Heymeric de Campo
From Wikipedia, the free encyclopedia
Heymeric de Campo[1] (1395–1460) was a Dutch theologian and scholastic philosopher. He was a prominent Albertist[2][3], and forerunner of Nicholas of Cusa. He studied at the University of Paris, and taught at Cologne (where Nicholas studied under him[4]), and Louvain[5].
His Tractatus Problematicus began a series of polemical exchanges between the Albertists and the Thomists. The first part deals with universals, following closely John de Nova Domo, Heymeric's teacher. A belated reply was made on behalf of the Thomists by Gerard de Monte[6].[7].
He wrote a commentary on the Apocalypse[8].
[edit] References
- Maarten Hoenen, Academics and Intellectual Life in the Low Countries: The University Career of Heymeric de Campo (†1460), Recherches de théologie ancienne et médiévale 61 (1994), 173–209
- Hoenen, Denys the Carthusian and Heymeric de Campo on the Pilgrimages of Children to Mont-Saint-Michel (1458), Archives d'histoire doctrinale et littéraire du moyen âge 61 (1994), 387–418
- Anna Fredriksson Adman (2003), Heymericus de Campo: Dyalogus Super Reuelacionibus Beate Birgitte: A Critical Edition with an Introduction
- Florian Hamann (2006), Das Siegel der Ewigkeit. Universalwissenschaft und Konziliarismus bei Heymericus de Campo
[edit] Notes
- ^ Heymeric van Kempen, Heymeric van den Velde.
- ^ The Cambridge Companion to Reformation Theology - Cambridge University Press
- ^ Albert the Great (Stanford Encyclopedia of Philosophy)
- ^ H. Lawrence Bond, Selected Spiritual Writings By Nicholas of Cusa(1997), p.4.
- ^ Jorge J. E. Gracia, Timothy B. Noone (editors), A Companion to Philosophy in the Middle Ages (2003), p. 316.
- ^ Tractatus concordiae inter Thomam et Albertum
- ^ Paul van Geest, Harm J. M. J. Goris, Carlo Leget, Mishtooni Bose, Aquinas as Authority: A Collection of Studies (2002), p. 12-14.
- ^ Derk Visser, Apocalypse As Utopian Expectation (800-1500): The Apocalypse Commentary of Berengaudus of Ferrieres and the Relationship Between Exegesis, Liturgy and Iconography (1996), p. 167.
