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Like his master, John Duns Scotus, Antonius Andreae was not a naturalist, even for the standards of his epoch. Yet he acknowledged the importance of natural philosophy for the Aristotelian system of knowledge, which was the foundation of the pre-modern worldview. Consequently, he was concerned to address certain problems regarding natural substances in his works, most of all in his Quaestiones de tribus principiis naturae, but also in the commentaries on Aristotle’s Metaphysics and Categories, and, occasionally, in the Abbreviatio Operis Oxoniensis. These problems included the question of the subject matter of physics, the nature of physical processes, with a special focus on processes of generation and corruption, and the characteristics of bodies as objects of these processes. [ABSTRACT FROM AUTHOR]

The present article presents the possibility of a dialogical and fruitful relation between philosophy and theology, over and against criticisms of Christian thought that have arisen in some postmodern antihuma-nist circles. It intends to show that theology acts as "magistra" for philosophy in a Socra-tic sense: it helps to form the philosopher's soul in a Socratic manner. This historic-doctrinal reality can be traced in a number of topics in the history of philosophy, which are in dialogue with realities that have arisen from revelation, such as the theology of creation, sacramental theology or the dogma of incarnation. In particular, the contribution of theology to philosophy concerning the study of "nature" in the 12th century is presented as an example. [ABSTRACT FROM AUTHOR]