whose role is to take care of the highest aim of our existence ('visio et fruitio Dei'). However, the application of a pyramidal and hierarchical scheme of spiritual power over the temporal realm is subverted by Juan Quidort of Paris, introducing a «small» shift: the kingdom understood as perfecta 'multitudo'. In this perfect multitude, an upward causality is a basis for distinction and non-subordination of the temporal power by the spiritual; at the same time freedom of individuals to choose their leaders is essential. This view undermines the dynastic transmission’s model of power in a kingdom (from father to son) as well as, at the ecclesial level, points to the superiority of the General Council in relation to the pope. |
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| Main Authors: | Rosa, José Maria Silva |
| Subject: | Tomás de Aquino Civitas Perfecta João Quidort de Paris Perfecta Multitudo Regnum Sacerdotium |
| Year: | 2016 |
| Country: | Portugal |
| Document type: | article |
| Access type: | open access |
| Associated institution: | Universidade da Beira Interior |
| Language: | English |
| Origin: | uBibliorum |
| Summary: | According to Arendt and Habermas, the reinterpretation of Aristotle made by Thomas Aquinas, identifying 'politicus' and 'socialis', has weakened the nature of classical Aristotelian politics by introducing in the polis (now 'regnum' / monarchy) relations and private interests that the Greeks had reserved for domestic space ('oikos'). Moreover, being the concept of 'societas' in this context naturally Christian, the purpose of the society is no longer self-sufficiency and acquisition of natural virtue, which allow us to live together in order to the good life, but requires supernatural virtue given by God in order to achieve the true supreme good. Therefore, the possibility of happiness (eudaimonia) now refers to eschatology ('communio sanctorum'), reason because kings are to be subject to priests, especially the pope, Christ’s representative, whose role is to take care of the highest aim of our existence ('visio et fruitio Dei'). However, the application of a pyramidal and hierarchical scheme of spiritual power over the temporal realm is subverted by Juan Quidort of Paris, introducing a «small» shift: the kingdom understood as perfecta 'multitudo'. In this perfect multitude, an upward causality is a basis for distinction and non-subordination of the temporal power by the spiritual; at the same time freedom of individuals to choose their leaders is essential. This view undermines the dynastic transmission’s model of power in a kingdom (from father to son) as well as, at the ecclesial level, points to the superiority of the General Council in relation to the pope. |
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