Francis of Marchia (1290-1344) was an Italian Franciscan philosopher and theologian who contributed significantly to the development of medieval scholasticism. He was a member of the famous Parisian Franciscan community and studied under John Duns Scotus, whose ideas he further developed and refined. Francis of Marchia’s work focused on metaphysics, philosophy of nature, and epistemology. In this essay, we will examine the key aspects of his philosophy, his contributions to medieval scholasticism, and his influence on later thinkers.
Metaphysics was a central concern of Francis of Marchia’s philosophy. He believed that metaphysics is the science of being qua being, which means that it studies the essence of things and the principles of reality. He argued that there are two kinds of metaphysics: natural and supernatural. Natural metaphysics studies the nature of the world and its causes, while supernatural metaphysics studies the nature of God and His attributes. He believed that metaphysics is the foundation of all other sciences, and that it is necessary to understand metaphysics in order to understand the nature of reality.
Francis of Marchia’s metaphysical views were heavily influenced by John Duns Scotus, particularly his doctrine of haecceity. Haecceity is the property that makes a particular individual unique, and it is distinct from its essence or quiddity. Francis of Marchia developed this doctrine further and argued that haecceity is the individual’s actual existence, which is distinct from its essence. He believed that existence is a real and distinct feature of things, and that it is necessary to explain why things exist in the way that they do.
Another important aspect of Francis of Marchia’s philosophy is his philosophy of nature. He believed that nature is a system of causes and effects, and that everything in the world is subject to natural laws. He argued that the natural world is composed of matter and form, and that form is what gives matter its structure and properties. He also believed that there are different levels of reality in the natural world, and that each level has its own laws and principles. For example, he believed that the laws that govern inanimate objects are different from the laws that govern living things.
Francis of Marchia’s philosophy of nature was also influenced by his theological beliefs. He believed that God is the creator of the natural world, and that the natural world is a reflection of God’s goodness and wisdom. He argued that the natural world is not self-sufficient and requires God’s continual intervention in order to function properly. He also believed that natural causes are not sufficient to explain all natural phenomena, and that there are supernatural causes at work in the world.
Francis of Marchia’s epistemology was also highly developed. He believed that knowledge is based on the perception of individual things, and that perception is the foundation of all knowledge. He argued that perception is a direct and immediate grasp of individual things, and that it is through perception that we come to know the world. He also believed that there are different kinds of knowledge, including intuitive knowledge, which is immediate and certain, and discursive knowledge, which is based on reasoning.
One of Francis of Marchia’s most significant contributions to medieval scholasticism was his critique of John Wycliffe’s views on the Eucharist. Wycliffe had argued that the bread and wine of the Eucharist do not undergo any change during the Mass, but that they are only symbols of Christ’s body and blood. Francis of Marchia rejected this view and argued that the bread and wine do in fact undergo a change, which he called transubstantiation.