JOHN OF LA ROCHELLE
(c. 1190–1245)

John of La Rochelle, or de Rupella, was a Franciscan philosopher, theologian, and preacher at the University of Paris. The first clear reference to him (in Thomas of Cantimpré) indicates that in 1238 he was already a friar and a master in theology. From John's own writings, as well as from his knowledge of and interest in philosophy, we may deduce that he had studied and perhaps taught in the faculty of arts before becoming a theologian. His Summa de Vitiis (Summa on vices and sins), which manifests his penchant for ethical questions, is directly dependent on William of Auxerre, Prevostinus, and Stephen Langton, who apparently were John's teachers in the faculty of theology. It seems that only after Alexander of Hales entered the order, in 1236, did John become acquainted with that famous theologian; thereafter John was Alexander's faithful companion and collaborator. Both seem to have taught at Paris until their deaths in 1245.

Though a famous preacher and biblical commentator, John is known primarily as a "summist" interested in questions of psychology and morals. Both topics are combined in his early Tractatus de Anima et de Virtutibus (Tract on the soul and the virtues), a kind of rambling compilation of definitions of the soul, the divisions of the soul's powers according to the philosophers, and the division of the virtues according to Plotinus, Cicero, Aristotle, and Augustine. Ethical questions predominate in John's proposed Summa Theologicae Disciplinae (Summa of theological learning). As set forth in the prologue to the Summa De Articulis Fidei (Summa on the articles of faith), the larger summa of theology was to include both doctrines and morals. "Morals is divided into two parts: on sins and the remedies of sins. These remedies are four in number: commandments, virtues, the gifts of the Holy Spirit, and the sacraments" (ms. Milan, Brera A.D. IX. 7, fol. 75a). Only parts of such a summa seem to have been completed: the "Summa on Vices and Sins," De Praeceptis et Consiliis (On precepts and counsels; a tract), De Virtutibus (On virtues), and the Summa de Donis (On the gifts of the holy spirit). The same interest is reflected in the lengthy and influential tract De Legibus et Praeceptis (On laws and precepts), which is probably John's work, and in such Disputed Questions as "The Fall of Human Nature," "On Negligence, Hypocrisy, the Seven Capital Sins," "On Usury," and "On the Just War," all as yet unpublished.

His early "Tract on the Soul" was developed into the more mature Summa de Anima (Summa on the soul), which is rightly regarded as the first scholastic textbook of psychology. Beginning with proofs (from Avicenna and Augustine) for the existence of the soul, the first part examines the essence, causes, and properties of the soul and its union with the body (giving a none too clear, yet basically Aristotelian, solution of this latter problem), with a final section on immortality and the status of the soul after death. In the second half John considered at length the problem of the powers of the soul: their relation to the essence and their division according to Pseudo-Augustine (De Spiritu et Anima ), John of Damascus, and Avicenna. The classification of the external and internal senses, the cognitive and motive powers, follows closely the De Anima of Avicenna, with some slight additional material. A comparison with the earlier "Tract" leads us to conclude that the Summa de Anima is incomplete. It ends abruptly in the midst of a discussion on the will. The large number of extant manuscripts attests to its popularity in the Middle Ages. If not strikingly original, the summa is of interest also for its use of the philosophers at a time when theologians were inclined to reject their help. John pointedly rejected such an attitude in a university sermon:

If philosophy is neglected, one may fear lest "there be found no smiths in Israel" (I Samuel 13:19), that is, philosophers who will sharpen our wits like "swords" and with shining "lances" attack the enemy at a distance. The devil himself seeks to stamp out the study of philosophy because he does not want Christians to have sharp minds. (Collectanea Franciscana, Vol. 28 [1958], 50)

Last, John is to be considered the primary author or compiler of the first and third books of the so-called "Summa of Alexander of Hales."

See also Alexander of Hales; Aristotle; Augustine, St.; Avicenna; Cicero, Marcus Tullius; John of Damascus; Plotinus; Psychology; Virtue and Vice.

Bibliography

works by john of la rochelle

Tractatus de Anima et Virtutibus. Edited by P. Michaud-Quantin. Paris, 1964.

Summa de Anima. Edited by J. G. Bougerol. Paris: J. Vrim, 1995.

Eleven Marian Sermons. Edited by Kilian F. Lynch. St. Bonaventure, NY: Franciscan Institute, 1961.

works on john of la rochelle

Brady, I. "Law in the Summa Fratris Alexandri." Proceedings of the American Catholic Philosophical Association 24 (1950): 133–147.

Doucet, V. Prolegomena in Librum III Necnon in Libros I et II "Summa Fratris Alexandri," pp. 211–227 and passim. Quaracchi, Italy, 1948.

Lottin, Odon. Psychologie et morale aux XII^e et XIII^e siècles, 6 vols. Gembloux, Belgium, 1942–1960.

Michaud-Quantin, P. "Les puissances de l'âme chez Jean de la Rochelle." Antonianum 24 (1949): 489–505.

Ignatius Brady, O.F.M. (1967)