Bonaventure - Theology and Works

Theology and Works

Bonaventure was formally canonized in 1484 by the Franciscan Pope Sixtus IV, and ranked along with Saint Thomas Aquinas as the greatest of the Doctors of the Church by another Franciscan Pope Sixtus V, in 1587. His works, as arranged in the most recent Critical Edition of his works by the Quaracchi Fathers (Collegio S. Bonaventura), consist of a Commentary on the Sentences of Lombard, in four volumes, and eight other volumes, among which are a Commentary on the Gospel of St Luke and a number of smaller works; the most famous of which are Itinerarium Mentis in Deum, Breviloquium, De Reductione Artium ad Theologiam, Soliloquium, and De septem itineribus aeternitatis, in which most of what is individual in his teaching is contained. Nowadays German philosopher Dieter Hattrup denies that De reductione artium ad theologiam might be written by Bonaventure, claiming that the style of thinking does not match Bonaventure's original style. His position is, however, no longer tenable given the research by Benson, Hammond, Hughes and Johnson in vol. 67 of Franciscan Studies (2009).

In philosophy Bonaventure presents a marked contrast to his contemporaries, Roger Bacon and Thomas Aquinas. While these may be taken as representing, respectively, physical science yet in its infancy, and Aristotelian scholasticism in its most perfect form, he presents the mystical and Platonizing mode of speculation which had already, to some extent, found expression in Hugo and Richard of St. Victor, and in Bernard of Clairvaux. To him, the purely intellectual element, though never absent, is of inferior interest when compared with the living power of the affections or the heart. He used the authority of Aristotle in harmony with Scriptural and Patristic texts, and attributed much of the heretical tendency of the age to the attempt to divorce Aristotelian philosophy from Catholic theology. Like Thomas Aquinas, with whom he shared numerous profound agreements in matters theological and philosophical, he combated the Aristotelian notion of the eternity of the world vigorously. Augustine, who had imported into the west many of the doctrines that would define scholastic philosophy, was an incredibly important source of Bonaventure's Platonism. Another prominent influence was that of a mystic by the name of Dionysius the Areopagite.

Bonaventure accepts the Platonic doctrine that ideas do not exist in rerum natura, but as ideals exemplified by the Divine Being, according to which actual things were formed; and this conception has no slight influence upon his philosophy. Like all the great scholastic doctors he starts with the discussion of the relations between reason and faith. All the sciences are but the handmaids of theology; reason can discover some of the moral truths which form the groundwork of the Christian system, but others it can only receive and apprehend through divine illumination. In order to obtain this illumination, the soul must employ the proper means, which are prayer, the exercise of the virtues, whereby it is rendered fit to accept the divine light, and meditation which may rise even to ecstatic union with God. The supreme end of life is such union, union in contemplation or intellect and in intense absorbing love; but it cannot be entirely reached in this life, and remains as a hope for the future. The mind in contemplating God has three distinct aspects, stages or grades—the senses, giving empirical knowledge of what is without and discerning the traces (vestigia) of the divine in the world; the reason, which examines the soul itself, the image of the divine Being; and lastly, pure intellect (intelligentia), which, in a transcendent act, grasps the Being of the divine cause.

To these three correspond the three kinds of theology: theologia symbolica, theologia propria and theologia mystica. Each stage is subdivided, for in contemplating the outer world we may use the senses or the imagination; we may rise to a knowledge of God per vestigia or in vestigiis. In the first case the three great properties of physical bodies—weight, number, measure—in the second the division of created things into the classes of those that have merely physical existence, those that have life, and those that have thought, irresistibly lead us to conclude the power, wisdom and goodness of the Triune God. So in the second stage we may ascend to the knowledge of God, per imaginem, by reason, or in imagination, by the pure understanding (intellectus); in the one case the triple division—memory, understanding and will,—in the other the Christian virtues—faith, hope and charity,—leading again to the conception of a Trinity of divine qualities—eternity, truth and goodness.

In the last stage we have first intelligentia, pure intellect, contemplating the essential being of God, and finding itself compelled by necessity of thought to hold absolute being as the first notion, for non-being cannot be conceived apart from being, of which it is but the privation. To this notion of absolute being, which is perfect and the greatest of all, objective existence must be ascribed. In its last and highest form of activity the mind rests in the contemplation of the infinite goodness of God, which is apprehended by means of the highest faculty, the apex mentis or synderesis. This spark of the divine illumination is common to all forms of mysticism, but Bonaventura adds to it peculiarly Christian elements. The complete yielding up of mind and heart to God is unattainable without divine grace, and nothing renders us so fit to receive this gift as the meditative and ascetic life of the cloister. The monastic life is the best means of grace.

Bonaventure, however, is not merely a meditative thinker, whose works may form good manuals of devotion; he is a dogmatic theologian of high rank, and on all the disputed questions of scholastic thought, such as universals, matter, the principle of individualism, or the intellectus agens, he gives weighty and well-reasoned decisions. He agrees with Saint Albert the Great in regarding theology as a practical science; its truths, according to his view, are peculiarly adapted to influence the affections. He discusses very carefully the nature and meaning of the divine attributes; considers universals to be the ideal forms pre-existing in the divine mind according to which things were shaped; holds matter to be pure potentiality which receives individual being and determinateness from the formative power of God, acting according to the ideas; and finally maintains that the intellectus agens has no separate existence. On these and on many other points of scholastic philosophy the "Seraphic Doctor" exhibits a combination of subtlety and moderation, which makes his works particularly valuable.