Speculative and very tentative thesis (comments welcome):1. The deep structure of Christian doctrine (Ericsmann) is ‘reciprocal realism’ of essences and things: seen regarding Adam and his sin/Trinity/Christology. 2. Medieval ‘realism’ derives from this (Ericsmann, Marenbon).
3. beyond Boethius Eriugena seems to extend this to Creator/Created relationship. He actually fuses Aristotelian universals schema with Platonic flux from Ideas schema. Does not keep these levels discrete only seems to (contra Ericsmann and Marenbon). Hence Uncreated/Created God.
4. Thierry of Chartres (influenced by Eriugena) then expresses this as enfolding in essence, unfolding in things on mathematical quadrivium models. Applied at levels of genera and species but also at level of emanation from God. 5. Cusa takes this over from Thierry.
6. In De Beryllo by Cusa we see how he still links this ‘reciprocal folding’ strongly to Aristotle besides Boethius. 7. But does this not imply Pantheism? 8. Only not because the Trinity is eminent unfolding. Thierry and Cusa sometimes make this clear but not always.
In both in fact God as Trinity is beyond complicatio/explicatio contrast. Thus SK etimes Nicholas indicates that the Son is j finite unfolding and Spirit union of complication and explication. Just as he says in De B that privation unites opposites of form and matter.
Sorry ‘sometimes’ and ‘infinite’
9. There is then for Thierry and Cusa no real pantheistic reciprocity between God and Creation. Complicatio In God as also explication is not dependent on or related to created explication. 10 Cusa like Eriugena resolves question of how ‘both’ God and Creation Christologically
So in Christ the divine complication/infinite explication coincides with a kind of transfinite perfect created explication that is Christ’s humanity. In this ultimate union of opposites as with Eriugena the Creation both is and is not God and the depth of God is this ‘God plus’
One could even say that neither acosmism nor pantheism are true and yet both are true if one thinks the entire logic of all of Christian doctrine and realism through to the end as truly only thinkers like Eriugena, Thierry and Cusa (there are others) do.
Cusa seems to think in De Beryllo that the ten Aristotelian categories are a version of the Pythagorean decad? How do we know that he was not right? After all, Aristotle says that substance is like number.

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More from @johnmilbank3

20 Jul
Of course it is Edward Feser who is heterodox and not DB Hart. Apparently he believes that eternal good and eternal evil have equal metaphysical weight and reality. Since he was not Zoroaster Jesus will have assumed everyone around him knew that.
And of course never going against your conscience is just good Thomism.
Just how does Feser account for the fall of Lucifer, given that the bodiless (for Aquinas) angel of light had neither senses nor imagination?
Read 8 tweets
28 Jun
The Jury Is Still Out on Europe’s Religious Future | Christianity Today christianitytoday.com/ct/2020/june-w…
We are indeed still living out the irony that with Vatican 2 the Catholic Church finally came to terms with the French Revolution just at the point where a second and bigger cultural revolution was beginning which only validated negative liberty and a given, disenchanted nature.
It should be no surprise that this left liberalism quickly gave rise to unrestrained capitalism and runaway exploitation of a now desacralised natural world. Of course speeding up processes long in existence.
Read 10 tweets
20 Jun
Thoughts on empire:1. All political power us ambivalent. Vertical violence of ‘the state’ tends to limit horizontal power between people and between tribes. There is new oppression, but also a measure of new peace and unity.
2. ALL political formations are ambiguous like this: a strong family conquers weaker ones to make a tribe; strong tribe weaker ones to make a kingdom. Then strong kingdom weaker ones to make empires etc.
3. Not only is this vertical violence nonetheless the deliverer of a certain if not fully real peace (Augustine) but it is also linked to the quest for universal truth in China, India, Greece and Rome.
Read 17 tweets
10 May
Where to begin? Perhaps only in England does one still find intellectuals holding to the Victorian agnostic belief that ‘Christianity destroyed classical civilisation’. Over 100 years of scholarship has showed how from the outset it preserved it. Unlike Islam, bar Gk philosophy.
Next: because of his brilliant critique of Livy and Cicero etc Augustine has already answered Machiavelli in advance. If one does not realise this, then one has not read the Civitas Dei properly.
In fact Machiavelli was not just a neo-pagan in his theology (the *real* reason for his politics, not his supposedly brilliant realism) but also a sub-pagan because he was a post-Christian. He knew one can only refuse the Xn heightening of virtue by abandoning it for power.
Read 18 tweets
1 Sep 19
While it is totally wrong to attribute xenophobia to most Brexit voters and concerns about excessive migration are wholly legitimate, the Brexit process actually going forward is indeed increasingly xenophobic and hostile to foreigners.
there are here parallels to the 1930’s that should warn postliberals and populists: fascists and national socialists were not so obviously evil from the outset: they often articulated corporatist and personalist causes that made sense. But they became cults of power and race.
Thus as for mutualist socialists and Christian personalists then, so for postliberals (BL etc) now: as much as we dislike liberalism and see it as dialectical source of fascism, and dislike statist socialism, authoritarian rightist populism may be emerging as the worse danger.
Read 5 tweets
5 Aug 19
I would cautiously say that I think this review is roughly right. Rowan is of course right to say infinite and finite are at incommensurate levels even in Christ. So there is no fusion. But just for this reason there can be paradoxical personal coincidence of infinite and finite.
The curious thing about Rowan’s book is that he so admirably exalts Aquinas for following the true Cyrilline trajectory that insists on the entirely divine character of Christ’s being and unity but underplays the communication of idioms that is part and parcel of this view.
Thus I think Jordan is right to indicate that he underplays the resulting paradoxical hypostatic unity that is the God-Manhood.
Read 20 tweets

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