William of Auxerre’s Theology of the Hypostatic Union by Walter H. Principe, C. S. B. (review)

234 BOOK REVIEWS the attempt succeeds or not is another question. To this reader, it seemed to fall short of its intended mark if only because (a) it is questionable whether Platonic dialogue is practicable in the twentieth century, and (b) the very attempt at fidelity to the real situation could leave a definite impression that the " gap " is unbridgeable. Even so, one can only admire the author for his originality and hope that his attempt will convince at least someone of the urgency of the issues involved. .Aquinas Institute of Philosophy, River Forest, JU. PAUL R. DURBIN, O.P. William of Auxerre's Theology of the Hypostatic Union. By WALTER H. PRINCIPE, C. S. B. Toronto: Pontifical Institute of Medieval Studies, 1968, (Studies and Texts, # 7) . Pp. 88~. Authority and the use of auctoritates are essential to the methodology of theology. Hence, an historical study of an outstanding theologian of the past is always of genuine interest. For, as the medieval expression has it, " Authority is like a putty nose: you can twist it any way you like." If theological science is not to be twisted " any way you like," the auctoritates must be understood as well as used. For that, an intelligent grasp of their temporal theological context is indispensable. Fr. Principe is attempting to reconstruct, at least in part, by this offering and three subsequent volumes the theological context in which the medieval masters were produced and worked. {The volumes now in preparation also deal with the theology of the hypostatic union: according to Alexander of Hales, Hugh of St. Cher, and Philip the Chancellor.) The present volume's subject is the best-known of the "William of Auxerre's," the secular Master, who began teaching at Paris well before 1~~8. His principal work was done in Christology and Sacramental Theology. William's appointment by Gregory IX to a commission for the correction of editions of Aristotle to be used in the schools points up one value of studying his work: it is a concrete instance of how much Aristotle influenced the developing Parisian theology. Yet, William was a " logical realist," inheriting his essentialist view of reality from Boethius, through Alan of Lille, and Simon of Tournai. (His attempt to render intelligible the fundamental Christological dogmas without a distinct notion of existence vividly illustrates the value of the later work of St. Thomas.) However, William was one of the first to aim at a genuine sythesis and he was not above a good deal of eclecticism, bringing philosophical doctrines of widely divergent origin to bear upon the Christological problems of his day. BOOK REVIEWS 235 A detailed presentation of William's thought is impossible here. It is enough to say that Fr. Principe presents that thought and elucidates its context with admirable skill. Unlike previous studies, his makes detailed analysis of William's philosophical position in vital areas, such as the use of the term, esse, individuation and singularity, personality. Moreover, he is carefully concerned to compare and contrast William's position on these and properly Christological questions with those of his contemporariesmaking his book truly a door opening upon the whole theological period. In addition he has given the reader a compendious set of explanatory and source notes, a critical text of pertinent parts of William's chief work, the Summa Aurea (done by Fr. Principe), a copious bibliography, and a complete index. We hope the subsequent volumes will meet the standard of this one. Together they will provide an admirable source for understanding the context in which many authoritative statements, used in the presentday Christological debates, were hammered out. Dominican House of Studies, Washington, D. C. MANNES BEISSEL, 0. p. ...