Werner Wilhelm Jaeger - Humanism and Theology (Aquinas Lecture 7)
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Under the Auspices of the Aristotelian Society of Marquette University
By Werner Jaeger Professor at Harvard University
MARQUETTE UNIVERSITY PRESS MILWAUKEE
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First Printing, 1943 Second Printing, 1967 Third Printing, 1980
Library of Congress Catalog Number 43-17104
Copyright 1980 Marquette University
ISBN 0-87462-107-0
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The Aquinas Lectures
The Aristotelian Society of Marquette University each year invites a scholar to speak on the Philosophy of St. Thomas Aquinas. These lectures have come to be called the Aquinas Lectures and are customarily delivered on the Sunday nearest March 7, the feast day of the Society's patron saint.
This year the Society has the pleasure of recording the lecture of Werner Jaeger, Ph.D., Litt.D., "university" professor at Harvard University and director of the Harvard Institute for Classical Studies.
Born at Lobberich, Germany, in 1888, Prof. Jaeger received his early education at the Gymnasium Thomaeum at Kempen in the Rhineland. In 1907 he attended the University of Marburg and thereafter the University of Berlin, whence he gained his doctorate in 1911.
In 1913 he taught at the University of Berlin and in 1914 at the University of Basel, Switzerland, where he was professor of Greek language and literature. He became full professor of classics at the University of Kiel, Germany,
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in 1915 and in 1921 returned to the University of Berlin as full professor of classics, holding that chair until 1936. He was also dean of the philosophy faculty during 1931-32. He came to this country in 1936 as professor of Greek at the University of Chicago and remained there until 1939, when he joined the Harvard faculty as university professor and director of the Institute for Classical Studies, which was established that year.
Prof. Jaeger visited the University of California in 1934 as Sather professor of classical literature. He gave the 1936 Gifford Lectures at the University of St. Andrews, Scotland.
He was a member of the Central Directorate of the Archaeological Institute of the German Reich until 1936 and, from 1926 to 1930, was president of the Association of Classical Scholars, Archaeologists and Ancient Historians. He is a member of the Academies of Berlin, Copenhagen, Munich, Stockholm and Bologna, of the British and American Academies, and of the Humanistic Societies at Lund and Budapest. He is, besides, an honorary fellow of the So-
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ciety for Hellenic Studies in London and an honorary member of Phi Beta Kappa.
Three universities have awarded him the honorary degree of Doctor of Letters: Manchester, 1927; Cambridge, 1931, and Harvard, 1936.
Prof. Jaeger has contributed to most of the leading publications of classical scholarship, and was himself editor of Die Antike (1925-37) and of Neue Philologische Untersuchungen (1926-1936).
Among the most important of his many works are: Entstehungsgeschichte der Metaphysik des Aristoteles (1912); Nemesius von Emesa (1913); Aristoteles (1923, English edition 1934); Plato im Aufbau der griechischen Bildung (1928); Demosthenes (1938); and Paideia, The Ideals of Greek Culture, vol. I (1st edition in 1933, English edition 1939, translated into several languages; vols. II and III will be published by the Oxford University Press, N. Y., in 1943, and other volumes are in preparation). His Gifford Lectures of 1936, Theology of the Early Greek Philosophers, is not yet published.
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He is also engaged in preparing a critical edition of the works of St. Gregory of Nyssa, the first two volumes of which were published in 1922 and 1923 under the title Gregorii Nysseni Opera.
To these the Aristotelian Society takes great pleasure in adding Humanism and Theology.
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Humanism and Theology
The problem of humanism and theology was suggested to me by the fact that the Aristotelian Society invited me, the classical humanist and student of Greek philosophy, to deliver this year's Aquinas Lecture. I appreciate that invitation as a signal honor, but to speak of St. Thomas is a little embarrassing for someone who cannot claim possession of specialized scholarship in the field of medieval philosophy. It goes without saying that this is not the first time in my life that I turned to the great Christian pupil of Aristotle, and I confess to have a profound admiration for the supreme master of medieval Christian thought. I shall try to make my contribution to your annual commemoration of him by discussing not some technical details of St. Thomas' and Aristotle's philosophy but the more general historical problem of the theocentric view of the world represented by St. Thomas and its relationship to the Greek
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ideal of culture and the classical tradition which is the foundation of all humanism.1
As everyone knows, the so-called humanists of the Renaissance who wished to revive and continue the ancient culture of Greece and Rome which they admired, thought of the Middle Ages as being exactly what the name saysand that name is their own inventionnamely a barbaric period interrupting the steady growth of classical civilization. Consequently they tried to forget about the immediately preceding centuries and to go back to antiquity and the classical authors to the rediscovery of whom they made such enormous contributions that they left little to do in that respect to their more learned successors. It is of course only natural that they, in their deep admiration of classical beauty, should feel a new urge to realize that ideal in their own environment and personal style. But their opposition to the Middle Ages went farther than that. Even though most of them were not at all opposed to Christian religion,
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