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See also:BONAVENTURA, See also:SAINT (See also:JOHN OF FIDANZA) , Franciscan theologian, was See also:born in 1221 at Bagnarea in See also:Tuscany. He was destined by his See also:mother for the See also:- CHURCH
- CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
- CHURCH, FREDERICK EDWIN (1826-1900)
- CHURCH, GEORGE EARL (1835–1910)
- CHURCH, RICHARD WILLIAM (1815–189o)
- CHURCH, SIR RICHARD (1784–1873)
church, and is said to have received his cognomen of Bonaventura from St See also:Francis of See also:Assisi, who performed on him a miraculous cure. He entered the Franciscan See also:- ORDER
- ORDER (through Fr. ordre, for earlier ordene, from Lat. ordo, ordinis, rank, service, arrangement; the ultimate source is generally taken to be the root seen in Lat. oriri, rise, arise, begin; cf. " origin ")
- ORDER, HOLY
order in 1243, and studied at See also:Paris possibly under See also:Alexander of See also:Hales, and certainly under Alexander's successor, John of Rochelle, to whose See also:chair he succeeded in 1253. Three years earlier his fame had gained for him permission to read upon the Sentences, and in 1255 he received the degree of See also:doctor. So high was his reputation that in the following See also:year he was elected See also:general of his order. It was by his orders that See also:Roger See also:- BACON
- BACON (through the O. Fr. bacon, Low Lat. baco, from a Teutonic word cognate with " back," e.g. O. H. Ger. pacho, M. H. Ger. backe, buttock, flitch of bacon)
- BACON, FRANCIS (BARON VERULAM, VISCOUNT ST ALBANS) (1561-1626)
- BACON, JOHN (1740–1799)
- BACON, LEONARD (1802–1881)
- BACON, ROGER (c. 1214-c. 1294)
- BACON, SIR NICHOLAS (1509-1579)
Bacon was interdicted from lecturing at See also:- OXFORD
- OXFORD, EARLS OF
- OXFORD, EDWARD DE VERE, 17TH EARL
- OXFORD, JOHN DE VERE, 13TH EARL OF (1443-1513)
- OXFORD, PROVISIONS OF
- OXFORD, ROBERT DE VERE, 9TH EARL OF (1362-1392)
- OXFORD, ROBERT HARLEY, 1ST
Oxford, and compelled to put himself under the surveillance of the order at Paris. He was instrumental in procuring the See also:election of See also:- GREGORY
- GREGORY (Gregorius)
- GREGORY (Grigorii) GRIGORIEVICH ORLOV, COUNT (1734-1783)
- GREGORY, EDWARD JOHN (1850-19o9)
- GREGORY, OLINTHUS GILBERT (1774—1841)
- GREGORY, ST (c. 213-C. 270)
- GREGORY, ST, OF NAZIANZUS (329–389)
- GREGORY, ST, OF NYSSA (c.331—c. 396)
- GREGORY, ST, OF TOURS (538-594)
Gregory X., who rewarded him with the titles of See also:cardinal and See also:bishop of Albano, and insisted on his presence at the See also:great See also:council of See also:Lyons in the year 1274. At this See also:- MEETING (from " to meet," to come together, assemble, 0. Eng. metals ; cf. Du. moeten, Swed. mota, Goth. gamotjan, &c., derivatives of the Teut. word for a meeting, seen in O. Eng. Wit, moot, an assembly of the people; cf. witanagemot)
meeting he died.
Bonaventura's See also:character seems not unworthy of the eulogistic See also:title, " Doctor Seraphicus," bestowed' on him by his
contemporaries, and of the See also:place assigned to him by See also:Dante in his Paradiso. He was formally canonized in 1482 by See also:Sixtus IV., and ranked as See also:sixth among the great doctors of the church by Sixtus V. in 1587. His See also:works, as arranged in the Lyons edition (7 vols., See also:folio), consist of expositions and sermons, filling the first three volumes; of a commentary on the Sentences of Lombardus, in two volumes, celebrated among See also:medieval theologians as incomparably the best exposition of the third See also:part; and of See also:minor See also:treatises filling the remaining two volumes, and including a See also:life of St Francis. The smaller works are the most important, and of them the best are the famous See also:Itinerarium Mentis ad 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.
In See also:philosophy Bonaventura presents a marked contrast to his great contemporaries, See also:- THOMAS
- THOMAS (c. 1654-1720)
- THOMAS (d. 110o)
- THOMAS, ARTHUR GORING (1850-1892)
- THOMAS, CHARLES LOUIS AMBROISE (1811-1896)
- THOMAS, GEORGE (c. 1756-1802)
- THOMAS, GEORGE HENRY (1816-187o)
- THOMAS, ISAIAH (1749-1831)
- THOMAS, PIERRE (1634-1698)
- THOMAS, SIDNEY GILCHRIST (1850-1885)
- THOMAS, ST
- THOMAS, THEODORE (1835-1905)
- THOMAS, WILLIAM (d. 1554)
Thomas See also:Aquinas and Roger Bacon. While these may be taken as representing respectively See also:physical See also:science yet in its See also:infancy, and Aristotelian See also:scholasticism in its most perfect See also:form, he brings before us the mystical and Platonizing mode of See also:speculation which had already to some extent found expression in See also:Hugo and See also:Richard of St See also:Victor, and in See also:Bernard of See also:Clairvaux. To him the purely intellectual See also:element, though never absent, is of inferior See also:interest when compared with the living See also:power of the affections or the See also:heart. He rejects the authority of See also:Aristotle, to whose See also:influence he ascribes much of the heretical tendency of the See also:age, and some of whose cardinal doctrines—such as the eternity of the world—he combats vigorously. But the See also:Platonism he received was See also:Plato as under-stood by St See also:Augustine, and as he had been handed down by the Alexandrian school and the author of the mystical works passing under the name of See also:Dionysius the Areopagite. Bonaventura accepts as Platonic the theory that ideas do not exist in rerum natura, but as thoughts of the divine mind, 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 See also:reason and faith. All the sciences are but the handmaids of See also:theology; reason can discover some of the moral truths which form the groundwork of the See also:Christian See also:system, but others it can only receive and apprehend through divine See also:illumination. In order to obtain this illumination the soul must employ the proper means, which are See also:prayer, the exercise of the virtues, whereby it is rendered See also:fit to accept the divine See also:light, and meditation which may rise even to ecstatic See also:union with See also:God. The supreme end of life is such union, union in contemplation or See also:intellect and in intense absorbing love; but it cannot be entirely reached in this life, and remains as a See also:hope for futurity. 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 See also:world; the reason, which examines the soul itself, the See also:image of the divine Being; and lastly, pure intellect (intelligentia), which, in a transcendent See also: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 See also:stage is subdivided, for in contemplating the See also:outer world we may use the senses or the See also:imagination; we may rise to a knowledge of God per vestigia or in vestigiis. In the first See also:case the three great properties of physical bodies—weight, number, measure,—in the second the See also:division of created things into the classes of those that have merely physical existence, those that have life, and those that have thought, irresistibly See also:lead us to conclude the power, See also: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 imagine, 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 See also:necessity of thought to hold See also: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, See also:objective existence must be ascribed. In its last and highest form of activity the mind rests in the contemplation of the See also:infinite goodness of God, which is apprehended by means of the highest See also:faculty, the See also:apex mentis or See also:synderesis. This spark of the divine illumination is See also:common to all forms of See also:mysticism, but Bonaventura adds to it peculiarly Christian element's. The See also:complete yielding up of mind and heart to God is unattainable without divine See also:- GRACE (Fr. grace, Lat. gratia, from grates, beloved, pleasing; formed from the root cra-, Gr. xav-, cf. xaipw, x6p,ua, Xapts)
- GRACE, WILLIAM GILBERT (1848– )
grace, and nothing renders us so fit to receive this See also:gift as the meditative and ascetic life of the See also:cloister. The monastic life is the best means of grace.
Bonaventura, however, is not merely a meditative thinker, whose works may form See also:good manuals of devotion; he is a dogmatic theologian of high See also:rank, and on all the disputed questions of scholastic thought, such as universals, See also:matter, the principle of See also:individualism, or the intellectus agens, he gives weighty and well-reasoned decisions. He agrees with Albertus See also:Magnus in regarding theology as a See also: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 See also:separate existence.
On these and on many other points of scholastic philosophy the Seraphic Doctor exhibits a See also:combination of subtilty and moderation which makes his works peculiarly valuable.
End of Article: BONAVENTURA, SAINT (JOHN OF FIDANZA)
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