Breviloquium (Works of St. Bonaventure, Vol. 9)

BONAVENTURE TEXTS IN TRANSLATlON SERlES General Editor Robert J. Karris, O.F.M.

Volume IX BREVILOQUIUM

Franciscan Institute Publications Saint Bonaventure University

2005

WORKS of sT BONAVENTURE BREVlLOQUlUM

Introduction, Translation and Notes by Dominic V. Monti, O.F.M.

Franciscan Institute Publications The Franciscan Institute Saint Bonaventure University Saint Bonaventure, NY 14778

2005

Copyright © 2005 The Franciscan Institute St. Bonaventure University St. Bonaventure, New York

CONTENTS ix INTRODUCTION ............................................................ xiii

PREFACE ......................................................................

PROLOGUE ..................................................................... 1

All rights reserved. No part of the book may be reproduced or transmitted in any form or by any means, electronic or mechanical, without permission in writing from the publisher.

The Breadth of Holy Scripture .................................. 5 The Length of Holy Scripture ................................... 8 The Height of Holy Scripture .................................. 11 The Depth of Holy Scripture ................................... 13 The Mode of Procedure of Holy Scripture .............. 17 The Mode of Expounding Holy Scripture ............... 19 The Chapters of the Breuiloquium .......................... 23 Part One: On the Trinity of God .............................. 27

Library of Congress Control Number: 2005932513 ISBN: 1576591999 Printed in the United States of America Bookmasters, Inc.

Ashland, Ohio

A Summary of the Seven Topics of Theology .......... 27 What We Must Hold Concerning the Trinity of Persons and the Unity of Essence ................. 29 The Right Understanding of This Belief ................ 33 The Catholic Expression of This Belief.. ................. 37 The Unity of the Divine Nature In Relation to a Diversity of Manifestations .... 41 The Unity of the Divine Nature In Relation to Multiple Appropriations ............ 44 God's Omnipotence .................................................. 47 God's Wisdom, Predestination, and Foreknowledge ............................................ 49 God's Will and Providence ....................................... 53

VI

ST. BONAVENTURE'sBREVILOQUIUM

Part Two: On the Creation of the World ................. 59 The Production of the Universe .............................. 59 How Physical Nature Came Into Existence ........... 62 The Existence of Physical Nature ........................... 66 The Operation and Influence of Physical Nature ............................................. 69 The Manner in Which These Things Are Described in Scripture ................................ 72 The Production of the Higher Spirits ..................... 77 The Apostasy of the Demons ................................... 79 The Confirmation of the Good Angels..................... 81 The Production of the Human Soul ........................ 84 The Production of the Human Body ....................... 89 The Production ofthe·Whole Human Composite ... 93 The Completion and Ordering of the Whole World Once It Was Made .............. 96

lNrRODUCTION

The Incarnation in Regard to the Union of Natures ................................... How the Incarnation Came About ........................ The Incarnation in the Fullness of Time .............. The Fullness of Grace in Christ Considered in the Gifts in His Affections ....... The Fullness of Wisdom in the Intellect of Christ .................................. The Perfection of Merit in His Deeds .................... The Passion of Christ: The Condition of the One Who Suffered ......... The Passion of Christ: The Nature of His Sufferings .......................... The Passion of Christ: The Effects of His Sufferings...........................

VII

135 139 143 146 150 154 157 160 164

Part Five: On the Grace of the Holy Spirit ........... 169 Part Three: On the Corruption of Sin ..................... 99 The Origin of Evil in General.................................. 99 The Temptation of Our First Parents ................... 101 The Transgression of Our First Parents............... 104 The Punishment of Our First Parents .................. 107 The Contamination of Original Sin ...................... 109 On the Transmission of Original Sin.................... 112 The Cure of Original Sin ....................................... 115 The Origin of Actual Sin.... .................................... 11 7 The Origin and Division of the Capital Sins ........ 121 The Origin and Nature of Penal Sin ..................... 124 The Origin of Final Sins, Which are the Sins Against the Holy Spirit ... 127 Part Four: On the Incarnation of the Word .......... 131 The Reason Why the Incarnation of the Word of God Was Necessary or Fitting ..................... 131

Grace as a Gift of God ............................................ 169 Grace as the Condition of Meritorious Acts ......... 173 Grace Considered as a Remedy for Sin ................. 178 How Grace Branches Out Into the Habits of the Virtues ......................... 183 How Grace Branches Out Into the Habits of the Gifts ............................. 187 How Grace Branches Out into the Habits of the Beatitudes and Consequently of the Fruits and of the Spiritual Senses ........ 191 The Exercise of Grace as Regards What is to be Believed ..................................... 196 The Exercise of Grace as Regards What is to be Loved ......................................... 200 The Exercise of Grace as Regards Observing the Precepts and Counsels ............ 203 The Exercise of Grace as Regards Petition and Prayer .......................................... 206

VIII

ST.

BONAVENTURE'sBREVILOQUIWd

Part Six: On the Sacramental Remedy ................. 211 The Source of the Sacraments .............................. 211 How the Sacraments Have Varied ........................ 214 The Number and Division of the Sacraments ...... 218 The Institution of the Sacraments ........................ 221 The Administration of the Sacraments ................ 225 The Repetition of the Sacraments ........................ 229 The Nature and Integrity of Baptism ................... 232 On the Integrity of Confirmation .......................... 235 The Integrity of the Eucharist .............................. 238 The Integrity of Penance ........... ,........................... 245 The Integrity of Extreme Unction ........................ 250 The Integrity of Orders .......................................... 254 The Integrity of Matrimony .................................. 258 Part Seven: On the Repose of the Final Judgment ..................................... 265 The Judgment in GeneraL .................................... 265 The Antecedents of the Judgment: The Punishment of Purgatory ......................... 269 The Antecedents of the Judgment: The Suffrages of the Church ........................... 273 The Concomitants of the Judgment: The Conflagration of Fire ................................ 277 The Concomitants of the Judgment: The Resurrection of Bodies .............................. 281 The Consequents to the Judgment: The Infernal Punishment ................................ 286 The Glory of Paradise ............................................ 290 Indices Of Scripture Passages ............................................ 303 Of Church Fathers, Ecclesiastical Authors, and Glossae Of Philosophers, Jurists, and Historians

PREFACE

The origins of this book go back almost a decade. I had recently completed an earlier volume in this series,' when Brother Edward Coughlin, then Director of the Franciscan Institute, asked me if I would consider translating the Breviloquium. I accepted his invitation, working at it over the past years, amidst countless interruptions due to more immediate tasks and other responsibilities. When I first mentioned this project to my former professor, Bernard McGinn, he remarked: "Great! We really need a good annotated translation of the Breviloquium." I soon discovered what he meant. Mter completing a few of the chapters in Part 1, I found myself saying, "I'm translating Bonaventure's Latin into English, and it's still all Greek!" I had encountered for myself the remarkable "concentration of word and phrase" that Jacques G. Bougerol felt characterized this work.' In it Bonaventure's style is "simultaneously compact and highly complex; his sentences are long and stately, with rhythmically balanced phrases,'" making it very difficult to render into contemporary English.

lWritings Concerning the Franciscan Order, The Works of Saint Bonaventure V (St. Bonaventure, NY: The Franciscan Institute, 1994). 2Jacques Guy Bougerol, Introduction to the Works of Bonaventure,

trans. Jose de Vinck (Paterson, N.J.: St. Anthony Guild Press, 1963). 3Paula Jean Miller, "Marriage: The Sacrament of Divine-Human

Communion: Vol. l:A Commentary on St. Bonaventure's Breviloquium," (Quincy, IL: Franciscan Press, 1995), 6.

x

ST. BONAVENTURE'S BREVlLOQUIUM

Furthermore, the work is packed with technical medieval theological terms that seem like meaningless jargon to many contemporary readers unfamiliar with Scholastic categories. This led me to adopt an approach with which Father Zachary Hayes, who was named general editor of this series while my work was already in progress, fully agreed. And so I have not simply provided a translation, with a few basic notes indicating Bonaventure's major sources, as did the previous 1962 English translation of Jose de Vinck4 and the 1996 Italian translation in the Opera di San Bonaventura series.' Rather, I attempted to compose content notes as well, so that the reader might refer immediately to an explanation of an otherwise problematic passage. In light of the extensive notes in the body of the translation, the introduction to the volume is relatively modest, providing a general orientation to the work, its place in Bonaventure's overall theological effort, and some interpretative keys for the reader approaching it. This project has taken a long time to reach fruition and I have many people to thank for their assistance over the years. First of all, I acknowledge the Washington Theological Union for generously providing two semester-long sabbaticals, in 1997 and again in 2001, in which I did the bulk of the translation and notes. I am grateful, too , for the encouragement of my colleagues on the Bonaventure Texts in Translation Board, especially for the leadership of Zachary Hayes, who carefully edited the translation. No one knows Bonaventure's thought better than he, and

4The Breuiloquium, trans. Jose de Vinck, Works of St. Bonaventure II (Paterson, NJ: St. Anthony Guild Press, 1962). fiBreviloquio, trans. Mariano Aprea, Opera San Bonaventura: Opus coli Teologici, 2 (Rome: CittA Nuova Editrice, 1996).

!NTRODUCTION

XI

that fact helped greatly in capturing the most appropriate translation. Over the past several years, a number of scholars have used drafts of this translation in their classes: Ilia Delio of the Washington Theological Union, Michael Blastic and Oleg Bychkov of St. Bonaventure University, and Wayne Hellmann at Saint Louis University. They have detected a number of errors and made some helpful suggestions for which I am most grateful. In particular, I would like to acknowledge Professor James Ginther of Saint Louis for alerting me to Bonaventure's dependence on a work of Robert Grosseteste in the Prologue. And I must thank the editors of Franciscan Institute Publications for their patience as I brought this effort to completion. This year marks my fortieth anniversary as a professed Franciscan friar. Ail I look back over these years, my brothers in Holy Name Province deserve my special thanks for their constant affection and support. To them I dedicate this book. In a particular way, I will be ever grateful to those who encouraged my gifts during my formation years: Reginald Redlon, Boniface Hanley, Hugh Eller, Damian McElrath, Alexander DiLella, Regis DuffY, and Vincent Cushing. Iuveni quaerenti lucem Exempla erant et magistri Dominic V. Monti, O.F.M. St. Bonaventure University Feast of the Holy Trinity, 2005

INTRODUCTION ABBREVIATIONS

AC

Anselm of Canterbury: The Major Works. Edited by Brian Davies and G. R. Evans. Oxford and New York: Oxford University Press, 1998.

PG

Patrologiae curs us completus. Series graeca. Edited by J. P. Migne. Paris, 1857-66. 161 volumes.

PL

Patrologiae cursus completus. Series latina. Edited by J. P. Migne. Paris, 1844-64. 221 volumes.

vg

Vulgate version of the Christian Bible. See Biblia Sacra iuxta Vulgatem Versionem. Edited by Robert Weber et al. Stuttgart: Deutsche Bibelgesellschaft, 1983.

WSA Works ofSaint Augustine. Edited by John E. Rotelle, O.S.A. Hyde Park, NY: New City Press, 1991- .

The Breuiloquium and the Itinerarium mentis in Deum are undoubtedly the two works of the Seraphic Doctor that have received the most sustained admiration over the centuries. To judge by the number of extant copies, the Breviloquium was the more popular of the two works in the Middle Ages, surviving in some 227 manuscripts.! Jean Gerson, Chancellor of the University of Paris, was one of those who testified to their impact: Two works of Bonaventure are composed with such a divine art of synthesis that nothing at all surpasses them, namely the Breviloquium and the Itinerarium . ... More than thirty years ago, I chose to familiarize myself with these two small treatises; since then I have read them often, frequently meditating on certain passages and even specific words. Now, at my age, I have the leisure to achieve my fondest desire: to begin to experience them afresh, for to me they always seem ever-new and enchanting."

IThe Itinerarium survives in some 138 manuscripts. Doctoris Seraphici Sancti Bonaventurae ... Opera Omnia V (Quaracchi: Collegium S. Bonaventurae, 1882-1902), xvii-xxxiii. Hereafter this edition will be referred to simply by the volume and page numbers within parentheses. 2J. Gerson, De libris legendis a monacho, 5-6, Opera J. Gerson CStrasbaurg, 1515), Fa!. XIX, G.

XN

ST. BONAVENTURE'S BREVILOQUlUM

In recent years, the fortunes of these two works have been somewhat reversed. Although there has been a considerable amount of research on the ltinerarium that has unfolded its riches for a contemporary audience, the Breviloquium has remained comparatively neglected. This is most unfortunate, for it is not only a brilliant compendium of Bonaventure's theology, but as Alexander Gerken has observed, "its literary genre is matched by nothing comparable in the whole of the Middle Ages."3 It is the purpose of this introduction, then, to provide a brief general understanding of this work so that contemporary readers might begin to open "this precious jewel box" of medieval thought for themselves.· SElTlNG AND PURPOSE

Scholars have generally maintained that Bonaventure completed the Breviloquium in 1257.5 Indeed, one of the earliest manuscripts containing the work explicitly dates it to that year.' Internal evidence definitely indicates that Bonaventure composed it after the Quaestiones disputatae de scientia Christi and de mysterio Trinitatis, most commonly assigned to 1254 and 1255 respectively.' We may

3Alexander Gerken, "Identity and Freedom: Bonaventure's Position and Method," trans. Myles Parsons, Greyfriars Review 4: 3 (1990): 95. 'M. J. Scheeben, Handbuch der Katholischen Dogmatik (Freiburg, 1933),1:432. 5Balduinus Distelbrink, Bonaventurae scripta: authentica dubia vel spuria eritice recensita (Rome: Istituto Storico Cappuccini, 1975), 3-4. 6Jacques G. Bougerol, Manuscrits franciscains de la Bibliotheque de 7royes (Grottaferrata: Collegii S. Bonaventurae ad Claras Aquas, 1982): 262: "Explicit breviloquium fratris Boneventure de ordine fratrum minorum ad intelligentiam sacre scripture et fidei christiane. Anno domini, M.CC.L.Vn." 7J. G. Bougerol,Introduction to the Works of Bonaventure, trans. Jose de Vinck (Paterson, NJ: St. Anthony Guild Press, 1964), 108; Distelbrink, 4,10,13. One piece of evidence is Bonaventure's treatment of the fullness

INTRODUCTION

xv

s accept the common dating of1257, then, as fairly certain. This is significant, for during that year Bonaventure was coming to grips with a dramatic transition in his own life, as he moved from a university career to one of major pastoral responsibility. Within his literary corpus therefore, the Breviloquium occupies a pivotal position; in the words of one recent study, it is a "turning-point text or a borderline text" standing between two worlds." From one perspective, it is rightly viewed as the capstone of Bonaventure's twenty-year career as student and teacher at the University ofParis. lO He had arrived in the city in 1235 as a young student of arts. After completing his master's degree in 1243, he had joined the Friars Minor at Paris. His superiors quickly recognized his talents; after completing his novitiate year, he immediately commenced his theological education at the Franciscan School. One of the few friar students there actually matriculating for the University degree, Bonaventure began lecturing on the Bible in 1248, gradually progressing to the point where he assumed the duties of regent master of the Franciscan School of theology early in 1254. During

of wisdom of Christ's human intellect (pt. 4, chap. 6). This clearly reflects his Disputed Questions on the Knowledge of Christ, q. 7 (y, 37-43). This is a significant advance from his earlier position in the Sentences Commentary (3.14.2.3 [Y,312-317). 8Camille Berube is an exception to this consensus; he does not believe the Troyes manuscript is decisive, and would prefer a date several years later _ perhaps after the Itinerarium (1259) (De la philosophie a la sagesse chez Saint Bonaventure et Roger Bacon [Rome: Istituto Storico dei Cappuccini, 1976]), 117-118. . . 9Emmanuel Falque, Saint Bonaventure et l'entree de Dieu in theolog~e. Etudes de philosophie medievale (Paris: Librairie philosophique J. Vnn, 2000),25: "un texte charniere ou un texte frontiere." . lOFor a good brief summary of Bonaventure's career, see J. F. Qumn , "Bonaventure, St.," in Dictionary of the Middle Ages, ed. Joseph R. Strayer (New York: Charles Scribner's Sons, 1983), 2:313-319.

XVI

ST. BONAVENTlIRE'SBREVILOQWUM

his teaching career, Bonaventure utilized the increasingly sophisticated techniques that had been developed over the preceding century in the urban theology schools of Western Europe we know as Scholasticism. lI The most fundamental of these techniques was that of methodical commentary on authoritative texts (lectio); the second, the systematic analysis and resolution of doctrinal and moral issues arising from those texts (quaestio and disputatio). Bonaventure proved himself a master ofthese techniques in his commentaries on the Biblical books of Ecclesiastes Luke, and John; his massive commentary on the Fou; Books of Sentences of Peter Lombard; and three series of disputed questions. But Scholastic theologians had also pioneered a third technique: the attempt to synthesize the diffuse results of lectio, quaestio and disputatio into a coherent and comprehensive presentation of Christian doctrine for instructional purposes. This was the task Bonaventure set for himself in the Breviloquium, and in this regard it stands unique among his works, presenting a concise synthesis of his mature teaching. But the reasons for its publication were not purely academic. In 1257 Bonaventure's professional teaching career effectively came to an end, for in February of that year the Franciscan general chapter had elected him General Minister of the Order. The pressing responsibilities of that office soon demanded his full attention. The Friars Minor were just beginning to emerge from a serious crisis in which their opponents, the secular masters ofthe University theology faculty, articulating the complaints of many of the clergy of Western Europe, had mounted a sustained attack on the new mendicant orders' pastoral ministry in

llMy description of the scholastic method draws on Bernard McGinn The Growth of Mysticism, vol. 2 of The Presence of God: A History of

Western Christian Mysticism (New York: Crossroad, 1994), 367.374.

INTRODUCTION

XVII

the church, indeed on their entire way oflife. 12 Given this volatile situation, Bonaventure wisely decided to maintain his principal residence at Paris for the next several years. Although he had traveled to Italy to confer with Pope Alexander IV after having received word of his election, he quickly returned to Paris. There, in August, Bonaventure and his Dominican colleague, Thomas Aquinas, were grudgingly accepted by the consortium of masters of theology into their number, marking an end to the long and bitter controversy. Bonaventure could then oversee the transfer of his seat in theology to his successor Gilbert of Tournai." It is Bonaventure's new responsibilities as General Minister of the Franciscan Order that provide another vantage point from whic~ to. view the Breviloquium, one that allows uS to apprecIate It as more than simply an academic contribution to theology. Over his years ofteaching, Bonaventure had become convmced that there was a critical need in the education of young friars and in this work he attempted to supply it.'4 Wt,y was a book like this necessary? By the 1250's, the number of Franciscans engaged in formal studies had increased exponentially. In virtually every large friary a lector was assigned to teach theology to the clerical members

12For a good recent summary of the conflict at Pa~s, see B~rt Roest,

A History of Franciscan Education, c.1210-1517 (L~lden: Bnil, 2000), 51-57. The standard detailed history of thIS earher phrase of thIS protracted conflict is M.-M. Dufeil, Guillaume de ~aint.A:mour et ia polemique universitaire parisienne, 1250-1259 (Pans: Edltions A. et J. Picard,1972). . . . W" 13For details, see roy introduction to Volume 5 m thIS senes, n~z.ngs Concerning the Franciscan Order (St. Bonaventure, NY: The FranCIscan Institute, 1994), 21·32. 14In this sense the Breviloquium may be compared to another work Bonaventure su~plied for the fonnational needs of friars, the Regula novitiorum. Cf Roest, 243~250>

xvm

ST. BONAVENTURE'sBREVILOQUJUM

of the community so they would be well-equipped for their primary ministry of preaching and hearing confessions. Theology classes were an integral part oftheir weekly schedule. This created a constant demand for qualified friars to serve as lectors. To meet it, promising young friars were assigned to pursue theological studies at schools the Order had established, not only at the universities of Paris, Oxford, and Cambridge, but also in more than a dozen other studia generalia (general study centers) that had sprung up by this time." The curriculum in these other study centers largely replicated that of the university faculties of theology. To be qualified as a lector, a friar had to study theology for four years. For the first two he attended lectures on the Bible, then two more on the Four Books ofSentences of Peter Lombard.'· This was a top-notch education for the time, a fact recognized by a Papal privilege Bonaventure obtained shortly after his election that granted students who had completed the curriculum at the Order's studia generalia a license to teach theology, thus granting them an equivalent of a university degree.l7 However, by today's standards, young friars in the 1250's were singularly unequipped to embark on theologi-

15Roest, 6-42. In addition to the three Franciscan schools that were incorporated into University theology faculties, by the 1250's study

houses had been established in Bologna, Padua Florence Perugia Naples, Toulouse, Montpellier, Dijon, Magdebll!'...g, Cologne, Re~ensburg: Strasbourg, and Erfurt. These schools were 'general' in the sense that they attracted friar students from beyond their own provinces, even though some were effectively only regional. We are not certain precisely when each of these studia was officially designated 'general.' It is important to note that these study centers also were open to secular clergy. For the legislation governing the studia, see the Constitutions of Narbonne, 6.12-24 in Works of St. Bonaventure 5: 101-103 (note 127 on p. 102 must be corrected in light of Roest's study). "Roest, 87-97, 133-137. 17Exultante spiritu (23 March 1257),BullariumFranciscanum,2:208b, n. 317. Cf. Roest, 31.

INTRODUCTION

XlX

cal studies. We have to remember that parishes provided no formal religious instruction in the Middle Ages; catechisms designed for the reJigious education of youth would only be a product of the reforming spirit of the sixteenth century. In terms of exposure to the elements of Christian doctrine, candidates joining the Order might know only the Apostles' Creed. Certaiuly, during their novitiate year, young friars would be immediately immersed in a Biblically based religious culture. The daily rounds of the Liturgy of the Hours demanded that novices commit the Psalms to memory; they also quickly gained familiarity with other Biblical texts that occurred in the liturgy and the communal readings during meals. In addition, they would often hear thematic sermons that would elucidate doctrinal topics." Still, they would never have been exposed to any formal theological instruction. This situation was complicated by the fact that many young candidates were entering the Order after at least several years of university training." Their exposure to secular learning, both in terms of content and method, thus far exceeded their knowledge of their faith. Furthermore, the standard textbooks in theology - the Bible and Peter I,ombard's Sentences - did not present the same scientific clarity as textbooks in the arts, with their clear outlines and definite objectives. The Bible appeared to be a confusing and contradictory collection of stories, the Sentences a disorganized assemblage of arcane and sterile questions. Was there some unity and coherence in this subject matter -

"Roest, 250-258. . 19Already, the Order had passed legislation about 1242 mandatmg that no one should be admitted as a friar without having received competent instruction in grammar, logic, law, or medicine. Cf. C. Cenci, "De Fratrum Minorum Constitutionibus Praenarbonensis," Archivum Franciscanum Historicum 83 (1990): 75. Cf. Roest, 239.

xx

ST. BONAVENTURE'S BREVILOQWUM

the Christian faith? It was such a logical and comprehensive presentation of Christian doctrine that Bonaventure set as his agenda in this treatise: This teaching [theologyl has been transmitted, both in the writings of the saints and in those of the doctors, in such a diffuse manner that those who come to learn about Sacred Scripture are not able to read or hear about it for a long time. In fact, beginning theologians often dread Sacred Scripture itself, feeling it to be as confusing, disordered, and uncharted as some impenetrable forest. That is why my colleagues have asked me, from my own modest knowledge, to draw up some concise summary ofthe truth oftheology. Yielding to their requests, I have agreed to compose what might be called a brief discourse [breviloquiuml. In it I will summarize not all the truths of our faith, but some things that are more opportune [for such studentsl to hold?O Bonaventure was not the only teacher who recognized the need for a logical synthesis of theology that both teachers and students could use. Such was also the goal ofthose who composed summae (summaries) oftheology. Bonaventure's own predecessors as masters of the Franciscan school had already provided such a magisterial synthesis, generally known as the Summa fratris Alexandri or Summa Halensis, to serve as a comprehensive theological encyclopedia for reference purposes. 21

2°Prologue, 6.5. 21This work was a team effort, compiled over the span of almost two decades (1238·1257) by Alexander of Hales, Jean of La Rochelle, Eudes Rigaud, William of Middleton, and perhaps other Franciscan lectors. 22S umma Theologica, Prol. (Parma, 1852), 1:1.

INTRODUCTION

XXI

Other contemporaries also stepped in to fill this gap; one of these was Thomas Aquinas, whose reasons for composing his celebrated Summa theologiae are remarkably similar to Bonaventure's own: It is the task of the teacher of Catholic truth to

instruct not only advanced students, but also beginners ... .It is thus our intention in this work to present those things that pertain to the Christian religion in a manner befitting the education of beginners.... Students in this science have not seldom been hampered by what they have found written in other authors, partly on account of the multiplicity of useless questions, articles, and arguments; partly also because the things they need to know are not taught according to the order oflearning, but according as the plan of the book might require or the occasion of disputing might offer.... Anxious, therefore, to overcome these and other obstacles, we will try ... to present those things pertaining to sacred doctrine briefly and clearly insofar as the matter will permit?' As the recent study of Emmanuel Falque points out, the stated goals of Bonaventure and Thomas are remarkably similar - a concern with beginners, the desire to achieve a brief and coherent synthesis. But the results are strikingly different. Most obvious is the sheer matter of size - the 512 questions of the Summa theologiae (without the Supplement) versus the 72 chapters of the Breviloquium. Thomas simply treats a great many more topics, and in a much more detailed way, than Bonaventure. But more importantly, there is a fundamental difference

"Falque, 34-35.

ST, BONAVENTURE'S BREVlLOQUIUM

XXlJ

in method between the two works. It is here that the originality and importance of Bonaventure's effort lies?' AB Alexander Gerken has observed: "It is not so much by reason of its contents but undoubtedly by reason of its method that the Breviloquium breaks the bonds of Scholastic theology."24 METHOO

When Thomas Aquinas set out to compose a synthesis of Christian doctrine for instructional purposes, he uti1ized the quaestio technique that had come to dominate the classrooms - as did Bonaventure's predecessors in the Franciscan school who composed the Summa fratris Alexandri. This technique employed what has been called the "dialectical" or "Scholastic" method,25 which began by posing a question about a certain issue. It then juxtaposed alternative solutions, first suggesting a tentative anSwer (the thesis) and enumerating various arguments that favored it (sic, "yes"), but then raising other reasons that seemed to oppose it (non, "no"). The master then "determined" the question, offering his own resolution of the issue at hand, showing why the arguments in favor of one side were persuasive while the others were not. This method became standard for teaching theology at the medieval universities. This quaestio technique was simultaneously being developed by masters in schools oflaw in order to decide which statutes should apply in a certain case.26 When applied to theology, the technique had the effect of ''bracketing'' Christian belief, creating a kind of 24Gerken, 95.

25For a good description of this method, see Edward Grant. God and Reason in the Middle Ages (Cambridge: Cambridge University Press, 2001),105-107. 26The masterpiece of this effort was Gratian's Decretum (c. 1140), which he entitled the Concordance of Discordant Canons.

INTRoDUCTION

XXIlJ

medieval ''hermeneutic of suspicion." It seemingly called accepted beliefs into question, and then attempted to reach a conclusion about them by logical analysis of evidence. Peter Abelard (d. 1142), who stands at the forefront of this method, justified it in the following words: We should like, as we proceed, to gather together diverse statements of the holy fathers that come to mind as involving some question by reason of the discrepancy they seem to contain: these may incite youthful readers to a strong effort in seeking for truth and make them keener by reason of their inquiry. For this is the first key of wisdom: constant and frequent questioning... .It is by raising a doubt we arrive at inquiry, and by inquiring we grasp truth." However, we must realize that this dialectical technique, although it has become "almost synonymous with what has come to be known as the Scholastic method,"" was not the only one that medieval theologians employed to probe the meaning of Christian faith. In an insightful article, Charles Burnett reminds us that Abelard himself, like all Scholastics, recognized that there were two modes of human reasoning: inductive and deductive, which he attributed to Aristotle and Plato respectively." The inductive method begins by examining particular instances and on that basis reaches universal conclusions; in contrast, the deductive method proceeds from evident first principles

"Peter Abelard, Sic et Non, pro!. (PL 178, 1349). "Grant, 105. 29Charles Burnett, "Scientific Speculations," in A History of TwelfthCentury Western Philosophy, Peter Dranke, ed. (Cambridge: Cambridge University Press, 1988), 151-176. The reference to Aristotle and Plato is on p. 152.

XXIV

ST, BONAVENTURE'S BREVILOQWUM

to understand the particular. Medieval logicians believed that these two modes of human reasoning were complementary, leading to the same ultimate truth, but they also emphasized that their opposite starting points led to quite different types of conclusions. As Burnett explains, in an inductive reasoning process, the premises ofthe argument are based on one's experience of particulars, and in that sense, express opinion. The resultant conclusions are thus ''probabilis - a word that has the sense of 'able to be approved of by reliable opinions' or 'plausible' rather than 'probable' [in the modern sensel or 'provable.' Their validity must be judged on the basis of their rationality."" In a deductive reasoning process, on the other hand, the premises are not elicited from experience, "but intuited as self-evident axioms, and the arguments from these premises are 'necessary' and lead to 'demonstration."'31 Hugh of St. Victor neatly described the difference between these two modes of argumentation: Demonstration consists of necessary arguments and belongs to philosophers. Probable argument belongs to dialecticians and rhetoricians .... Probable argument is divided into dialectic and rhetoric, both of which contain invention and judgment as integral parts.... Invention and judgment integrally constitute argumentative logic. Invention teaches the discovery of arguments and the drawing up oflines of argUmentation. The science of judgment teaches the evaluation of such arguments and lines of argumentation." 30Burnett, 154. 3lBurnett, 154. 32Didascalicon, 2.30, trans. Jerome Taylor, The Didascalicon ofHugh of St. Victor: A Medieval Guide to the Arts (New York: Columbia University Press, 1961).81, alt.

INTRODUCTION

xxv

The quaestio technique we commonly associate with Scholasticism epitomizes what Hugh calls the dialectical method of "drawing up lines of argumentation" and "the evaluation of such arguments." This form of argumentation is based on an inductive process of marshalling particular pieces of evidence (Biblical texts, traditional authorities, philosophical opinions), which are then logically analyzed to arrive at general, but probable conclusions. Bonaventure shows himself a master of this mode of theological reasoning in his Commentary on the Sentences and especially in his three series of disputed questions; these were products of his classroom teaching, which demanded the quaestio technique. The Breviloquium, however, differs radically from Bonaventure's other works of systematic theology. In it he departs from the customary inductive mode of analysis, employing instead what his contemporaries regarded as a superior mode of reasoning, namely, the deductive method. To illustrate how this method works, let us examine a typical chapter in the Breviloquium, in which Bonaventure treats "the contamination of original sin."33 He begins his discussion of the topic, not by posing a question, but by simply declaring a tenet of Christian faith: "The human race is corrupted by original sin." He then goes on to specifY the exact nature ofthis corruption. U sing a phrase from Paul's Letter to the Ephesians, Bonaventure asserts that human beings come into the world as "children of wrath," waging a life-long struggle against bodily afflictions, ignorance and concupiscence, bearing the ultimate penalty of physical death and eternal separation from God. After enunciating the Christian doctrine of original sin, he goes on to suggest a ratio ad intelligentiam (a rational demonstration of its truth): sapart 3, chapter 5.

XXVI

ST. BONAVENTURE'S BREVILOQUIUM

Since the First Principle acts by its own power, according to its own law, and with itself as an end, it must therefore be utterly good and righteous, and hence most loving and most just. That is why all the ways of the Lord are mercy and truth, or judgment. 3' Now if God had created humankind in such wretchedness from the very beginning, he would have violated his own love and righteousness by oppressing his own handiwork with such miseries through no fault of its own. Nor would divine providence have governed us with kindness and justice had it afflicted us or permitted us to be afflicted with these miseries in the absence of sin. If it is certain, then, that the First Principle is most upright and merciful both in creating and in governing, it follows by necessity that God made humankind in the beginning free from guilt and misery. It also follows that in governing humankind, God cannot permit any distress to exist in us without some antecedent offense. 35 Bonaventure's reasoning here is totally deductive, appealing to no outside evidence whatsoever. He begins from an implicit premise: that one First Principle is the cause of all things. He has already demonstrated that premise in earlier chapters, as well as the fact that such a Principle cannot be conditioned from without; rather, all its actions must flow from its very being ("utterly good and righteous"). This premise then leads ''by necessity" through a chain of corollaries to his conclusion: that humanity is afflicted with such miseries, not through an arbitrary decision of a vindictive God, but as a fitting consequence of

"Ps 25:10 (Vg 24:10). 35Part 3, chapter 5.

INTRODUCTION

XXVII

its own freely chosen actions. The doctrine of original sin is thus logically demonstrated by showing that it flows necessarily from the nature of the First Principle itself. This is precisely Bonaventure's stated aim throughout the Breviloquium: Because theology is, indeed, discourse about God and about the First Principle, as the highest science and doctrine it should resolve everything in God as its first and supreme principle. That is why, in giving the reasons for everything contained in this little work or tract, I have attempted to derive each reason from the First Principle, in order to demonstrate that the truth of Sacred Scripture is from God, that it treats of God, is according to God, and has God as its end. 36 Bonaventure knew that in order to "demonstrate the truth of Scripture," he had to provide what we saw Hugh of St. Victor call "necessary arguments."" That is why his treatment of original sin emphasizes that the reasons for the doctrine flow ''by necessity" from the nature of the First Principle. What precisely did Bonaventure understand by "necessary" arguments? Where did he turn for models of a theology constructed on such a basis? To answer the first question, let us look more closely at the notion of 'demonstration.' Ironically, it was Aristotle, the thinker Abelard considered the exemplar of the inductive method, who stressed in his Posterior Analytics that deductive reasoning provides the only firm basis for truly scientific knowledge.

36Brevil., prol., 6.6. 37Didascalicon, 2.30, in the passage cited previously: "Demonstration consists of necessary arguments."

XXVIII

ST. BONAVENTURE'sBREVlLOQUlUM

This means that one comes to know things in more than a superficial or accidental way; it means understanding why things are the way they are. If one knows the causes on which a thing depends, then one can see that it has to be the way it is. As Aristotle explains, a demonstration begins from "premises which must be true, primary, immediate, and better known than, and prior to the conclusion, which is further related to them as effect to cause."'. In a demonstration, conclusions follow necessarily from the premises, although the premises themselves are indemonstrable. Boethius (d. 524), for centuries the main Latin conduit of Aristotle's ideas, described the kind of premise on which a demonstration is based as a "common conception of the mind," a self-evident truth that "people accept as soon as they hear it."" A "necessary argument," then, is simply one that draws out the inescapable corollaries of a self-evident premise. Let us now turn to the second question - where did Bonaventure look for examples of a theology constructed by means of 'demonstration'? For medieval theologians, the phrase "necessary arguments" immediately called to mind the individual often called "the father of Scholasticism," Anselm of Canterbury (d. 1109). Anselm re-invigorated a deductive style of reasoning in Western theology. Unlike Abelard, he does not begin his inquiry from a neutral starting point by "bracketing" beliefs but by plunging more deeply into the realities experienced in faith to uncover their rationale. As he explained to Pope Urban II, No Christian ought to argue how things that the Catholic Church believes with its heart and Confesses with its mouth are not so. Rather, by always aaposterior Analytics 1.2 (Bekker ed. 71h 20~21), as cited in Burnett, 155. "De hebdomadibus (PL 64, 1311B), as cited in Burnett, 157.

INTRODUCTION

XXIX

adhering to the same faith without hesitation, by loving it, and living according to it, a Christian humbly ought to seek, so far as one can, the reason how they are so.... For it is a fact that the more powerfully Holy Scripture nourishes us with things that feed us by obedience, the more accurately we are carried along to things that satisfY us intellectually.... Certainly, this is what I am saying: those who have not (first) believed, will not understand. For those who have not believed will not experience, and those who have not experienced, will not know.'o Anselm, then, out of his faith experience, sought to work out the inner logic of Christian beliefs in a way that would be convincing to those who doubt them. He explained that he wrote his Monologion and Proslogion "especially to show that necessary reasons apart from the authority of Scripture can establish things that we by faith hold about the divine nature and its persons."" He pressed this method of even further in his famous Cur Deus homo, in which he tried to show that even if we knew nothing of Christian revelation, it would still be necessary to postulate that God would have to become human in order to redeem sinful humanity.'z Although Anselm did not leave any immediate disciples, in the later twelfth and thirteenth centuries theologians resumed his quest for a priori demonstrations of Christian beliefs, despite the contemporary fascination with the new quaestio technique. One of these was Rich"De Incarnatione Verbi, 1 (PL 158, 253-254 [AC, 235-236 alt.]). 41De Incarnatione Verbi, 6 [Ae, 246]. 42Rene Roques, " La methode du 'Cur Deus Homo' de Saint Anselme de Cantorbery," Structures theologiques: De la Onose a Richard de SaintVictor (Paris: Ecole des Hautes Etudes, 1962),243-293.

xxx

ST. BONAVENTURE'sBREVILOQUlUM

ard of St. Victor (d. 1173), who, like Anselm, would influence Bonaventure deeply. As he affIrmed in his treatise On the Trinity: "I believe, without a shadow of a doubt, that arguments which are not only probable (Le., those attained through the dialectical method), but actually necessary, are not lacking to explain anything whatsoever which has to be explained, even though these may elude our diligent inquiry."" These theologians had resources to assist them in this search that were unavailable to Anselm, namely a vast array of philosophical and scientific texts finally available in Latin translation. Most notable ofthese were that part ofAristotelian corpus that contemporaries called the "new logic," including the Posterior Analytics, a work which, as we have already mentioned, argued for the superiority of deductive reasoning as the base for truly scientific knowledge. But perhaps just as significant in this regard were a number of texts that actually embodied such a method: Euclid's Elements of geometry and a wide variety ofworks by syncretistic neo-Platonic authors, whose religious orientation made them especially appealing to medieval Christian theologians.14 Chief among these were the writings of the Pseudo-Dionysius, whose notion of hierarchy would exert a profound influence on Bonaventure's thought. But there was another important source ofmedieval neo-Platonism: works by Muslim authors. One particular Islamic text would have a major impact on both the concepts and the literary form of Bonaventure's Breviloquium. This was a small treatise, generally known as the Liber de causis (The Book of "De Trinitate, 1.4 (PL 196, 892). 44See the classic essay by M. D. Cheun, "The Platonisms of the Twelfth Century," in Nature, Man, and Society in the Twelfth Century, trans. Jerome Taylor and Lester Little (Chicago: University of Chicago Press, 1968), 49-98.

INTRODUCTION

Causes), a Latin translation of an anonymous Arabic work, probably dating from the ninth century.45 This came into circulation in the Latin West sometime between 1170 and 1185 under the title of Liber Aristotelis de expositione

bonitatis purae (The Book ofAristotle Concerning the Pure Good), which immediately won it a wide audience. Despite this attribution, however, the Liber is actually a concise and creative re-working of the Elements ofTheology of the Neo-Platonic philosopher Proclus (d. 485). Working out of his belief in one Almighty God, the Muslim author has transformed Proclus' doctrine of impersonal cosmic emanation into a true doctrine of divine creation and providence. Within the brief space of thirty-one chapters, called propositions, the author unfolds the structure of the entire universe. Like other neo-Platonists, he works out of a profound sense that reality is a cosmos: an ordered, hierarchical totality structured according to basic metaphysical principles, of which the most important is the principle of causality. The first proposition lays the foundation for the whole treatise: that there is a first and highest cause which is prior to, immanent in, and subsequent to all other causes and their effects. AB the work progresses through a series of necessary arguments, the author makes clear that this First Principle, which is Goodness and Richness itself, extends its causal influence to all things, giving them being, overflowing its perfections on them, and governing them with an overarching providence. This work filled a real gap in the Aristotelian corpus, advancing the concept of the First Cause beyond that of a static "unmoved mover" to a dynamic creating principle. Despite the ecclesiastical ban on Aristotle's libri naturales (books of natu-

45Ibid" 89 91. This work has been translated by Dennis Brand, The Book of Causes, 2 nd ed. (Milwaukee: Marquette University Press, 1984), who provides a helpful introduction, 4-18. w

XXXII

ST. BONAVENTURE'sBREVILOQUIUM

INTRODUCTION

ral philosophy), it was soon being studied avidly by theologians. 4' The striking aphoristic literary style of the Liber, as well as its message, made an impact as welL As one modern scholar describes it, The style of the Liber is characterized by a brevity which leaves no room for digression, rhetorical ornament, or appeal to authority. The method of the book is in accord with its systematic purpose. The propositions [chapters] seek to exhibit succinctly the structure of reality. Each proposition is accompanied by a brief comment which proves or at least explains the statement.... We have here a concatenation of interrelated statements, which resembles Euclid's work as a structured presentation of doctrine descending from higher to lower causes. 47 These words could aptly describe the Breviloquium itself; it is obvious that Bonaventure had the Liber de causis in mind when he developed his own treatise. 48 He was not alone in this attraction. Alan ofLille (d. 1202), the first great Paris theologian to use the work, had been in46Among the more significant of these was Alexander of Hales; Roger Bacon was lecturing on the Liber around 1245, when it was still officially banned from the classroom. The work became a required text in the Arts curriculum at the University of Paris in 1255. See Brant, 1-8.

"Charles H. Lohr, "The Pseudo-Aristotelian Liber de Causis and Latin Theories of Science in the Twelfth and Thirteenth Centuries," Pseudo· Aristotle in the Middle Ages, ed. Jill Kraye, W F. Ryan, and C. B. Schmitt

(London: The Warburg Institute, 1986), 56.

.

As Etienne Gilson observed years ago, "Every time a philosophIcal or theological opuscule consists of concise aphoristic statements, often alliterative, and attended or not by a short commentary, the influence of the Book of Causes can at least be suspected." History of Christian 48

Philosophy in the Middle Ages (New York: Random House, 1955), 236.

xxxm

spired by the Liber to compose his Regulae de sacra theologia, which similarly is made up of a number of propositions with accompanying explanations and proofs. 4 ' What Bonaventure, like Alan before him, found seductive about the Liber de causis was its deductive method, which could provide precisely a "demonstration" of the premises of Christian faith rather than the "probable" arguments that resulted from using the quaestio technique. The dialectical method of the latter employed the arts of rational philosophy (grammar, logic, and rhetoric), which examine concepts and their organization into statements and judgments, thus determining "the truth of speech," or logical truth. The demonstrative method, on the other hand, was proper to natural philosophy, whose different branches (physics, mathematics, and metaphysics) examine "the truth of things," or ontological truth. 50 As Bonaventure explains, the several branches of natural philosophy all enlighten the mind "to know the causes of being." Specifically, he sees metaphysics as that science "concerned with the knowledge of all beings according to their ideal causes, tracing them back to the one first Prin-

490n this work, see G. R. Evans,Alan ofLille (Cambridge: Cambridge University Press, 1983), 64-80. A similar work is the De arte fidei catholica of Nicholas ofAmiens. Nicholas' work differs somewhat from Alan's Regulae in that it is directly modeled on Euclid's Elements and thus attempts a demonstration ofthe truths of theology moregeometrico, with purely deductive reasoning from axioms. Alan's Regulae is modeled instead on the Liber de causis; although both of these works order their materials systematically. providing a demonstration or at least explanation for each proposition, they do not presuppose any axioms (Lohr, 61-62). The Breviloquium follows the pattern of the latter. 50S ee the selection from Hugh of St. Victor's Didascalicon cited previously, whose approach Bonaventure develops in his treatise De reductione artium ad theologiam [On the Reduction of the Arts to Theology], trans. Zachary Hayes, The Works of Saint Bonaventure, Volume 1 (St. Bonaventure, NY: The Franciscan Institute, 1996). On this distinction, see Hayes's commentary, 19.

XXXIV

ST. BONAVENTURE'S BREVILOQUIUM

ciple from which they proceed, that is, to God, in as far as God is the Beginning, the End, and the Exemplar."" The summit of that metaphysics available to natural reason, explicated in the Liber de causis, is when the mind achieves knowledge of a first and highest Principle (principium primum et summum), a self-diffusive goodness which is the source of all that exists. But for Bonaventure, such knowledge is the starting point for another, more profound kind of metaphysics, a specifically theological metaphysics.52 The First Principle that is dimly perceived by natural philosophy the Christian has come to experience dramatically in the person of Jesus Christ. 53 Christian faith reveals a deeper, theological metaphysics centered on the Word of God, which reveals the true character of the first and highest Principle through the foundational mysteries of the Trinity and the Incarnation. 54 Through faith, we come to recognize that the First Principle has created all things through the Word precisely to

"De red. art., 4 (Hayes, 41-43). 52Cf. Brevil .. pt. 1, chap. 2: "Theology is also the only perfect wisdom, for it begins with the supreme cause as the principle of all things that are caused - the very point at which philosophical knowledge ends." The distinction between a philosophical and a theological metaphysics in Bonaventure's thought was first developed in the seminal article of Zachary Hayes, "Christology and Metaphysics in the Thought of Bonaventure," in Celebrating the Medieval Heritage: A Colloquy on the Thought ofAquinas and Bonaventure, ed. David Tracy, The Journal of Religion, Supplement 58 (1978): 882-896, along with the response by Ewert Cousins (897-8104). 53As Bonaventure states, in Scripture the ultimate principle of all knowledge [the self-diffusive Good] is "clearly revealed," while in the books of other sciences it "lies hidden" and is seen only partially. De red. art., 26 (Hayes, 61). 54Bonaventure emphasizes that the "truth to which we are bound to assent by faith ... is divine truth as it exists in its own proper nature or in its assumed human nature .... Thus the articles of faith that are the foundations of belief are concerned either with the Godhead or with the humanity [of Christl." Brevil., pt. 5, chap. 7.6.

INTRODUCTION

xxxv

communicate itself personally to its creatures in order to draw them into the mystery of its own overflowing Love: The Word expresses the Father and the things made through him, and he is foremost in leading us to the unity of the Father who brings all things together. For this reason he is the Tree of Life, because through this center (medium), we return and are given life in the fountain of life ... This is the metaphysical center that leads back and this is the sum total of our metaphysics: it is about emanation, exemplarity, and consummation, that is, to be illumined by spiritual rays and to be led back to the Highest Source (principium).And thus you will be a true metaphysician.55 Bonaventure provided two ways through which to approach this theological metaphysics: one more inductive, from a knowledge of creatures; the other deductive, from the experience offaith itself. Gerson, that perceptive reader of Bonaventure, reCOgnized that the difference between the Itinerarium and the Breviloquium lies in the fact that these two works present different but complementary ways of coming to know God." The Itinerarium "proceeds from creatures to God by means of six successive stages until attaining anagogical ecstasies."" In contrast, the "Hexaem. 1. 17 (V: 332). 56J. Gerson, De Ubris legendis a monacho, 5-6, Opera J. Gerson (Strasbourg, 1515), Fo!. XIX, G: "... Breviloquium et Itinerarium in quibus processum est duabus viis cognosendi Deum. Primus namque horum duorum tractatum procedit a primo principio, quod Deus est, usque ad alias veritates sub Deo creditas et habitas. Alius econtra progreditur a creaturis ad Creatorem per sex gradus scalares usque ad anagogicos excessus." 57"It is in harmony with our created condition that the universe itself might serve as a ladder by which we can ascend into God .... [Finally], after our consideration of the attributes of God [as First Being], the

ST. BONAVENTURE'S BREVlLOQUIUM

Breviloquium "proceeds from the First Principle, which is God, to arrive at [an understanding of] the other truths believed and possessed in light of God." Its starting point is the experience of Christian faith itself, which is based on the self-revelation of the Trinity within human beings and their acceptance of that revelation. '8 Both works employ Bonaventure's characteristic method of reductio (the "reduction" or "retracing" of things to their origin)." As Bougerol explains it, The reduction is not merely a technique - it is the soul of the return to God; and since all knowledge depends on principles, and principles are born within us under the regulating and motivating action of divine ideas, the certitudes which seem most capable of being self-sufficient are necessarily linked, by means of the first principles, with the eternal reasons and their divine foundation. To reduce, then, the truth of any judgment amounts to bringing back this judgment, from condition to condition, to the eternal reasons upon which it is established .•0 The technique of reductio, however, operates differently in the Itinerarium and the Breviloquium. In the eye of intelligence must be raised to the contuition of the most Blessed Trinity." Itin. 1.2,6.l. 58Brevil., prol., 2. The distinction between these two ways of arriving at a knowledge of God is concisely described by Francisco Chavero Blanco, Imago Dei: Aproximacion a la Antropologia Teologica de San Buenaventura (Murcia: Publicaciones del Instituto Teologico Franciscano. 1993). 196·20l. 590n the notion of reductio, basic to Bonaventure's theology, see Bougerol, Introduction, 75-77. For more detail see Guy Allard "La technique de la Reductio chez Bonaventure" in S. Bonaventura i2741974, vol. 2, ed. Jacques G. Bougerol (Rome: Collegio S. Bonaventura Grottaferrata. 1974). 395·416. 6°Bougerol, Introduction, 76.

INTRODUCTION

XXXVII

Itinerarium, "as the mind speculates the various 'gradus' of the created order, it increasingly perceives the relationship of all reality to God. In this way the reductio leads from the inferior through the intermediate to the superior"" As one comes to know the layers of reality in everdeeper ways, one arrives at a philosophical, and finally a theological, metaphysics. The Breviloquium, in contrast, is grounded in theological metaphysics. It begins with the mystery of the Trinity, and from there proceeds to "reduce" or ''retrace" the various beliefs proposed in the Catholic tradition to the foundational mystery of the self-diffusive First Principle in order to demonstrate how they alliogically flow from it. "Although theology is broad and varied in content," Bonaventure intends to show that "it is nevertheless a single science."·2 For since theology is "discourse about God and about the First Principle, as the highest science and doctrine it should resolve everything in God as its first and supreme principle."·' As Gerken aptly states, Bonaventure's method of reductio "proves nothing, but shows something. It shows, namely, what is [already1 present in cognition."64 Following the path blazed by Anselm's Proslogion, written "from the point of view of one seeking to understand what he believes,"·' in the Breviloquium Bonaventure intends to provide his readers with a means of meditating on their

61Jay M. Hammond, "Order in the Itinerarium Mentis in Deum," Appendix to J. A. Wayne Hellmann, Divine and Created Order in Bonaventure's Theology (St. Bonaventure, NY: The Franciscan Institute, 2001).212. 62Brevil. 1.1. 63Brevil., prol. 6.6. 64Gerken, 64. 65Proslogion, proem. (AC, 83). It is no accident that Bonaventure closes the Breviloquium with a long quotation from the Proslogion. On Anselm's influence on Bonaventure, see J. G. Bougerol, "Saint Bonaventure et Saint Anselme," Antonianum 41 (1972): 333-361.

xxxvm

ST. BONAVENTURE'sBREVILOQUIUM

experience of God as self-diffusive Good so they might come to understand how all "the things the Catholic Church believes with its heart and confesses with its mouth" logically flow from the one foundational mystery of the Triune God revealed in Jesus Christ. 66 We must now proceed to a brief description of how Bonaventure goes about this task. CONTENT

A number ofthe earliest manuscripts ofthis work give it a fuller title: Breviloquium ad intelligentiam sacrae scripturae et fidei christianae ("a brief discourse on understanding Holy Scripture and the Christian faith").6' This indicates that Bonaventure's readers quickly recognized that the treatise comprises two distinct parts. These differ radically from a literary point of view and seem, at first glance, to have two distinct objectives. The first, the Prologue, is an articulate introduction on how to interpret the Bible, inspired by Augustine's De doctrina christiana. M.D. Chenu has called it "the most beautiful program of sacred hermeneutics proposed in the 13th century."6B In contrast, the second part of the work, as already mentioned, is a dense, finely-tuned systematic exposition of the major themes of Catholic doctrine. What, if any, is the connection between these two seemingly autonomous parts? For years, authors have seen very little. In a seminal 1940 article, Pedro Bordoy-Torrents uncovered marked stylistic differences between the Prologue and chapters 1 and 2 of Part I, on the one hand, and chap-

66The quoted phrase is from the passage cited from Anselm previously.

Among these is the Troyes manuscript cited above. SSM_D. Chenu, La theologie comme science au XlIIe siecZe (Paris: J. Vrin, 1957), 54: "Ie plus beau programme d'hermeneutique sacree qu'ait propose Ie XIIIe siecle." 67

!NTRODuCTION

XXXIX

6 ter 5 of Part I to the end of the work, on the other. ' He observed that in several ways the Prologue does not really seem to fit the Breviloquium: first of all, it is much too lengthy when compared with the bo~y of the t~xt; on the other, it reads like a lyrical narrative m comparIson to the tightly organized arguments that follow. He conclud~d that the Prologue was probably a revision of a universIty sermon Bonaventure gave earlier in his career, probably the "praise of Sacred Scripture" required when he was installed as a Biblical bachelor. Most scholars have followed this line of thought, concluding that Bonaventure combined the two parts when he published the Breviloquium,. but that they remained but loosely connected and contamed quite different approaches to theology. For example, in his Introduction to the Works ofBonaventure, Jacques Bougerol goes so far as to split his treatment of the Breviloquium between two different chapters. He examines the Prologue as enunciating the principles of Biblical interpretation necessary for understanding Bonaventure's exegetical works; in this regard he accepts Chenu's verdict that t~e Prologue is "clearly the program and the method of a BIblical expositor, an exegete."'· On the other hand, Bougerol describes the body of the Breviloquium as Bonaventure's "manual of theology," summarizing his teaching in th; Commentary on the Sentences and disputed questions .. Bougerol recognizes that in both sections Bonaventure IS trying to explain "the truth of theology," but in th~ Prologue he is considering theology as the revealed Wlsdom

69PMM. Barday-Torrents, "Technicas diverge~tes en la redaccion del Breviloquio de S. Bonaventura," Cientia .~om"sta (1940): 442-451. He sees chapters 3 and 4 as forming a transltion between the two pa~s. 70Chenu, La theologiel 54: "mais sont programme et methode dun expositor, d'un exegete." 7lBougerol, Introduction, 88-94; 108-112.

XL

ST. BONAVENTURE'S BREVILOQUIUM

INTRODUCTION

of God (Scripture), while in the body of the text, he considers it as the human attempt to penetrate divine revelation. More recently, several scholars have re-examined this question, suggesting that Bonaventure did intend the Prologue - whether a revision of an earlier sermon or not - precisely to serve as the introduction to the systematic body of the treatise. They do not believe that Scripture and systematic theology can be as neatly distinguished as Bougerol would have them.72 Despite the vast differences in style, both sections of the Breviloquium share the same basic understanding of the nature oftheology.73 Bonaventure makes it clear that for a Christian any attempt to do 'theology' - that is, to speak meaning: fully of God, must flow from one's personal acceptance of God's self-communication. This is evident in the introductory paragraphs of the Prologue. 74 Citing Paul's Letter to the Ephesians, Bonaventure begins by "bowing my knees to the Father of our Lord Jesus Christ," for he wishes to remind theologians of their natural incapacity to comprehend the divine mystery.75 The basic doctrines of Christianity - above all, its conviction that God is Love - are not the result of any "human inquiry," but are revealed by "the Father of lights." Furthermore, this revelation is not primarily something that can be objectified - words written down in sacred texts - but experiential, the "inflowing of the Most Blessed Trinity," the self-

XLI

communication of God to the depths ofthe human spirit. In short, Bonaventure views theology, "a knowledge of the First Principle," as ultimately "a science founded upon faith and revealed by the Holy Spirit."7. Theology thus speaks of God, the First Principle, as known by faith. But what does faith know? It is important to grasp the way Bonaventure understands the 'object of faith' (credibile), as it is key for understanding the underlying connection between the two sections of the Breviloquium. Already, in his Commentary on the Sentences, Bonaventure explained that the virtue of faith, Sacred Scripture, and systematic theology all are focused on the same 'object' - God as known by faith - but in a progressively deepening manner.77 The virtue of faith is foundational for the other two. A person comes to faith through the gift of the Holy Spirit; in doing so, grace transforms the human mind, conforming it to the divine knowledge in a deeper way. Through an illumination of the First Truth, the Uncreated Word of God, the mind comes to ex-. perience or 'taste' the divine mystery in a manner unavailable to natural reason. In the words of Hans Urs von Balthasar,. Bonaventure views faith as "an inspired, imprinted Word of God, a ray of the Spirit's light in US"78 Here von Balthasar is alluding to one of the richest motifs in Bonaventure's theology, the three different dimensions of the Word of God. In his Collations on the Hexaemeron, Bonaventure states: "The key of contemplation is a three-fold understanding-that of the Uncreated

"Berube, 91-162, esp.117-130; Chavero Blanco 210-221' Falque 31-

52.

'

.

,

73For a good brief description of Bonaventure's understanding of theology, see Charles Carpenter, Theology as the Road to Holiness in

St. Bonaventure (Mahwah, NJ: Paulist Press, 1999), 18-27. 74Brevil .• Prol, 1-5. 75 C,f. Brevil., pt. 5, chap, 7.4: "The truth of the First Principle is mfimtely greater than all created truth and infinitely more radiant o

than any light of our [human] understanding."

76Breuil., pt.!, chap.!; ProI,3.2. 71Jn 1 Sent., proem., q. 1, ad 5-6 ev,8).

78The Glory of the Lord, val.lI, Studies in Theological Styles: Clerical Styles (New York: Crossroad, 1984). 280. Bonaventure calls faith "a presence of God in the soul that transmits a kind of knowledge that is like a resemblance, not abstracted, but imprinted" In 1 Sent., 3.1.1. ad 5 (I, 69-70).

XLII

ST. BONAVENTURE'S BREVIWQUlUM

Word through which all things were made, that of the Incarnate Word through which all things are restored, and that of the Inspired Word, through which all things are revealed."'· The Uncreated Word, the full and total expression of the self-diffusion of the Father, is also the exemplar of the countless ways that the Father chooses to express himself in creation. Therefore, in the words of Zachary Hayes, "if all things are constituted in being through the [Uncreated] Word, and if i(is impossible to understand a creature except through that by which it is made, then in some way the Word is involved in all genuine knowledge at whatever level."" Here Bonaventure is giving expression to a common Scholastic maxim: "the principle of being and knowing are the same."81 Without the illumination ofthe Word, humanity would know nothing of the underlying structures of the universe, and yet sinful human beings have failed to recognize the source of their knowledge and trace it back to its First Principle. As a result, they can no longer read the ''book of creation" effectively.82 It is only with the coming of the Incarnate Word that the relationship of human beings to God has again become clear. Through Christ's gift of the Spirit, the human mind is gradually set aright to again perceive reality in light of its source and thus arrive at their end. When Bonaventure uses the term, "the Inspired Word," he is referring to the fact that the eternal Word of God , the source of all understanding, has again become actively present in the human spirit through the working of God's Holy Spirit.

79Hexaem., 3.2 (V, 343). Cf. Hexaem., 9.1-8, ltin., 4.3, Brevil., 4.1, De donis, 1.5-7 (Y, 372-74, 306, 242, 458). 8°Hayes, ('Christology and Metaphysics," 892. "Hayes, 891. Cf. Hexaem., 1.13 (V, 331). 82Breuil., pt. 2, chap. 12; Hexaem., 13.12 (V, 390).

INTRODUCTION

XLIII

This is why at the beginning of the Breviloquium Bonaventure chooses to emphasize the Pauline passage, "may Christ dwell in your hearts through faith." For through faith, we truly know Christ, "the Inspired Word," present and living within us, and thus, in at least an implicit way, the mysteries of the Trinity and the Incarnation, the core truths of the Christian faith. 83 Faith thus gives the believer an intuitive insight into these fundamental truths of reality. For in Christ, we know the mystery of God's own being, that God is Love. The transcendent mystery we call God consists of an infinitely rich primal source ('the Father') that overflows to produce a Word embodying its Goodness; in turn, these two - the Father and Son - freely give themselves in the Spirit of love to each other. But the mystery of God also involves the fact that this Trinity wishes to communicate itself outside itself, creating other beings to which it can pour out its love. Faith thus comes to grasp that the First Principle underlying the universe is self-communicating Goodness: the source of all things, reflected in all things, drawing all things back into the overflowing love that is its very being. This self-giving Goodness the Christian has experienced concretely in the Word Incarnate, Jesus Christ, who has poured out his life for us. All these mysteries are contained in the "knowledge of Christ" and they are the 'object of faith' that came to expression through the apostles in the Creed. 84

83Brevil., prol., 2. Cf. pt. 7. chap. 7.4.: "that truth, to which we are bound to assent by faith, is divine truth as it exists in its own proper nature or in its assumed human nature." Cf. Hexaem., 8:4-5: "Now the scope of faith consists in two things: the extreme of height and the extreme of depth.. , The height of faith consists in understanding the eternal God; its depth, in knowing God made human." 84Brevil., pt. 5, chap. 7.7-8.

XLIV

ST. BONAVENTURE'SBREVILOQUlUM

This inner, personal knowledge of God achieved through faith in Christ has an integral and reciprocal relation with Sacred Scripture. Bonaventure emphasizes that "faith comes through hearing" the preaching of the Gospel, and that the authoritative expression of Christ's Word is contained in the Holy Scripture. 85 The fact that one comes to know Christ in faith is dependent on one's obedience to the inspired words of Scripture as proclaimed by the Church." For Bonaventure, the Scriptures present the object of faith (credibile) precisely as demanding the response of faith: "the whole content with which the canonical books are concerned is the body of faith as such {credibile ut credibile)."87 But on the other hand, it is only if one believes in Christ that one can interpret the Bible correctly, for its words, spoken by the Inspired Word active in its human authors, ultimately witness to the mystery of the Uncreated Word that has become Incarnate in the person ofChrist.88 The light offaith in Christ and God's revelation in Scripture are necessary for each other: without Scripture, faith would be vague and uncertain; without faith in Christ, the words of Scripture communicate nothing.

85Hexaem., 8.2: "No one is taught in matters offaith except through God, and this comes about through God's voice ... as the Apostle wrote to the Romans, 'faith depends on hearing.'" Ibid., 9.6-8. 86Brevil., pt. 5, chap. 7.5: "For our faith in [the First Principle] to be firm, our soul must be lifted up bytbe light of truth and fortified by the testimony of authority. The first is realized through infused faith, the second by the weight of Scripture ... Authority, then, gives support to faith, and faith gives assent to authority. Now, authority resides primarily in Holy Scripture, all of which was written down by the Holy Spirit for the sake of directing the Catholic faith." B7Brevil., pt. 1, chap. 1.4. In his Sentence Commentary, Bonaventure states that Scripture may be properly called "divine truth as clothed with the authority of the revealing God." In 1 Sent., proem., 1 (I, 8). BBBrevil., prol., 2.

INTRODUCTION

XLV

For Bonaventure, "Sacred Scripture or theology is a science that imparts to us wayfarers as much :no~ledge of the First Principle as we need to be saved. Scnpture does not tell us everything about the mys~ery ofGod and God's world _ but it does reveal that the First PrmcIple IS an infinite mystery of self-communicative love. God:s Word _ as Uncreated and Incarnate - to whom the Scnptures testify _ is a Word who has formed creatures in .order to share the divine life and who became human to bnng them that life in its fullness. "The Word express~s the Fath~r and the things made through him, and he IS foremo~t m leading uS to the unity of the Father who bri~gs al~ thmgs ~"8' The words of Scripture tell of th,S saVIng purt ogethe 1.43 (VI, 256). Cf. McGinn, Flowering, 110-11. 68

195

"Cr. Gregory,In Ezech., 2.7.11 (PL 76: 119-20). 70 Gal 5:22; the Vulgate adds three 'fruits'; -longsuffering, modesty, and chastity - to the Greek text's list of nine. 71 According to Augustine, De Gen. ad /itt., 12.6.15-12.7.16 (PL 34: 458-60). 72 This distinction of the faculties of the soul, which Bonaventure also uses in [tin., 1.6 Cv, 296-99), is taken from a popular work De spiritu et anima, 11 (PL 40: 786). This treatise, erroneously attrib~ted to Augustine, was probably composed in Cistercian circles sometime after 1170. Cf. McGinn, Three Treatises on Man, ,,67.

ST. BONAVENTURE'sBREVlLOQUIUM

PART V

streams." This fervent desire, just like a fire, not only makes our spirit ready for the ascent, but also, by a certain learned ignorance,74 it is carried beyond itself into darkness and ecstasy. This is why the soul may not only say with the bride, "We will run after the fragrance ofyour ointments," but also sings with the prophet: Night shall be my light in my pleasures.'· No one knows this nocturnal and delightful illumination but the one who experiences it, and no one experiences it except through grace divinely given, and this is given to none except those who train themselves for it. That is why we must next consider meritorious exercises.

2. Concerning the articles of faith, the following points must be held. We are bound to believe through faith many things that are above our reason, and generally speaking, everything contained and expressed in the canon of Holy Scripture. But in a particular and proper sense the term 'articles of faith' applies to those truths enumerated in the Apostles' Creed. Now, from one point of view, if we emphasize those who composed the Creed, these articles are twelve in number;77 but if we consider the basic tenets that stand as the foundation of all belief, there are fourteen articles of faith.7B 3. The reason for this should be explained as follows. The First Principle in itself is supremely true and good, and in its works, supremely just and merciful. To supreme truth is due firm assent; to supreme good, fervent love; to supreme justice, total submission; and to supreme mercy, confident prayer. Now, it is the function of grace to order our mind to due worship of the First Principle. Hence, it is grace that directs and guides us towards those practices both due and meritorious, in matters of faith, love,justice, and petition, as demanded by the supreme truth, goodness,justice, and mercy of the Blessed Trinity. . 4. Now, any truth demands belief, so a greater truth demands stronger belief, and the greatest of all truths,

196

CHAPTER

7

THE EXERCISE OF GRACE

As

REGARDS WHAT IS TO BE BELIEVED

1. Fourth, we have to consider grace in relation to meritorious acts. In this regard we should examine four areas: h) first, how we exercise grace in the things we should believe; these are the articles offaith; i) second, how we exercise grace in the things we should love; these are all the things pertaining to the ordering of love; j) third, how we exercise grace in the things we should fulfill, that is, the precepts of the divine law; k) fourth, how we exercise grace in the things we should pray for, that is, the petitions of the Lord's Prayer.'· 78 A collage of Biblical texts: Gen 28:12; 1 Kgs 10:18; Cant 5:16; 1 Peter 1:12; Ps 42:1 (Vg 41). ,. See Augustine, Epist. 130, 15.28 (PL 33: 505); Bonaventure, In 2 Sent., 23.2.3 (II, 643·46); Se. Chr., q. 7 (V, 40); Hexaem. 2.28ff. (V, 34041); ltin., 7.5 (V, 313). "Cant 3:1; Ps 139:11 (Vg 138). 76In other words, to arrive at the eternal bliss he has just described, Bonaventure is saying that the Christian must merit it by "exercising"

197

his or her grace~filled interior being through acts of faith and love, keeping the commandments, and prayer. 77 The Apostles' Creed, used only in the Western Church, is an elaborate variant of the ancient Roman baptismal creed. By the end of the fourth century, there was already a tradition that it was composed by the apostles themselves. Cf. Rufinus of Aquileia, Commentary on the Apostles' Creed, 2 (c. 405): "Being filled with the Holy Spirit, [the twelve Apostles] drafted this short summary of their future preaching, each contributing the clause he judged fitting, and they decreed it should be handed down as the standard teaching to converts" (PL 21: 337), trans. J. N. D. Kelly, ACW 20 [Westminster, MD, 19551: 29·30). "See In 3 Sent., 23-25 (III, 470-553).

198

ST. BONAVENTURE'S BREVILOQUIUM

PART V

199

supreme belief. Now, the truth ofthe First Principle is infinitely greater than all created truth and infinitely more radiant than any light of our understanding. Hence, if our intellect is to be well ordered in its belief, it must have a deeper faith in the supreme truth than in itself; it must make itself subject to the obedience of Christ. 79 It must believe, therefore, not only what is in accord with reason, but even what surpasses reason and is contrary to sense experience. Otherwise, the intellect would refuse to honor the highest truth as it should, because it would prefer its own judgment to the command ofthe eternal light - which necessarily implies the swelling of pride and arrogance. 5. Also, a truth that is above or beyond reason is not a truth that is actually seen or apparent, but one that is hidden and extremely difficult to believe. Therefore, for our faith in such a truth to be firm, our soul must be lifted up by the light of truth and fortified by the testimony of authority. The first is realized through infused faith, the second by the weight of Scripture; both of these derive from the supreme truth: through Jesus Christ, who is Splendor and Word, and through the Holy Spirit, who manifests and teaches the truth, and also leads us to believe it.BO Authority, then, gives support to faith, and faith gives assent to authority. Now, authority resides primarily in Holy Scripture, all of which was written down by the Holy Spirit for the sake of directing the Catholic faith. Thus true faith does not disagree with the Scriptures but accepts them with a faith that is truly sincere. 6. Finally, that truth to which we are bound to assent by faith, and with which Holy Scripture is principally con-

cerned, is not just any kind of truth, but divine truth as it exists in its own proper nature or in its assumed human nature - the knowledge of which constitutes both the reward of our heavenly homeland and the merit of life here below." And so it follows that the articles offaith that are the foundations of belief are concerned either with the Godhead or with the humanity [of Christl. Now, the Godhead must be considered in the three persons: the begetting Father, the begotten Son, and the Holy Spirit that proceeds from them both; and also in its four operations: creation in the order of nature, re-creation in the order of grace, resurrection for the restoration of life, and glorification through the gift of [everlastingl glory. That is why the articles dealing with the Godhead are seven in number. Likewise, the humanity of Christ, must be considered as conceived by the Holy Spirit, born of the Virgin, suffering on the cross, descending into hell, rising from the dead, ascending into heaven, and coming for the final judgment. That is why the articles dealing with the humanity of Christ are also seven in number. In all, then, there are fourteen articles, comparable to the seven stars and the seven golden lamp stands in the midst of which the Son of Man was seen walking about." 7. Now, Christ is one in two natures, the divine and the human; and there is also only one supreme truth, which is the one, primary, highest, and unique basis for our belief, and which does not change over time. Thus, in all the aforementioned articles of faith there is but one faith, a faith unchanging in the present, as it was in the past and will be in the future, although it has greater clarity and

Cf. 2 Cor 10:5: ''We take every thought captive to obey Christ." Cf. Hebr 1:3, John 1:1 and 16:13: ''When the Spirit of truth comes, he will guide you into all the truth."

81Cf. John 17:3: "And this is eternal life, that they may know you, the one true God, and Jesus Christ, whom you have sent." "Rev 1:12-16. See In 3 Sent., 25.1.1 (III, 534-38).

79

80

201

ST. BONAVENTURE'S BREVILOQUIUM

PART V

explicitness for those who have followed Christ than for those who lived before his coming,just as the New Testament is clearer than the Old, although both contain these same articles of faith. 83 8. Using the twelve apostles as most trustworthy witnesses, the Holy Spirit has built into a single structure the articles of faith that were contained in the depths of Scriptures; thus, the aforesaid articles were gathered into the one Apostles' Creed. And so we can say the articles are twelve in number because there were that many apostles who composed them, for each apostle laid down one article as a living stone in the edifice of faith. 84 The Holy Spirit had accurately prefigured this in the twelve men who took up twelve stones from the bed of the Jordan to build an altar to the Lord. 85

second, that which we are, after God and for his sake; our neighbor third, as much as ourselves; our body fourth, less than ourselves and our neighbor, as a lesser good. To make us capable of this love, there were given a single habit of charity and a double commandment upon which depend all the Law and theprophets,88 not only as regards the Old Testament, but also the New. 2. This should be understood as follows. The First Principle, being first, is supreme; being supreme, it is supremely good; being supremely good, it is supremely happy and supremely delighting; being supremely delightful, it is supremely to be enjoyed. Therefore, because it is to be supremely enjoyed, we must totally cling to it with love and rest in it as our final end. 89 Now a right and ordered love, called charity, bears us principally to that good in whom it finds its enjoyment and repose. This good is itself our reason for loving,90 Thus it follows that charity loves that good above everything else as that which will make it happy, and as a consequence it loves all other things which through that good are also suited for happiness. Now, our neighbor was created to reach that happiness along with ourselves - which includes our body as well, for it was made to share that happiness together with our spirit. That is the reason why charity has but four objects: God, our neighbor, our spirit, and our body.91 3. Again, God, the supreme good, is above us; our soul, an intrinsic good, is within us; our neighbor, a kindred good, next to us; and our body, a lesser good, below us.

200

CHAPTER

8

THE EXERCISE OF GRACE

As

REGARDS WHAT IS TO BE LOVED

1. Concerning the things we should love, the following points ought to be held. While all the divine works are very good,86 there are only four things we should love in a proper sense out of [the virtue of] charity: the eternal God, that which we are, our neighbor, and our body.87 In loving these, a fitting order and measure must be observed, so that God be loved first and above all else for his own sake;

"See In 3 Sent., 23.1.3 (III, 478-80); 24.1.2 (III, 512-14); 25.1.1 (III, 534-538). 84 Cf. 1 Peter 2:5: "Like living stones, let yourselves be built into a spiritual house." Of. note 76 above.

85

Joshua 4:1-10.

saGen 1:31. 87 This is based on Augustine, De doct. chris., 1.23.22 (PL 34: 27), as cited by Peter Lombard, Liber 3 Sent., 28.1 (2: 168-69).

"Matt 22:40. On this chapter, see In 3 Sent., 28-29 (III, 620-54); on the way in which God is to be loved, ibid., 27. 2.5-6 (III, 611-15). 89 See Augustine, De doct. chris., 1.32.35 (PL 34: 32). 90 See In 3 Sent., 27.1.1-3 and dub. 1 (III, 589-98 and 615·17). "See Peter Lombard, Liber 3 Sent., 29.1 (2: 171·72).

202

ST. BONAVENTURE'SBREVILOQUIUM

Therefore, the proper order of loving is to love God first, more than all else and for his own sake; our soul second, less than God but more than any temporal good; our neighbor third, as much as ourselves, as a good on the same level; our body fourth, less than our soul, as a good oflesser degree. It is here also we should place our neighbor's body that, like our own, is a lesser good than our soul. 4. Finally, love, which is the soul's weight'2 and the origin of all spiritual attraction, tends towards oneself with ease, but reaches out to the neighbor with difficulty, and to God with still greater effort. Hence, while there are four objects oflove, there were given to us only two commandments: one that directs our love toward God, and the other that directs it to our neighbor. 93 5.And because all commandments concern either God or the neighbor as the end or that which is intended for that end - these two contain the sum of all the precepts and the fullness of all Scripture. Charity itself is the root, form, and end of the virtues, relating them all to the final end and binding them all to one another simultaneously and in orderly fashion. 94 Hence charity is the weight of a properly ordered attraction and the bond of perfect union. It maintains order as regards the different objects of love, in our desire for them and their effect on us. At the same time it possesses oneness in the habit [of the infused virtue] by having only one end

92S ee Augustine, Canf., 13.9.10:"A body gravitates to its proper place by its own weight.... Now my weight is my love, and wherever it is carried, it is this weight that carries me" (PL 32: 848-49 [WSA, Ill: 348]). On the following, see Lombard, Liber 3 Sent., 27.4 (2: 163-164). 93 Augustine,De dact. christ., 1.26.27: "So there is no need, then, for a commandment that we should love ourselves and our bodies, because it is by an unalterable law of nature that we love what we are ... but the need remained for us to receive commandments about what is above us, and what is next to us' (PL 34: [WSA II11: 117-18]). 94 See chap, 4 above.

203

and one object which is most to be loved, which is the reason for our loving all other things destined to be tied with the bond of love within the one Christ as a body to the head - a body containing all those to be saved. Such oneness begins on earth, but has its consummation in heaven, in accordance with the prayer of the Lord "that they may be one, as we are one, I in them and you in me, that they may become completely one."95 When this unity is achieved through the bond oflove, God shall be all in all throughout an assured eternity and in perfect peace. 96 Then all things will be in one common love, ordered in communion, united in order, and indissolubly bound together in union. CHAPTER

9

THE EXERCISE OF GRACE AS REGARDS OBSERVING THE PRECEPTS AND COUNSELS

1. Concerning the precepts of the divine law, we must hold the following truths: that in the law of Moses there were judicial, figurative, and moral precepts, the latter being the ten commandments of the Decalogue written on two tablets by the finger of God. 97 The law of the Gospels, however, has tempered the judicial precepts by removing them, voided the figurative precepts by fulfilling them, and perfected the moral precepts by augmenting them, providing instructive lessons, incentive promises, and perfecting counsels. Among the latter are the counsels of poverty, obedience, and chastity to whose fulfillment Christ our Lord invites those who seek perfection. '8

"'John 17:22-23. "' 1 Cor 15:28. 97 Ex 31:18. 98 Cf. Matt 19:21.

ST. BONAVENTURE'S BREVILOQUlUM

PART V

2. The reason for this should be understood as follows. Just as the First Principle is supremely good in itself, so it is supremely just in its works and in the governing of the universe. This supremely just one is zealous for justice, not only in itself but also in others. Since justice consists in compliance with the rules oflaw, it is therefore a function of divine justice to impress judicial norms on human beings and to express them, not only by declarations as in the manner of one teaching truth, but also through decrees and precepts as in the manner of a commanding will. 99 And since it is grace that makes our will conform to the divine will, it is also grace that disposes us to accept and submit to the rules of justice imposed by God-given law. 3. Furthermore, a person can submit to divine commands for two reasons - out of fear of punishment or out of a love for justice; the first motive characterizes the imperfect, the second the perfect. And so God imposed on human beings a twofold law: one of fear and the other of love, one bearing children for slavery, and the other, for adoption as children of God. !0O Those who live in a state of fear and imperfection must be frightened by judgments, guided through signs, and directed by precepts. Hence, the Law of Moses - the law of fear - contains judicial, figurative, and moral precepts. But for the perfect, those motivated by love, there are suited the plain teaching of examples, the generous promise of rewards, and the high perfection of the counsels. Hence the law of the Gospels contains all three. The law of Moses, then, differs from that of the Gospels in that one is a law of figures and the other of truth, one of punishment and the other of grace, one of the letter

and the other of the spirit, one of death and the other of life,101 one of fear and the other of love, one of servitude and the other of freedom, one of burden and the other of ease.102 4, Finally, because the rules concerning the requirements of justice are contained within the divine precepts, and justice consists in "rendering to each one his due,"103 there must be moral precepts which specify what is due to God and what is due our neighbor, thus conforming with Christ's twofold command of love. This the Holy Spirit wished to prefigure through the mystery of the two tablets that were said to have been written . .. by the finger of God.'04 Now, God is triune - Father, Son, and Holy Spiritwhose sovereign majesty deserves to be adored, whose truth ought to be acknowledged, and whose love deserves to be accepted, through our negative appetite, rational faculty, and positive appetite, in our deeds, words, and affections. Therefore, there is a threefold commandment on the first tablet corresponding to these three aforementioned duties: submissive adoration, truthful oath-taking, and sacred observance of the Sabbath. 5.And because our neighbor is an image of the Trinity, and, as an image of the Father, deserves our respect; as an image of the Son, our truthfulness; and as an image of the Holy Spirit, our love: therefore, the commandments of the second tablet are seven in number. Two concern piety: the first - to honor our parents - imposes piety; the second not to murder - forbids impiety. One concerns truthfulness, which is chiefly a matter of the spoken word - the

204

101

"See In 3 Sent., 37.1.1 (III, 812·14). 100 Gal 4:24, Rom 8:15.

205

cr. 2 Cor 3:6.

'''Cf. Matt 11:30 and Acts 15:10. See In 3 Sent., 40.103 (III, 884·92). 103 According to Justinian, Digesta, 1.1.10. 10. Ex 31:18.

·ST. BONAVENTURE'sBREVILOQUIUM

206

commandment not to bear false witness. Four concern love, the opposites of which, lust and greed, may exist in deed or in the heart. These four commandI)lents are: you shall not commit adultery, you shall not covet your neighbor's wife, you shall not steal, and you shall not covet your neighbor's goods. lO' The order of the commandments corresponds to the damage done to justice, going from the greater to the lesser. This is how the rules concerning the requirements of justice are contained within the Ten Commandments. 6. Now, justice reaches perfection when a person has completely forsaken evil, both as a sin and as a cause of sin. Since all evil springs from a threefold root, namely, the desire of the flesh, the desire of the eyes, and the pride of life, 106 it follows that there are three evangelical counsels that sever us completely from this threefold root. They are counsels because, in order to turn us away from evil perfectly, they detach our soul, not only from forbidden things, but also from things that are legitimate and permissible but which might become occasions of sin. Hence, the counsels contain justice in a measure that is not only sufficient but also overflowing,'07 as befits the perfection of the law of the Gospels and the workings of perfecting grace. CHAPTER

10

THE EXERCISE OF GRACE

As

REGARDS PETITION AND PRAYER

1. Concerning the petitions of the Lord's Prayer, the following points must be held. Although God [the Father]

lO'Dt 5:6-21. See In 3 Sent., 37.2.1-3 (III, 821-29). 106 1 John 2:15. Bonaventure's theology of the evangelical counsels is most fully developed in Perf. eu., qq. 2-4 (y, 124-98). 107 See Bernard, Berm. in octaua Epiph., 4 (PL 183: 154 AB).

PART V

207

is lavishly generous and far more ready to give than we are to receive, yet he wishes to receive prayers from us so that he might have occasion for increasing the Holy Spirit's gifts of grace. He wishes not only mental prayer, which is "an ascent of the mind to God," but also vocal prayer, which is a "petition for suitable things from God."108 He wishes that we pray, not only of ourselves, but also through the saints as through divinely appointed helpers, in order that we may gain through their intercession what we are unworthy to ask of ourselves. And lest we wander aimlessly, for we do not know how to pray as we ought,'09 God gave us a pattern for our prayer, which Christ himself composed. The sum total of what we should ask for is included in the seven petitions ofthis prayer. 2. The reason for this should be understood as follows. As the First Principle is supremely true and good in itself, so it is supremely just and merciful in its work. Because it is supremely merciful, it reaches down most lovingly to our human misery through theinfusion of its grace. However, being at the same time supremely just, God bestows this perfect gift only on those who desire it,"° grace only to the grateful, and mercy only to the ones who recognize their own wretchedness. Thus, freedom of the will remains intact, appreciation of the gift undiminished, and respect for the divine honor unimpaired. And so, because those who petition must seek divine help, acknowledge their weakness, and give thanks for benefits freely given, prayer disposes us for the reception of divine gifts. Besides, God wishes to be prayed to so that his gifts might be increased. 3. Furthermore, if our desire is to rise on high effectively in our quest for the divine gifts, our affection must 108 These two defInitions are from John of Damascus, De fide orth., 3.24 (PG 94: 1090), in the Latin translation of Burgundio (ed. E. Buytaert, c. 68, p. 267). 109 Rom 8:26. 110 James 1:17.

209

ST. BONAVENTURE'S BREVILOQUIUM

PART V

be fervent, our thoughts collected on one thing, and our hope sure and strong. But our heart is often lukewarm, distracted about many things, and fearful because of the guilt of our sins, so that it does not dare of itself to appear before the divine countenance. Therefore, God willed that we pray not only mentally but also vocally, so that the words may arouse our hearts and their meaning help us gather our scattered thoughts.l11 God also willed that we pray through the saints, and that the saints pray for us. This was to give confidence to the fearful, so that those who dare not or cannot ask by themselves may succeed through suitable intercessors. In this way, humility would be preserved in those who pray, dignity manifested in the saints who intercede, and love and unity displayed in all the members of Christ, by which the lower have faithful recourse to the higher while the higher generously condescend to the lower. H2 4. Finally, the just and merciful God ought to heed only those petitions that are directed to his own honor and our salvation, those having reference to the reward of our heavenly homeland or the help we need on the way. Now there are three of the former and four of the latter. Therefore, the petitions of the Lord's Prayer, which teach us what we ought profitably to ask for, are seven in number.ll3 Those petitions dealing with the honor of God and the reward of heaven are three in number: for understanding of the truth, reverence for sovereignty, and conformity with the divine will. Put in other words, these consist in: 1. The vision of supreme truth, inaccessible except to the clean and holy. This is what we seek when we say, "Hallowed be your name," that is, may knowledge of your name be given to the perfect, holy, and clean.

2. Striving towards the greatest prize. Such an effort produces kings, and through it we too obtain a kingdom and this is requested when we say: "Your kingdom come"; 3. Enjoyment of the supreme good, which is given only to those who have their will conformed to the will of God. We request this when we say: "Your will be done on earth

208

See In 4 Sent., 15.2.2.3 (IV, 375). Ibid., 45.3.1-3 (IV, 947-51). 113 What follows is a commentary on Matt 5:9·13.

III

112

as it is in heaven." The petitions dealing with our journey in this life concern either the bestowal of helpful good or the removal of harmful evil. The bestowal of helpful good is sought in terms of bread, both daily and super-substantial, covering all we need for the sustenance of our present life, in both soul and body. The removal of harmful evil is requested in the three final petitions, because all evil is either past, present, or future; put in another way, evil exists either by reason of guilt, strife, or punishment. And so we pray to be delivered from the first by begging pardon for our sins; from the second, by asking victory over our temptations; and from the third and last, by asking deliverance from the oppression of evil. Thus there are in all seven petitions through which we request comprehensively everything we ought to ask. This is indeed fitting, for the seven petitions correspond to the seven divine charisms and gifts of a sevenfold grace. 5. Therefore, it should be noted that Holy Scripture proposes for our consideration a sevenfold series of sevens: the capital sins, the sacraments, the virtues, the gifts, the beatitudes, the petitions, and, as will appear later, the endowments of glory - three of the soul and four of the body.H4 First, the seven capital sins, from which we must withdraw; secondly, the seven sacraments, by means of which we must grow; last, the seven endowments of glory, to which we must aspire; next to the last, the seven petitions, with which we must seek; and, as intermediary stages, the groups of seven virtues, gifts, and beatitudes, through which we must progress. Thus, praising the name

210

ST. BONAVEN'rlJru1's'BREVILOQUIUM

of the Lord and praying to him seven times a day, 115 we may obtain the sevenfold grace of these virtues, gifts, and beatitudes, thereby overcoming the sevenfold assault of the capital sins and so attain the sevenfold crown of the endowments of glory, with the aid of the sevenfold sacramental medicine divinely instituted for the restoration of humankind.

PART

VI

ON THE SACRAMENTAL REMEDY

CHAPTER

1

THE SOURCE OF THE SACRAMENTS

1. Thus far we have examined the Trinity of God, the creation of the world, the corruption of sin, the Incarnation of the Word, and the grace of the Holy Spirit. So now, in the sixth place, we must consider the sacramental remedy.' There are seven points that should be treated in this regard; that is, we must examine their source, variation, distinction, institution, administration, repetition, and finally, the integrity of each sacrament in particular. . 2. We must maintain the following about the source of the sacraments: that they are sensible signs divinely instituted as remedies in which, "under the cover of material realities, divine power operates in a hidden manner.'" Thus, "they represent by similitude, signify by their institution, and confer a certain spiritual grace by sanctifica-

n4. See pt. 7, chap. 7; the seven capital sins were examined in pt. 3, chap. 9; the virtues, gifts, and beatitudes, in chaps. 4, 5 and 6 of this part; the seven sacraments. in pt. 6, chap. 3. mps 119:164. (Vg, Ps 118), a reference to the seven canonical hours of the Divine Office. The Rule of Benedict (16.1) comments on'the same text: "We will fulfill this sacred number of seven if we satisfy our obligations of service at Lauds, Prime, Terce, Sext, None, Vespers, and Compline." In Bonaventure's time, Matins (not mentioned here) was combined with Lauds.

1 Peter Lombard began his classic treatment of the sacraments by stating that "God instituted the remedies of sacraments against the wounds of original and actual sin" (Liber 4 Sent., 1.1.1 [2: 231]). Bonaventure similarly develops the prologue to his Commentary on the Fourth Book of Sentences around the metaphor of medicine (IV, 13). 2Isidore,Etymolog., 6.19.40 (PL 82: 255C), as cited by Peter Lombard, Liber 4 Sent., 13.1 (2: 311·12). Lombard incorrectly attributed this definition to Gregory the Great.

ST. BONAVENTURE'SBREVILOQUIUM

PART VI

tion" through which the soul is cured from the weakness of its vices.' They are principally ordained to this as their final end; but as subordinate ends, they also are a means of humiliation, instruction, and exercise.' 3. The reason for these things is the following. The principle of our restoration, which is Christ crucified, the Incarnate Word, disposes all things most wisely, being God, and heals them most mercifully, being divinity incarnate. Therefore, he ought to restore and heal the diseased human race in a manner suitable to the patient, the disease, the cause ofthe illness, and its cure. Now the physician is the Incarnate Word himself, the invisible God in a visible nature. The patient, humankind, is neither pure spirit nor flesh alone, but spirit in mortal flesh. The disease, original sin, infects the mind through ignorance and the flesh through concupiscence. The origin of this sin, though due principally to the consent of reason, took its occasion from the bodily senses. 6 Now, if a medicine was going to fit all ofthese circumstances, not only did it have to be spiritual, but it also had to possess something in the way of sensible signs. In this way, as sensible objects had been the occasion of the fall of the soul, they might also become the occasion ofits rising. But material signs, considered in themselves, cannot produce any effect in the order of grace, although by nature they do bear a remote representation of its nature. Thus it was appropriate for the Author of grace to institute signs

for the purpose of signifYing [grace1 and bless them for the purpose of sanctifYing." And so, by virtue of their naturallikeness these signs would represent, by virtue of the added institution they would signifY, and by virtue of the superadded blessing they would sanctifY and prepare for the grace that heals and cures our soul. 4. Again, healing grace is not given to the proud, the unbelieving, or the disdainful. It was thus fitting that God give signs that would not only sanctifY and confer grace and thus healing, but that would also instruct through their signification, humble when received, and prompt to action by their diversity. In this way sloth would be removed from the positive appetite by virtue oftheir prompting, ignorance from the rational power by their instructing, and pride from the negative appetite by their humbling. Thus the whole soul would become open to healing by the grace of the Holy Spirit, which reforms us .with respect to these three powers into the image of the Trinity and of Christ. 7 5. Finally, it is in and through these divinely instituted sensible signs that the grace of the Holy Spirit is encountered and received by those who approach them. Therefore, these sacraments are called "vessels of grace" and the "cause" of grace. 8 This is not because grace is substantially contained in them or causally effected by them, for grace dwells only within the soul and is infused by none but God. Rather, it is because God has decreed that we are to draw the grace of our healing from Christ, the supreme

212

213

'Hugh of St. Victor,De sacram., 1.9.2 (PL 176: 317D [p.155]) . • Lombard,Liber4 Sent., 1.5 (2:234.235), following Hugh, who stated that the sacraments were instituted "for the sake of humiliation, for the sake of instruction, for the sake of exercise," De sacram., 1.9.3 (PL 176: 319A [po 156]). See Bonaventure, In 4 Sent., 1.1 (IV, 10·31). On how the sacraments provide means for exercising the virtues, see chap, 3.3 below. I> See pt. 8, chap. 3 above.

6 cr. Peter Lombard, Liber 4 Sent., 1.4: "For it was not just to signify grace that sacraments were instituted, but also to sanctify" (2:233). 7 Cf. pt. 5, chapo4.4-5. 'Hugh, De sacram., 1.904 (PL 176: 323B [po 160]).

ST. BONAVENTURE'S BREVILOQUIUM

PART VI

Physician in and through these sensible signs, "although God has not restricted his power to the sacraments.'" 6. What has been said up to this point indicates not only the source of the sacraments but also their function and their fruit. Their source is Christ the Lord; their function is to prompt, to instruct, and to humble; their fruit is the healing and salvation of humankind. It is also clear that their efficient cause is their divine institution, that their material cause is their representing by a sensible sign, that their formal cause is gratuitous sanctification, and that their final cause is the medicinal healing ofhumankind. And because a thing's name comes from its form and its end,1O these signs are called 'sacraments,' as being remedies that sanctify. For by means of them the soul is led away from the filth of vice and led towards perfect sanctification. Therefore, although the sacraments are material and sensible, they must be venerated as holy, for they signify sacred mysteries, prepare for sacred gifts, are given by God most holy, are divinely consecrated through a sacred institution and blessing, and are established in the holy Church for the most sacred worship of God. Thus they deservedly are called 'sacraments.'

always attend humanity's ailments; thus, they will endure until the end of the ages. But there were some sacraments that existed under the natural law, others under the written law, and others under the law of grace." Of all these sacraments, the last named are clearer in their meaning and of greater value because of the grace they impart. Under the law of nature, there existed oblations, sacrifices, and tithes. Then, under the written law, circumcision was introduced, rites of expiation were added, and many other kinds of offerings, tithes, and sacrifices were superimposed. However, under the new law [of grace], "other sacraments were instituted: fewer in number, more beneficial in their use, greater in their efficacy,"12 and higher in their dignity. In them, all the sacraments of earlier ages were both fulfilled and rendered void. 2. The reason for this should be understood as follows. The Incarnate Word, who is the principle of our restoration and the font and origin of the sacraments, is supremely merciful and wise. Being most merciful, he saw to it that the disease of sin should not run rampant without a sacramental remedy. Being most wise, in accord with the immutable wisdom that governs the universe with supreme order, he made use of diverse and various medicines well suited to the changing conditions of successive ages. Therefore, since "from the beginning, as time progressed and as the coming of the Savior drew nearer and nearer, and as the effect of salvation and the knowledge of truth always increased more and more, it was fitting that the signs of salvation themselves had to be changed one

214

CHAPTER

2

How THE SACRAMENTS HAVE VARIED

1. With regard to the variation of the sacraments, we must hold that from the very outset sacraments were instituted for the healing of humankind and that they will 9 Peter Lombard, Liber 4 Sent., 1.5 (2: 235). cr. Hugh, De sacram., 1.9.5: "It is within God's power to save human beings without these but it is not within human power to attain salvation without these" (PL 176: 323C [po 161, alt.)). 10 Aristotle, De anima, 2.4 : "It is right to call things after the ends they realize" (416b 23-24 [po 564)).

215

11 Bonaventure's argument is based on Hugh of St. Victor, De sacram" 1.8.11-12, and 1.11.6 (PL 176: 313-14 and 345-47); on these three stages of salvation history. cr. Prol. 2 above. 12 Augustine, Contra Faustum, 19.13, trans. R. Stothert (PL 42: 355 [NPNF 4: 244)). Cf. In 4 Sent., 1.2 (IV, 31-46), and 2.1.1-2 (IV, 48-52).

ST. BONAVENTURE'SBREVlLOQUIUM

PART VI

after the other through the succession of times, so that as the effect of divine grace increased unto salvation, at the same time its meaning might appear more evident inthe visible signs themselves."" Hence, "it was ordained that the sacrament of expiation and justification was first established as an offering, afterwards as circumcision, and finally as baptismal cleansing, since the form and likeness of that cleansing is found obscurely indeed in the oblation, is expressed more evidently in circumcision, but is manifestly declared in Baptism." That is why "those sacraments of the first days," as Hugh writes, "were a kind of shadow of the truth; those of intermediate times, a kind of image or figure of the truth; and those of this last age, that of grace, the very body of truth,"14 for the latter contain in themselves the truth and healing grace they represent, and actually impart what they promise. l5 3. Now the presence of truth and grace, which are manifest under the law of grace,16 could not be fittingly expressed in just one sign by reason of the loftiness and variety of their effects and powers. It therefore follows that in every age and under every law many sacraments were given, in order to express this truth and grace. This was especially the case with the many and varied signs that came before [Christ] during the time of figures, whose function was symbolic.17 This variety was intended to express in manifold ways the grace of Christ, and to commend it more forcefully. Through this manifold commendation, they

were to feed the little ones, train the imperfect, and impose on the stubborn a heavy burden, breaking down their resistance, taming them, and in a certain way softening them for the yoke of grace.18 4. But finally, when truth appears, the shadow fades away and the heralding figure attains its intended end; at this point both its use and its activity ought necessarily to cease. And so, when grace appeared, the ancient sacraments and signs were both fulfilled and abolished, for they were signs announcing things to come and, so to speak, heralding them from afar. 19 Then new sacraments were instituted that clearly demonstrate the presence of grace. Each in its own way commemorates the passion ofthe Lord, the origin and font of healing grace, both for those who lived before Christ as well as for us: for the former, a payment promised; for the latter, a price paid. 20 Now gTace is not due to a promise of payment except in view of its discharge; and it is due more abundantly to a price that has been remitted than to the mere promise of payment. Therefore, the passion of Christ sanctifies with greater immediacy the sacraments of the time of the new law, and a more abundant measure of grace flows from them. For that reason the former sacraments prepared for the latter and led the way to them, as the road to the destination, the sign to the reality signified, the figure to the truth, as the imperfect both prepares and leads to the perfect. 21

216

13 A close paraphrase of Hugh of St. Victor,De sacram., 11.8 (PL 176: 345) [pp. 184·85]). 14 Ibid. [PL 176: 346 [po 185~86]); also, De sacram. legis naturalis et scripta_ (PL 176: 38). .oCr. Augustine,Enarrat. in Ps. 73,2 (PL 36: 931); Lombard, Lib_r 4 Sent., 1.6 (2: 236). 16 Of. John 1:17: "The law indeed was given through Moses; grace and truth came through Jesus Christ." ncr. Hebr 1:1, 9:9.

217

IS Of. Hugh, De sacram., 11.4: "First, therefore, before the law he nourished the young by counsel. Then he tried by precept those exercised

under the law" (PL 176: 345 [po 184]). "Cr. Hebr 7: 18, 10:1, 11:13. See Bonaventure,In 4 Sent., 1.1.2, ad 4 (IV,15). wCf. pt. 4, chap. 10. 21 Of. 1 Cor 13:10:"When the perfect comes, the imperfect passes away."

CHAPTER

PART VI

ST. BONAVENTURE'S BREVILOQUIUM

218

3

THE NUMBER AND DIVISION OF THE SACRAMENTS

1. Concerning the number and division of the sacraments of the new law, the following points must be held: that they are seven in number corresponding to the sevenfold grace which, through the seven ages of time, leads us back to our origin, to repose, and to the circle of eternity, as to an eighth age, that of universal resurrection?' Now the entry to these sacraments is Baptism: then follow Confirmation, the Eucharist, Penance, Extreme Unction, [Holy1 Orders, and Matrimony. Although Matrimony is placed last because of the disease of concupiscence linked to it, nonetheless it was established before all the others in paradise, and even before sin.23 2. These things may be explained in the following way. Our restoring principle, Christ the Lord, the Incarnate Word, is the power of God and the wisdom of God,24 and also our mercy. He therefore ought to institute the sacraments of the law of grace so powerfully, so wisely, so mercifully, and so appropriately that absolutely nothing should be wanting for our healing in our present state of life. Now, for a perfect cure, three things must concur: ex-

22 See Prologue, 2.1 and pt. 5, chap. 10 above, and In 4 Sent., 2.1.3 (IV, 52-54), Catholic beliefin precisely seven sacraments was not firmly

219

pulsion of the sickness, restoration of health, and the maintenance of health once restored.25 First of all, a perfect cure requires the perfect and complete expulsion of sickness. Now in this case there is a sevenfold disease, comprising three forms of sin - original, mortal, and venial- and four forms of penalty - ignorance, malice, weakness, and concupiscence. Furthermore, as Jerome says, "what heals the foot does not heal the eye."26 And so it is appropriate that a combination of seven remedies are needed to drive out completely this sevenfold disease: against original sin, Baptism; against mortal sin, Penance; against venial sin, Extreme Unction; against ignorance, Orders; against malice, the Eucharist; against weakness, Confirmation; against concupiscence, Matrimony, which both tempers and excuses it. 3. Again, there cannot be a perfect cure without a complete restoration of health. Now the sound health of the soul consists in the exercise of the seven virtues, namely, the three theological and the four cardinal."7 Hence, in order to restore their healthy exercise, it was fitting that seven sacraments be instituted. For the healing work of Baptism leads to faith, Confirmation to hope, the Eucharist to charity, Penance to justice, Extreme Unction to perseverance - the complement and summit of fortitude, Orders to prudence, and Matrimony to the preservation of temperance, which is threatened mainly by the weakness of the flesh but is saved through honest marriage.

established until the twelfth century, when Scholastic theologians systematically developed the concept of sacrament in such a way that

their number had to be flxed at seven. The first enumeration of the canonical seven sacraments comes from the anonymous Sententiae divinitatis (c. 1147), a work of the school ofGilberl of Poitiers. This was taken up by the Sentences of Peter Lombard (1152-56), through which it gained universal acceptance. 23 Based on Augustine, De Gen. ad lit., 9.19.36 (PL 34: 408). See chap. 13 of this part. "1 Cor 1:24.

25

Based on Augustine, Enarrat. in Ps. 7, 10 (PL 36: 104).

26Comment. in Marc" 9.28 (PL 30: 616 C). On the sevenfold disease, see pt. 3, chap. 5. In viewing the sacraments as medicine combating the seven-fold infection of sin, Bonaventure is following Alexander of

Hales' Gloss on the Sentences, 4.2.1 (15:40). 27

On the seven virtues, see pt. 5, chap. 4. In this paragraph,

Bonaventure again follows an argument advanced by Alexander of Hales (Glossa, 4.3.2-3 [15: 47-49]), although he assigns the sacraments to the various virtues in a slightly different manner.

ST. BONAVENTURE'S BREVILOQUIUM

PART VI

4. Finally, a cure is not perfect unless it maintains health once restored. In the strife of the battle [of this life], spiritual health may be maintained nowhere but in the ranks of the Church, terrible as an army set in array, and this because of the armament of its sevenfold grace. This is why there have to be seven sacraments.28 Since this army consists of elements that are subject to weakening, in order that the ranks be perfectly and permanently strengthened, it needs sacraments to fortify, relieve, and replenish its members: to fortifY the combatants, relieve the wounded, and replenish the dying. Now, a fortifying sacrament strengthens either those just entering the combat, and this is Baptism; or those in the midst ofthe fray, and this is Confirmation; or those who are leaving it, and this is Extreme Unction. A relieving sacrament alleviates either venial sin, and this is the Eucharist; or mortal sin, and this is Penance. Finally, a sacrament that replenishes does so either on the level of spiritual existence, and this is [Holy] Orders, which has the function of administering the sacraments; or on the level of natural existence, and this is Matrimony, which replenishes the multitude of humanity in their natural existence, the foundation of everything else. Thus it was the first to be instituted, before all the others. But because it is linked with the disease of concupiscence and is the sacrament with the least sanctifYing power - even though in its signification it is a great sacrament29 - Matrimony is listed as the last and lowest of the spiritual remedies.

And so Baptism is designed for those just entering the fight, Confirmation for those engaged in combat, the Eucharist for those refreshing their strength, Penance for those rising from their sickbeds, Extreme Unction for those who are departing, Orders for those who break in the new recruits, and Matrimony for those who provide these recruits. And so it is evident that the sacramental remedies and armaments are both sufficient and orderly.

220

28 The following justification of seven sacraments as necessary for the life of the "Church Militant" was fIrst developed by Peter of Poitiers, in his Five Books of Sentences, completed around 1170 (Sent., 5.3 [PL 211: 1229]). Thus a Christian's entire life, from cradle to the grave, is

brought under the sway of divine grace. The quotation is from Cant 6:3 (Vg).

"Eph 5:32 (Vg).

CHAPTER

221

4

THE INSTITUTION OF THE SACRAMENTS

1. With the regard to the institution of the sacraments, the following points must be held. Christ instituted the seven sacraments of the law of grace in virtue of his role as mediator of a new covenant and as principal author of a law through which he called humankind to promised eternal goods,3O gave directing precepts, and instituted sanctifYing sacraments. He instituted these sacraments in words and material elements to convey insight into what they signify and to make them effective means of sanctification. This he did in such a way that they would always signify truth, but not always effect healing - not because of a defect on their part, but on the part of the recipient. Now Christ instituted these sacraments in different ways. Some, [already existing], he confirmed, approved, and brought to perfection, namely, Matrimony and Penance; others he alluded to and merely introduced, namely, Confirmation and Extreme Unction; but others he inaugurated, brought to perfection, and received, namely, Baptism, the Eucharist, and Orders. These last three he instituted fully and was the first to receive.31 "Hebr 9:15. 310n the institution of the sacraments see: for Baptism, In 4 Sent., 3.2.1.1 (lV, 76-78); for ConfIrmation, 7.1.1-2 (IV, 163-67); for the

222

ST. BONAVENTURE'sBREVILOQUIUM

2. This should be understood in the following way. Since our restoring Principle is Christ crucified, namely, the Incarnate Word, he is, by the very fact of being the Word, coequal and consubstantial with the Father. He is therefore the Word of supreme power, truth, and goodness, and as such, possesses supreme authority. Consequently, it was proper for him to inaugurate a New Testament and to provide a complete and sufficient law in accordance with his supreme power, truth, and goodness. In his supreme goodness, he held out beatifYing promises; in his supreme truth, he gave guiding commands; and in his supreme power, he established supporting sacraments. It was through these sacraments that human beings might regain their strength to follow the guiding commands, and by fulfilling them, attain the eternal promises. All this was accomplished through the law of the Gospel by the eternal Word, Christ the Lord, in as much as he is the way, the truth, and the life." 3. Furthermore, the restoring principle is not simply the Word as such, but the Word as incarnate. It is by virtue of his becoming incarnate that he offers himself to all to impart knowledge of the truth and gives himself to all those who come to him worthily to bestow the grace of healing. Therefore, being full ofgrace and truth,"' the Word Incarnate instituted the sacraments in both material elements and words, so that they might signify more clearly and sanctifY more effectively. Thus, when the elements present themselves to the eyes and the words to the ears - for these are the two senses especially equipped for gain

Eucharist, 8.1.2.1-3 and dub.4 (IV, 184-86 and 188); for Penance, 17.2.1.1-3 (lV, 435-41); for the anointing of the sick, 23.1.2 (lV, 590-92); for Orders, 24.1, 2.2-3 (IY, 615-18); for marriage, 26.1.1-2 (lV, 661-64). "John 14:6. "John 1:14.

223

ing knowledge" - they convey clearly the inner meaning of the outward sign. In addition, the words sanctifY the material elements and make them more effective for healing humanity. But this healing is not granted to those who reject and oppose this fountain of grace in their hearts. This is why the sacraments were instituted in such a way that they would always bear their signification to all, but would sanctify only those who approach them worthily and sincerely.35 4. Finally, even though the Incarnate Word is the fountain of every sacramental grace, nevertheless some sacramental grace existed before the Incarnation, some did not exist until after the sending of the Holy Spirit, and some came into existence in between. That is why it was fitting that the sacraments be instituted in different ways. Now before the Incarnation there had to be both penitential sorrow and matrimonial procreation. And so Christ did not institute these two sacraments as something new. Rather, [as the eternal Word], he had already established them and imprinted them in a certain way through the dictates of nature. But he completed and confirmed them in the evangelical law by preaching repentance, attending the wedding feast, and reasserting the command concerning marriage, as may be gathered from various passages of the Gospel. 36 Also, before the Holy Spirit was sent, neither was that Spirit fully bestowed for confirming the disciples [in faith] so they could publicly confess the name of Christ, nor was there yet a full spiritual anointing to help them rise to heaven. And so Christ merely ushered in and alluded to

34 Aristotle,De anima, 2.9; 3.3 (421a 6·8; 429a 2·3);De sensu et sensato, 1 (437a 3-18). "See In 4 Sent., 1.1.2 and 4.1.2.2-3 (lV, 13-15, 102-04). "E.g., Matt 4:17, Mark 1:14-15, John 2:1-11, Matt 19:4-6.

ST. BONAVENTURE'SBREVILOQUIUM

PART VI

the two corresponding sacraments, namely Confirmation and Extreme Unction: Confirmation, by imposing his hands on the little ones, and by foretelling that his disciples would be baptized with the Holy Spirit;37 and Extreme Unction, by sending the disciples to cure the sick whom they anointed with oil, as Mark tells us. 38 But in the intermediate time, regeneration, the organization of the Church, and spiritual nourishment all took place. Thus, Christ instituted three corresponding sacraments - Baptism, the Eucharist, and [Holy] Orders - in a clear and complete manner. He instituted Baptism first by being baptized himself, then by determining the form of Baptism and revealing it to others.39 He instituted Orders by first giving authority to bind and loose the sins of humankind, and then the power to confect the sacrament of the altar." He instituted the Eucharist by comparing himself to a grain of wheat, and, immediately before his passion, by confecting the sacrament of his body and blood and giving it to his disciples. 4' Therefore, it was fitting that these three sacraments be instituted distinctly and entirely by Christ himself and be prefigured frequently in the old law, since they are the essential sacraments of the New Testament, and proper to its lawgiver himself, the Incarnate Word.

ing the sacraments belongs, as a rule, to the human race alone. And in administering any sacrament, the one ministering them must have the intention of doing so. Some sacraments require, besides the right intention, priestly or episcopal orders: a bishop is necessary to administer Confirmation and Orders, while priestly ordination is needed for the Eucharist,42 Penance, and Extreme Unction. Although Baptism and Matrimony normally pertain to priests, a person without priestly orders, particularly in case of necessity, may in fact administer them. If these conditions have been met, the sacraments may be conferred by both good and evil persons, by the faithful or by heretics, within the [Catholic] Church or outside it. Within the Church they are conferred in fact and with effect, while outside it they are without effect, although conferred in fact'" 2. This should be understood as follows. Our restoring principle, the Incarnate Word, instituted the sacraments as one who was both divine and human for the salvation of humankind. And so it was fitting that he ordained that they were to be dispensed for human beings by the ministry of other human beings. In this way, the minister would resemble both Christ the Savior and human beings in need of salvation. Now Christ the Savior brought about the salvation of the human race in a manner befitting the equity

224

CHAPTER

225

5

THE ADMINISTRATION OF THE SACRAMENTS

1. Concerning the administration of the sacraments, the following points must be held. The power of dis pens-

"Matt 10:13, Acts 1:5. 38 Mark 6:13. "Matt 3:13, 28:19; John 3:5. "Matt 16:19, 18:18; John 20:22-23; Luke 22:19; 1 Cor 11:24-25. .. John 12:24-25; Matt 26:26-28.

42 The challenge presented by the lay-led Waldensian movement impelled the Fourth Lateran Council (1215) to state clearly that only

priests can celebrate the Eucharist: "N obady can effect this sacrament except a priest who has been validly ordained" (DEC, 1: 230). 430n proper intention, see In 4 Sent., 6.2.2 (IV, 152-55); on the minister

of Baptism, see 5.1-2 (IV, 120-25), on the minister of Confirmation, 7.1.3 (N, 167-68): on the minister of the Eucharist, 13.1.1-4 (N, 302-07); on the minister of Penance, 17.3.1 and the whole of 19 (N, 450-57 and 499-529); on the minister of Extreme Unction, 23.2.1 (IV; 596-97); on the minister of Orders, 25.1 (IV, 641-49); on the minister of Matrimony, 27.2.1 and 28.5 (N, 678-79, 694-95) .

226

ST. BONAVENTURE'sBREVILOQUlUM

oflaw, the dignity of order, and the assurance of salvation itself-for he wrought salvation in ajust, orderly, and sure way." Therefore, he entrusted the administration of these sacraments to human beings in a way that conformed to these three qualities. First of all, the equity of law demands that any human works, if they are truly human, be not performed unthinkingly; that the works of human beings as ministers of Christ be referred in some way to Christ; and that the works of human beings as ministers of salvation be referred in some general or specific way to salvation. Now, the administration of any sacrament is a work that a person does as a rational being, as a minister of Christ, and as a minister of salvation. It therefore must necessarily proceed out of a proper intention, by which a person intends to do that which Christ has instituted for our salvation, or at least to do what the Church does, which would include the same general intention, since the Church, which has received the sacraments from Christ, dispenses them for the salvation of the faithful. 3. The order of dignity demands that greater things be entrusted to the greater, lesser things to the lesser, and intermediate things to those who hold a middle. rank. Furthermore, some sacraments are principally concerned with the perfection of virtue or dignity, as Confirmation and Orders; some are connected with a basic need, such as Baptism and Matrimony, for the latter generates and the former regenerates to a requisite level oflife. Other sacraments hold a middle position, such as the Eucharist, Penance, and Extreme Unction. Hence, under general law, the first group, dealing with an elevated status, may be conferred only by bishops and pontiffs; the lesser ones may be administered by anyone with Orders and even by lay

"Ps 74:12 (Vg 73:12).

PART VI

227

persons, especially in case of necessity; here I am speaking especially of Baptism. The intermediate sacraments, however, can be dispensed by priests alone, who are between bishops and inferior persons, occupying a middle rank. 4. Lastly, the assurance of salvation requires that the sacraments be administered in such a way that there is no occasion for doubt. Now, no one can ever be certain of the goodness or faith of the minister; in fact the minister himself cannot be certain whether he is worthy of love or hatred'" And so, if the administration of the sacraments were reserved only to the virtuous, no one would be certain if they had received them. They would have to be repeated again and again, and so the evil of one person would prejudice the salvation of others. Neither would there be any stability in the hierarchical ranks of the Church Militant, whose principal role is the administration of the sacraments. Therefore, it was fitting that the administration of the sacraments be entrusted to persons, not by reason of their sanctity, which varies according to the condition of their will, but by reason of their authority, which always remains what it is. It was therefore fitting that this power was given to good and bad alike, to those within the Church and those without." "Qoh 9:l. 46In this section, Bonaventure is repeating the arguments of Augustine against the Donatists, but now against contemporary reform movements who had broken with what they viewed as a worldly church. The Waldensians maintained that only those who lived according to apostolic practice had the right to administer the sacraments. Thus, in 1208 Innocent III included the following statement in a profession of faith for a group of reconciled Waldensians: "We do not reject the sacraments which are conferred in the Church, ... even though these sacraments be administered by a sinful priest .... For the evil life of a bishop or priest has no harmful eftect on either the baptism of an infant or the consecration of the Eucharist or other ecclesiastical duties

performed for the faithful." The Christian Faith, ed. Jacques Dupuis, 7'" ed. (New York: Alba House, 2001), 611; hereafter TCF.

ST. BONAVENTURE'SBREVILOQUIUM

PART VI

But no one may be saved outside that unity of faith and love that makes uS children and members of the Church. Therefore, whenever the sacraments are received outside it, they are received with no effect for salvation, even though they are true sacraments. They can be of benefit, however, when the recipient returns to holy Mother Church, the only Bride of Christ, whose children are the only ones whom Christ the Spouse deems worthy of an eternal inheritance. Thus Augustine argues against the Donatists,4' "The comparison of the Church with paradise shows us that people may indeed receive her Baptism outside her boundaries, but that no one outside can either receive or retain the salvation of [eternal] happiness. For, as Scripture testifies, the rivers from the fountain of paradise flowed copiously even beyond its bounds. 48 Record indeed is made of their names, and everyone knows through what countries they flow and that these are situated beyond the pale of paradise; and yet neither in Mesopotamia, nor in Egypt, to which countries those rivers oflife extended, exists that blessedness oflife which is recorded in paradise. Accordingly, though the waters of paradise are found beyond its boundaries, there is no happiness except in paradise alone. So, therefore, the Church's Baptism may exist outside the Church, but the gift of a blessed life is found only within the Church, which has been founded on a rock and which has received the keys of binding and loosing. She alone holds and possesses the

complete power of her Bridegroom and Lord; by virtue of which she, as Bride, can bring forth children even of handmaids. And these, if they be not high-minded, shall be called into the lot ofthe inheritance; but if they be proud, they shall remain outside. All the more, then, because we are fighting for the honor and unity of the Church, let us beware of giving heretics credit for whatever of her truth that we acknowledge among them. Rather, let us teach them by argument, that whatever they possess that is derived from her unity is of no efficacy to their salvation, unless they return to that same unity."

228

47 De baptismo contra Donat., 4.1-2, trans. J. R. King and C. D. Hartranft (PL 43: 153-55 [NPNF 4: 447, alt.]). Again, Bonaventure revives Augustine's anti-Donatist arguments in the context of contemporary heretical groups. The Fourth Lateran Council (1215) had re-affirmed the necessity of belonging to the Catholic Church in order to be saved: 4'There is indeed one universal Church of the faithful, outside of which nobody at all is saved" (DEC 1: 230). "Gen 2:8 and 10-14.

CHAPTER

229

6

THE REPETITION OF THE SACRAMENTS

1. As to the repetition of the sacraments, the following points must be held. It is common to all the sacraments that they should not conferred upon the same person, on the same occasion, and for the same reason, lest the sacrament fall into contempt. 49 But three sacraments in particular - Baptism, Confirmation, and Orders - may never be repeated. For these three sacraments impart a unique inner character that is never erased. 50 Of these, the character of Baptism is fundamental, for the other two cannot

49 Cf. Augustine, De baptismo contra Donat., 1.1.2: "For no sacrament may be wronged [by repeating it]" (PL 43: 109), a passage repeated by Lombard,Liber 4 Sent., 7.5(2: 279). On the material in this chapter, see Bonaventure, In 4 Sent., 6,1, but especially 6.4 and 6 9 (IV, 135-48); 7.3.3, (IV, 175); 24.2.1.1-4 (IV, 620-29). 50The idea that Baptism imparts a seal upon the recipient that cannot be erased was developed by Augustine, e,g,. in Epist. 98, ad Bonif., 5 (PL 33: 362). The concept again came into prominence in Innocent Ill's decrees dealing with the Waldensians. Alexander of Hales was the first to develop the notion that a permanent character was imprinted by the three sacraments of Baptism, Confirmation, and Orders (Glossa, 4.23.7 [15: 394-99]).

ST. BONAVENTURE'S I3REVlLOQUIUM

PART VI

be imprinted unless this has first been bestowed. Thus, if an unbaptized person is ordained, absolutely nothing is effected, and everything must be redone, because "when it is clear that nothing was done in the first place, one cannot consider an act a repetition."51 2. The reason for this is as follows. Our restoring principle, the Incarnate Word, in his supreme power, wisdom, and goodness does nothing inefficaciously, improperly, or fruitlessly; certainly, then, he ought to observe this all the more in his most noble works such as those that restore the human race. Since the sacraments belong to this category of divine works, it follows that a certain outrage is perpetrated against them when they are repeated on the same occasion, for the same person, and for the same reason. For this would indicate that their prior administration was inefficacious, improper, and fruitless. This would be contrary to what pertains to the supreme power, wisdom, and goodness of the restorative principle, for he always present working in and through the sacraments. 3. Now all of the restoring sacraments possess by divine power a general efficacy to restore the human race. But some of these were instituted solely as remedies against disease, while others were instituted not only {or this purpose but also for the sake of establishing, distinguishing, and setting in order the hierarchical levels in the Church. For diseases can vary, be driven out and recur, but the grades of the Church must remain firm, solid, and unshaken. That is why the sacraments concerned with recurring diseases have transitory effects; consequently they may be repeated if a new reason appears. On the other hand, those concerned with the hierarchical grades and determinate ranks of the faith must necessarily have some permanent effects that remain beyond their reme-

dial action in order to establish a fixed and stable distinction of dignities and states within the Church. This cannot be produced either by natural means or even by a transient gift of the grace that makes pleasing. It therefore must come about through certain signs impressed upon an incorruptible substance, that is, the incorruptible soul, by the incorruptible Principle in an incorruptible fashion, that is, indelibly and gratuitously. These signs are called characters, because they are indelible; they may never be assumed a second time, nor may the sacraments imprinting them ever be repeated. 4. Finally, faith may exist in three different states. This fact gives rise to a distinction among the Christian people, that is to say, among the orderly ranks of the church: the states of newborn faith, faith strengthened, and faith augmented. The first distinguishes the faithful from unbelievers, the second distinguishes the strong from the weak or infirm, the third distinguishes clerics from lay people. That is why the sacraments related to this threefold status of faith impress a character always distinguishing those indelibly marked by it, and hence can never be repeated. Now Baptism concerns the state of newborn faith whereby the People of God are distinguished from unbelievers, as were the Israelites from the Egyptians. Confirmation concerns the state of strengthened faith whereby the strong are distinguished from the weak, as are soldiers from those who are not fit for combat. [Holy1 Orders concerns the state of augmented faith whereby clerics are distinguished from lay people, as were the Levites from the other tribes. It is therefore only in these three sacraments that a character is imprinted. 5. Moreover, since the distinction between God's people and those who are not a people is first and fundamental,52

51 Decretals of Gregory IX, 3.43.3 (ed. Friedberg, 2: 648) and 5.29 (2: 833).

52Cf.lPeter 2:10: "Once you were not a people, but now you are God's people."

230

231

ST. BONAVENTURE'SBREVlLOQUlUM

232

it follows that the character of Baptism is the foundation of all the others. Therefore, if this foundation is lacking, nothing may be built upon it. Everything must be done anew. On the other hand, if this foundation has been laid, the other two may be impressed, and they can never again be repeated. The three aforesaid sacraments that imprint a character may not be repeated for any reason whatsoever. A severe penalty must be imposed upon those who do in fact repeat them for they insult a sacrament of God.'3 The other four sacraments, however, may be repeated without offense when new occasions arise. CHAPTER

7

THE NATURE AND INTEGRITY OF BAPTISM

1. Now, in the seventh place, it remains for us to examine the integrity of each of the sacraments. 54 AB the sacraments are seven in number, we should first consider the integrity of Baptism, since it is the portal to the others. 2. Concerning integrity of the sacrament of Baptism, the following must be held: that for anyone to be baptized validly and completely, the form established by the Lord must be said aloud: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit. Amen."" No word may be omitted, none added, nor may the order given here be changed or the above-mentioned names be altered. There must be an immersion or an infusion of the entire body, or at least of its most noble part [the headl, by means of the element of water, in such a way that the washing and the vocal expression are performed simultaneously

Gratian, Decretum, de cons., d. 4, c. 118 (I: 1398). For the Scholastics, a discussion of the 'integrity' of each sacrament meant treating its constituent elements, that is its matter and form. 53 54

"Cf. Matt 28:19.

PART VI

233

by one and the same minister. If these conditions are fulfilled, and if there is no dissimulation in the one being baptized, a grace is bestowed that regenerates, rectifies, and cleanses from all sin. For the grace to have fuller effect, a preparatory instruction and an exorcism precede the baptism of both children and adults. Although personal faith is required in the case of adults, in the case of children the faith of another suffices." 3. This should be understood as follows. Our restoring Principle, the Incarnate Word, is an utterly perfect and sufficient principle. He should therefore restore the human race through the remedies of the sacraments in such a way that no~hing in them is superfluous, nothing irregular, and nothing incomplete. And so, it was fitting for him to arrange that the sacrament of Baptism, as well as the other sacraments, would be as complete as demanded by his power, by our salvation, and by our disease. Now, the power that restores us is the power of the whole Trinity, whom Holy Mother Church believes in her heart, confesses in word, and proclaims in signs, recognizing the distinction, properties, order, and natural origin of the three persons. This power is also that ofthe passion of Christ, who died, and was buried, and rose again on the third day. 57 Therefore, to express all these things in the sacrament which is the first of all the sacraments and in which this power is first and primarily active, there ought to be an expression of the Trinity through a distinct, proper, and orderly mention of names. This at least is the common form, even though in the early church Baptism could be done in the name of Christ, in which of course the Trinity is understood as included." This formula of Baptism "See In 4 Sent., 3-5 and 6.2.3 (IV, 63-132 and 155-59). 57Jn the words of the Apostles' Creed, which quotes 1 Cor 15:4. 58 Following Peter Lombard, Liber 4 Sent., d. 3, c. 3 (2:245), who cites Acts 8:12. Lombard goes on to say that Baptism might possibly still be

234

PART VI

ST. BONAVENTliRE'S' BREVILOQUIUM

must also be pronounced in a properly and orderly sequence, at the same time as the triple immersion, which fittingly represents Christ's death, burial, and resurrection on the third day. And because these two powers act simultaneously and in the one Christ the Savior, both of these acts [pronouncing the formula and the triple immersion) ought to be done by one and the same minister simultaneously for the same recipient in order to preserve the unity of the sacrament and to signifY the oneness of the Mediator.59 4. Besides, our salvation first required a regeneration or renovation into the state of grace, which confers spiritual existence by cleansing the impurity, dispelling the darkness, and cooling the concupiscence that befall every person born ofAdam's seed. For these reasons, it was most appropriate that the first sacrament, which brings about that regeneration, should be constituted by that element whose natural signification expresses the aforesaid threefold effect of the. grace initiating our salvation. For water cleanses by its purity, transmits light by its limpidity, and cools by its freshness. Furthermore, it is the most common of all liquids. This is why the sacrament of our regeneration may be fittingly performed with any kind of water, for "all water is specifically the same as all other water."60 In this way no one's salvation is put in danger by the lack of the proper material element. 5. Finally, the disease within us that Baptism radically opposes is original sin. This disease deprives the soul of the life of grace and the rectitude that enables all the virtues; in a certain way it also inclines the soul towards

administered only in the name of Christ (c. 4 [Ibid.]). Bonaventure discusses this opinion,In 4 Sent., 3.1.2.2, ad 3, and concludes that it is necessary to baptize in the name of the Trinity (IV, 72-73). "Cf. In 4 Sent., 5.1.1 (IV, 122). 60 Aristotle, Topics, 1.6 (103a 19-20 [po 193]).

235

every kind of sin. Transmitted at conception, "it makes a child potentially concupiscent and an adult actually SO,"61 reducing persons into slavery to the devil, submitting them to the power of the prince of darkness. 62 Thus, if it is to be an effective cure to counteract this disease, this sacrament must provide a grace that regenerates, to offset the loss of the life of grace; a grace that rectifies by means of its sevenfold power, to offset the loss of the enabling virtues;63 and a grace that cleanses of all sin, to offset the inclination to all types of disordered vices. 6. Since original sin, received from another, makes a child potentially concupiscent and an adult actually so, the adult must necessarily possess personal faith and personal contrition. But for a child the faith and contrition of others suffices, that is, of the universal Church. And because the' purpose of Baptism is to deliver both children and adults from slavery to the devil and from the power of the prince of darkness, both ought to be exorcised, so that the hostile spirits may be expelled. Likewise, both ought to be instructed: adults, so that once darkness of error has been expelled, they might be formed in the faith; children through their godparents, for they ought to know the things they should teach them. In this way the sacrament ofBaptism will not be blocked from attaining its end through some human defect. CHAPTER

8

ON THE INTEGRITY OF CONFIRMATION

1. Concerning the sacrament of Confirmation, we must hold that for its integrity a vocal formula is required. Ac-

"Peter Lombard,Liber 2 Sent., 30.9 (1: 500-01), based on Hugh of St. Victor, De sacram., 1.1.31 (PL 176: 301-02). "Cf. Rom 6:16, Eph 6:12, Col 1:13. 63 Cf. pt. 5, chap. 4.4-5 above.

ST. BONAVENTURE'S BREVILOQUIUM

PART VI

cording to the most common usage this is:"1 sign you with the sign of the cross and I confirm you with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. Amen." Chrism is also required, which is composed of olive oil and balsam. When the bishop traces the sign of the cross with chrism on the forehead with the aforesaid words, the sacrament is received. By it, a person is strengthened to be a fighter for Christ, to confess his name courageously and publicly.64 2. This should be understood as follows. Our restorative Principle, the Incarnate Word, was conceived from eternity in the bosom of the Father and appeared corporeally in time to humankind. And so, he restores only those who conceive him in their heart by faith, and who confess that belief outwardly when such testimony is demanded. Now a veracious witness is one who proclaims the whole truth, that is, not simply a truth that is theoretical but also practical. The latter implies not only "conformity between thought, expression, and object,"" but also the conformity of the whole person to the truth, so the reason understands it, the will consents to it, and the faculties cooperate with it. In this way one's confession is with all one's heart, all one's soul, and all one's mind: from a pure heart, a good conscience, and a sincere faith. 66 Such a confession of faith is whole, pleasing, and undaunted: whole with respect to the One of whom it is made, pleasing with respect to the ones before whom it is made, and undaunted with respect to the one who makes it. But human beings are too fainthearted for such a confession without the strengthening hand of heavenly grace. Therefore, the sac-

rament of Confirmation was divinely instituted as an immediate complement to Baptism. 3. Now, because the end determines the means to the end,.' for this sacrament to be complete, it must meet the three conditions of a proper confession of faith mentioned above. First of all, it must be whole. But a confession of faith is not complete unless a person acknowledges that Christ is truly human, crucified for the sake ofhumauity, and that he is also truly the incarnate Son of God, coequal in all respects with the Father and the Holy Spirit in the Trinity. Hence, the formula of this sacrament expresses, not only the act of confirming, but also includes making the sign of the cross and the name of the most blessed Trinity. 4. Next, a fitting confession of faith must be pleasing to the ones before whom it is made - that is, before God and before human beings." It cannot be pleasing to God unless the mind is enlightened and the conscience purified, nor can it be pleasing before our neighbor without the fragrance of a good name and a virtuous life. Hence, this sacrament's material element is a mixture of olive oil, which is transparent, and balsam, which is fragrant. This is to siguify that the confession to which this sacrament disposes and leads must combine purity of conscience and understanding with the fragrance of a good life and reputation'" so there might be no contradiction between one's words and conscience, or between one's words and reputation. Such a contradiction would prevent a confession of faith from being accepted by others or approved by Christ.

"On Confirmation, see In 4 Sent., the whole of d. 7 (IV, 163-77). 65 cr. Averroes, Destructio destructionum, disp. met. 1, dub. 22; Avicenna, Metaphysica, 1.9. GB Mark 12:30; 1 Tim 1:5.

According to Aristotle, Physics, 2.9 (200a 7-10 [po 251]). Cf Matt 10:32. 69 On the significance of the oil and balsam, see Hugh of St. Victor, De sacram., 2.15.1 (PL 176: 577BC [pp. 430-31]).

236

67

68

237

ST. BONAVENTURE'SBREVILOQUIUM

PART VI

5. Finally, a fitting confession of faith must be undaunted. No one should avoid confessing the truth out of cowardice or diffidence; nor, in time of persecution, should anyone be frightened or ashamed to confess publicly the ignominious death of Christ on the cross for fear of suffering pain or disgrace similar to those of his passion. Now, such shame and fear show themselves mainly in the face, particularly on the forehead. And so a powerful hand is imposed on us so that we might be strengthened, and a cross is marked on our brow so that we might not blush to acknowledge the cross openly, nor fear to sustain any punishment or ignominy whatsoever for confessing the name of Christ, if the occasion should so demand. Rather, the recipient of this sacrament is made like a true wrestler who is rubbed with oil before the bout, or a hardy soldier who bears on his brow the sign of his king, the triumphal standard of the cross, with which he is prepared to penetrate safely the hosts of the enemy.70 For one cannot be free t~ proclaim the glory of the cross if one fears its suffering or disgrace. Thus St. Andrew said: "As for me, if I were ashamed of the ignominy of the cross, I would not be preaching its glory.""

body and very blood of Christ are not only signified, but actually contained under the twofold appearance of bread and wine, yet not as two sacraments, but one. Now this happens following consecration by a priest, that is, when he pronounces the form of the words instituted by the Lord over the bread: This is my body ... ; and over the wine, This is the cup ormy blood. ... When a priest who has the intention of consecrating pronounces these words, the substance of each element is transubstantiated into the body and blood of Jesus Christ, even though the outward appearances remain.72 The entire Christ is wholly contained in each of them, not in a circumscribed manner, but sacramentally. Under these same forms, he is offered to us as nourishment. Whoever receives them worthily, eating not merely sacramentally, but also spiritually through faith and love, is more fully incorporated into the mystical Body of Christ, and in it is renewed and cleansed. But those who approach them unworthily eat and drink judgment

238

CHAPTER

9

THE INTEGRITY OF THE EUCHARIST

1. With regard to the sacrament of the Eucharist, the following must be held: that in this sacrament the very

239

7~ The theory of transubstantiation was developed by Scholastic theolOgians to explain how Christ's body and blood could be really present in the Eucharistic elements (e.g., Peter Lombard, Liber 4 Sent., 10-11 [2: 290-303]. They were attempting to refute the view ofBerengar of Tours (+1088), who had argued that the presence of Christ in the Euch~rist could only be a spiritual one. 'TranSUbstantiation' provided a vehlCle to explain how the believer can experience the 'substance' or 'reality' (res) of the risen Lord under the sign (sacramentum) of the sensible 'accidents' of bread and wine. The term was incorporated in

the Profession of Faith of the Fourth Lateran Council (1215): "The body allusion to the third antiphon of the first nocturn at Matins on the feast of St. Martin (Nov 11): "Not in the shelter ofa buckler, nor of 10 An

a helmet, but with the sign of the Cross will I penetrate the hosts of the enemy." See Liber responsorialis (among the works of Gregory the Great, PL 78: 811D). "Presbyt. et diac. Achaiae epist. de martyrio S. Andreae (PG 2: 1223 B), which Bonaventure also cites in a sermon on the Feast orSt.Andrew (IX,464).

and blood [of Jesus Christ] are truly contained in the sacrament of the altar under the appearances of bread and wine, the bread having been transubstantiated, by God's power, into the body, and the wine into the bloo.d" (DEC, 1: 230, alt). This conciliar teaching, however, was also

motivated by the challenge of Cathar heretics, who denied that the risen Chriat had a body and that his body could be involved in human salvation. cr. Gary Macy, The Theologies of the Eucharist in the Early Scholastic Period (Oxford: Clarendon Press, 1984).

PART VI

ST. BONAVENTURE'sBREVILOQUIUM

240

against themselves, not discerning the most holy Body of Christ." 2. The following explanation helps to understand this. Our restoring Principle, Christ our Lord, is superabundant in his power and utterly wise in his awareness, and so he conferred the sacraments on us in a way that corresponded with both his wisdom and his abundance. Now Christ is most abundant in providing disease-healing remedies and his gifts of grace. And so he did not simply institute a sacrament to bring forth the life of grace in us, as Baptism, and another to increase and strengthen us in this life once we are born into it, as Confirmation. He also instituted a sacrament to nourish this life in us once we were born and strengthened, and this is the Eucharist. That is why these three sacraments are conferred on all who embrace the faith. Now, nourishment in the life of grace for all the faithful consists in preserving our devotion toward God, love for our neighbor, and our own inner contentment. Devotion toward God is practiced through the offering of sacrifice, love for neighbor through communing in a single sacrament, and inner contentment by being refreshed on our earthly pilgrimage. This explains why our restoring Principle gave us this sacrament of the Eucharist as a sacrificial offering, as a sacramental communion, and as sustenance on the way. 3. Now our restoring Principle is not only most abundant but also utterly wise, and as such, he does all things in orderly fashion. And so he gave us a sacrifice, a sacrament, and a food in a form that would be appropriate for the age in which grace is revealed, with our pilgrim state, and with our own capacity. First of all, the age in which 73

1 Cor 11:29. Bonaventure presents a very thorough treatment of

the Eucharist, In 4 Sent., 8·13 (IV, 179-314). See also his sermon, De sanctissimo corpore Christi, preached before the Roman Curia in 1264 (V, 553-56).

241

grace is revealed demanded that no oblation be offered except a pure, acceptable, and all-sufficient one. 74 But no such sacrifice exists but the one offered on the cross, namely, the body and blood of Christ. It was therefore necessary that this sacrament contain the body and blood of Christ, not only in a figurative way, but actually, as an offering fitting for this age of grace. Similarly, in the age ofgrace it is fitting that the sacrament of communion and of love should not only signifY these realities but also arouse its recipients to [attain] them, so that it "accomplishes what it signifies."" Now what most enkindles us toward mutual love and most fully unites the members is the oneness of the Head. It is from him that a stream of mutual love flows into us by means of the all-pervading, unifying, and transforming power that his love possesses. Therefore, this sacrament contains Christ's true body and immaculate flesh in such a way that it penetrates our very being, unites us to one another, and transforms us into him. It does so by virtue of that burning love through which Christ gave himself to us, offered himself up for us, and now gives himself back to us, so that he might remain with us until the end of the world. 76 74 75

Cf. Hebr, chaps. 9-10. Peter Lombard, Liber 4 Sent., 4.1 (2: 251-52), who inaccurately

attributes this phrase to Augustine.

"Cf. Matt 28:20, Tit 2:14. Bonaventure argues that Christ must be 'substantially' present in the Eucharist if we are to become transformed into him. Just as the food we eat becomes part of ourselves, so a believer becomes part of Christ's body when he or she receives the Eucharist. Bonaventure clearly expresses this in a Lenten sermon: "This type is a wondrous and unending union between the eaten and the food, and there is a conversion of the one into the other. And because of this union Christ said to the eater of the sweetness of sacrament and love: place me as a sign of charity and mercy, upon your heart . .. for love is strong as death (Sg 8:6)" (V, 265). Translation by Miri Ruben, Corpus Christi: The Eucharist in Late Medieval Culture (Cambridge: University

Press, 1991), 27.

ST. BONAVENTI1RE'sBREVILOQUIUM

PART VI

For this same reason, the nourishment suitable for the age of grace must be spiritual, common, and beneficial. Now, the spirit is sustained by the Word of life. 77 Therefore, the embodied human spirit is properly sustained by the Incarnate Word, or the flesh of the Word, which is a common and beneficial food. Even though it is one, all are saved by means of it. For one can provide no spiritual, common, and beneficial food except the very body of Christ himself." Therefore, it necessarily follows that his body must truly be contained within this sacrament for the sacrifice to be truly atoning, the sacrament to be perfectly uniting, and the food to be perfectly nourishing. All of these things must happen in this age of the new testament, of grace revealed, and of the truth of Christ." 4. Furthermore, it is not appropriate for our pilgrim state that Christ be seen openly, since the mystery should be veiled and the merit offaith earned. It is also unseemly that the flesh of Christ be actually torn by our teeth because of the loathsomeness of such crudity and the immortality of his body. It was therefore necessary that the body and blood of Christ be imparted under the veil of the most sacred symbols and by means of congruous and expressive likenesses. so Now, nothing is better suited for food

and drink than bread and wine. Furthermore, nothing is a more appropriate symbol of the unity of the body of Christ, physical and mystical, than bread, which is made of many spotless grains, and wine, that is pressed together from the choicest grapes. 81 This is why it was under these appearances, rather than any others, that this sacrament was represented. Now, Christ was to be present under these likenesses, not by means of a change occurring in himself but in them. Therefore, when the two aforesaid formulae are pronounced, indicating the presence of Christ under these appearances, there is a change of each substance into his body and blood, the accidents alone remaining as signs that denote and express them. 5. Now, the blessed and glorious body of Christ cannot be divided into its physical parts, nor separated from his soul or from the supreme Godhead. Therefore, under each of the species the one Christ is present, whole and undivided, namely, body and soul and divinity. Hence, under the two species there is but one utterly simple sacrament containing the whole Christ. And because any portion of the species represents the body of Christ, it follows that he is as fully present in any part as in the whole, whether the species be divided or not. Thus he is not present there in the sense of being spatially confined, as occupying a place, or having a position, or as being perceptible to any of the human and bodily senses. Rather, he is hidden to every sense so that there might remain room for faith and its acquiring of merit. For this reason also the accidents retain their full operation, although they exist with-

242

77 C£ John 6:64: "The words I have spoken to you are spirit and life." "Cf. John 6:53. 79 In this section, Bonaventure accepts and develops the positions of Hugh of St. Victor and Peter Lombard (De sacram .• 2.8.8 [PL 176: 467]; Liber4 Sent., 8.2.7 [2: 284-86], maintaining that the sacramental species sigoif'y two realities (res). The first, the body and blood of Christ himself, is actually contained in the sacrament; the second, the Mystical Body of Christ, composed of many members, is not contained, but only signified. Receiving the Eucharist, however, impels Christians to actualize this mystery of the unity of all believers in Christ. cr. In 4 Sent., 8.2.2.1 (IV, 195-96). 8OCf. Peter Lombard, Liber 4 Sent., 11.3 (2:299-300). One sees here a reaction by the Scholastics against the overly realistic description of the Eucharist contained in the 1059 condemnation of Berengar: "The

243

bread and wine ... are after the consecration ... the true body and blood of our Lord Jesus Christ, and they are physically taken up and broken in the hands of the priest and crushed by the teeth of the faithful" (Macy, 36). Cf. Bonaventure, In 4 Sent., 8.2.1 (Iv, 208). 81 According to Augustine, In loan. evang., 26.17 (PL 35: 1614); cited by Peter Lombard, Liber 4 Sent., 8.7 (2:285).

244

ST. BONAVENTURE'S BREVlLOQUlUM

PARTV1

out their subject as long as they contain within themselves the body of Christ: and that is as long as they keep their natural properties and are fit to provide nourishment. 6. Finally, our capacity to receive Christ fruitfully resides not in the flesh but in the spirit, not in the stomach but in the mind. But the mind does not attain Christ except through understanding and love, through faith and charity, so that faith gives light to recognize him and charity gives ardor to love him.82 Therefore, if any are to approach this sacrament worthily, they must feed on Christ spiritually by chewing it by means of the recognition of faith and receiving it with the devotion of love. In this way they will not be transforming Christ into themselves, but instead will be taken up into the mystical body of Christ. Clearly then, those who receive it with lukewarm, irreverent, and unthinking hearts eat and drink judgment against themselves,83 because they insult such a great sacrament. So it is advised that those who judge themselves not sufficiently pure in body or spirit, or even lacking in devotion, postpone reception until they are prepared to eat the true Lamb in a pure, devout, and respectful manner.84 7. This is why it has been prescribed that this sacrament be celebrated with particular solemnity in regard to

the place, the time, the words and prayers, and even the vestments used in the celebration of Masses. In this way both the celebrating priests and the communicants might realize the gift of grace through which they are cleansed, enlightened, perfected, restored, vivified, and most ardently born up into Christ himself through a most burninglove. CHAPTER

245

10

THE INTEGRITY OF PENANCE

1. Concerning the sacrament of Penance, the following must be held: that it is "a second plank after shipwreck,"85 to which those who have been wrecked through mortal sin can resort as long as they remain in this mortal life, whenever and as often as they need to implore divine mercy. The integral parts of this sacrament are "contrition in soul, confession in word, and satisfaction in deed."" Thus Penance is complete when a sinner has abandoned all the mortal sins he or she has committed, confessed them in word, and detested them in spirit, firmly resolving never to commit them again. When these conditions are properly combined with absolution87 given by one who possesses

85Jerome,Epist. 130,9 (PL 22: 1115), cited by Peter Lombard, Liber 82The early Franciscan School, following Alexander ofRales (Glossa, 4.13.8 [15: 204·205]), emphaSized that the Eucharist was fundamentally a sign (sacramentum) of the presence of the risen Lord; only those capable of understanding that sign receive Christ's body. Thus, Bonaventure insists that animals or infidels who happen to consume the Eucharistic elements do not receive the body of Christ. Ill-disposed believers do receive Christ's body, but to their own condemnation. See In 4 Sent., 9.1.2-3, 13.2.1 (IV, 201-04, 307-09). Cf. Rubin, pp. 66-67. "1 Cor 11:29. 84 Bonaventure offers similar advice in his Instructions for Novices, 4 (VIII, 480-81).

4 Sent., 14.1 (2: 315). The image actually goes back to Tertullian, De paenitentia, 4.2-3 (PL 1: 1233). "Peter Lombard, Liber 4 Sent, 16.1 (2: 336). 87 The first to distinguish this fourth component of Penance, priestly absolution, was apparently Peter of Poitiers, c. 1170 (Sent., 3.2 [PL 211: 1044]). Bonaventure treats the sacrament of Penance at length, In 4 Sent., 14-22 (IV, 317-586), Greater systematic theological reflection on the sacrament of reconciliation was demanded by its increased importance in the life of the Church. Canon 21 of the Fourth Lateran Council (1215) had required that "all the faithful of either sex, once they have reached the age of discernment, should individually confess all their sins in a faithful manner to their own priest at least once a year" (DEC, 1: 245).

ST. BONAVENTURE'S BREVILOQUIUM

PART VI

Orders, the key, and jurisdiction, the penitent is absolved of sin, reunited with the Church, and reconciled to Christ through the mediation of the priestly key.ss Furthermore, the one who exercises this judgment not only possesses the power of absolution but also the power of excommunication and of the relaxation of penalties, which he properly receives from the bishop as spouse of the Church. s, 2. The reason for this is as follows. Our restoring Principle, the Incarnate Word, by the very fact of being God's Word, is the fountain oftruth and wisdom, and by the fact of being incarnate, is the fountain of compassion and mildness. This is why he ought to restore humanity through the medicine of the sacraments, and above all, to heal it of its principal disease, mortal sin, as befits a merciful high priest," an able physician, and a just judge. It this way our healing may demonstrate the supreme mercy, prudence, and justice of the Incarnate Word. 3. First of all, our healing from mortal sin through Penance demonstrates the sovereign mercy of Christ, our most merciful high priest. This mercy infinitely surpasses any human sin, whatever its nature, gravity, or frequency. That is why Christ, in his supreme mercy, receives and

pardons sinners, not only once or twice, but as often as they prayerfully beg for God's mercy. Now, divine mercy is implored sincerely and humbly when the spirit is sorrowful and repentant. Furthermore, such penitence always remains possible for human beings as long as we are in this present life, for we are always free to turn either to good and evil. We may conclude, then, that whatever the gravity, circumstances, or frequency of their sins, sinners may always seek refuge in the sacrament of Penance, through which they receive remission of their sins. 4. In addition, our healing must demonstrate the supreme prudence of Christ himself, the most skilled physician. Now, the prudence of a physician is evidenced in applying the contrary remedies91 that not only can dispel a sickness but also remove its cause. Now we sin against God by delighting in the prospect of evil, consenting to it, and carrying it out, that is, by sinning in the heart, in the mouth, and in deed. Therefore, our supremely prudent physician has prescribed a remedy against this disorder in the sinner's powers of affection, expression, and operation, originating in the hidden acceptance offorbidden pleasure. This medicine heals these same three powers by means of a penitential sorrow that is conceived in the heart through contrition, expressed orally through confession, and consummated in deed through satisfaction. Now all mortal sins lead away from the one God, oppose the one grace, and pervert the one principal righteousness of human beings. And so, to assure the complete sufficiency of the penitential remedy in all its parts, the sinner must repent of all misdeeds, regretting those committed in the past, ceasing from those of the present, and proposing firmly never to fall back into sin in the future, whether

246

88

Bonaventure uses 'key' in the singular here, but he is alluding to

the 'power ofthe keys' given by Christ to Peter in Matt 16:19:"1 will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." For Bonaventure, 'the key' possessed by priests refers primarily to a spiritual power over the internal forum by which "the obstacles that block persons from entering the kingdom of heaven are removed." See In 4 Sent., 18.1.1.1~2 (IV, 469-72), It is also important to note that Bonaventure sees the sacrament of Penance as effecting a two-fold reconciliation: the first, between the sinner and God; the second,

between the sinner and the Church. Cf. Ralph Ohlmann, "St. Bonaventure and the Power of the Keys," Franciscan Studies 6 (1946):

293-315,437-65. 890n the bishop's role as 'spouse' of the Church, see In 4 Sent., 25.1.1

(TV, 641-43). "Hebr 2:17.

"Cf. pt. 3, chap.3.3 above.

247

248

ST, BONAVENTURE'SBREVILOQUIUM

the same sin or some other kind. It is by completely withdrawing from sin through repentance in this way that the sinner receives that divine grace which brings about the remission of sins. 92 5. Lastly, our healing ought to manifest the true justice of Christ the Judge. But he is not going to judge us in person before the last and final judgment. For this reason he had to commission judges who would pass particular judgments before the end of time. Now these judges are like intermediaries between offended God and offending humanity, being close to Christ and appointed over the people. Furthermore, these judges, namely priests, are particularly close to the Lord and familiar with him by reason of their office, having been especially consecrated to his ministry. Therefore, all those who have been appointed to the order of priesthood, and they alone, have received the power of a double key - namely, the key of knowledge for discerning and the key of the power of binding and loosing for judging and imparting the benefit of absolution. 93

92 See In 4 Sent., 14.1, dub. 4 (IV, 329-30), Bonaventure, as other theologians of the early Franciscan school, follow Hugh of St. Victor (De sacram., 2.7 (PL 176: ), in distinguishing two alienating effects of sin: personal guilt (culpa), and the consequent punishment (poena). The latter is two-fold: eternal and temporal. Since sin consists of the will's rejection of God as supreme good (ef. pt. 3, chap. 8), genuine personal contrition, as described here, reverses that rejection,

immediately remitting personal guilt and eternal punishment, thus achieving reconciliation with God. The role of the priest is secondary. The priest, discerning the penitent's sin and contrition, testifies to the divine forgiveness, and imposes an appropriate satisfaction or 'penance' on the penitent. His absolution remits some temporal punishment and effects reconciliation with the community of the Church. Cf. In 4 Sent.,

17.1.1.3·4; 17.1.2.1·4; 18.1.1-2 (N,421-32,469-72);Comm. In.(Vl,514). See Ohlmann, 451-65. 93 The fact that Christ's promised Peter "the keys to the kingdom" in the plural (Matt 16:19) led Scholastic theologians to distinguish between two 'keys' invested in the priesthood. The "key of discerning" is the

249

6. Now, to avoid confusion, not every prelate exercises authority indiscriminately over anyone in the Church Militant, for the ecclesiastical hierarchy itself must be organized according to judicial power. Hence, the use of binding and loosing was granted first to one single and sovereign pontiff, upon whom universal jurisdiction was conferred as supreme head. Then this power was apportioned among the particular churches, first to the bishops and then to priests. 94 Thus, although every priest possesses ordination and the [power of] the keys, their use extends only to those subjects who are under his ordinary jurisdiction, unless he receives delegated powers over others from the one who has jurisdiction over them. Such jurisdiction exists primarily in the supreme head, then in a bishop, and finally in a priest entrusted with the care of souls. Thus, it may be delegated by anyone of them to others, sufficiently by the lowest rank, to a wider extent by the intermediate rank, and most extensively by the highest. 7. Now, this jurisdiction, as it is found in the supreme pontiff and also in bishops, extends not only to judging

power of the priest to examine the penitent so as to direct rightly the "key ofjudging" to remit punishment. Cf. Peter Lombard,Liber 4 Sent., 18.2 (2: 356); Bonaventure, In 4 Sent., 18.1.3.1-2 (N, 478-81). 94 Bonaventure's reasoning here is dependent on the Biblical witness that the "power of the keys"was entrusted first to Peter (Matt 16:19) and only then to the other apostles (Matt 18:18), but he also wishes to defend an important Franciscan ministry. The Fourth Lateran Council had decreed that Catholics must annually confess "to their own priest," i.e., their pastor (see note 85 above). In the intervening years, the new mendicant orders had become heavily involved in the ministry of hearing confessions. During the secular-mendicant controversy of the 1250's, disgruntled clergy attacked the friars for usurping their proper role. Bonaventure argues that pastors had the "power of the keys" only by delegation, and that the Papacy - which had fostered the mendicants' pastoral ministry - enjoyed the fullness of that power.

between God and persons in the internal forum, but also to judging between one person and another in the external forum. Such jurisdiction is given them as those who are responsible for the administration and care of the Church, which is entrusted them as a wife to her husband. Therefore, prelates have the power of the sword, which they may wield, through excommunication, in the defense ofjustice,'5 and also the power of generously distributing, through indulgences, the treasures of the Church's merits that were deposited and entrusted to their care by both the Head and the members. Thus, as true judges appointed by God, they possess full power of binding and loosing, of striking the impenitent and restraining the rebellious, and of absolving the truly repentant and reconciling them with God and holy Mother Church. CHAPTER

PART VI

ST. BONAVENTURE'S BREVILOQUlUM

250

11

THE INTEGRITY OF EXTREME UNCTION

1. Concerning the sacrament of Extreme Unction,96 the following must be held: that it is the sacrament of those departing this life, which prepares and disposes them for the perfect health [of heaven]. It also has the power of taking away venial sins and of restoring bodily health if this is for the sick person's good. The integrity of this sacrament requires that pure consecrated oil be used, certain prayers be said, and that the one who is sick be anointed on seven specific parts of the body, that is, on the eyes, ears, nostrils, lips, hands, feet, and loins. This sacra-

95 For Bonaventure, "the power of the sword" signifies particularly the power of prelates over the external forum, to coerce through the imposition of censures. In 4 Sent., 18.1.1.1; 18.2.2 (IV, 470, 486-87). 96The word 'extreme' here refers to the fact that the rite today called

the "anointing of the sick" was administered in Bonaventure's time only in extremis, that is, to a person "in imminent danger of death."

251

ment should be given only to adults who desire it, and who are in imminent danger of death. It ought to be administered only by the hands of a priest. From this description it is evident that there is a sevenfold difference between this sacramental anointing and that of Confirmation: in effect, matter, form, recipient, minister, place, and time.'7 2. This is the rationale for what we have said. Our restoring Principle, the Incarnate Word, restores us as the mediator between God and humankind, Jesus Christ, himself human. '8 Inasmuch as he is Jesus, he saves;" inasmuch as he is Christ, the Anointed one, he pours out upon humankind the grace of anointing. And so it is most fitting that he impart to his members a saving unction. But in order for the soul to be perfectly healed, it needs to be made well in regard to three things - the strife of action, the sweetness of contemplation, and the delight of possession. The first pertains to those entering the ranks of the Church Militant; the second to its leaders who are to teach others, and the third to those who are leaving the Church Militant through death. Thus the Lord did not simply institute the first sacramental anointing of Confirmation, but an intermediate one in ordination, and an Extreme Unction for those in imminent danger of death. 3. Now, because the end necessarily determines the means to the end, 100 it follows that this sacrament must act, and be constituted, received, and conferred in a manner that conforms to its end. First of all, the action of this sacrament should be determined by its end, which is to make the attainment of salvation, that is, eternal happi-

Ibid., the whole of d. 23 (IV, 587-602). 1 Tim 2:5. 99 Cf. Matt 1:21: «You are to name him Jesus, for he will save his

97 98

people from their sins." 100 Aristotle, Physics, 2.9 (200a 7-10).

ST. BONAVENTURE'sBREVILOQUIUM

252

ness, swifter and easier for those who receive it. Now this is accomplished by devotion, which raises us up, and by the remission of venial sins and their consequences, which drag us down. Thus it follows that this sacrament must prompt devotion, remit venial sin, and more readily remove the stain of sin. Moreover, it is expedient that many of those who are sick should live longer in order to increase their merit. And so this sacrament, while strengthening the soul in good and exonerating it of evil, often also gives relief from physical disease. And that is what blessed James means when he writes that: "the prayer offaith will save the sick . .. and anyone who has committed sins will be forgiven. "101 4. Second, the constitution of this sacrament must be determined by its end, which is to restore spiritual health through deliverance from sin. Now, such health depends in turn on the soundness and purity ofthe inner conscience upon which the heavenly Judge will pass judgment. Hence, the matter of this sacrament ought fittingly to be oil, pure and consecrated, which signifies the holiness and brightness of the sanctuary of the conscience}02 But because mortal human beings do not have the power to restore spiritual health, the prayers and words of this sacrament are deprecative in form, making an appeal for grace. And since the soul contracts spiritual diseases in the body, originating in the four principal powers ofthat body - the sensitive, the expressive, the generative, and the locomotive - the organs serving these powers ought to be anointed. Now, there are five organs that are the vehicles of our senses: the eyes for seeing, the ears for hearing, the nose for smelling, the hands for feeling, and the mouth for tasting. The latter also is the organ for another power, that of

101

James 5:15.

102 See

above, chap. 8, 4.

253

expression, while the feet serve for locomotion and the loins generation - for it would be improper and shameful [for the minister] to touch or even mention by name the genitals themselves. For these reasons, the anointing ought to be made on the seven parts here named, so that by this sacrament a person may be disposed toward the fullness of spiritual health through the removal of all venial sin. 5. Finally, the reception of this sacrament should also be determined by its end, which is to make our passage to heaven more rapid through the unburdening of venial sin and the turning our mind to God. Therefore, it should be given only to adults, who sin venially, and only to those who request it with a devout heart. It should also be given only to those who are in danger of death, indeed already entering the passage to another state. Now this is a sacrament for those in danger of death, and yet it has a sacred matter, that is, consecrated oil. And so, in order to avoid any danger [that dying persons might not be able receive it], its administration is entrusted to priests generally, but only to priests, because consecrated oil should be touched only by consecrated hands. 6. And so [the two anointings of] Confirmation and Extreme Unction, differing as they do in their end, differ also in their effect, matter, form, place, occasion, recipient, and minister. They differ in their effect, for the former disposes a person to fight better, the latter helps a person to leave the world more swiftly. They differ in their matter, for the former uses oil mixed with balsam, the latter, pure oil. They differ in form, for he first is indicative, the other deprecative. They differ in regard to place, the former is applied to the forehead only, the latter, to several parts. They differ in occasion, for the former is received by those in good health, the latter, by those who are ill. They differ in terms of their recipient, for the former may be given not only to adults but also to infants, the latter, to adults only. And they differ in regard to their minister, for the

ST.

254

former is conferred by a bishop, the latter, by any priest. All these differences are determined by the difference in their ends, for it is clear that a difference in proximate ends causes a difference in the means to them. CHAPTER

PART VI

BONAVENTURE'sBREVILOQUIUM

12

THE INTEGRITY OF ORDERS

1. Concerning the sacrament of [Holy] Orders, the following sums up what we must hold: that "ordination is a certain sign whereby spiritual power is conferred on the person ordained."'03 Although' Orders is but one of seven sacraments, it contains within itself seven grades. The first is that of porter, the second lector, the third exorcist, the fourth acolyte, the fifth subdeacon, the sixth deacon, and the seventh priest. Below these degrees, as a type of preparation, are clerical tonsure and psalmist; above them are positioned, as a perfection, the ranks of bishop, patriarch, and Pope. It is from these latter ranks that these orders derive, and to them it pertains to confer them with fitting signs that are both seen and heard, and in accordance with all due solemnity as regards time, place, and recipient. 2. This should be understood as follows. Our restoring Principle, the Incarnate Word, being both God and human, instituted the medicine of the sacraments for the salvation of humankind in an orderly, distinct, and powerful way, in accord with the demands of his goodness, wisdom, and might. And so, when he entrusted this sacramental remedy to human beings, he willed that it be dispensed,

103 Peter Lombard, Liber 4 Sent., 24.13 (2: 405). For Bonaventure's discussion of Orders, see In 4 Sent., d. 24-25 (N, 607-69). Like other Scholastics, Bonaventure refers to the sacrament of 'order' in the

singular; however, following common English usage fQr the sacrament

and to avoid confusion with Bonaventure's frequent use of the word 'order' in other contexts, I use the plural 'orders.'

255

not in a haphazard fashion, but in a way that would reflect that order, distinction, and power. Therefore it was appropriate that certain persons be distinguished and set apart to carry out this office, and that the requisite power be committed to them as a matter of ordinary law. Now a distinction of this kind could not be accomplished properly except by means of sacred signs such as the sacraments. Therefore, it was fitting that there be sacrament to be such a sign that would impart order, distinction, and power for the purpose of dispensing the other sacraments in a distinctive, effective, and orderly manner. That is why Orders is defined as "a certain sign whereby spiritual power is conferred upon the person ordained," for this definition contains the three elements that we have just mentioned. It is these that comprise the integrity of Orders. 3. First of all, Orders is a sign that distinguishes and sets apart an individual as one totally dedicated to the worship of God. Thus these orders are preceded by a certain distinctive mark. This consists in the tonsure or corona, which signifies a withdrawal from temporal desires and an elevation of the mind to eternal realities, thus indicating that the cleric is totally set apart for the worship of God. Therefore, on receiving the corona, he says: "The Lord is my chosen portion" ... and so forth. 104 And because he should be well versed in the divine praises, which consist principally in the recitation of the Psalms, the office of psalmist is also conferred as a preamble to [Holy] Orders. Isidore, however, speaking in a broader sense, includes it as one of the orders.'o, 4. Secondly, Orders is a sign that both confers order and is ordered within itself. But Orders consists in a dis-

l04PS

16:5.

l05Isidore,Etymolog., 7.12.3 (PL 82: 290-91): De offie. eeelesiast., 2.12 (PL 83: 792): Pseudo-Isidore,Epist. ad Leudefredum, 5 (PL 83: 895B).

256

ST. BONAVENTURE'sBREVILOQillUM

tinction and separation and differentiation of grades, conforming to the demands of the sevenfold grace for the dispensation of which the sacrament of Orders is principally intended. Therefore, there are seven orders, proceeding in degrees to the priesthood, which is the culmination of all orders. For it is the role of the priest to consecrate the sacrament of the body of Christ, in which resides the fullness of all graces. Thus the other six orders are attendants to it, resembling the steps leading up to the throne of Solomon. The lower orders are six because of the perfection of that number,l06 six being the first perfect number, and so that number is needed to show both the perfection and effectiveness of the office of ministry. For it is fitting that some should minister from a distance, others more closely, and others again very closely so that nothing be lacking in an ordered ministry. Now each of these functions may be paired with another according as they concern either cleansing or enlightenment. Thus it follows that there are six ministering orders, and a seventh, the most perfect of all, in which the sacrament of the altar is performed, and in which the others are consummated in one, as a full and final end.107 5. Finally, Orders is a sign that bestows power, not only with respect to the administration of the other sacraments, but also in respect to itself. Now a power that is exercised over another power is truly an excellent power. For this

106Cr. 1 Kings 10:18-20; on the perfection afthe number six, see pt. 4, chap. 4.5 above. 107 Bonaventure's argument here follows that of Alexander of Hales (cf., Glossa, 4.24.3 [15: 401·407)), who was profoundly influenced by the writings afthe Pseudo-Dionysius. Like him, Bonaventure believes that the ecclesiastical hierarchy mirrors the celestial, requiring grades in order to be complete. Cf. Prol., 3; pt. 2, chap. 8. He therefore develops an aesthetic argument for the septenary of orders in the Mystical Body of Christ, flowing out from the unity afthe priesthood. See In 4 Sent., 24.2.2.4 (IV, 634-636).

257

reason, it implies not only simple power, as found in simple [priestly1 orders, but also the preeminence of power, as found in those who have the function of conferring orders by ordinary law. Now this excelling authority gradually diminishes the more widely it is distributed, and is more concentrated as it ascends on high. This is why there are many bishops, a lesser number of archbishops, very few patriarchs, and but one father of fathers, rightly called Pope [Papa, Fatherl, as the unique, first, and supreme father of all spiritual fathers and of all the faithful as well. He is the first hierarch, the sole spouse, the undivided head, the supreme pontiff, the Vicar of Christ, the fountainhead, origin and rule of all ecclesiastical authorities. From him, as from the summit, all ordered power descends down to the most humble members of the Church, according to what the loftiest dignity of the ecclesiastical hierarchy demands. lOB 6. And because this dignity resides chiefly in [Holy1 Orders, this sacrament should be dispensed only with great prudence and solemnity, and hence not indiscriminately on anyone through the ministry of any person randomly, nor at any time or in any place indifferently. Rather, these orders ought to be conferred only on persons who are educated, virtuous, and free from all impediments. These should have prepared themselves for its reception by fasting. Orders also should be conferred in a sacred place during the celebration of Mass, and at those times designated by ecclesiastical law. Finally, they may be conferred only by bishops, who alone have the right to confer Orders, confirm through the imposition of hands, consecrate nuns and ~ 108 Bonaventure here synthesizes the argument on the primary of the Roman pontiff that he advanced in 1255~1256 during the secularmendicant controversy in his Disputed Questions on Evangelical Perfection, 4.3 (y, 189-96). This view of the Pope as the pinnacle of a

pyramidal hierarchy was already apparent in Alexander of Hales (Glossa, 4.24.3 [15: 406)).

ST. BONAVENTURE'SBREVILOQUIUM

PART VI

abbots, and dedicate churches. Because oftheir solemnity, all of these rites should be administered only by those who possess preeminent power.

present [the marriage vows], and is consummated by physical union}12 There are· three benefits attached to this sacrament, namely, "fidelity, offspring, and the sacrament itself."113 There are twelve impediments that would prevent those who wish to receive it [from doing so] and void a marriage already contracted, as shown in these verses:

258

CHAPTER

13

THE INTEGRITY OF MATRIMONY

1. Concerning the integrity of Matrimony, what we must hold may be summarized as follows: that "marriage is a legitimate union of male and female, maintaining a single [i.e., undivided] sharing of life."1O' This union existed not only after sin but even before it. Although this sacrament of union was originally instituted solely as a duty, now it serves not merely as a duty, but also as a remedy against the disease of concupiscence. 110 In the beginning, it was a symbol of the union of God and the soul; now, however, it signifies the union of Christ with the Church and of the two natures in a unity of person.l11 This union comes into being through the free consent of both persons, a consent outwardly expressed in some sensible sign and consummated by sexual intercourse. That is why it is said that marriage is initiated by words concerning the future [a betrothal], ratified by words concerning the

". A slight modification of Peter Lombard, Liber 4 Sent., 27.2 (2: 422), who in turn emended a definition from Justinian's Institutes, 1.9.1, attributed to the third century jurist, Ulpian. It emphasizes the existence of the unique bond and common life existing between two individuals, having a distinct existence within the larger society. See Paula Jean Miller, Marriage: The Sacrament of Divine-Human Communication (Quincy, IL: Franciscan Press, 1996),77-78. Fuller historical background in Theodore Mackin, What is Marriage? Marriage in the Catholic Church (New York: Paulist Press, 1982),73-76,145-91. For Bonaventure's fuller treatment of Matrimony, see In 4 Sent., 26-42 (IV, 661-80) . •" Augustine, De Gen. ad litt., 9.7.12 (PL 34: 397); Lombard, Liber 4 Sent., 26.2 (2: 417). m Cf. Eph 5:22; Peter Lombard, Liber 4 Sent., 26.6.2 (2: 420-21).

259

"Error, condition, vow, consanguinity, crime,

Disparity of cult, force, Orders, prior bond, public propriety, If you are engaged, or if perhaps impotent, All these prevent marriage and nullify an existing union.114 2. The reason for understanding what has been said is this. Our restoring Principle, the Incarnate Word, by the very fact of being Word of God, is the fountain of wisdom on high;"' by the fact of being incarnate, he is the source of mercy on earth. Therefore, as the Uncreated Word, he is the formative cause of humankind by virtue of his supreme wisdom, and, as the Incarnate Word, he is its reformative cause by virtue of his supreme mercy. Therefore he restores humankind through his mercy, precisely because, iri his wisdom, he had originally made it restorable, which

"'Ibid., 26.6-28.1 (2: 419-32). U3 Augustine, De Gen. ad litt., 9.7.12 (PL 34: 397), as cited by Peter Lombard, Liber 4 Sent., 31.1 (2: 442). In his Sentences Commentary, Bonaventure re-arranges the importance of these ends: 1) the natural end of the procreation of children, 2) the faithful mutual union of the spouses, and 3) the signification of the union of Christ and the Church (In 4 Sent., 31.1.2, ad 4 (IV, 719-20)]. He gives yet another ordering in section 4 below. '''Peter of Blois (+ c. 1203), Letter 115 (PL 207: 345), with several adaptations. For a full discussion of the social setting of marriage in the thirteenth century, see James A. Brundage,Law, Sex, and Christian Society in Medieval Europe (Chicago: University of Chicago Press, 1987), 325-486. 115Sirach 1:5, Vg.

8T. BONAVENTVRE'sBREVlLOQUIUM

PARTVI

quality his supreme order required. For God made the human race able to stand upright, able to fall, and able to be restored, as we have shown in preceding chapters.'16 And so the Word of God in his wisdom gave humankind the capacity to stand upright, to fall, and to be restored, as it was fitting for him to do. He therefore ordained that the human race should propagate itself in such a way that the very means of procreation would help them stand upright in God's sight. It was also to help them as a remedy, since in the very act of procreation [after the fall] there is something of sin, namely concupiscence, which passes on the disease [of original sin].'17 Now, the original upright state of human beings derived from the joining oftheir souls and God, in an utterly chaste, singular, and individual union oflove. Furthermore, the remedy [for fallen humanity] came from the union of the divine and human natures within the oneness of a hypostasis or person, a oneness effected by grace in a singular and individual way."S That is why God decreed from the very beginning that propagation would be effected by means of a singular and individual union of male and female."9 Such a union, before the fall, was to signifY the union of God with the soul, that is, of God with the subcelestial hierarchy;120 but after the fall, the union of God with human nature, or of Christ with the Church. '2' Thus Matrimony was a sacrament both before and after the fall, but it differed as to its meaning and purpose. Now Matri-

mony was a sacrament before the disease occurred; therefore, concupiscence, which followed in the wake of sin, is something that is excused by Matrimony rather than something that can defile it. For disease does not corrupt the medicine; rather, medicine cures the disease.'22 From this it may be seen what Matrimony is and how it was divinely instituted. 3. Again, each of the above-mentioned spiritual unions signified in the sacrament of Matrimony is a union oftwo parties, one of which is active and influencing, the other passive and receiving, and which is brought about by virtue of a bond of love that proceeds purely from free will. This is why Matrimony has to be the joining together of two persons who differ as active and passive, that is, as male and female, their union proceeding purely from the consent of their wills.'23 Now this willed consent is not visible externally except through some sign that manifests it, therefore their mutual consent must be expressed in an external manner.'24 Now, consent regarding the future is not, properly speaking, consent at all, but at most a promise to consent; and even the actual consent without sexual intercourse does not produce complete union, since

260

116Cf. pt. 1, chap. 1; pt. 2, chaps. 9-10; pt. 3, chap. 1. U7 Cf. pt. 3, chap. 6. m Cf. pt. 4, chap. 2.5. 116 Cf. Genesis 1:27-28,2:23-24. Cf.In 4 Sent .• 26.1.1-2 (N, 661-64). 120That is to say, of humanity, as distinct from the divine and the angelic hierarchies; cf. Prologue, 3; In 2 Sent., 18, dub (Il, 454-55). On the spousal union of God and the soul, see pt. 5, chap. 1 above. 121 On the marriage of God with humanity. see Sermones de tempore, 26 (IX, 125).

261

122 See In 4 Sent., 26.2.2 (IV, 667-69) and 31.2.1 (IV, 722-23). Bonaventure tempers the pessimistic view of Augustine toward sexual

intercourse. He may have done so to rebut Cathar heretics, who maintained that sexual expression is always evil. The Fourth Lateran Council had condemned their view, asserting that "not only virgins and the continent, but also married persons, by pleasing God through right faith and good works, merit to attain eternal happiness" (DEC, 1: 230). Bonaventure remained thoroughly Augustinian in teaching that "the sexual act is diseased, for it cannot be performed without disorder," but he also maintained that the grace of the sacrament of marriage excused the spouses even from venial sin, if they engaged in sexual relations for the sake of procreation. See In 4 Sent., 31.2.1 (N, 721-23). 123 In 4 Sent., 27.1.1 (IV, 675·76). The act of consent establishing marital union is clearly what Bonaventure calls elective will. See pt. 2, chap. 9.8. 12< In 4 Sent., 27.2.1-2 (N, 678-81).

ST. BONAVENTURE'sBREVILOQUIUM

PART VI

the parties are not yet one flesh. Therefore, words concerning the future [the betrothal] are the inception of marriage, words concerning the present [the marriage vows] are its ratification, but carnal union alone is its consummation. Only then do the parties become one flesh and one body,125 and it is in this that the union between Christ and ourselves is fully signified. For then the body of the one partner is fully surrendered to the other by virtue of the power of each partner to procreate offspring. 126 4. Thus there are three goods in Matrimony: the sacrament, consisting in the indissoluble bond; fidelity, in the fulfillment of the conjugal duty, and offspring, in the effect proceeding from them both. 5. Finally, because this matrimonial union ought to proceed from free consent to the joining together of two distinct persons in this unique law of marriage, there are twelve circumstances that can prevent it from occurring. Thus, there are twelve impediments to marriage, as will be evident. In order for there to be matrimonial consent there must be freedom in the act of consent itself; freedo~ in the consenting subject, and fitness for union. Now, freedom of consent may be voided in two ways, corresponding to the two causes of involuntary acts, namely, ignorance and violence. 127 Thus, in this regard, there are two impediments: error and force. Freedom in the consenting subject may be destroyed by that person's being bound to another, either to God or to another human being. If the person is bound to God, this may be either by an expressed vow or through a condition of life in which a vow is [implicitly] attached; the

first is the impediment of religious vow, the second, that of Orders. If a person is bound to another human being, this may be in two ways, either through an existing bond or a prior one. The first case is when there is a bond by which one is already bound to a spouse; the second occurs in a crime whereby an adulterer or adulteress has contrived the death of the original spouse, or even has promised to marry another after that spouse's death. Thus, in this regard there are four impediments; vow, Orders, bond, and crime. Fitness for union requires a suitable distance between the persons; this is destroyed through too close a relationship or too great a disparity. Now too close a relationship comes about through blood relationship or through something similar to it, such as legal or spiritual parenthood. Or again, they may be too closely related through union of the sexes [marriage or cohabitation] or by nuptial pre-contact. Thus, there are three more impediments: consanguinity, affinity, and public propriety. There may also be excessive disparity between the parties. These may be matters related to their physical nature, such as the inability of one of the partners to consummate the carnal union; or else matters related to a situation beyond the control of either of the parties, such as one of them being a slave and the other free; or again, in matters related to the Christian religion, such as one being baptized and the other not. Hence, there are three other impediments: impotence, disparity of condition, and disparity of cult. And so there are altogether twelve impediments, which, under the teaching of the Holy Spirit, have been recognized by the Church. Even though all of the sacraments have been entrusted to it, the Church has received a special commission to regulate the sacrament of Matrimony. This is due to the diverse situations that may arise, as well as the disease [of concupiscence] that accompanies it, which is highly infectious and extremely difficult to tem-

262

"'Cr. Matt 19:6, 1 Cor 6:15-16. See In 4 Sent., 26.2.3 (IY, 669-70). 12'Cr. 1 Cor 7: 3-4. See In 4 Sent., 28.un.6 (IV, 695-97). 127 See above, pt. 2, chap. 9.8; pt. 3, chap. 11.3.

263

ST. BONAVENTURE'sBREVILOQUIUM

264

per. Thus it pertains to the Church to determine the acceptable degree of blood relationship as it sees fit at any given time, to adjudicate which persons mayor may not validly marry, and to decree separation. But the Church ought never, and in fact cannot, annul a marriage which has been legitimately entered into: for what God has joined together, no one, however great his power, may separate,128 since everyone having the power to judge remains subject to the jurisdiction of God.

PART

VII

ON THE REPOSE OF THE FINAL JUDGMENT

CHAPTER

1

THE JUDGMENT IN GENERAL

1. We have now briefly spoken of the Trinity of God, the creation of the world, the corruption of sin, the incarnation of the Word, the grace of the Holy Spirit, and the sacramental remedy. It remains for us, in seventh and last place, to treat the repose of the final judgment.' In this regard, the following sums up what we must hold: that there will undoubtedly be a universal judgment, in which God the Father, through our Lord Jesus Christ, will judge the living and the dead, the good and the wicked, rendering to each person according to what his or her merits

1 I have used "repose" to translate the Latin status, which for Bonaventure connotes more than a neutral "state." As he says elsewhere, 4'quiet is more noble than motion ....Therefore, if the world

after the resurrection will be in the most perfect disposition, all bodies

then will rest [in Godl." In 4 Sent., 44.2.3.2; 48.2.2 (IV, 501, 561-562), trans. Caroline Walker Bynum, The Resurrection ofthe Body (New York: Columbia University Press, 1995), 250. Bynum observes, "the goal of desire is its own cessation. As the celestial spheres will cease to rotate

12'Matt 19:6.

at the end of time, so too the soul will cease to yearn; stasis is the condition of heaven." Ibid.

ST, BONAVENTURE'S BREVILOQUIUM

PART VII

deserve? In this judgment there will be an opening of books, that is, of consciences, revealing the merits and demerits of all persons, both to themselves and to others. This will happen by virtue of the power of the Book ofLife, 3 the Incarnate Word. In the form of his divinity, the Word will be beheld by the good alone, while both good and wicked shall see the Word in human form. It is in this form [i.e., the risen Christ] that he will pronounce sentence; in this same form, "he will appear terrible to the reprobate, but mild to the righteous.'" 2. The reason for this may be explained as follows. The First Principle, by the fact of being first, exists of itself, by itself, and for itself. It is thus the efficient, formal, and final cause: creating, governing, and perfecting all things. It creates in accord with the loftiness of its power, governs in accord with the rectitude of its truth, and perfects in accord with the plenitude of its goodness. Now, the loftiness of the highest power requires that some creatures be produced that are not only vestiges, but also images; creatures that are not only irrational, but also rational; creatures that are moved not only by natural instinct, but also by free will. But a creature made to the image of God has

by that fact a capacity for God, that is, it is capable of blessedness.' Furthermore, a creature that is rational is capable of being instructed; and a creature possessing free will is capable of ordered or disordered actions in terms of the law of justice. Therefore, the rectitude of truth necessarily imposes on human beings a law inviting them to blessedness, instructing them in truth, and obliging them to righteousness. But this occurs in such a way as not to compel their free wills, lest they be deprived of the capacity freely to abandon or to follow justice. This is because God "so directs things which have been created that they may perform and exercise their own proper movements".6 Now the plenitude of goodness, in its perfecting action, works in accordance with the loftiness of power and the rectitude of truth. Therefore, the consummation of blessedness is granted by the supreme Goodness only to those who have observed the justice which was imposed by the rectitude of truth and who have accepted instruction and have loved that highest and eternal blessedness more than transitory goods. Now, some people have acted in this manner and others in a way contrary to it, according to their different wills, which are hidden within them, proceeding in this life as they choose. Therefore, in order to manifest the loftiness of power, the rectitude oftruth, and the plenitude of goodness, there must necessarily follow a universal judgment. This will bring about a just distribution of rewards, an open declaration of merits, and an irrevocable passing of sentences. In this way, the plenitude of supreme goodness may appear in the distribution of rewards to the just, the rectitude of truth in the open declaration of merits, and the loftiness of might and power in the irrevocable

266

'Cf. Matt 16:27; 25:31, Rev 22:12. On the material in this chapter, see In 4 Sent., 43.2-3 (IV, 896-902); 48.1 (IV, 984-88). In part seven of the Breviloquium Bonaventure has assembled materials that were still somewhat scattered in Lombard's Sentences into one coherent treatment of eschatology.

-·Dan 7: 9-10; Rev 20: 12: "And I saw the dead ... standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books." Cf. Lombard, Liber 4 Sent., 43.4 (2: 512). 4 Bonaventure here follows Peter Lombard, tiber 4 Sent., 48.1-2 (2: 542-44), quoting Isidore, Sent., 1.27.9 (PL 83:596), who in turn is based on Gregory, Hom. in Evang., 21.3: "God will appear soothing to the righteous and dreadful to the unrighteous. When he comes at the judgment, he will reassure the former by his gentleness and mildness, and cause dread in the latter by the strictness of his justice" (PL 76: 1171B [Hurst, 159)).

267

'Cf. Augustine, De Trin., 14.8.11 (PL 42: 1044). See above, pt. 2,chaps. 9 and 12. 'Augustine,De civ. Dei, 7.30 (PL 41: 220 [Dyson, p. 306, alt.)).

269 268

ST. BONAVENTURE'sBREVILOQUIUM

passing of sentences. Above all· .. cerned either with . k dn ' a Just retnbutlOn is con.. WIC e ess that deserves . h or wIth rIghteousness that d purus ment Adam's children are in th eserves glory. Now all of "" e one state or th th h lore, every person must be .ud . e 0 er: t erebution, so the just may b J I ~~d by a Judgment ofretriished.' e g on led and the sinners pun3. Again, an open declarati f . manifestation at one d th on 0 ~ents requires the . an e same tim b th h WIll was obligated to do and . e 0 w at free do, taking into account the w~at m f~ct it did or did not y so both books must be v;net of CIrcumstances. And reveal peoples' merits. ~en; the b~ok of consciences, to tice by which th ,.e ook of LLfe, to reveal the jusese ments are to b ·th approved. Now, in this Book of Lit< e el er .rewarded or written down at once and. th e everything has been books of consciences eve~h. e clearest way, and in the corded. And so wh th mg has been truthfully re, en ese books a manifestation of all m ·t h re opened together a en s s all take pI h ace, so t at the secrets of every heart sh II b others. And thus as A a . e made known to itself and to ' ugustme says this B k· " . ' 00 IS a power by which it will be mad to mind all their actione ~~ssl:~e for e~ery person to recall judgments may be cle sl' so at the JustlCe ofthe divine ar y seen. . 4. Fmally, an irrevoc bl promulgated by one : .e s:ntence requires that it be against whom there is:o 0 IS .b~th heard and seen, and Light cannot be see b POSSI e appeal. But the supreme cannot behold it. £0 n ytheveryone, ~ince darkened eyes ' r WI out a godlik . d 9 e mm and joy of h eart we cannot behold it fa t will have to appear in th ~~ 0 face. Therefore our judge e 1 eness of a creature. But no

:

mere creature has supreme authority, an authority beyond appeal. Therefore, it follows necessarily that our judge, in order to promulgate with supreme authority, must be God; and, in order to be seen and to convict sinners in human likeness, must be human.' °And since it is one voice ofjudgment that shall terrify the guilty and reassure the innocent, that one visible form ofthe judge will be sufficient to gladden the hearts of the just and fill sinners with dread. CHAPTER 2 THE ANTECEDENTS OF THE JUDGMENT: THE PUNISHMENT OF PURGATORY

1. We shall noW consider specific points concerning the state of final judgment: some of them precede it, others accompany it, and others follow it. The two that precede it are the punishment of purgatory and the suffrages of the Church." 2. First, with regard to the punishment of purgatory, the following points must be held: that the fire of purgatory is a physical fire which torments the spirits of the just who in this life did not fulfill the penance and due satisfaction [for their sins).12 These are punished to a greater or lesser degree according as they took with them from this life more or less of what must be burned away. They are afflicted less severely than in hell, but more so than in this present world. This penalty is not so severe as to deprive them of hope and of the knowledge that they are not in hell, although because of the greatness of their

Cf. John 5:22-29. A good summary of Bonaventure's teaching on these two topics may be found in Jacques Le Goff, The Birth of Purgatory, trans. Arthur Goldhammer (Chicago: University of Chicago Press, 1984), 250-56. 10

11

7

See 2 Cor 5:10.

'De 43.4 civ. Dei, 20.14 (PL 41·. 680 [Dyson, 999]). See Lombard, Liber 4 Sent., (2: 513). 'I Cor 13:12.

"Cf. pt. 6, chap. 10.4-5.

270

PART VII

ST. BONAVENTURE'S BREVILOQVIUM

punishments they might not always avert to this. By me~s of this suffering, inflicted by a physical fire, theIr SPIr:tS are purified of the guilt and dregs of sin, as well as Its after-effects. When they are wholly cleansed, they take flight immediately and are brought into the glory of paradise." . 3. The reason for this is as follows. The First PrincIple, by the very fact that it is first, is supremely good and perfect. Being supremely good, it supremely loves good and abhors evil: for, just as supreme goodness suffers nO good to remain unrewarded, so it cannot suffer any evil to go unpunished." Now some just persons die before having wholly satisfied their penance in this life. But the be~uty of eternal order cannot be disturbed, and so the merit of eternal life cannot go to them undeservedly and the stain of sin cannot remain unpunished. Therefore, even though they will be rewarded ultimately, it is .still nece~sary that they be temporarily punished accordmg to theIr deserts and the guilt of their sin. Now sin offends God's majesty, injures the Church, and defaces the divine image impressed on the soul - especially if the sin is mortal, although venial sin will tend to do the same things. Suclr offense demands punishment, injury requires satisfaction, and defa~ing has t.o. be cleansed, therefore this penalty must be Justly pumtIve, duly atoning, and sufficiently cleansing. 4. First, then, the penalty ought to be justly punitive. Thus a spirit that has spurned the eternal and highest Good and stooped to a lesser good must rightfully be sub-

271

jected to things of a lower order. In this way it will receive punishment from that which had been the occasion of its sin and the reason why it had spurned God and defiled itself. Therefore the order of divine justice demands that a material fire punish the spiritual soul.15 For, as the soul is united to the body in the order of nature for the sake of vivifying it, so it should be united to material fire in the order of justice for the sake of receiving punishment - for one who is to be punished must be united to a punishing agent. The just, being in the state of grace, deserve only temporal punishment, yet the more they have sinned and the less they have done penance, the more they are liable to this penalty. Therefore, they are punished temporally by material fire - some at great length and others for a short while, some severely and others lightly, as the measure of their guilt demands. To quote the great doctor Augustine, "it is necessary that the sinner suffer pain in proportion to his or her [inordinatellove."'6 The more deeply a person has loved the things of this world in the inner depths of his or her heart, the harder it will be for that person to be cleansed. 5. Again, the punishment of purgatory must be atoning. Now, the making of satisfaction should respect human free will and is proper to our earthly pilgrim state; but, on the contrary, in purgatory there is no way that a person can merit, and its penalties have virtually nothing to do with free will.'7 Therefore, the element of satisfaction that is lacking - namely, freely choosing to undergo it - must be compensated by the bitterness of the punishment itself. But those who are being cleansed possess a

13 For Bonaventure's fuller treatment of purgatory, see In 4 f!ent., 20.1 (IV, 516-28). Although a number of ingredients of the doctnne of

purgatory _ such as the efficacy of prayers for the dead:- are found m patristic authors, the concept of a distinct place ofpurgatI~n after d~ath was not developed until the late twelfth century by Pans theolOgIans

Peter the Chanter and Simon of Tournai (Le Goff, 152-56). "Cf. above, pt. 2, chap 7.

"Cr.,In 4 Sent., 44.2.3.2 (IV, 931-35). 16 De ciu. Dei, 21.26.4 (PL 41: 745 [Dyson, 1096]). 17 Following Alexander ofRales, Bonaventure teaches "that free will was immobilized after death and merit impossible to acquire" (Le Goff,

251).

272

ST. BONAVENTURE'o/BREVILOQUIUM

grace that they can no longer lose, so that they neither can nor will be completely absorbed in their pain, or fall into despair, or be moved to blaspheme. Hence, severe as their punishment is, is far different and far milder than damnation; and these souls know without the possibility of doubt that their state is not the same as the state of those who are tortured in hell with no remedy." 6. Finally, the punishment of purgatory must have a cleansing effect, and this cleansing is spiritual. Therefore, either the fire of purgatory possesses a God-given spiritual power, or else, as I am inclined to believe,19 the very power of indwelling grace, assisted by the external punishment, effectively cleanses the soul, which is thereby punished for its offenses and relieved of the burden of its guilt. Thus there remains [in it] nothing unfit for glory. Now such spirits are fully prepared to receive God-conforming glory, since the gate [to heaven] is open [to them] once the cleansing is achieved. And so they necessarily take flight [there], for there exists within them a fire of love lifting them up, and there remains no impurity of soul or guilt holding them down. Nor would it befit the divine mercy or justice further to delay glory once God finds the vessel to be suitable, for it would be a great punishment to delay a reward, and a purified soul ought not to be penalized further.

18 In this sense, Bonaventure believes that the souls in purgatory are more fortunate than people still on their earthly pilgrimage. See In 4

Sent., (IV, 522-524). Cf. Le Goff, 250, 252. 19 See In 4 Sent., 21.1.1.2, and 21.1.2.1 (IV, 548-50 and 551-53). Contrary to some theologians, Bonaventure takes a firm position in favor of the liberation of souls from purgatory prior to the last judgment.

PART VII CHAPTER

273

3

THE ANTECEDENTS OF THE JUDGMENT: THE SUFFRAGES OF THE CHURCH

1. Concerning the suffrages of the Church, it must be held that such suffrages benefit the dead. By the word 'suffrages' I mean all those things the Church does on behalf of the dead, such as sacrifices, fasts, alms, and other prayers and voluntary penances performed for the purpose of facilitating and hastening the expiation of their sins. Now such suffrages do not benefit all the dead indiscriminately, but only "the moderately good," that is, the souls in purgatory. They are of no use for "the entirely evil," the souls in hell, nor for "the entirely good," those that are in heaven." On the contrary, the merits and prayers of these blessed ones are sought instead for the Church Militant, for whose members they obtain many . benefits. The value of such suffrages is greater or lesser, depending both on the degree of merit of the dead and upon the charity of the living, who may be more solicitous of some souls than others. This benefit either alleviates their suffering or hastens their release, as divine providence sees fit for each soul's good. 2. The reason for this is as follows. The First Principle, being supremely good, and for this reason supremely se2°This three-fold distinction between the various types of dead goes back to Augustine, Enchirid., 29.110: 'When sacrifices, whether that of the altar or sacrifices of alms, are offered for all the baptized who are dead, for the truly good these are acts of thanksgiving, for those who are not really good they are propitiatory, and for the truly evil, although they are of no help to the dead, they offer some kind of consolation to

the living. And when they benefit somebody, they either bring full remISSIOn ofpulllshment, or at least make the condemnation itself more

tolerable" (PL 40: 283 [Harbert, 124]). This teaching was taken up and refined by Scholastics like Peter Lombard, Liber 4 Sent., 45.2 (2: 52325). (Le Goff, 220-25). Bonaventure deals with the topic of the prayers of the Church for the dead in In 4 Sent., 45.2 and the intercession of the saints for the living in 45.3 (IV; 843-51).

ST. BONAVENTURE'sBREVIWQUIUM

PART VII

vere against evil, must correspondingly display a supreme sweetness toward what is good. Therefore, while the severity of divine justice demands that the just in whom there remains some guilt of sin must be cleansed after this life by the pains of purgatory, the sweetness of divine mercy dictates that they should also be lifted up and given assistance and comfort - all the more so since they are in a state of misery and can no longer help themselves through good works and merits. 21 Hence, it was indeed fitting for divine providence to dispose that suffrages be offered for these souls by those who could still do so; without, however, impairing the rectitude of justice, which even the sweetness of divine mercy may not and cannot derogate or depart from in any way. Now, the rectitude of justice always has to maintain the divine honor, the government of the universe, and the quality of individual merit. This is why the providence of the first and supreme Principle disposed that the dead would profit by these suffrages in accordance with both the sweetness of mercy and the reCtitude of justice, which demands that the dignity of God's honor, the government of the universe, and the quality of human merit would each be safeguarded. 3. First of all, these suffrages must always respect that justice which is concerned above all with maintaining the honor of God. Now, the divine honor certainly requires the performance of works of satisfaction and expiation to atone for sin. Therefore, those acts that are best able to render satisfaction and repay honor to God may be offered as suffrages [for the dead]. There are three such forms of satisfaction: fasting, prayer, and almsgiving; but the honor due to God is best rendered in the sacrifice of the altar, becaUSe of the pleasing quality of the one who is offered in that sacrifice. Thus, the suffrages of the Church consist of

such works of satisfaction, especially in the celebration of Masses. On this point, Gregory tells us in the fourth book of his Dialogues, that certain souls were speedily delivered from great sufferings through the benefit of Masses. 22 But the pomp offunerals, elaborate burials, and things of that kind are not to be counted among the suffrages of the Church. This is why Augustine; in his book The Care to Be Taken for the Dead, declares that" the care of the funeral arrangements, the establishment of the place of burial, and the pomp of the ceremonies are more of a solace for the living than an aid for the dead."" 4. Furthermore, one must also respect the justice that conserves the order and government of the universe. This requires that, in the communication of influences, both order and agreement must be respected in the emanation of such effects on other beings, so that there is a proper order between the originators and the beneficiaries of such influences." Thus those beings lower in rank can produce no effect upon higher ones, nor can any being upon one that is utterly remote from it. Hence the Church's suffrages cannot have any benefit for the souls in hell, for these are completely separated from the Mystical Body of Christ. No spiritual effect can reach them, any more than the head can have an influence upon members severed from the body. That is also why suffrages cannot help the blessed, for they inhabit an absolutely superior state, at the very summit, and therefore cannot possibly rise any

274

21

Cf. chap. 2.5 above.

275

"Gregory the Great, Dialogues, 4.55 (PL 77: 416-17). Bonaventure treats systematically the concept of satisfaction and the "honor due to God," In 4 Sent., 15.2 (IV, 361-80). 23 De cura pro mortuis, 2.4, trans. John A. Lacey (PL 40: 594 [FC 27: 355]); this passage was cited by Peter Lombard, Liber 4 Sent., 45.3 (2: 525). 24 Aristotle makes a similar point in De genera. et corrupt., 2.25.4 (331a 23-240).

ST. BONAVENTURE'sBREVIWQUIUM

PART VII

higher. On the contrary, it is they and their prayers that are beneficial for us - for this also they merited during their life on earth. Therefore, divine order has disposed that prayers be offered to the saints of God, that they in turn may intercede for us and obtain God's blessings. Hence, the Church's suffrages are of no help to them, but theirs are of great value to us. Hence, the suffrages of the Church are profitable only to just souls suffering the pains of purgatory. Inasmuch as they suffer without being able to help themselves, they are inferior to the living; but in terms of justice, they are linked to the other members of the Church. And so the merits of the Church may rightly be applied to them because in their case the order and agreement [mentioned above] do exist. 5. Finally, in these suffrages there must also be manifested that justice which considers what the merits [of the dead] deserve. Therefore, those suffrages that are offered for the dead in common, although effective for all good souls, each one in proper measure, more fully benefit those who during this life more richly deserved to be _affected and aided by them. AB for the suffrages offered for some souls in particular, if the intention of the petitioner is righteous and God-conformed, and since something the Church has instituted assuredly cannot be without effect, such particular suffrages are therefore more beneficial for those for whom they were designated, even though in a certain way they are also communicated to others. Nevertheless, even though they are spiritual goods, such suffrages cannot procure as many advantages for others as for the intended beneficiaries. Divine justice requires greater satisfaction for a greater sin, and for numerous sins it requires numerous reparations. Hence, the example oflight, which shines equally on all those seated at one table, does not apply in this case.25 Rather, suffrages ought to be compared to redeeming payments rather than to the diffusion

of light. AB for their specific effect on anyone particular soul, this may be determined with certainty only by the One who attends to weight, number, and measure in matters of guilt, punishment, and suffrages?"

276

CHAPTER

277

4

THE CONCOMITANTS OF THE JUDGMENT: THE CONFLAGRATION OF FIRE

1. We now ought to add something about the events that accompany the judgment. These are two in number: the consuming by fire of worldly things and the resurrection of bodies. 2. Regarding the conflagration, the following points must be held: that fire will consume the face of the earth, preceding the face of the Judge; in this way the present form of this world shall perish in a conflagration offire, just as it was destroyed by water in the flood.27 But when it is said that the present form of the world shall perish, this does not imply the total destruction of this material universe. Rather, through the action of fire setting all material things aflame, all animals and plants will be consumed; the elements will be cleansed and renewed, particularly the air and the earth; and just [persons] will be

25 See Perf. evan.,q. 4, a. 3, ad 9 (Y, 197), where Bonaventure maintains, as a general principle, that spiritual goods cannot be divided. This

principle had been invoked by the Parisian master Praepositinu8 of Cremona (+c. 1210) to argue, using the example of light that is cited here, that the suffrages of the Church could not be divided but were applied to all the souls in purgatory equally. Bonaventure opposed this opinion In 4 Sent., 45.2.3 (IV, 946-47). 26 Cf. Wis 11:21. "I Cor 7:31; 2 Peter 3:5-13. Cf. Augustine, De civ. Dei, 20.16: "The figure of this world will pass away in a conflagration of all the fires in the universe, just as it was of old drowned by the inundation of all the waters of the universe" (PL 41: 682 [Dyson, 1002]).

ST. BONAVENTURE'S BREVlLOQUlUM

PART VII

purified and the wicked consigned to the flames. When all this has been accomplished, the motion of the heavens shall cease, and thus, when the number of elect is completed, the bodies of the universe also shall, in some sense, be made new and rewarded.'· 3. This should be understood in the following manner. The universal Principle of things, being supremely wise, observes the order of wisdom in all its works, but should do so especially in those matters related to their consummation. In this way, the beginning will be in harmony with the intermediate stage, and the intermediate stage with the end; thus, in the perfectly fitting order of all things, the ordering wisdom, the goodness, and the loftiness of that first supreme Principle will clearly be seen. Now, in accordance with that most orderly wisdom, God fashioned the material world or macrocosm for the sake of the microcosm, that is, humankind,29 which is placed in the middle between God and these inferior things. Therefore, in order to make all things fit together and to have harmony between the dwelling place and its inhabitants, since humanity was created in goodness, this world also was fittingly established in a state of goodness and peace. But when humanity fell, it was also fitting that this world was also damaged; as humanity became disordered, it too was disordered. But likewise, when humanity is purified, it too should be purified; when humanity is recreated, it too should be recreated; and when humanity achieves rest, it too should find repose.3D 4. First, then, this world should be disordered because human beings were disordered; thus, as it had stood up-

right when they stood, it fell, in a sense, when they fell. Furthermore, the judgment to come should manifest the severity of the Judge; thus, every human heart shall be struck with fear, particularly the hearts of the sinners who have rejected the Lord of all. And so it is also fitting that all creation should submit to divine zeal," conforming both to the Maker of the world and to the human beings who dwell in it; thus the very pivots of the earth must be shaken most terribly." Now nothing is more intense, swifter, and more horrible in disturbing the other elements than a fire springing up on every side. Therefore, fire must precede the face of the Judge, not only from one direction, but also in every quarter of the world. There will be a veritable concourse of fires: fires of the elements and of earth, of purgatory, and even of hell. Thus infernal fire will torment the damned, the fire of purgatory will cleans the just, earthly fires will consume all living things, and elemental fire will refine the other elements. At the same time , all other things will be shaken, making not only humans and demons but even the angels tremble at the sight. 5. Again, this world ought to be clean.sed as humanity is to be cleansed. At the end of their life human beings need to be washed of the dross of avarice and malice, just as in their youth they need to be purged ofthe filth oflust; moreover, they have to be cleansed rapidly, to the very depths, and perfectly. Now in the beginning the world was laid waste and purified in a way by the element of water, which is cold and thus opposed to the heat and filth of lust. So at the end it will have to be swept clean and purified by fire; this is because of the cooling of charity" and

278

28 Cf.

Rev 21:5. For a fuller treatment of this, see In 4 Sent., 47.2 and

48.2 (IV, 975-80; 989-95). 29

Cf. above, Prologue, sec. 2, and pt. 2, chap. 4.

30

See the Glossa ordinaria on Is 30:26 (Lyranum 4, 57).

279

"Cf. In IV Sent., 48.dub 3 (IV, 996), alluding here to Wi. 5:17: "The Lord will take his zeal as his annar, and will arm all creation to repel his enemies." 32Cf. Matt 24:29: "... the powers of heaven will be shaken." 33 Cf. Matt 24:12: "And because of the increase of lawlessness the love of many will grow cold." '

280

PART VII

ST. BONAVENTURE'S BREVILOQUIUM

the frigidity of malice and avarice that will reign in what is like the old age of the world. And because such vices adhere to human beings so closely, the cleansing agent must be interior, violent, and swift - a type of action found in no other element except fire. Therefore, just as there was a flood of waters in the deluge, so also the face of this material world must be burnt by fire. 6. Furthermore, this world ought to be renewed once humankind is renewed. Now, a thing cannot be recast into a new form unless it has lost the old, and is, in a certain way, prepared through receiving a new disposition. Now fire has the greatest power to remove the external form, and also a refining power akin to heavenly nature. Thus both the cleansing and renovation of the world must come about through fire; of this double effect, one aspect will precede and the other will follow the coming of the Judge. Moreover, true renovation leads to a newness that is no longer liable to aging, and such an incorruptible newness no creature can bestow. Therefore, although in this cleansing and renovation, fire acts partly through its natural powers, setting aflame, purging, vaporizing, and refining, there must be present with these, another power higher than nature: a power by whose command the conflagration is initiated, and by which power its termination nevertheless will be achieved. 7. Finally, this world ought to be consummated once humanity is consummated. Now humanity will be consummated when the number of the elect reaches completion in glory: the state toward which all things tend as to their final end and fulfillment. Therefore, as soon as this number is completed, the motion ofthe heavenly bodies must cease and come to rest; likewise, the transmutations of elements will come to an end, and consequently the process of generation in animals and plants. For since all these creatures were ordained toward the more noble form, the rational soul, once souls have achieved their final state of

281

rest, all other things must also come to completion and repose. That is why when the heavenly bodies do finally attain repose and the fullness ofiuminosity, they are said to have received their reward. Now, the elements as such, which have lost the power of multiplication through interchange, are said to perish: 34 not in their substance, but in their mutual relationship, and most of all in their active powers. Vegetative and sensitive beings do not possess the power of perpetual life and eternal duration that is reserved to the higher state, and so their whole substance will be consumed [in the fire]. However, they will be preserved as ideas; and in a certain manner they will survive also in their likeness, humankind, who is kin to creatures of every species." And so one can say that all things will be made new and, in a certain sense, rewarded in the renovation and glorification of humanity. CHAPTER

5

THE CONCOMITANTS OF THE JUDGMENT: THE RESURRECTION OF BODIES

1. Concerning the resurrection of our bodies, we must hold the following beliefs: that the bodies of all human beings will arise in a general resurrection, with no interval of time existing between them, but with a great difference in the order of their dignity. For evil persons will arise with the deformities and punishments, the miseries and defects, they incurred during this present life. But in the good, ''blemishes will be taken away from their bodies, but

34

2 Peter 3:10: "The elements will be dissolved with fire,"

"Cf. pt. 2, chap. 4. 3 above. See Gregory the Great, Moral., 6.16.20 (PL 75: 740 B-C), and In evang.,2.29.2 (1'L 76:1214 B); Augustine, Sermo 43,3.4 (PL 38: 256).

282

PART VII

ST. BONAVEN'fURE'SBREVlLOQUIUM

their nature will be preserved."'· Thus the latter will all rise with an unimpaired body, in the prime of life, and well-proportioned, so that all the saints will come together into a perfect man, into the measure of the age of the fullness of Christ. 37 And so both the good and the wicked will arise with the same individual bodies they had previously, composed of the same parts, and these true to nature, not only in the principal members and the vital humors, but even down to the last hair and the other members that contribute to the comeliness ofthe body. Thus, "into whatever vapors or recesses of nature the dust of the human body may be turned into, it shall return to that soul that first animated it, so that it was able to become human, to grow, and to live."" 2. The reason for this is as follows. The first Principle, by the very fact that it is first and supreme, is utterly universal and sufficient, and thus it is the Principle of natures, of graces, and of rewards, a Principle alI-powerful, all-merciful, and all-just. Although, in a certain attributed sense,'9 supreme power refers to the creation of

"Augustine,De civ. Dei, 22.17 (PL 41: 778 [Dyson, 1144-45]). On the points discussed in this chapter, see In 4 Sent., 43.1 and 44.1 (IV, 88396 and 906-19). a7 I have literally translated the Vulgate version ofEph 4:13, as it is integral to Bonaventure's imagery of the perfected Body of Christ. Here Bonaventure follows Augustine, who believed that 'into a perfect man' (in virum perfectum) primarily refers to "Head and body together, made up of all the members, which will be perfected in its own time" (De du. Dei, 22.18 [Dyson, 1146)]. Both Augustine and Bonaventure also state that even if'perfect man' should also refer to the form in which each of the elect will rise, vir (man) in the Bible often means 'person' and therefore includes women. Therefore, people will arise in both sexes, not one. (Ibid., 22.1817-18 [pp. 1144-1147]; Bonaventure, In 4 Sent., 44.1, dub. 2 [rv; 473]). See Bynum, pp. 98, 254-55. "Augustine, Enchirid., 23.88, abbreviated (PL 40: 273 [Harbert, 107]), and De civ. Dei, 22.20 (PL 41:782). Cf. Peter Lombard, Liber 4 Sent., 44.2 (2: 517). "Cf.pt.1,chap.6.

283

natures, supreme mercy to the conferring of graces, and supreme justice to the distribution of rewards, in fact each attribute shares in every work, for supreme power, mercy, and justice are inseparable. Hence, the work of retribution must be brought about in a way that respects the rectitude ofjustice, the restoration of grace, and the completion of nature. Now, justice necessarily demands that a person be punished or rewarded in both soul and body, for that person has merited or demerited, not in the soul alone, nor in the body alone, but in soul and body together. Again, the restoration of grace demands that the entire body be likened to Christ, whose dead body had to rise again because it was inseparably united to his Godhead. Finally, the completion of nature demands that human beings be constituted of body and soul, as matter and form mutually need and seek each other.40 For all these reasons, there must be a future resurrection to satisfy the requirement of the creation of nature, the infusion of grace, and the retribution of justice - the three works that regulate the government of the universe. For these three reasons, all creation proclaims that human beings are to rise from the dead; in this way they render inexcusable those who close their ears to this truth of faith. Rightfully, then, the whole universe shall fight against such as these. 4 ' 3. First, therefore, resurrection must comply with the order of divine justice. Now, divine justice renders to everyone his or her due according to the circumstances of place and time. Moreover, a soul joined to a body for a single instant acquires in this union either guilt or merit: therefore all must necessarily rise. Now, the state of retribution must be distinguished from the state of this present

"Aristotle, Phys. 1,81. 9 (192a 17-24), and Augustine, De Gen. ad litt., 12.35.68 (PL 34:483).

41Wis 5:20.

,

284

life; and it is to the state of retribution that resurrection pertains. Therefore, to avoid any confusion in the order of the universe, to assure that faith shall acquire merit through belief in what has not yet been seen, to make the equity of divine justice appear with greater clarity and certainty, and to fulfill and reward angels and human beings together, divine justice requires, at least as a general law, that all shall rise at the same time. The exceptions are Christ and his blessed Mother, the glorious Virgin Mary. But as the lot of the wicked is pain and woe,and that of the just is glory, although all rise together in time, yet they shall be far apart in dignity. This is because the wicked shall be raised, not to life, but to torture;" thus they must rise with all their weakness, deformities, and defects. 4. Again, resurrection must also comply with the perfection of grace. Now, perfect grace conforms us to Christ our Head, in whom there was no physical imperfection, but perfect maturity, fitting stature, and comely appearance. Therefore, it is fitting that the good be raised in a state as perfect as possible. This means that they should lack defects and that their nature should be preserved. It is also fitting that if any member be lacking it should be supplied, that ifthere be any excess growth it should be eliminated, that if there is any malfunctioning it should be corrected. Those who died in childhood are to be raised by divine power at an age corresponding to Christ at the resurrection, although not with the same physical stature. 43 Those who are decrepit will be restored to the same age. Those who are giants or dwarfs shall be given proper stature. Thus all shall come forth, whole and perfect, into

42

PARTVlI

ST. BONAVENTURE'S BREV1LOQUlUM

John 5:29: "Those who have done good, shall come forth to the

resurrection oflife, and those who have done evil, to the resurrection of condemnation." 43 Summarizing Augustine, De civ. Dei, 22.14-15 (PL 41:777 [Dyson,

1142-43]). Cf. Peter Lombard,Liber 4 Sent., 44.1 (2:516-17).

285

a perfect man, into the measure of the age of the fullness of Christ." 5. Finally, the resurrection should be in accordance with the exigencies of the perfection of nature. Now, the nature of the rational spirit demands that it give life to a body of its own, because "a proper act must be accomplished in its proper matter."" Therefore the same individual body must be raised from the dead, or else there would be no true resurrection. Moreover, the nature of the rational and immortal soul demands that, as it has perpetual existence, it also have a body to which it may forever give life. Hence, the body united to the soul possesses, by this very union, a disposition toward perpetual incorruption. However, this happens in such a way that whatever makes up its whole substance - for instance, the principal limbs, the vital fluid, and the flesh according to species - have a necessary disposition to incorruption. The other parts - the flesh in its materiality," and whatever pertains in general to physical well being - have that disposition in terms of fittingness only. The former are thus disposed towards resurrection in the order of necessity, and the latter in the order of congruity. Now, God has imprinted this order upon nature, but nature itself cannot fulfill it, since it cannot raise the dead. But since divine providence does nothing in vain," it is necessary that each individual body should be restored by God's own power: immortal and complete in all its parts,

"Eph4:13.

45 A maxim summarizing Aristotle, De anima, 2.2: "The actuality of any given thing can only be realized in what is already potentially that thing, i.e., in a matter ofits own appropriate to it" (414a 25-28 [po 559]). 46 On this Aristotelian distinction, see In 2 Sent., 30.3.2 (II, 734-37). 47 Cf. Aristotle, De caelo, 1.3: "But God and nature create nothing that has not its use" (271a 33 [po 404]), and De anima, 3.9: "Nature never makes anything without a purpose and never leaves out what is necessary" (432b 21-22 [po 597]).

ST.

286

BONAVENTURE'SBREVlLOQUlUM

thus preserving the whole truth of the nature. Thus, nature does not have these things in its power, but only in its appetite. It cannot restore to life the same body once destroyed, since it does not have full control over the substance of a thing; nor can it make a body immortal, since everything born of nature is corruptible,4s nor again can it gather what has been scattered abroad. Therefore, resurrection cannot be brought about by seminal or natural causes:' but only by the First Cause; so that it occurs in a wondrous and supernatural way at the command of the divine will. CHAPTER

6

THE CONSEQUENTS TO THE JUDGMENT: THE INFERNAL PUNISHMENT

1. Finally, we must speak of the things that follow judgment, which are two: infernal punishment and heavenly glory. 2. Concerning infernal punishment we must hold that this punishment takes place in a material place beneath us, where all the damned, both humans and the bad angels, endure eternal torments.'o They are afflicted with the same material fire that will burn and torture both their souls and bodies. Yet this fire will never consume them but instead torture them forever - some more, others less, in proportion to each one's guilt. To this pain by fire shall be added suffering in every one of the senses, and the punishment of a worm,51 and the deprivation of the vision of

"Aristotle,De eaelo et mundo, 1.12 (282b 8-9). 49 On seminal causes, see In 2 Sent., 18.1.2 (11,436-37). 50 On the topics treated in this chapter, see In 4 Sent., 44.2 (N, 91936. 51 Cf. Mark 9: :48: ", .. where their worm never dies and the fire is never quenched," which alludes to Is 66:24. Bonaventure uses the imagery of a 'worm' to depict the spiritual punishment of remorse and

PART VII

287

God. Thus, there will be multiple pains; and along with this variety, intensity; and along with the intensity, end1essness; so that in regard to the punishment of the damned, the smoke of their torments shall go up forever andever. 52 2. We should understand the reason for what we have said in the following way. The first Principle, being first, is also supreme; this means that every quality that Principle possesses, it must possess to the highest degree. Therefore, God must be supremely just. And so, in the work of retribution, God acts according to this supreme righteousness in such a way that he cannot act against himself, deny himself, 53 or contradict his own justice. This is why it is necessary, precisely by virtue of God's justice, that sin be punished in proportion to the degree of guilt, and most of all in those who, spurning the law of mercy, have dashed themselves through impenitence against the severity of justice. Furthermore, the rigor of justice considers not only the root of the fault, but also its aggravating circumstances. Thus it is most fitting that the just judge require of the wicked the payment of that penalty down to the last penny,'4 so that there might remain "no ugliness of sin without the beauty of justice."" And so, just as supreme power has been manifested in creation, supreme wisdom in governance, and supreme mercy in restoration, so will supreme justice be manifest in retribution. Now divine justice ought to punish sinners in proportion to their guilt. But mortal sin that is followed by final self-loathing that continually gnaws at the souls of the damned. Cf. In 4 Sent., 50.2.2 (N, 1050-53). "Rev 14:11. 53 2 Tim 2:13. 54 Matt 5:26. 55 According to Augustine, De lib. arb., 3.15.44. Bonaventure here replaces the "punishment" of Augnstine with 'justice" (PL 32: 1293 [po 123]).

ST. BONAVENTURE'S BREVILOQUlUM

PART VII

impenitence implies a perpetual disorder, a lustful disorder, and a manifold disorder: therefore, it must be punished by means of a penalty that is perpetual, bitter, and manifold. 4. In the first place, for a perpetual disorder there ought to be a perpetual punishment. Now, when a person commits a sin and never repents of it, that sin remains forever in the soul, and separates that person from eternal life, that is, from God. For such a sin proceeds from a will that chooses to find its pleasure always in sinning. And although such transitory pleasure lasts but a moment, the disorder [in the willl has the character of permanence; therefore, the punishment corresponding to this disorder must be without end. Just as the human being, in his or her continual choice, appointed no end to sinning,56 so God, in his perpetual will, never suspends the punishment. As human beings have sinned against the infinite good, so they must suffer an infinite penalty; and since they cannot suffer a pain of infinite intensity, they must suffer one of infinite duration. And so, just as after death the will of a sinner forever cleaves to evil and never repents, so also God afflicts it endlessly without ever reversing this sentence, precisely because of this perpetuity of disordered will in the damned. 5. Secondly, the punishment for a lustful disorder must be bitter. Now, any unlawful pleasure is punished most appropriately with the pain opposed to it. By sinning, the rational spirit wantonly turns to a good of its own, loving what is merely here and now, thus selfishly spurning the divine command and sovereignty. And so, in fitting punishment for such vicious gratification, a pleasure mingled with contempt, the sinner - whether human or angelic must be chastised by being cast down to the lowest place,

a place most remote from the state of glory, that is, the depths of hell. Likewise, the sinner must be afflicted there by what is ofthe basest nature, and hence must suffer, not from a spiritual substance, but from one that is material and lowly, that is, the dregs of material bodies; they must be fettered to this filth, and tormented with fire and sulfur. 57 Now, the spirit, by nature, is superior to the body and has the power of acting upon it and moving it. But in choosing sin, the soul has perverted the nobility of its nature and subjected itself, in a particular way, to the vileness and nothingness of sin. Therefore, the order of justice demands that all sinners, angelic or human, be fettered to a material fire from which they will receive, not the infusion of life, but, by divine decree, the pain of suffering. And so sinners are inseparably shackled to this fire - a fire they abhor through a divinely instilled fear and painfully feel through their natural senses. In this way they are most cruelly tortured. Now the action ofthis fire is proportioned to the sin, the guilt, and the stain resulting from the depravity of the self-seeking will. And so, since all sinners are not depraved to the same degree, the same fire shall burn one more severely and the other less so, just as the same fire burns straw and wood with different intensity." Now, although the fire acts in proportion to the degree of guilt of each sinner, that guilt itself remains constant in each sinner, never waxing or waning, or undergoing any change. That is why, by divine ordination, this fire will act in such a way that it will forever burn without ever consuming, for-

288

"Rev 14:10: cf. Zeph 1: 12. Cf. Augustine, De civ. Dei, 21.16: "It is certainly not to be denied that the intensity of the eternal fire itself will differ according to the deserts of the wicked. For some it will be milder, and for others more grievous" (PL 41:731 [Dyson, 1076]). 58

"Cf. In 4 Sent., 50.1.1.1 (IV, 1036).

289

ST. BONAVENTURE'S BREVILOQUlUM

PART VII

ever afflict without ever destroying. For the purpose of this fire is not to increase itself, but to destroy the peace of the soul within its body, and the peace of the incorporeal spirit within itself. Hence, there will be no new loss ofpeace, but a continuation of the same loss; it will be the same punishment, whose bitterness will not annul its endlessness and whose eternity will not diminish its bitterness. 6. Finally, the punishment for a manifold disorder must be manifold. Now, any actual mortal sin consists of a disorderly turning away from the supreme light and good, a disorderly turning toward a mutable good, and the disorder of a will that opposes the dictates of right reason. 59 Thus, on account of this threefold disorder, all those who have committed actual sin deserving of damnation will suffer a threefold punishment: because of their turning away from God, the loss of the vision of God; because of their turning to mutable goods, the pain of material fire: and because of the revolt of their will against reason the pain of a worm. And so, afflicted by these multiple punishments, they will be tortured in these various ways, and bitterly, and eternally; thus the smoke of their torments shall go up forever and ever.·o Amen.

in the vision, enjoyment, and possession of the one highest good, namely, God, whom the blessed shall behold face to face,·! that is, plainly and without a veil. They will enjoy God with eagerness and delight, and they will possess God forever. Then will be verified the statement of Bernard: "for God will be for the reason, fullness of light; for the will, the fullness of peace; for the memory, eternity's uninterrupted flow."52 The consubstantial reward consists of the glorification of the body, which is said to be a second robe;·' once assumed, this permits the beatified soul to tend more perfectly "to the highest heaven."" This robe consists of a fourfold dowry of the body: luminosity, subtlety, agility, and impassability.·5 This will be granted in the measure of the love that existed in the soul. The accidental reward is a special, additional embellishment called the aureole. In the opinion of the masters, the aureole is due to three meritorious conditions: martyrdom, preach-

290

CHAPTER

7

291

" 1 Cor 13:12. "Serm. Cantic., 11.5 (PL 183: 826 B), trans. Kilian Walsh, Sermons on the Song of Songs I (Spencer, MA: Cistercian Publications, 1971), 7"3. For a fuller treatment of the materials of this chapter, see In 4 Sent., 33.2.3 (IV; 755-58) and 49.1-2 (IV; 999-1032). 63

Christian tradition interpreted the several references in the book

THE GLORY Of PARADISE

of Revelation to the 'white robes' of the elect as referring to their being

1. As for the glory of heaven, we must hold, in brief, that it consists of a reward that is substantial, consubstantial, and accidental. The substantial reward consists

clothed with perfection. Scholastic theologians interpreted these 'robes' as the 'dowries' with which Christ had adorned his Bride, the Church Triumphant. The primary 'robe' refers to the dowries of the soul that Bonaventure has already mentioned - vision, love, and enjoyment that perfect its faculties, and thus "unite the soul to God as a bride to

her spouse" (In 4 Sent., 49.1.un.5 (IV, 1008-1009). But a further 'robe' is attached to these, the glorification of the risen body.

"Augustine, De Gen. ad litt., 12.35.68 (PL 34: 483 [ACW 42:228-29]). Cf Augustine, De lib. arb., 2.19.53: "Evil is a turning away from immutable goods and a turning toward changeable goods. This turning away and turning toward result in the just punishment of unhappiness, because they are committed, not under compulsion, hut voluntarily" 69

(PL 32:1269 [po 83]). "Rev 14:11.

65

Anselm had postulated that God would grant seven benefits to the

risen bodies of the elect (Prosiogion, 25). By the early thirteenth century, theologians like William of Auxerre and Alexander of Hales (Glossa, 4.23.3 [15:524-34]) had reduced them to these four qualities that comprised the 'dowry' of the risen body.

ST. BONAVENTURE'S BREVlLOQUlUM

PART VII

ing, and virginal continence. 66 It should be noted that in all three of these rewards there exists a gradation and distinction due to merits. 2. The explanation for what we have just said is this: the firsJ Principle, by the very fact that it is first, possesses the greatest unity, truth, and goodness. This implies, in turn, that in it are supreme power, wisdom, mercy, and justice. Now these invisible attributes of God should be manifest in visible works." As the first Principle ofthe visible universe, God produces it, governs it, restores it, rewards it, and brings it to perfection. Thus its production should reveal God's supreme power; its government, God's supreme wisdom; its restoration God's supreme mercy; and its rewarding, God's supreme justice. And so, to reveal divine power, God brought forth all things from nothing for his praise, glory, and honor. A certain part of God's creation - material nature - is close to nothingness. Another part - spiritual nature - is close to himself.68 These two natures God has joined together in the human being into one nature and person, namely, a rational soul and a material body.69 In order to reveal divine wisdom, God governs all things most providentially and in the most orderly fashion. The higher part of human nature - the soul - God rules di-

rectly, by illuminating it; 70 the lower part - the body - God rules indirectly through human free will. Thus the body and all its functions are subject to the spirit, while the spirit is subject to God. 71 In order to reveal divine mercy, God restored fallen humanity by assuming human nature with all its penalties, and by suffering the ultimate punishment itself Thus, for the sake of delivering humankind from its wretchedness, supreme Mercy mercifully conformed itself to the wretched: not only to what was originally noble in man's nature as it was created, but also to the defects attached to that nature after the fall. 72 Finally, in order to reveal divine justice, God will repay each one according to his or her merit: eternal pain to the wicked and eternal glory to the just. This is demanded by equitable retribution, restoration by grace, well-ordered government, and a dynamic creation: for all these divine acts should find their consummation in the final end. 3. First of all, rewarding the just is a requirement of equitable retribution and also of a dynamic creation. For in virtue of its creation by God, the rational soul has been placed in proximity to God and has been made capable of union with God. This powerful capacity is the image of the Blessed Trinity that is stamped within it. Righteous men and women serve the Trinity with their whole spirit, thus keeping this image intact. It follows, then, that the rational spirit cannot be rewarded or fulfilled, nor can its

292

66The concept of the aureole as an additional mark of heroic virtue is based on Bede's anagogical exegesis of Ex 25:24-25. In this passage God had prescribed that "another little golden crown" (alteram coronam aureolam) be added to the larger golden crown of the tabernacle, the latter interpreted by Bede as referring to the crown granted all the elect. De tabemaculo, 6 (PL 91: 409-10). 67

Cf. Rom 1.20: "Ever since the creation of the world, God's eternal

power and divine nature, invisible though they are, have been understood and seen through the things he has made." "Cf. Augnstine, Confessions, 12.7.7 (PL 32: 828). "See pt. 2, 10.

293

70 Bonaventure discusses this in a number of places, especially Quaes. disp. de scientia Christi, q. 4, (V, 17-27), and In 2 Sent., 10.2.2 (II, 26467). 71 Augustine,De quantitate animae, 36.80; "God ... subjects the body to the soul, the soul to himself, and so everything to himself" (PL 32: 1079), trans. John J. McMahon, FC 2 (New York, 1947), 147. Cf. De musica, 6.5.13 (PL 32: 1170) and Enarrat. in Ps. 145,5 (PL 37: 1887).

72

Cf. above, pt. 4, chap. 8.

294

ST. BONAVENTURE'S BREVILOQUlUM

capacity be satisfied, with anything less than God. Hence, it receives as its reward a God-conforming glory. Becoming like God, it sees God clearly through the intellect; it loves God through the will; and it retains God forever through the memory. Thus the soul is fully alive, totally endowed in its three faculties, wholly conformed to God, fully united to God, completely at rest in God. For it finds in God, as the sum of all its goods, peace, light, and everlasting abundance. Thus established "in that state which is perfect because all goods are gathered together in it,"" and living by virtue of eternal life, the soul is said to be blessed and even glorious. 4. Again, rewarding is a requirement, not only of equitable retribution and potent creation, but also of ordered government. When God created the body, God joined it to the soul, uniting them to each other by a natural and mutual yearning. God placed the body under the government of the soul, creating it in a state of merit. To gain this merit, God willed that in this pilgrim state the soul should stoop down to the level of the body, directing its attention towards governing it. Hence, the soul cannot be fully happy unless a body is restored to it, because it has an inclination built into it by nature to be reunited with a body.74 Nor is government orderly unless the body intended for union with the blessed soul bends and submits to it in all things, as much as a body may conform to a spirit. But

Boethius, De consolat., 3. 2 (PL 63: 724A). Cf. above, chap. 5.5; on the mutual yearning of soul and body for each other, see In 4 Sent., 43.5; 44.2.1, reply 3; 454, dub. 1 (IV, 462, 481; 507). Thus In a sermon on the Assumption, Bonaventure makes the point that Mary's happiness would not be complete unless she were assun:e~ bodilY,into heaven. ''The person is not a soul; it is composite. 73

74

ThUS,It IS

establIshed that she must be there [in heaven] as a composite,

that IS of soul and body; otherwise she would not be in perfect joy" (IX, 690), trans. Bynum, 249.

PART VII

295

since the soul will be enlightened through the vision of the eternal Light, the body also must shine with great splendor. Since the soul will become supremely spiritual through the love of the highest Spirit, the body also must display a corresponding subtlety and spirituality. Since the possession of eternal life will make the soul totally incapable of suffering, the body also must become completely impassable, internally as well as externally. And since all these endowments will give the soul a supreme readiness to ascend to God, the glorified body must also possess supreme agility. Because these four properties make the body conform to and subject itself to the spirit, they are said to be the special dowry of the body. They enable it to follow the spirit even to the heavenly region where the blessed abide. They likewise assimilate the human body to the heavenly bodies, for through these four properties the heavenly body is gradually drawn away from the four earthly elements. Hence, this fourfold dowry of the human body not only perfects it in itself but also conforms it to its heavenly dwelling place and to the blessed Spirit. Through that Spirit, the fullness of delights and the inebriation of bliss {low from God the Head, down upon the skirt of the garment,7S the human body. 5. Finally, such rewarding is a requirement not only of equitable retribution, potent creation, and ordered government, but also restoration to glory. The different members of Christ receive the gifts of grace in varying amounts - not only in regard to the inner graces but also to their outward activities;76 not only in regard to interior dispositions, but also in eternal powers; not only in the perfec-

75 cr. Ps 132: 2. Augustine says that when the soul resumes its glorified body, it is inebriated.

"C£ 1 Cor 12:4-11.

296

PART VII

ST. BONAVENTURE'S BREVILOQUlUM

tion of love in the soul, but also in the beauty and splendor of its perfect bodily expression. Hence, some members are entitled, in addition to the robe of the soul with its three gifts and the robe of the body with its four perfections, to exceptional glory and joy because of the outstanding perfection and splendor of their virtuous deeds. Now, there are three kinds of outstandingly perfect, beautiful, and splendid deeds, corresponding to the three basic powers of the soul. Corresponding to the rational power is the preaching oftruth which leads others to salvation; corresponding to the positive appetite is the perfect rejecting of bodily lust through the perpetual integrity of virginal continence; corresponding to the negative appetite is the suffering of death for the honor ofChrist.77 Therefore, there are three categories of the righteous: preachers, virgins, and martyrs, who deserve the special honor of the accidental reward called the aureole. This adorns, not only the soul, but also the body, since it is given, not to the will alone, but also the external act. And so, the merit and reward of charity consists in a sevenfold endowment - triple to the soul and fourfold to the body _ containing the consummation, the integrity, and the fullness of all goods related to the completion of glory. 6. But how great these goods are, and how manifold, I shall state, not in my own words, but in those of blessed Anselm, who writes" towards the end of his Proslogion: "Now, my soul, rouse yourself and lift up your whole understanding; think as much as you can on what kind and how great this good is. For if particular goods are enjoyable, consider carefully how enjoyable is that Good which

77 On these three powers, see pt. 2, chap. 5.9 above. "Chaps. 24·26 (PL 158: 239C·242C [AC 101-104, altered]). A favorite text with Bonaventure, he also uses it to conclude the Soliloquium and the De perfectione vitae ad sorores.

297

contains the joyfulness of all goods. This is not a joy such as we have experienced in created things, but as different from this as the Creator is from the creature. For if life that is created is good, how good is the Life that creates? If the salvation that has been wrought is joyful, how joyful is the Salvation that brings about all salvation? Ifwisdom in the knowledge of things that have been brought into being is loveable, how loveable is the Wisdom that has brought all things into being from nothing? Finally, if there are many delights in delightful things, of what kind and how great is the delight in the One who made these same delightful things?" 7."0 what shall those have who will enjoy this Good, and what they shall not have! Surely, whatever they wish will certainly be theirs and whatever they do not wish will not be theirs. In fact, all the goods of body and soul will be there - such as no eye has seen, nor ear heard, nor the human heart conceived. 79 Why then, do you wander about so much, 0 insignificant mortal, seeking good things for your soul and your body? Love the one Good in which all good things exist, and that is sufficient. Desire the simple Good which itself is every good, and that is enough. For what do you love, 0 my flesh? What do you desire, 0 my soul? It is there: whatever you love, whatever you desire. Does beauty delight you? The righteous will shine like the sun. so Does swiftness or strength or the free and irresistible movement of the body delight you? The just shall be like the angels of God,·' for a physical body is sown, and it is raised as a spiritual body·2 - spiritual, of course, in power not in nature. Does a long and healthy life delight you? A healthy eternity and an eternal health are 79

1 Cor 2:9.

"Matt 13:43. "'Cf. Matt 22:30 (Vg). 82 1 Cor 15:44.

298

PART VII

ST. BONAVENTuRE'S BREVlLOQUlUM

there, because the just live forever and the salvation of the righteous is from the Lord. 83 Do you hunger for fullness? They shall be satisfied when the glory of God appears.84 Do you want to be intoxicated? They shall be inebriated with the plenty of God's house. ss Does melody delight you? There, choirs of angels sing to God without end. Does any pleasure whatsoever that is not impure delight you? God shall make them drink of the torrent ofhispleasure.s6 "Or does wisdom delight you? The very Wisdom of God will show itself to them. Or friendship? They will love God more than themselves and one other as themselves;" and God will love them more than they love themselves. For they will love God and themselves and one another through him, while God loves himself and them through himself. Or do you seek harmony? They shall all have one will because they shall have no will except the will of God. power? They shall be all-powerful to accomplish what they will, even as God is to fulfill his will. For just as God is able to do through himself that which he wills, so they shall be able to do what they will through God. This is because they shall will only what God wills, and so God shall will whatever they will - and what God wills must come to pass. Or do honor and riches delight you? God shall set his good and faithful servants over many things;" more than that, they shall be, as well as be called, children of God, and evengods. 89 And where the Son is, there they shall be also, for they are heirs of God andjoint heirs

0;

"Wi. 5:15; Ps 37:39. "Cr. Ps 16:15 (Vg) [17:15). sops 35:9 (Vg) [36:8). 861bid. 87 Cr. Matt 22:37-39. 88 Cr. Matt 25:21, 23. "Matt 5:9, cf. 1 John 3:1, John 10:32.

299

with Christ. 90 Or do you seek real security? They will indeed be assured that they will never in any way lack these many goods - or rather this one Good - just as they will be assured that they will not lose it of their own accord; nor that the loving God will take it away from those who love him against their will; nor that anything more powerful than God will separate them from God against their win."91 8. "But what joy there must be, what great joy, where there is such a good, and so great a good! 0 human heart, o needy heart, 0 heart acquainted with hardships - indeed overwhelmed with hardships - how much you would rejoice were you to abound in all these goods! Ask your inmost self; could it contain its joy in being so immensely happy? Now surely, if someone else whom you loved in every respect as you do yourself were also to have such happiness, then your own joy would be doubled, for you would rejoice for that person no less than for yourself. If, then, two or three or many more possessed it, you would rejoice for each of them as much as for yourself, if you loved each one as yourself. Therefore, in that perfect love of the countless blessed angels and human beings where no- one will love another less than himself, each will rejoice for every other as for himself. If, then, the human heart will scarcely be able to contain its own joy that will belong to it from so great a good, how will it comprehend so many and such great joys?" "Indeed, to the degree that each one loves some other, so that person will rejoice in the other's good fortune. Therefore, in that perfect happiness, just as all of the just will love God incomparably more than themselves and all those

goCr. John 14:3, Rom 8:17. " Rom 8:38-39.

PART VII

300

who are with them, so they will rejoice inestimably more over God's happiness than over their own or that of all the others who are with them. But if they love God with all their heart, all their mind, and all their soul,92 and yet their whole heart and mind and soul will not exhaust God's worthiness to be loved, surely with all their heart and mind and soul they shall all rejoice that their whole heart and mind and soul will not be equal to the fullness of that joy

so that my joy may be complete. 0 God oftruth, 1 ask that 1 might receive, so that my joy may be complete. Until then, let my mind meditate on it, let my tongue speak of it, let my heart love it, let my mouth express it. Let my soul hunger for it; let my flesh thirst for it;96 my whole being desire it, until 1 enter into the joy of my Lord, who is God three and one, blessed forever! Amen. "97 Here ends the Breviloquium of Brother Bonaventure.

" 9. "And yet, 0 Lord, 1 still have not said, or even thought, how much your blessed ones will rejoice. They will, no doubt, rejoice as much as they love, and they will love as much as they know. And how much will they know you in that day, Lord? How much will they love you? Surely, in this life no eye has seen, nor ear heard, nor the human heart conceived how much they will know and love you in the next."93 "I pray, 0 God, that 1 may know you and love you, so that 1 may rejoice in you. And if 1 cannot do so fully in this life, at least let me go forward day by day until that point of fullness comes. Let the knowledge of you grow in me here, and there [in heaven] be made complete. Let your love grow in me here; and there be made complete, so that here my joy may be great with expectancy, and there be complete in reality. Lord, through your Son you command, or rather, counsel us to ask; and through him you promise that we shall receive, so that our joy may be complete. 94 1 ask, Lord, as you counsel through our Wonderful Counselor.95 May 1 receive what you promise through your Truth,

"Matt 22:37. "I Cor 2:9. 94 Cf. John 16:24: "Ask and yOll will receive, so your joy may be complete."

95Isa 9:6.

301

"Ps 62:2. "Matt 25:31, Rom 1:25.

INDEX OF

SCRIPTURAL PASSAGES

304

ST. BONAVENTURE'SBREVlLOQUlUM

OLD TESTAMENT

Genesis 1:1 (Vg) 1:1-2 1:2 1:6 1:6-7 1:7 1:9 1:14 1:26-30 1:27-28 1:28 1:31 2:2 2:7 2:8 2:8-9 2:10-14 2:17 2:18-21 2:23-24 3:1-5 3:2 3:6 3:7 3:16-17 3:24 4:4 6:15-16 7:21ff. 15:1 17:8 17:13 28:12 Exodus 12:14 25:24-25 31:18 40:13

63n11 73n38 74n39 63n11, 75n42 98n107 68n25 63n11 69n26 153n60 260n119 93n97 200n86 9n22,63n11 89n85 228n48 90n87 228n48 93n97, 103n14 90n87 260n119 102n9 103n14 105n18 107n23 107n24 166n100 176n22 190n57 lOn23 175n19 21n54 21n54 12n29, 196n73

21n54 292n66 203n97,205n104 21n54

Deuteronomy 3:6 147n45 5:6-21 206n105 Joshua 4:1-10 1 Kings 10:18 10:18-20 Job 28:11

139:6 12n27 139:11 (Vg 138) 196n75 Proverbs 20:28

19n49

Psalms 5:13 19n50 15:2 (Vg) 156n67 16:2 175n19 16:5 255n104 16:15 (Vg) [17:15] 298n84 25:10 (Vg 24:10) 110n31, 129n75 25:10 192n62 35:2 19 35:9 (Vg) [36:8] 298n85, 298n86 37:27 55n67 37:39 298n83 42:1 (Vg 41) 196n73 57 124n61 61:12 31n9 62:2 301n96 68:18 166n99 69:4 162n88 74:12 (Vg 73:12) 226n44 83:8 146n42 91:5 19n50 109 165n96 119:164 (Vg 118) 210n115 132:2 295n75 133:2 12n30

Ecclesiastes 7:30 9:1

Daniel 7:9-10 Hosea 6:6

193n63

200n85

196n73 256n106

305

INDEX

Zephaniah 1:12

266n3 194n67

289n57

91n92 227n45 NEW TESTAMENT

Song of Songs 3:1 4:2 5:16 6:3 (Vg)

196n75 21n53 196n73 220n28

Wisdom 2:24 5:15 5:17 5:20 7:11 11:21 (Vg) 11:21

102n8 298n83 279n31 283n41 189n55 59n1 277n26

Sirach 1:5 (Vg) 18:1

Isaiah 9:6 26:12 30:26 53:12 Ezekiel 1:4-21 2:9

259n115 66n20, 74n40

Matthew 1:21 3:13 4:10 4:17 5:1-9 5:9 5:9-13 5:18-19 5:26 9:13 10:13 10:32 11:30 12:7 12:32 13:43 16:19

300n95 156n67 278n30 160n79

16:24 ,16:27 18:18

6n14 94n99

19 19:4-6 19:6 19:21 19:21-22

251n99 224n39 147n45 223n36 191n60 298n88 208n113 18n48 287n54 194n67 224n37 237n68 205n102 194n67 127n68 297n80 224n40, 246n88, 248n93, 249n94 193n66 266n2 224n40, 249n94 193 223n36 264n128 203n98 193n66

306

21:9 22:30 (Vg) 22:37 22:37-39

ST. BONAVEN'l'UliE'S BltEvILOQUIUM

28:20

147n46 297n81 300n92 298n87, 96n104 201n88 21n55 279n33 18n47 279n32 298n87 298n87 266n2, 301n97 21n55 224n41 157n68, 159n75 224n39, 232n55 241n76

Mark 1:14-15 6:13 9:48 11:9 12:30 15:28 15:33

223n36 224n38 286n51 147n46 236n66 160n79 167n106

Luke 1:79 2:7 11:9-13 22:19 22:37 22:42

191n59 15n42 167n104 224n40 160n79 159n76

22:40 23:12 24:12 24:25 24:29 25:21 25:23 25:31 25:31-46 26:26-28 26:39 28:19

John 1:1

198n80

1:3

16:24 17:3 17:22-23 20:22-23 20:31

14n36, 132n3 132n3,133n8, 148n50, 222n33 148n50 129n74, 216n16 43n44, 43n45 223n36 224n39 63n12 269n10 284n42 42n40 42n40 242n78 242n77 4n11 42n40 85n72 298n89 224n41 194n68 299n90 222n32 165n97 43n43 42n40 42n40 42n40 8n18, 198n80 300n94 199n81 203n95 224n40 4n11

Acts 1:1-3

167n103

1:14 1:16 1:17 1:32 2:1-11 3:5 5:17 5:22-29 5:29 5:37-38 6:38-44 6:53 6:64 6:68 7:16 8:34 10:32 12:24-25 13:1 14:3 14:6 14:15-25 14:23 14:26 15:26 16:7 16:13

307

INDEX

1:5 1:14 2:3 8:12 9:15 15:10 Romans 1:20 1:25 1:28 3:24 5:6-6 5:12 6:16 8:15 8:17 8:26 8:32 8:38-39 9:5 9:16 11:33-36 12:3 14:5

224n37 167n105 43n45 233n58 102 205n102

292n67 301n97 124n60 156n66 161n83 113n37 235n62 204n100 299n90 207n109 161n84· 299n91 148n49 182n34 57n72 3n8 189n54

1 Corinthians 1:24 218n24 1:31 182n36 2:9 297n79, 300n93 4:7 182n36 6:15 149n53 6:19 149n53 7:3-4 262n126 7:31 277n27 11:24-25 224n40 11:29 240n73, 244n83 12:4-11 295n76 12:8-11 168n108 12:11 2n5

13 13:10 13:12 15:4 15:28 15:44 15:47 15:54

186n48 217n21 83n64, 268n9, 291n61 167n102, 233n57 203n96 297n82 145n37 164n94

2 Corinthians 3:6 205n101 5:1 72n35 5:6 3n7 5:10 268n7 10:5 198n79 Galatians 3:26 149n53 4:4-5 143n34 4:24 204n100 5:22 195n70 Ephesians 1:22-23 2:3 3:14-19 4:8 4:13 4:13-16 5:22 5:32 (Vg) 6:12

148n51 109n27 1n1 166n99 282n37, 285n44 129n74 258n111 220n29 235n62

Philippians 2:6-8 2:7 2:10 2:15

162n87 133n7 165n98 188n53

308

3:4 3:14 4:7

Colossians 1:13 1:18-19 1:20 2:3 1 Timothy 1:5 1:17

ST. BONAVENTURE~S BREVlLOQUIUM

146n41 146n42 193n64

235n62 148n51, 149n54 141n29 150n55

2:14 6:3 6:10

236n66 22n58, 30n77 130n77, 158n69, 180n27, 251n98 106n21 30n7 193n65

2 Timothy 2:13

287n53

2:5

Titus 2:14 Hebrews 1:1 1:3 2:17 5:8 7:18 9:9 9:15 10:1

11:13 217n19 James 1 1:14-15 1:17 5:15

117 117n46 2n4,169n3, 207n110 252n101

1 Peter 1:12 1:21 2:5 2:10

196n73 15n41 200n84 231n52

2 Peter 2:4 3:5-13 3:10

80n58 277n27 281n34

1 John 1:14 2:15 2:16 3:1 3:16 4:7-21

194n68 206n106 104n17, 121n56 298n89 161n83 30n7

Revelation 1:12-16 5:1 14:10 14:11 20:12 21:5 22:1 22:12

199n82 94n99 289n57 287n52,290n60 266n3 278n28 169n3 266n2

41n76

216n17 198n80 246n90 151n56, 153n62 217n19 216n17 221n30 217n19

INDEX OF CHURCH FATHERS, ECCLESIASTICAL AUTHORS, AND GLOSSAE

310

ST. BONAVENTURE'S BREVlLOQUIUM INDEX

Abelard See Peter Abelard Alexander of Hales 114n38 [see also Summa fratris Alexandri)

Gloss on the Sentences 1.17.11 (12:173) 47n52 1.26.1.3 39n35 2.43.9 (13:415) 127n69 4.2.1 (15:40) 219n26 4.3.2-3 (15:47-49) 219n27 4.13.8 (15:204-5) 244n82 4.17.51 79n25 4.23.3 (15:524-34) 91n65 4.23.7 299n50 4.24.3 (15:401-7) 256n107 4.24.3 (15:406) 257n108 Quaestiones disp. antequam

esset frater 3.2

39n35

Summa Theologica 1.390.ad 3 (I, 578) 39n35 2.1.1.3.1 (13:509) 170n4 34.6.4 (I, 344-46) 39n35 Ambrose De paradiso 8.39

119n49, 179n26

Ambrosiaster

189n54

Anselm Cur Deus Homo 1.5 1.11

114n38 134n10 162n85

1.20 2.6 2.8

48 48n54, 162n85 134n11 142n33

De conceptu Virginali 3 185n47 10 113n37 18 117n45 23 112n35 27 109n27 De concordia praescientiae Dei cum Libera arbitrio 3.11 125n65

De veritate 12

185n47

Epistola de Incarnatione Verbi 10 48n54 Monologion 13 Proslogion 9-11 25

84n69 56n71 291n65, 296

Augustine [see also Pseudo-Augustine) 66n20, 241n75

Confessions 12.7.7 13.9.10

77n50, 292n68 202n92

Contra Adimantum 17.2

7n17

Contra adversarium legis et

prophetarum 1.24.51

124n62

Contra duas epistulas Pelagianorum ad Bonifatium 1.22.40 111n33 Contra Faustum 19.13

Donatistas 1.1.2 4.1-2

229n49 228n47

De beata vita 2.11

122n58

10.1.2 10.1.3 11.9 11.29 12.7 12.25-27 13.13-15 14.7.2 14.11.2 14.15-28 14.20 20.14 20.16

56n71 89n58 271n16 284n43 282n36 282n37 282n38

De cura pro mortuis

(The Care to Be Taken for the Dead) 275 2.4 275n23

215n12

De baptismo contra

De civitate Dei 5.1-2 7.30

21.12 21.162 21.26.4 22.14-15 22.17 22.18 22.20

311

69n27 56n70, 102n11, 180n29, 267n6 147n459.15 158n70 30n7 99n1 82n62 100n3 60n5 107n23 122n58 106n22 107n23 112n34 268n8 277n27

De doctrina christiana 14n34 1.5.5 46,46n48 1.23.22 200n87 1.26.27 202n93 1.32.35 201n89 2.6.7ff. 15n39 2.9.14 20n52 2.31 17n45 2.36 17n45 2.41.62 15n38 2.48 17n45 2.54 17n45 3. 10. 14ff. 20n52

De Genesi ad litteram 2.8.16-19 12n27 2.8.16-20 98n107 3.4.6 87n79 4.9.16-17 65n18 8n20 4.11.21 4.22-23 65n17, 76n47 4.24-25.29-30 82n62 4.29.46 12n27 4.31.48 12n27 4.29.46 98n107 8.4.8 93,93n96 8.6.12 95n103

ST. BONAVENnlRE'S BIiEvILOQUIUM

312

9.7.12 9.19.36 11.42.59 12.6.15-12.7.16 12.35.68 31.48

258n110, 259n113 218n23 106n20 195n71 283n40, 291n64 98n107

De Genesi contra Manichaeos 1.23 8n20 1.23.35 10n23, 10n24 2.10.14 185n46 2.11.15 118n47 14.21 118n47 De libero arbitrio 1.1.1 1.12.26 2.19.53 3.9.26 3.15.44 3.18.51

125n67 128n72 79n55, 101n4, 290n59 125n66 109n26, 287n55 92n93

De perfectione justitiae·

Ps.145,5

293n71

Enchiridion 9.32 23.88 25.99 29.110 93.23

Berengar of Tours 239n72, 242n80

174n15 282n37 56n71 273n20 110n30

Bernard of Clairvaux On Grace and Free Will 84n70 3-5 178n24 3.7 178n24 4.9

Epistulae 98.5 (ad. Bonif.) 130.15.28 138.1.5 186.3.10 187.35 194.5.19

229n50 196n74 11n25 175n16 43n42 182n35

hominis

5.11

119n50

De quantitate animae 36.80 293n71 De Trinitate 2.5.8 3.4.9 4.4.7 4.4.7-8 4.6.10 4.20.29 9-15 15.4.6 15.5-6 12 12.3.3-4.4 12.13.20 12.17-18 13.18.23 14.8.11

44n46 54n65 8n19 145n40 166n101 35n21 78n52 32,32n10 32,32n11 121 88n81 118n47 121n53 134n10 267n5

De utilitate credendi 11.25 29n4

2.7.9

178n24

14.27 16.30ff. 55.110

101n6 133n8 133n8

De musica

6.5.13

293n71

De natura bani 34 36

99n1 101n5 101n5

De nuptiis et concupiscentia

ad Valerium comitem 1.26.29 116n44

Enarrationes in Psalmos

Ps.7,10 Ps. 29, 2.10 Ps. 32, 2.25 Ps.45,14 Ps. 57, 18-19 Ps.61,12 Ps. 73,2 Ps.79,13 Ps.142,17

219n25 62nlO 13n32_ 132n3 124n61 31n9 216n15 121n55 132n3

Sermo 2 in vigilia nativitatis Domini 132n5 4 Sermo 3 in vigilia nativitatis Domini

8

In Ioannem evangelium

26.17 47.10

243n81 161n80

Sermones

30.8.10 43.3.4 169.11.13 176.5.5 196.1.1

182n38 281n35 182n33 131n2 139n25

De vera religione

De moribus ecclesiae

313

INDEX

Basil Hexaemeron 3.7 Bede De tabemaculo 6

Hexaemeron Benedict Rule 16.1

75n44 109n28 292n66 91n91

210n115

Serm. Cantic. 11.5

132n5, 145n38 291n62

Serm. in octaua Epiph. 206n107 4 Sermones de tempore

26 (IX, 125)

260n121

Bernard Silvestris Cosmographia 2.10.27-32 92n92 Boethius Contra Eutychen 3

78n53

De consolatione

philosophiae 3.2 4.6

294n73 108n25

314

De Trinitate 4 6

pt. 2, chap. 4 38n31 38n32

pt. 2, chap. 4.3 pt. 2, chap. 4.3

Bonaventure Breviloquium [cross-references] pro!. 2 27n2, 215nll, 278n29 pro!. 2.1 218n22 pro!. 3 27n2, 65n18, 256n107, 260n120 pro!. 5.2 27n2 pt. 1, chap. 1 1n3, 260n116 pt. 1, chap. 3 136n15 pt. 1, chap. 5 103n13 pt. 1, chap. 6 185n44, 282n39 pt. 1, chap. 8 180n30 pt. 1, chap. 9 175n17 pt. 2 9n21 pt. 2, chap. 1 100n2 pt. 2, chap. 1.2 101n7 pt. 2, chaps. 1-5 2n30, 22n56 pt. 2, chap. 6.3-4 86n73 pt. 2, chap. 9 104n17 pt. 2, chap. 10 292n69 pt. 2, chap. 10.2 132n5, 132n6 pt. 2, chap. 10.5-6 107n23 pt. 2, chap. 11.6 85n70 pt. 2, chap. 11 103n14, 105n19, 114n39 pt. 2, chap. 12 173n12, 267n5

pt. 2, chap. 5 pt. 2, chap. 5.9 pt. 2, chap. 7 pt. 2, chap. 8 pt. 2, chap. 9 pt. 2, chap. 9.5 pt. 2, chap. 9.5-8 pt. 2, chap. 9.8 pt. 2, chaps. 9-10 pt. 2, chap. 12 pt. 3, chap. 1 pt. 3, chap. 2 pt. 3, chap. 3 pt. 3, chap. 3.3 pt. 3, chaps. 3-4 pt. 3, chap. 4 pt. 3, chaps. 5-6 pt. 3, chap. 6 pt. 3, chap. 8 pt. 3, chap. 9 pt. 4,"chap. 8 pt. 4, chap. 8.2 pt. 5, chap. 1 pt. 5, chap. 1.2 pt. 5, chap. 2.2 pt. 5, chap. 4

315

INDEX

ST. BONAVENTURE'S BRKVILOQUJUM

153n60, 278n29 132n6, 140n28, 163n92, 281n35 114n39 296n78 270n14 190n56, 256n107 170n7, 185n42, 267n5 135n14 104n16 261n123, 262n127 260n116 78n52 260n116 185n45 162n86, 212n5 247n91 162n89 158n72 163n90 260n117 163n91, 192n62 188n52 293n72 163n92 190n56, 260n120, 43n42 184n41 169n1 202n94, 219n27

pt. 5, chap. 4.4-5

213n7, 235n63, 88n81 218n22 pt. 5, chap. 10 pt. 6, chap. 3.3 212n4 pt. 6, chap. 8.4 252n102 pt. 6, chap. 10.4-5 269n12 pt. 7 266n3 pt. 7, chap. 2.5 274n21 294n74 pt. 7, chap. 5.5

Commentary on John 1.1.1 (y, 247) 36n24 1.43 (VI, 256) 194n68 (VI,514) 248n92 DEC 1:230

1:231

Collations on the Hexaemeron 1.10-39 (V, 330-35) 1.12 (y, 331) 1.37 (V, 54) 2.20-27 (V, 339-40) 2.28ff. (y, 340-41) 3.2 3.23-24 (Y,347-48) 3.3-9 (y, 343-45)

60n2 138n21 46n50 72n36 96n105 196n74 132n3 98n108 61n6, 96n105 5.1ff. (V, 353ff.) 183n39 6.7ff. (V, 361ff.) 183n39 8-12 (V, 368-87) 3n9 11.13 (V, 382) 34n18 14.7-11 (Y,394-95) 4nll 14.7-12 (Y,394-95) 5n12 15 (y, 403-8) 9n22 15.12-18 (V, 400) 10n24 15.12-21 (V, 400-402) 145n39 16.7 (y, 404) 65n18 19 (V, 419-24) 19n50, 28n3 21 (V, 431-37) 47n53 21.1-15 (Y,437-40) 45n47 22.21 (V, 440) 28n3

Comm.Eccl. 7.30 (VI, 63)

91n92

De donis 4.2-13 (Y,474-76)

29-30n5, 59n1, 79n56, 261n122 35n20 2n4

De fide ad Petrum 2.16 115n40 3.36 ll1n33 27.70 111n33 De myst. Trin. 2.1.ad.10 (y, 63) 62n10 4.2,8 conc!. (V, 85-86, 114) 34n17 8.ad.7 (V, 115) 71n32 De perfectione vitae ad sorores 296n78

De reductione artium ad theologiam 3 87n79 18 (V, 22-24, 324) 13n33 De sanctissimo corpore Christi (V, 553-56) 240n73

Disputed Questions on Evangelical Perfection 4.3 (V, 189-96) 257n108

r

316

ST. BONAVENTURE'S BREVILOQUJUM

Perf ev. qq. 1-2 (V, 117-65) 193n66 qq. 2-4 (V, 124-98) 206n106 q. 4, a. 3, ad 9 (V, 197) 277n25 Instructions for Novices 4 (VIII, 480-81) 244n84 Itinerarium mentis in Deum 1.2 (V) 96n105 1.3 (V) 82n62, 98n107 1.4 (V,297) 185n42 1.6 (V, 296-99) 195n72 2.2-3 87n79 3.1 (V,303) 98n108 4.3 (V, 343, 306) 132n3, 194n68 4.3-4 (V, 306-7) 170n5 6.2 (V, 310-311) 31n8 7.5 (V, 313) 196n74

Quaest. disp. de scientia Christi q. 1 cv, 3-6) 151n56 q.4 cv, 17-27) 293n70 q. 5-7 (V, 27-43) 151n56 Sc. Chr. q.4 q. 7 (V,40) 1 (V, 3-6) 2-3 cv, 6-16) 7 (V, 37-43)

13n33 196n74 51n61 51n60 14n37

Second Sermon on the Nativity IX,207 132n6 Sentence Commentary 1 proem.,q. 3 (I, 12-13) 17n44 proem. 1 (I, 7) 14n35

proem. 3.ad 1-3 (I, 13) 4n11 1.1.1.concl. (II, 22) 61n8 2 (I, 49-62) 30n6 2.1.1.ad 5 (1, 81-82) 96n105 2.4 (I, 56-58) 33n13 2.4 scholion (1, 58-59) 145n40 2.un.1 (I, 53-54) 35n21 2.un.4 (I, 56) 34n17 3.1.2 (I, 71-73) 96n105 3.1.dub.3 (I, 78-79) 61n6, 100n2 3.1.dub.3-4 (1, 78-80) 45n47 . 84n69 3.2.1.1 (1, 80-82) 5.1.1 (I, 111-14) 37n27 6.3 (1, 129-30) 46n50 8.2.2 (I, 167-69) 136n17 8.2.4 (1, 173-74) 53n63 9.1 (1, 180-81) 33n13 10.1.1(1,194-96) 33n13 10.1-2, (I, 194-204) 36n25 10.2.1 (I, 200-201) 168n107 10.2.dub.2 (1, 205-06) 168n107 14.2.1 (I, 249-50) 172n10 14.2.2 (1, 250-53) 171n9 14-16 (I, 224-286) 42n40 16.3 (1, 283-84) 43n45 17.1.1 (1, 292-96) 168n107 17.1.un.1 (1, 294) 172nlO 18.un.3 (I, 326-27) 169n1 18.un.5, esp. ad 4 (1,329,331) 36n25 19.1.4 (I, 347-50) 73n37 20.2.1-2 (I, 372-75) 73n37 21.dub.2 (I, 387) 42n39 22.3 (I, 394-96) 41n38 22.4 (1, 397-99) 37n26 22.dub.2 (I, 400) 39n33 23.1.1-3 (1, 404-10) 40n36 23.1.3 (1, 408-10) 37n28 24.3.1-2 (I, 428-31) 39n33

INDEX

25.1.2 (I, 439-41) 78n53 25.1.2, ad 3 (I, 440-41) 37n27 25.2.1-2 (1, 443-45) 40n36 26.1 (I, 451-52) 37n30 26.2 (I, 455-56) 38n32 26.4 (I, 460-61) 33n16 27.1.2 (I, 468-72) 36n22 27.1.2 ad 3 (I, 470-72) 46n50 27.1.3 (I, 476) 38n32 27.1.un.2 (I, 468-474) 35n21 27.2.1ff. (I, 481ff.) 36n24 27.2.2 (I, 484-86) 46n50 27.2.2-4 (1, 485-90) 51n60 27.2.2 (1, 541-43) 15n41 27.2.4 (I, 488-90) 138n22 27.p.un.3 (1, 488) 36n23 28ff. (1, 496ff.) 36n22 30.1ff. (I, 521ff) 41n38 31.1.2 (1, 534-36) 39n33 33.1 (I, 571-73) 38n32 33.2 ad 5 (1, 576) 37n27 31.2.1.1 (I, 539ff.) 36n24 31.2.3 (1, 548-49) 45n47 34.3 (1, 592-93) 41n38 34.4 (I, 593-94) 45n47 51n60 35 (I, 600-616) . 35.2 (1, 605-7) 52n62 35.dub.3 (1,614-15) 50n58 36.2.1 (I, 623-24) 51n60 12n27 36.2.2 (1, 625) 36.dub.3 (1, 631) 50n58 37.1 (1, 637-41) 42n41 37.1.1.1 (I, 638-39)175n18 37.1.3.1-2 (1,646-49) 42n39 37.dub.2 (I, 664) 36n24 38.2.1 (1, 674-76) 51n61 38-42 (I, 668-761) 50n58 39.2.1-3 (I, 692-96) 51n61 40.2.1 (1, 706-9) 51n61 41.1.2 (I, 731-34) 57n72 42 (esp. q. 2), 43 (I, 745-778) 48n54

317

62n10 43.3 (I, 722) 45-48 (1, 797-861) 54n64 46.5 (I, 830-34) 108n25 48 (1, 850-61) 55n66 48.2.2 (1, 858) 160n77 Sentence Commentary 2 proem. (II, 3-6) 91n92 1.1.1-2 (II, 14-30) 61n6 1.1.2.1 (II, 25-27) 101n7 1.1.dub 2, 4 (II, 36-38) 64n15 1.2.1.2.ad 3 (II, 42) 71n32 1.2.3.2 (II, 50) 71n32, 78n54 2.2.1.1 (II, 39-40) 67n21 2.2.1.2 (II, 41) 90n88 2.2.2.1 (II, 75ff.) 83n64 2.2.2.2 (II, 73-75) 69n26 2.2.dub.2 (II, 84-85) 165n96 3.1 (1:341-42) 77n48 3.1.1.1 (II, 89-91) 78n51 3.1.2.1-3 (II, 102-10)78n51 3.2.1 (II, 112-17) 79n55 3.2.2.1-2 (II, 117-24) 82n61 3.2.2.2 (II, 122ff.) 82n62 4.1.2, ad 3 (II, 134) 170n6 4.3.1-2 (II, 138-42) 82n61 5.1-2 (II, 145-54) 79n56 5.3.1-2 (II, 154-58) 82n61 7.1.1.ad.2 (II, 177) 78n54 7.1.2.3 (II, 187-88) 82n61 7.2.1 (2:190) 88n81 7.2.2.1 (II, 196-99) 63n13 82n63 8.1 (II, 209-24) 8.1.3.2 (II, 221) 153n61 8.2 (II, 224-34) 79n56 9 praenotata (II, 237-41) 11n25, 83n65 9.7 (II, 253-54) 166n99 9-11 (II, 237-90) 82n61

318

ST. BONA~SIBREVIWQU1VM

10.2.2 (II, 264-67) 293n70 12.1.2 (II, 295-98) . 76n47 12.2.2 (II, 304-5) 64n15 13.1.1 (II, 311-13) 76n47 14.1.1.1 (II, 335-38) 67n21, 75n42 14.1.1.2 (II, 338-41) 67n23 14.2.1.3 (II, 362-64) 67n21 14.2.2.2-3 (II, 359-65) 69n26 14.2.2.3 (II, 361-65) 71n33 14.2.dub.4 (II, 369-70) 70n28 15.1.1 (II, 372-76) 87n75 15.1.3 (II, 379-81) 70n30 15.2.1 (II, 382-84) 9n21, 71n34 15.2.3.dub.4 (II, 386-90) 63n13 16 (II, 393-408) 84n69 16.1.1 (II, 394-95) 71n34 16.2.2 (II, 404) 102nlO 16.2.3 (II, 404-6) 96n105 17.1.1 (II, 410-13) 84n67 17.1.2 (II, 413-16) 87n75 17.2.1-3 (II, 419-26) 89n86 17.2.2-3 (II, 420-26) 70n30 17.2.3 (II, 420-23) 67n23, 91n89 17.dub.5 (II, 428-29) 95n103 18.1.1 (II, 431-34) 90n87 18.1.2 (II, 436-37) 49n56, 286n49 18.1.3 (II, 439-43) 84n67 18.1-3 (II, 434-43) 63n13 18.dub (II, 454-55) 260n120 19.1.1 (II, 457-61) 84n68 19.2.1 (II, 464-68) 90n87 20 (II, 477-89) 90n87 20.dub.7 (II, 489) 93n97 21.1.1-3 (II, 493-97) 102n9 21.1.3 (II, 496) 103n15 21.2 (II, 496-503) 104n17 21.2,21.dub.3

-

(II, 497-503) 108n25 21.dub.3 (II, 510-11) 104n17 21.dub.4 (II, 511-12) 120n52 22.1 (II, 515-21) 105n18 22.1.1 (II, 516-17) 134n10 22.1.2-3 (II, 519-21) 106n21 22.2.3 (525-27) 128n73 22.dub.2 (II, 528) 109n28, 158n72, 190n56 23.1.1-2 (II, 531-35) 102n12 23.2.1-3 (II, 537-47) 94n98 23.2.3 (II, 643-46) 196n74 24 (II, 573-86) 118n47 24.1.1.1 (II, 560) 104n16 24.1.2.3 (II, 564) 88n81 24.1.2.3 (II, 565-67) 88n82 24.2.dub.3 (II, 587-88) 94n100 25 (II, 591-626) 85n70 25.1.3 (II, 597-600) 89n84 25.1.6 (II, 604-6) 94n100 25.2.3 (II, 613-15) 99n1 25.2.4 (II, 615-16) 128n73 25.2.5 (II, 618-20) 180n30 26.1-2 (II, 630-36) 170n6 26.3-4 (II, 637-41) 171n9 26.4 (II, 640) 180n28 26.5 (II, 641-44) 176n21 26.6 (II, 645-46) 182n38 26.un.5 (II, 643) 185n45 26-29 (II, 629-709) 94n98 27.1.1-2 (II, 653-58) 183n39 27.2 (II, 661-68) 175n16 27.2.1 (II, 669) 169n2 27.dub.1 (II, 669-70) 173n13, 175n16 28 (II, 674-92) 178n24 28.2.1 (II, 682) 182n37 28.2.3 (II, 689) 175n18 28.dub.2 (II, 691) 175n16 29.1.1 (II, 395-96) 172n11

INDEX

30.1.1-2 (II, 714-20) 111n32 30.1.2 (II, 717-20) 112n35 30.2.1 (II, 721-23) 109n27, 114n38 30.3.2 (II, 734-37) 285n46 112n35 31 (II, 739-56) 115n41 32.1 (II, 759-65) 112n36 32.3 (II, 769-74) 111n33 33.3.1 (II, 794) 33.3.1-2 (II, 769-74) 110n30 34.2.1 (II, 809-12) 101n7 99n1 34-35 (II, 802-39) 125n64 35 (II, 821-39) 61n6 35.2.1 (II, 828-30) 35.dub.6 (II, 838-39) 101n5 124n63 36 (II, 842-59) 36.dub.5 (II, 858-59) 176n20 55n69 37.1.1 (II, 861-63) 55n69 37.2.1 (II, 869-70) 94n98 39 (II, 888-917) 41.1.1 (II, 937-38) 176n20 120n52 41.2.1 (I, 947-50) 41.2.2 (II, 950-53) 118n48 42.2.1 (II, 964-66) 119n51 119n50 42.dub.2 (II, 976) .42.dub.3-4 (II, 977-78) 121n57 127n68 43 (II, 981-98)

Sentence Commentary 3 1.1.1, resp. 136n15 (III,9-1O) 135n13 1.1.2 (III, 12-13) 1.2.1-3 (III, 19-31) 131nl 71n32 1.2.2 (II, 20) 138n23 1.2.3 (III, 28-31) 1.2.4 and dub. 143n34 (III,31-33) 1.2-3,2.1-3 14n35 (III, 539-551) 191n60 2.1 (III, 746) 135n14 2.2 (III, 44-47)

319

141n32 2.3.1 (III, 49-51) 2.dub.4 (III, 59-60) 141n29 140n27 3.1 (III, 60-78) 3.2.3.2, resp. (III, 93) 142n31 139n25 3-5 (III, 60-143) 141n30 4.1.1 (III, 98-99) 4.1.1, resp. (III, 98-99) 132n4 92n95 4.3.l(III, 110) 5.1.1-2 (III, 122-25) 138n20 136n15 5-7 (III, 121-84) 6.2.3 ad. 1 (III, 163) 132n5 9.1.1 (III, 199-200) 148n49 11.2.3 ad 3 (III, 257) 136n15 12.2.1 (III, 261-63) 147n44 158n71 12.2.1.4 (III, 267) 147n43 13 (III, 276-93) 13.2.1, resp. (III, 284) 149n52 13.2.1-3 (III, 283-90) 12n30 13.2.3.4 (III, 288-90)149n51 14.1.2 (III, 298-302) 153n59 14.1-3 (III, 295-324) 151n56 14.3.1-2 (III, 318-23) 153n62 14.3.2 (III, 322-23) 152n58 15.1.2, resp. 158n73 (III, 332-33) 16n43 15.2.1 (II,327-29) 15.2.2., resp. 159n74 (III,338-39) 15-18 (III, 329-96) 157n68 160n78 16 (III, 345-61) 16.1.3.2 (III, 351-52) 158n71 17.1.3 (III, 368-69) 160n77 155n63 18 (III, 379-96) 18.1.2 (III, 383-84) 155n64 18.2,3 (III, 391-93) 166n100

320

19.1 (III, 399-408) 19.2.2 (III, 408-9) 19.2.2 ad 1 (III, 411)

ST. BONAVENiitRE'SBREVILOQUIUM

163n91, 164n94 158n69

138n21 131n1 131n1 156n67 161n81 160n80 163n90, 164n93 22.3 (III, 457-58) 166n101 22.4-6 (III, 458-64) 165n96 23.1.1 (III, 471) 6n16 23.1.3 (III, 478-80) 200n83 23.2.5 (III, 497-500) 186n49 23-25 (III, 469-553) 3n9, 197n78 23-33 (III, 470-731) 183n39 24.1.2 (III, 512-14) 200n83 24.dub.3 (III, 530) 18n46 25.1.1 (III, 534-38) 199n82, 200n83 25.1.3 (III, 334-35) 15n40 27.1.1-3 (III, 589-98) 201n90 27. 1.dub. 1 (III,615-17) 201n90 27.2.5-6 (III, 611-15) 201n88 28-29 (III, 620-54) 201n88 34.1.1.1 (III, 735-39) 184n41, 187n51, 191n60 34-35 (III, 734-809) 187n50 35.1.1 (III, 774) 190n58 35.un.1 (III, 77) 28n3 35. un.6 (III, 785) 30n7 36 (III, 791-809) 186n48 36.1, scholion (III, 793-94) 91n60 37.1.1 (III, 812-24) 204n99 20.1.2 (III, 416-22) 20.1.6 (III, 430-32) 20.3-4 (III, 422-26) 20.5 (III, 427-29) 21 (III, 436-47) 22.1 (III, 450-53)

37.2.1-3 (III, 821-29)206n105 38.un.2 (III, 776) 2n4 40.103 (III, 884-92) 205n102

Sentence Commentary 4 (IV, 1-3) 211n1 (IV, 522-24) 272n18 1.1 (IV, 10-31) 212n4 1.1.2 (IV, 13-15) 223n35 1.1.2.ad 4 (IV, 15) 217n19 1.2 (IV; 31-46) 215n12 2.1.1 (IV, 361-62) 162n85 2.1.1-2 (IV, 48-52) 215n12 2.1.3 (IV, 52-54) 218n22 3.1.2.2, ad. 3 (IV, 72-73) 234n58 3.2.1.1 (IV; 76-78) 221n31 3-5 (IV, 63-132) 233n56 4.1.2.2-3 (IV, 102-4) 223n35 4.1.dub.2 (IV, 104) 180n31 5.1.1 (IV; 122) 234n59 5.1-2 (IV, 120-25) 225n43 6.2.2 (IV; 152-55) 225n43 6.2.3 (IV, 155-59) 233n56 7 (IV, 163-77) 236n64 7.1.1-2 (IV; 163-67) 221n31 7.1.3 (IV; 167-68) 225n43 8.1.2.1-3 (IV, 184-86) 222n31 8.1.2.dub.4 (IV, 188) 8.2.1 (IV, 208) 243n80 8.2.2.1 (IV, 195-96) 242n79 8-13 (IV, 179-314) 240n73 9.1.2-3 (IV, 201-4) 244n82 13.1.1-4 (IV; 302-7) 225n43 13.2.1 (IV, 307-9) 244n82 14.1, dub. 4 (IV, 329-30) 248n92 14.1.2.2 (IV) 181n32 14-22 (IV, 317-586) 245n87 15.1.1 (IV, 350-51) 156n67, 162n85

INDEX

15.2 (IV, 361-80) 275n22 17.1 (IV; 418-34) 179n25 17.1.1.2 (IV)15.2.2.3 (IV,375) 208n111 17.1.1.3-4,17.1.2.1-4 (IV, 421-32) 248n92 17.2.1.1-3 (IV,435-41) 222n31 17.2.2.1.ad 4 (IV, 443) 120n52 17.3.1 (IV, 450-57) 225n43 18.1.1.1 (IV, 470) 250n95 18.1.1.1-2 (IV; 469-72) 246n88 18.1.1-2 (IV, 469-72) 248n92 18.2.2 (IV, 486-87) 250n95 19 (IV, 499-529) 225n43 20.1 (IV, 516-28) 270n13 21.1.1.2 (IV; 548-50) 272n19 21.1.2.1 (IV, 551-53) 272n19 23 (IV; 587-602) 251n97 .23.1.2 (IV, 590-92) 222n31 23.2.1 (IV, 596-97) 225n43 24.1,24.2.2-3 (IV; 615-18) 222n31 24.2.2.4 ( IV,634-36) 256n107 24-25 (IV, 607-69) 254n103 25.1 (IV, 641-49) 225n43 25.1.1 (IV; 641-43) 246n89 26.1.1-2 (IV,661-64) 222n31, 260n119 26.2.2 (IV, 667-69) 261n122 26.2.3 (IV, 669-70) 262n125 26-42 (IV, 661-80) 258n109 27.1.1 (IV, 675-76) 261n123

321

27.2.1 (IV, 678-79) 225n43 27.2.1-2 (IV,678-81) 261n124 28.5 (IV, 694-95) 225n43 28.un.6 (IV, 695-97) 262n126 31.1.2, ad. 4 (IV,719-20) 259n113 31.2.1 (IV, 721-23) 261n122 33.1.1 (IV, 589) 120n52 33.2.3 (IV; 755-58) 291n62 40.dub.3 (IV, 854) 145n39 43.1 (IV, 883-96) 282n36 43.2.1-3 (IV, 896-99) 50n59 43.2-3 (IV, 896-902) 266n2 43.5 (IV, 462) 294n74 44.1 (IV, 906-16) 282n36 44.1.dub. 2 (IV, 473) 282n37 44.2 (IV, 919-36) 286n50 44.2.1, reply 3 (IV,481) 294n74 44.2.3.2 (IV, 501) 265n1 44.2.3.2 (IV, 931-35) 271n15 45.2.3 (IV, 946-47) 277n25 45.2-3 (IV, 843-51) 273n20 45.3.1-3 (IV, 947-51) 208n112 46.2.1-4 (IV, 962-66) 56n71 46.2.3 (IV, 964-65) 129n75 47.2 (IV, 975-80) 278n28 48.1 (IV, 984-88) 266n2 48.2 (IV, 989-95) 278n28 48.2.1 (IV, 990) 71n32 48.2.2 (IV,561-62) 265n1 48.dub.3 (IV, 996) 279n31 49.1.5 (IV, 509) 97n106 49.1.un.5 (IV, 1008-9) 291n63 49.1-2 (IV, 999-1032)291n62 50.1.1.1 (IV, 1036) 288 50.2.2 (IV, 1050-53) 287n51 454, dub. 1 (IV, 507) 294n74

322

ST. BONAVENTURE'S BREVlLOQUIUM

Soliloquium

296n78

Fulgentius of Ruspe 111n33, 115n40 Gregory IX Decretals 3.43.3 5.29

Glossa ordinaria

230n51 230n51 68 189n54 74n39

on Genesis 1:2 on Isaiah 30:26 (Lyranum 4:57) 278n30 on Mark 15:33 (Lyranum 5:118v)167n106 onPsaIm 109 (Lyranum 3:251v) 65n96 Gratian Decretum de cons., d. 4, c. 118 (1:1398) 232n53 Gregory the Great 211n2 Dialogues 4.55 275n22

Hom. in Evang. 2.29.2 2.32.1 21.3 34.13 In Ezechielem 1.6.12 1.11.23-25

281n35 71n31 140n28 266n4 83n64, 83n65 6n14 124n61

2.4.16-17 2.7.11

INDEX

190n57 195n69

Liber responsorialis 238n70 Moral. in lob 6.16.20 25.11.28 Hilary De Trinitate 2.1

281n35 128n70 46

De quatuor volunt. in Christo 160n77 De sacramentis

1.8.11-12 1.9.2 1.9.3 1.9.4

1.11.6 2.2.1 2.7 2.8.8 2.15.1 11.4 11.8

45,5n47

Hugh of St. Victor De area Noe morali 4.6 59n1 2.6 190n57

Christianae Fidei 1.prol.3 1.1.3 1.3.26-29 1.5.7-8 1.6.5 1.6.6 1.6.7 1.7.1-3 1.7.6-8 1.7.10 1.7.31 1.8.3

1.9.5 1.10.2

72n36 66n19 63n14 77n49 94n99 95n101 96n102 102n8 106n22 106n20 235n61 8n19, 8n20, 144n35 215n11 212n3 212n4 213n8

214n9 98 98n108, 98n109 215n11 8n20 144n35 248n92 242n79 237n69 217n18 216n13 216n14

De sacramentis legis naturalis et scriptae 216n14 De tribus diebus

63n14

Didascalion 5.2

14n34

Expositio in Hierarchiam Caelestem 1.3 11n26 . 1.5 11n26 Irenaeus Adversus Haereses 4.20.4 132n6 Isidore of Seville [see also Pseudo-Isidore] De officiis ecelesiasticis 2.12 255n105

323

Etymologiae 4.5 6.19.40 7.12.3

70n28 211n2 255n105

Sententiarum 1.27.9

128n70 266n4

Jerome Comment. in Marc. 9.28 219n26

Epistulae 130,9

245n85

John Cas sian Conferences 14.8 19.14.15

14n34 140n28

John of Damascus De fide orthodoxa 91n88 2.12 128n73 2.24 132n4 3.1 137n18 3.6 3.20 159n74 3.27,4.1 (2:116-21) 161n80 3.24 207n108 John of La Rochelle 114n38 Summa de anima 2.19 87n79

De rerum natura

67n21

Justinian Digesta 1.1.10

De summa bono 2.17.3-4

128n70

Institutes 1.9.1

205n100 258n109

324

ST. BONAVEN'TtffiE'S BREVlLOQUIUM

Matthew of Aquasparta Introitus ad sacram Scripturam, nn. 22-27, in Quaestiones disputatae De fide et De cognitione n13 Nemesius of Emesa 90n88 Origen In Levit. 1.1 Peter Abelard InEp. ad Rom. 3.26

15n42

133n9

Theologia scholarium 2.10 40n37 Peter Hispanus Summulae logicales 12

48n55

Peter Lombard Glossa on 2 Corinthians 6.15 81n59 on Psalm 61.12 31n9 on Galatians 149n51

Liber 1 Sent. 2.4 (1:339-40) 8.8 15.2.9 (1:132, 137) 25.2 (1:254-255) 31.2 (1:225-29) 31.2 (1:228) 31.6 (1:232) 37. Iff. (1:263ff.) 45.6 (1:310)

68n25 40n37 44n46 50n57 45n47 46n48 46n48 42n40 54n64

Liber 2 Sent. 9.3 (1:372-73)

84n66

12.1.2 (II, 295-98) 12.2 (1:384-85) 13.1.1 (II, 311-13) 15.6 (1:402-3) 16.4 (1:409) 19.2 20.6 (1:432-33)

65n17 65n17 65n17 65n17 91n91 92n94 93n97 95n101 21.1-3 (1:433-35) 102n8 22.1-4 (1: 439-45) 105n18 22.4 (1:442-45) 106n22 22.4 (1:514-15) 162n87 22.5 (1:446-47) 128n70 23.1 (1:447-48) 102n12 24.4-13 (1:453-60) 118n47 24.6-12 (1:455-460) 121n53 25.8 (1:466-69) 85n72 25.8-9 (1:466-69) 85n70 26.2 (1:471-72) 175n16 26.4 (1:473-76) 174n15 27.6 (1:484-85) 182n35 30.9 (1:500-501) 235n61 32.1 (1:511-13) 116n44 36.1 (1:537) 124n61 36.4 (1:539) 124n62 41.3 (1:564-65) 101n6 41.4 (1:565) 128n72

Liber 3 Sent. 2.1 (2:27-29) 3.1-3 (2:32-35) 3.9 (2:68-71) 5.1-3 (2:41-18) 15.1-2 (2:93-100) 16.1-2 (2:103-4) 16.2 (2:105) 18.1 (2:111-12) 18-19 (2:116-21) 19.1-4 (2:118-22) 21.1-2 (2:131-35) 23.3 (2:142-43) 27.4 (2:163-64)

325

INDEX

137n18 140n27 148n49 138n20 158n73 158n73 158n71 166nlOO 161n82 162n87 164n93 189n54 202n92

28.1 (2:168-69) 29.1 (2:171-72) 35.1 (2:198-200)

Liber 4 Sent. 1.1.1 (2:23) 1.4 (2:233) 1.5 (2:234-35)

200n87 201n91 188n52 211n1 213n6 212n4, 214n9 216n15 233n58 241n75

1.6 3.3 (2:245) 4.1 (2:251-52) 6.1, 6.4, 6.9 229n49 (IV, 135-48) 229n49 7.3.3 (IV, 175) 242n79 8.2.7 (2:284-86) 243n81 8.7 (2:285) 10-22 (2:290-303) 239n72 242n80 11.3 (2:299-300) 211n2 13.1 (2:311-12) 245n85 14.1 (2:315) 245n86 16.1 (2:336) 18.1.3.1-2 249n93 (IV,478-81) 249n93 18.2 (2:356) 254n103 24.1.3 (2:405) 24.2.1.1-4 229n49 (IV,620-29) 258n110 26.2 (2:417) 26.6-28.1 (2:419-32) 259n112 26.6.2 (2:420-21) 258n111 258n109 27.2 (2:422) 259n113 31.1 (2:442) 266n3 43.4 (2:512) 268n8 43.4 (2:513) 284n43 44.1 (2:516-17) 282n38 44.2 (2:517) 273n20 45.2 (2:523-25) 275n23 45.3 (2:525) 48.1-2 (2:542-44) 266n4

Peter of Blois Letter 115

259n114

Peter of Poitiers Five Books of Sentences 245n87 3.2 220n28 5.3 Praepositinus of Cremona 277n25

Presbyterorum et diaconorum Achaiae de martyrio S. Andreae apostoli epistula 238n71 encyclica Pseudo-Augustine Hypognosticon 89n84 3.5.7 182n38 3.11 Pseudo-Dionysius 11n26 De cael. hier. (Celestial Hierarchy) 170n5 3.1-2 82n61 3.2-3 85n71 4.3 136n17 11.2

De div. nom. (The Divine Names) 35n21 2.7 47n52 4.14 80n57 4.19 61-62n9 5.6 78n54 7.2 Pseudo-Isidore Epist. ad Leudefredum 5 255n105

326

ST. BONAVENTtJRE'sBREVlLOQUIUM

Richard of St. Victor De trinitate 3.2 31n8 3.19 31n8 6.15 47n53 Robert Grosseteste De cessatione legalium 1.9.4 20n51 1.9.5-8 20n52 Dictum 48

INDEX OF PHILOSOPHERS AND 60n1

Rufinus of Aquileia Commentary on the Apostles' Creed 2 197n77 Summa (ratris Alexandri 14n38 [see also Alexander of Hales]

Tertullian De paenitentia 4.2-3

245n85

Thomas Aquinas 92n95 Summa theologiae 33n15

JURISTS

328

ST. BONAVENTURE'S BREVlLOQUIUM

Aristotle Categories 5 (3b 10-12)

92n95 38n31 87n75

De anima 2.1 (412a 22-29) 2.2 (414a 25-28) 2.24.2 (414a 12-13) 2.4 (415a 15-19) 2.4 (416b 23-24) 2.9 (421a 6-8) 2.60.5 (417b 24-28) 2.68.7 3.3 (429a 2-3) 3.38.8 (432a 1-2) 3.9 (432b 21-22)

184n40 285n45 87n76 184n40 214n10 223n34 153n61 74n41 223n34 91n90 285n47

De caelo 1.3 (271a 33) 285n47 1.12 (282b 8-9) 286n48 1.126.12 (282b 8-9) 86n74 De genera. et corrupt. 1.39.5 (320a 8ft'.) 87n76 2.25.4 (331a23-240) 275n24

Metaphysics 1.1 (980b 25-981a 10) 152n58 2.2 (994a 1-995b 14) 61n7 2.3 (993b 19-21) 6n14 34n17 6.22 (1032 a 12-13) Nichomachean Ethics 1.1 (1094a 2) 46n49 47n51 1.2 (l094a 18-20) 2.2 (1103b 28) 17n44 2.3 (1104b 17-18) 140n28 3.1 (1109b 35-1110a 1) 128n73 6.7 (1141b 1-16) 6n15 Physics 1.81.9 (192a 17-24) 283n40 2.2 (194a 34-35) 9n21 2.3 (195a 23-25) 46n49 2.9 (200a 7-10) 237n67, 251n100 2.24.2 (194a 34-35) 71n34 8.58.7 (261a 13-15) 145n36

De longit. et brevit. vitae 5 (466a 17-467a 5) 93n96

Posterior Analytics 1.1-3 1.2 (71b 8-71b 4) 1. 7 (75a 39-b 6) 1.18 (81b 6-7)

De part. animal. 2.2 (646a 11-16)

Topics 1.6 (103a 19-20)

93n96

INDEX

3n10 17n45 17n45 18n46 234n60

De sensu et sensato 3 (419a 8-34, 439a 18b 10) 74n41 1 (437a 3-18) 223n34

Averroes Destructio destructionum disp. met. 1, dub. 22 236n65

De sophist. elenchis. 1.5 (168b 31-32) 139n24

Avicenna Metaphysics 1.9 6.3

236n65 176n21

Cicero Disp. Tusc. 4.23

188n52

Galen

92n95

Hippocrates

92n95

Ovid Metamorphoses 1.84-86

92n92

Philo

118n47

Plato De spiritu et anima 88n80 11 195n72

Republic book 4 Timaeus

87n80

69-70

91n92, 60n3 87n80

Plotinus

60n5

Produs Elements

35n21

329