Council of Paris
The Council of Paris was a significant synodical meeting of French Catholic prelates, convened to address pressing theological and philosophical issues in the early 13th century. Spearheaded by Peter of Corbeil, the council focused on the contentious debate surrounding the metaphysical teachings of Aristotle and their implications for Christian doctrine. Some members opposed the integration of Aristotelian thought, arguing that it presented an impersonal concept of the "unmoved mover" and misrepresented the nature of the universe and individual mortality. Conversely, proponents of Aristotelianism advocated for its academic value, emphasizing the need to reconcile reason with divine revelation. Ultimately, the council favored the anti-Aristotelian stance, leading to a local ban on the teaching of Aristotle's works, with a few exceptions. This ban also resulted in accusations of heresy against several scholars. Though initially upheld, Pope Gregory IX later permitted the study of Aristotle's works across Europe, paving the way for a synthesis of Aristotelian philosophy and Christian theology by thinkers like Albertus Magnus and Thomas Aquinas. The Council of Paris thus played a crucial role in shaping the intellectual landscape of medieval Europe and the development of the Scholastic movement.
Council of Paris
Date: 1210
Place: Paris, France
Significance: Roman Catholic church officials meeting in Paris prohibited the use of Aristotelian studies and non-Christian commentaries on Aristotle’s works
The Council of Paris was a synodical meeting of French Catholic prelates convened by Peter of Corbeil, a church official. For several weeks the issues of heresy and authorized use of the metaphysical system of Aristotle were debated. Anti-Aristotelian council members opposed the reading and teaching of the Greek philosopher’s cosmological scheme and Jewish and Muslim commentaries on his studies. They contended that Aristotelianism identified the “unmoved mover” or first cause as an impersonal being. They argued that in the Aristotelian order of the universe individual mortality and the eternal nature of the universe were incorrectly explained.
Council members who favored academic use of Aristotelianism noted the century-long European study of Aristotelian logic and the desirability of devising a bridge between Aristotelian thought and Divine revelation. The anti-Aristotelian members prevailed. A local ban was promulgated that prohibited the use of Aristotle’s works, except those on logic, and related non-Christian commentaries in the presentation of private and public lectures in Parisian schools. Violators of the ban were to be excommunicated. Also, fourteen prominent scholars were accused of heresy.
In 1215 the prohibition was upheld by Roman legate Robert de Courçon. In 1231, however, Pope Gregory IX allowed the works of Aristotle to be studied throughout Europe if accurate texts were used. The end of the thirteenth century witnessed the efforts by Albertus Magnus and Thomas Aquinas to produce commentaries that reconciled Aristotelian reason and Christian faith, giving rise to the Scholastic movement.