Other Internet Resources
Related Entries
[size=30]1. Life
As is the case with many medieval thinkers, Autrecourt's biographical details are few. What we know about his intellectual life has to be reconstructed using dates that are attached to the handful of documents in which he is mentioned. One of these is a record from sometime between 1333-36, indicating that he served as prior at the Collège de Sorbonne. Another important document is a papal letter of 1338 in which Benedict XII confers upon him the function of canon at Metz Cathedral, and refers to him as a master of arts and bachelor of theology and civil law. Evidently, however, Autrecourt did not claim his prebendary stipend until after his trial in 1347.
On the basis of such references, Autrecourt's date of birth can be placed sometime between 1295-98. He originated from Autrécourt in the diocese of Verdun, and was probably a student in the arts faculty at Paris, belonging to either the English, or, more likely, the French nation. His master's degree in arts can be dated around 1318-20. While a student, he must have come across such famous masters as John of Jandun, Marsilius of Padua, Thomas Wilton, Walter Burley, Bartholomew of Bruges, or Siger of Courtrai. Since his law degree was in civil rather than canon law, he must have left Paris at some point for a minimum of five years, probably to study at Orléans, Avignon, or Montpellier.
His membership in the Collège de Sorbonne places Autrecourt back in Paris in the 1330s as a student of theology. On November 21, 1340, Pope Benedict XII summoned him from Paris to Avignon to respond to allegations of false teaching. In his letter, the pope refers to Autrecourt as a
licentiatus in theology, meaning that Autrecourt had fullfilled the formal requirements for the theology degree, e.g., lecturing on the Bible and the
Sentences. But does it also mean that he was a full-fledged master of theology? The question is controversial. In the judgment at his trial, it was stipulated that Autrecourt could only obtain “magisterial honor and degree” after special permission from the Apostolic See, which seems to imply that he was not allowed to progress to inception in theology (the ceremony in which the magisterial honors would be conferred) until the pope decided otherwise. Moreover, there are no records referring to Autrecourt as a master in theology. This suggests that Autrecourt remained a
licentiatus in theology when he moved on to Metz to take his position as canon (and later dean) of the cathedral chapter. He died in 1369, on either July 16 or 17. Another scenario is that Autrecourt's licenciate in theology was removed as a result of his conviction and that it had been restored by the time that he was confirmed as dean of the chapter at Metz (Courtenay, in Caroti and Grellard, 2006, pp. 42-43).
[size=30]2. Autrecourt's Trial and Conviction[/size]
Autrecourt's time of trial began in 1340 when he was first summoned to appear before the papal court in Avignon and lasted until his conviction in 1346. An extensive, though as yet incomplete, dossier of the judicial process at Avignon has been preserved in the form of an
instrumentum publicum (actually, a draft copy thereof), which served as a model for the preparation of the official record of the process. The papal dossier contains copies of a number of records that played a role during earlier stages of Autrecourt's trial, and gives an account (
narratio) of the judicial proceedings from the moment Cardinal Curti, the judge, took over the investigation.
The record specifies the charges and summarizes the false teachings of which Autrecourt was accused in the form of four lists, together totalling 66 erroneous propositions or “articles” (
articuli). The articles were culled from Autrecourt's writings and oral teachings. On the basis of this record, it would appear that the papal commissions of Pope Clement VI and Cardinal Curti used evidence from earlier proceedings at the University of Paris and Autrecourt's response to this evidence to reach their verdicts. If this scenario is correct, it raises two obvious questions: why was Autrecourt's trial transferred from Paris to Avignon, and how did it begin in the first place? Unfortunately, the surviving historical evidence is insufficient to answer either question.
The commission of prelates and theologians, which under the chairmanship of Cardinal Curti had discussed all of the articles attributed to Autrecourt, came to the conclusion that they contained many false, dangerous, presumptuous, suspect, erroneous, and heretical statements. For this reason, Autrecourt's writings were ordered burned either at Pré-aux-Clercs or Pré-de-Saint-Germain at Paris at an unspecified future date. Moreover, Autrecourt was ordered to publicly recant several of the articles specified in the legal record. These recantations and declarations, which Autrecourt was first required to make at the palace of Cardinal Curti in Avignon, had to be repeated at the University of Paris. Autrecourt's recantation at the papal court took place before May 19, 1346. The exact date is unknown because it was left blank in the draft prepared by the notary Bernard. In addition to the recantation, Autrecourt was declared unworthy to ascend to the magisterial rank in the theological faculty. Anyone in possession of the authority to present or promote Autrecourt to the magisterium of the faculty of theology was thereafter forbidden to do so.
The Parisian part of the sentence was fulfilled the following year. On November, 20, 1347 the regent and non-regent masters of the university met at the Church of Saint-Mathurin, where papal letters and the process “concerning certain articles” were read. This material had been brought from Avignon by Autrecourt himself. On November 25, Autrecourt recanted the four confessed articles and the articles from the letter “
Ve michi” in the Church of the Dominicans, and publicly declared that the propositions contained in the other two lists were wrong. In addition, he burned these articles and a treatise, most likely the
Exigit ordo. The public reading of the
instrumentumand the recantation served an important purpose. It not only made the sentence effective, but also informed the scholarly community of Autrecourt's errors and of the punishments set out in the
instrumentum, which they would incur if they were to teach the censured errors. Years later, scholars such as John Buridan, Marsilius of Inghen, and André of Neufchâteau (Andreas de Novo Castro) cited the condemned erroneous propositions as the
articuli cardinalis (albi).
[size=30]3. Writings[/size]
Autrecourt's oeuvre is not large. There is a correspondence with the Franciscan theologian Bernard of Arezzo, and with a certain Master Giles (possibly Giles of Feno), and a treatise that has come to be known as the
Exigit ordo. Furthermore, we have a theological question dealing with the intension and remission of forms and the problem of minima and maxima (
utrum visio alicuius rei naturalis possit naturali intendi [Could the vision of any natural thing be naturally intensified?]).
Autrecourt wrote nine letters to Bernard of Arezzo, only two of which survive. In addition, there is one letter from master Giles addressed to Autrecourt, along with a brief response by the latter, which, however, breaks off in mid-sentence. The correspondence has been preserved in two manuscript copies from the intellectual milieu of the Collège de Sorbonne. Together the letters form a small dossier, the central item of which is the letter from Master Giles. Apparently, the only reason the two letters to Bernard were copied was because they are mentioned in the letter from Master Giles. The correspondence between Autrecourt and Bernard of Arezzo is much earlier, dating from the time when both were theology students, engaged as opponents in each other's
Principia, i.e., inaugural lecture on the
Sentences. They can be dated between October 1335 and June 1336, although both
Principia are now lost. There is no evidence that Autrecourt ever actually wrote a commentary on the
Sentences, which, in any case was not a formal requirement for obtaining a degree. The theme of the discussion in the
Principia and the letters to Bernard of Arezzo is the validity of Aristotle's principle of non-contradiction, as presented in Book IV of the
Metaphysics.
The
Exigit ordo is the fruit of Autrecourt's teaching in the arts faculty. In the first of its two prologues, it is addressed to the
reverendi patres, i.e. to the theologians in religious orders. Instead of expounding his views in commentaries on Aristotle's texts, Autrecourt chose to write an independent treatise discussing issues pertaining to natural philosophy, metaphysics, epistemology, philosophical psychology, and ethics, and engaging in debate with unnamed contemporaries. The work is not a neat sequence of chapters or questions with pro and con arguments. It has been suggested that the
Exigit was a draft version in which Autrecourt had penned ideas, arguments and fragments of disputations that were awaiting their final ordering. The work was completed in the years 1333-35, at which time Autrecourt was preparing his commentary on the
Sentences. For financial reasons, Autrecourt taught in the arts faculty while he was enrolled as a student in theology. Possibly, he even wrote the
Exigit after he commented on the
Sentences, but before 1340, when he was summoned to Avignon.
The
Exigit ordo is also known as the
Tractatus universalis (Universal Treatise). The latter title is actually a misreading of the first two words of the treatise, “
tractatus utilis” (useful treatise). It has been preserved in a single manuscript copy, which, like the Giles letter, breaks off in mid-sentence. It is divided into two prologues, two treatises, and several chapters, which, unfortunately, the scribe has placed in the wrong order. The Latin edition and English translation both preserve the order of the medieval manuscript without correction.
The theological question is a report (
reportatio) of a theological disputation in which Autrecourt served as respondent to the objections. Although the presiding master of a disputation would usually have to be considered its real author, matters may be different here. Since it is a
reportatio — i.e., a text which, unlike an
ordinatio, was not subjected to later editing by the master himself — Autrecourt's views probably appear in unadulterated form. The question was disputed between 1336-39, and has been little studied by scholars.[/size]
Nicholas of Autrecourt
أمس في 1:40 pm من طرف