La localisation de l’ange chez Alexandre de Halès
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DOI:
https://doi.org/10.63277/2385-1341/2259Abstract
La somme halésienne est un précieux témoignage d’un «proto-aristotélisme» dans les questions angélologiques sur le lieu et le mouvement local. L’angélologie halésienne est marquée par un avicennisme mêlant les attributs ontologiques immatériels de l’ange avec ceux des substances spirituelles cosmologiques mais aussi avec ceux des substances spirituelles de l’être (l’âme, dans ses relations avec le corps). Cet entrelacs doctrinal se nourrit de riches débats patristiques avec Jean Damascène, Augustin mais aussi avec Gennade de Marseille, jusqu’à l’ère carolingienne avec Raban Maur et Bède, jusqu’à Abélard et Bernard de Clairvaux. Le recours à la théorie aristotélicienne du lieu (Physique IV) constitue aussi un critère métaphysique qui assigne avec autorité une juste place cosmologique à tous les êtres ordonnés dans l’univers. Le Stagirite et ses théories sur le lieu permettent aux écrits halésiens d’interroger la localisation angélique par la substance et par l’opération, questions cruciales à partir de 1277.
The theological sum of Alexander of Hales is an important evidence of a «proto-aristotelism» in angelological questions about place and local motion. The angelology of the Irrefragabilis Doctor is marked out with avicennist thought which combines ontological attributes of immaterial angels, intelligible beings and substances of the human souls. These interlaced doctrines are highly developed from patristic debates with John Damascen, Augustine, but with Gennad Massiliensis too, to the Carolingian Period and hence to Cistercian time. The use of the aristotelian theory of place (Physic IV) is a metaphysical criterion for designating a cosmological place to all classified beings in the universe. The Stagirit and his theories on place enable the Halensian Sum of questioning angelical place by substance and operation, which are crucial issues from 1277.
