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 SCOT

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SCOTISM

i Evanglelja" (Epistles and Gospels) was printed at Venice in 1613, and often reprinted. Worthy of mention among the archbishops of Seopia are the Franciscan, Urbanus Bogdanovic (d. 1S64), and Darius Bucciarelli (d. 1S7S). The archbishopric extends over parts of Rumelia, Albania, and Old Servia, and numbers 11 parishes with a Catholic population of 19,473. Its ecclesiastical candidates are educated at the central seminary of Scutari. The school at Prizren and the archbishops of Seopia are subsidized by the Austrian emperor as well as by the Propaganda.

G.<.Ms, .Series episcoporum, p. 417; Le Quien, Oriens chris- tianus, II. 309 sqq., Ill, 113S; Werner, Orb. (err. cath., 124.

Anthony Lawrence Gancevic.

Scot, Michael. See Michael Scotus.

Scot, William Maurus, Venerable, English Benedictine martjT, hanged at Tyburn, 30 May, 1612; a younger son of William Scot of Chigwell, Essex, who married Prudence, daughter of Edmund Alabaster of Brett's Hall. He was educated at Cambridge, at Trinity College, and at Trinity Hall. He was pro- fessed and ordained at the Abbey of St. Facundus, Sahagun, Spain. After being twice imprisoned and banished, he returned to England, and after im- prisonment in the Gatehouse and Newgate was con- demned at the Old Bailey, Monday, 25 May, 1612, for being a priest. With him was condemned and suf- fered Venerable Richard Newport, alias Smith, a native of Northamptonshire, ordained priest after seven years' study at Rome, who also had been several times imprisoned and twice banished. An account of their trial will be found in Bishop Challoner's work cited below. Newport was cut down while still alive.

RcBEUS, Narratio mortis, etc. (Rome, 1657); Challoner, Missionary Priests, II (Edinburgh, 1877), nos. 150, 151; Gillow, Bibl. Diet. Eng. Co«/i. T (London and New York, 1885-1902), 486; Weldon, Chronological Notes (London, 1881), 82-4.

John B. Wainewright.

Scotism and Scotists. — I. Scotism. — This is the name given to the philosophical and theological sys- tem or school named after John Duns Scotus (q. v.). It developed out of the Old Franciscan School, to which Haymo of Faversham (d. 1244), Alexander of Hales (d. 124.5), John of Rupella (d. 1245), William of MeUtora (d. 1260), St. Bonaventure (d. 1274), Cardinal Matthew of Aquasparta (d. 1289), John Pecham (d. 1292), Archbishop of Canterbury, Rich- ard of Middletown (d. about 1300), etc. belonged. This school had at first but few peculiarities; it fol- lowed Augustinism (Platonism), which then ruled theology, and which was adopted not only by the Parisian professors belonging to the secular clergy (William of Auvergne, Henry of Ghent, etc.), but also by prominent teachers of the Dominican Order (Ro- land of Cremona, Robert P'itzacker, Robert of Kil- wardby, etc.). These theologians knew and utilized freely all the writings of Aristotle, but employed the new Peripatetic ideas only in part or in an uncritical fa.shion, and intermingled with Platonic elements. Albertus Magnus and especially St. Thomas (d. 1274) introduce! Aristoteleanism more widely into Scholas- ticism. The procefiure of St. Thomas was regarded as an innovation, and called forth criticism, not only from the Franciscans, but also from the secular doctors and even many Dominicans (cf. Franz Ehrle in "Ar- chiv fiir Literatur- u. Kirchengeschichte des Mittel- alters", V, 18S9, pp. 603 sqq. ; Idem in "Zeitschrift fur kathol. Theologie", XIII, 1889, pp. 172 sqq.; Bern- ard Jan.sen, ibid., XXXII, 1908, 289 sqq.). At this time appeared Scotus, the Doctor Sublilin, and found the ground alreaxJy cleared for the conflict with the followers of Aquinas. He made indeed very free use of Aristoteleanism, much freer than his predecessors, but in its employment exercised sharp criticism, and in important points adhered to the teaching of the Older Franciscan School — especially with regard to

the plurality of forms or of souls, the spiritual matter of the angels and of souls, etc., wherein and in other points he combatted energetically St. Thomas. The Scotism beginning with him, or what is known as the Later Franciscan School, is thus only a continuation or further development of the older school, with a much wider, although not exclusive acceptance of Peripatetic ideas, or with the e.xpress and strict chal- lenge of the same (e. g. the view that matter is the principium indit>iduaiio7iis). Concerning the rela- tion of these schools to each other, or the relation of Scotus to Alexander of Hales and St. Bonaventure, consult the work of the Flemish Recollect, M. Hauzeur ("CoUatio totius theologise inter majores nostros, Alex. Alensem, S. Bonaventuram, Duns Scotum etc.", 2 vols., Liege, 1652—).

Concerning the character and teaching of Scotus we have already spoken in the special article, where it was stated that he has been unjustly charged with Indeterminism, excessive Realism, Pantheism, Nes- torianism, etc. WHiat has been there said holds good of Scotism in general, the most important doctrines of which were substantially developed by Scotus him- self. Little new has been added by the Scotists to the teaching of their master; for the most part, they have merely, in accordance with the different ten- dencies of the day, restated its fundamental position and defended it. It will be sufficient here to mention two works in which the most important peculiarities of the Scotist theology are briefly set forth and defended — Johannes de Rada, " Controversiae theol. inters. Thom. et Scotum" (1598 — ); Kihan Kazen- berger, "Assertiones centum ad mentem . . . Scoti" (new ed., Quaracchi, 1906). Reference may, how- ever, be made to the influence which Scotism exer- cised on the teaching of the Church (i. e. on theology). It is especially noteworthy that none of the proposi- tions peculiar to Scotus or Scotism has been censured by ecclesiastical authority, while the doctrine of the Immaculate Conception was soon accepted by all schools, orders, and theologians outside the Dominican Order, and was raised to a dogma by Pius IX. The definition of the Council of Vienne of 1311 that all were to be regarded as heretics who declared "quod anima rationalis . . . non sit forma corporis humani per se et essentialiter " (the rational soul is not per se and essentially the form of the human body), was directed, not against the Scotist doctrine of the forma corporeitatis, but only against the erroneous view of Olivius; it is even more probable that the Scotists of the day suggested the passing of the Decree and for- mulated it (see B. Jansen, loc. cit., 289 sqq., 471 sqq.). Nominalism is older than Scotus, but its revival in Occamism may be traced to the one-sided exaggera- tion of some propositions of Scotus. The Scotist Formalism is the direct opposite of Nominalism, and the Scotists were at one with the Thomists in combat- ting the latter; Occam himself (d. about 1347) was a bitter opponent of Scotus. The Council of Trent de- fined as dogma a series of doctrines especially empha- sized by the Scotists (e. g. freedom of the will, free co-operation with grace, meritoriousness of good works, the causality of the sacraments ex opere ope- rato, the efTect of absolution). In other points the canons were intentionally so framed that they do not affect Scotism (e. g. that the first man was consiitulus in holiness and justice). This was also done at the Vatican Council. In the Thomist ic-Molinistic contro- versy concerning the foreknowledge of God, predes- tination, the relation of grace to free will, the Scotists took little part. They either supported one of the parties, or took up a middle position, rejecting both the predetermination of the Thomists and the scien- tia media of the Molinists. God recognizes the free future acts in His es.sence, and provides a free decree of His will, which does not predetermine our free will, but only accompanies it.