Why was William of Ockham considered to be the initiator of
William if Ockham was a philosopher and theologian born is southern England (1285). He joined the Franciscans and eventually became prominent in that religious order. Ockham studied at Oxford University and went on to teach theology there. The tradition that he was Duns Scotus' pupil was probably correct, as his influence can be seen in Ockham's writings. In 1324, Pope John XXII summoned him to Avignon, France, to answer charges of heresy. Ockham remained in Avignon for four years. In 1328, he fled to the protection of Louis of Bavaria, who was the Holy Roman Emperor and an enemy of the pope. Ockham remained in Munich until his death (1347). It was in the 14th century that philosophy began to disintegrate, this was due to many factors, such as the public scandals of the Church, the 100 years war, and the Black Death. One mark of the destructive forces of the Church was the revival of nominalism, for which William of Ockham is mainly responsible.The great revival of philosophical and theological study, which the thirteenth century witnessed, was conditioned by the influence of both Aristotle and Plato. St Augustine agrees with Plato's account of the universals: that they are forms and exist in their own spir
Universals, for Augustine, are essences which do not exist without being in the world, but which may be arrived at without a supposed existence. In this way, we can say that William of Ockham, through his nominalism and foundations for what became known as British empiricism, is the initiator of the "modern way" of doing philosophy. Neither Scripture now reason contradicts the possibility of the substance of bread, not merely the accidents, remaining together with the substance of the body of Christ; nor is transubstantiation taught in Scripture. The novelty here is that Ockham is driven by the party conflicts of his day into acknowledging that the authorities of the day may diverge from Scriptural teaching. Thus, there exists no such thing as blueness, but only individual blue things (or particulars). Under the head of the sacraments, his fullest treatment is given to the Eucharist, where he follows the consubstantiation theory that after Scotus was becoming common. This maxim employed by other Oxford Franciscans, such as Richard of Middleton and Duns Scotus. From God comes causality, and the omnipotence of God excludes the possibility of contradiction in his works. He goes at considerable length into the question of the possibility of the presence of Christ in the sacrament. What is worse, it would be in Judas and Christ simultaneously. Thus, we can say that William of Ockham is really the pioneer of modern epistemology. The operation is described in a manner usual in Franciscan theology; grace does not reside in them, but they are signs that God, in accordance with his institution, will accompany their administration with His grace. One of Ockham's arguments for nominalism is based upon a principle of simplicity, known as the law of parsimony or Ockham's celebrated razor, as it is continually at hand throughout his works. The special result of Christ's work is to be seen in the institution and operation of the sacraments.
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