EMERY, Kent. Monastic, scholastic and mystical theologies from the Later Middle Ages

SAVE OFFLINE

.c

Professor

Kent

Emory,

Jr.

Kent

Monastic,

Mystical

Emery,

Jr.

and

Scholastic

from

Theologies

the Later Middle

VARIORUM

1996

Ages

This

edition

Emery, Jr.

by Kent

\302\251 1996

copyright

by VARIORUM

Published

Ashgate Publishing Limited

Gower House,Croft

Road,

Hampshire GUI 1 3HR

Aldershot,

Britain

Great

Ashgate Publishing Post Road,

Company

Old

Brookfield,

05036

Vermont

USA

ISBN 0-86078-617 British

-X

CEP Data

Library

Emery, Kent,

1944-

Scholastic and Mystical Theologies from the Later Middle Ages. (Variorum Collected Studies Series; CS561). Monastic,

1. Theology-History-Middle

Ages,

600-1500.

I. Title.

230' .0902

USLibrary

CIP Data

of Congress

1944-

Kent,

Emery,

Monastic, Scholastic

Middle cm.

p.

Emery,

Ages/Kent

- (Collected

Includes

bibliographical

1.Theology,

and

Studies Series;CS561). references and index (cloth: alk. paper).

Doctrinal-History-Middle

II. Series:

Title.

230'

Printed

Printed

Studies

Series;

CS561.

96-35533 CIP

.2' 0902-dc20

The paper used American National for

Ages,

Collected

600-1500.

Ages, 600-1500.

1997

E46

BT26.

in

Library

by Galliard

this

Later

Jr.

2. Theology-History-Middle I.

from the

Theologies

Mystical

meets the publication for Information

Standard

minimum

requirements

Sciences -

Permanance

of the of Paper

Materials, ANSI Z39.48-1984.(\302\243s\342\204\242

(Printers) Ltd., Great

Yarmouth,

COLLECTED STUDIESSERIES

Norfolk,

C561

Great Britain.

CONTENTS

vii-x

Preface

Acknowledgements I

II

xi

and the world rightly Reading virtues doctrine of the cardinal Traditio 39. New York, 1983

The Sentences abbreviation O.P. University of Pennsylvania,

Recherchesde Theologie

Bonaventure's

squarely:

183-218

of William Lat.

de

Rothwell,

51. Louvain,

et medievale

ancienne

69-135

32

MS.

1984

III

The Cloud The

the Modern

Kalamazoo,

IV

of Unknowing

Spirituality

Denys

the

and

Mystica

Carthusian

Contradetestabilem

and traditions

46-70

Theologia

Christendom 11:The Christian Tradition, ed. E. Rozanne Mich.: Cistercian Publications, Inc., of Western

Roots

of

303\342\200\224309

Elder,

1984

of meditation:

inordinationem Revised version and Traditions of lDenys of RyekeI of detestabilem cordis inordinationem' in Meditation: Contra 3 of Spihtutualitdt Heute und Gestern. volutne Intemationaler cordis

1982 (Analecta Kongress vom. 4 bis. 7. August 1984, pp. 69-89)

1-26

Cartusiana

35/3. Salzburg, V

Fondements theoriques de la reception de la beaute* sensible dans les Merits de Denys le Chartreux

307-324

(1402-1471)

LesChartreux Bleveeand VI

XfVe-XVflfe siecles, ed.Danielle Girard. Paris: Editions du Cerf, 1989

et I'art Alain

Twofold wisdom and

contemplation

Ryckel (DionysiusCartusiensis,

Journal of Medieval and

N.C 1988

Renaissance

in Denys

of 99-134

1402-1471)

Studies

18. Durham,

VI

VII

and Theologicissimus and the

Aristoteles

Sapientissimus

Dionysius:

the

of Aristotle

reading

in Denys the Carthusian und Natur im Miscellanea Mediaevalia 21/2:Mensch Mittelalter, ed. Andreas Speer and Albert Zimmermann. 1992 York: Walter de Gruyter, Berlin/New VIII

572-606

of nature

understanding

as a science:the Ryckel (DionysiusCartusiensis,

Theology

of Denys

teaching

of 376-388

1402-1471)

Philosophy HI: Proceedings Congress of Medieval of the Eighth International ed. R. Tyorinoja, Anja Inkeri (S.I,E.P.M.). Philosophy Knowledge and

Lehtinen

IX

and

the

in Medieval

Sciences

for Missiology

Denys

the

and

Ecumenics

and the

Carthusian

of the

(Annals

F0llesdal

Dagfinn

Society

55).

Finnish

1990

Helsinki,

doxography of scholastic 327-359

theology

Ad Litteram:

ed. Mark

D. Jordan

University of Notre X

Denys

the

Texts

Authoritative

Carthusian

and their

and Kent Emery, Jr. Press, 1992

Medieval Readers,

Notre

Ind.:

Dame,

Dame

and the

invention of preaching 377-409

materials

Viator:

Medieval and Renaissance

25. Berkeley,

Studies

Calif, 1994 XI

Mysticism

and the

coincidence of oppositesin

and seventeenth-century France Journal of the History of Ideas45.Baltimore,

Addenda

sixteenth-

3-23 Md.,

1984

1-3

et Corrigenda

IndexNominum

1-4

This

volume

contains

xii

+ 362

pages

PREFACE

The essays in eleventh through through

treat

volume

this

seventeenth centuries.

fifteenth

theological

centuries,

focusing

offer

They

the

on

mainly

historical,

from the thirteenth

texts

and

writers

doctrinal

and

rhetorical

medieval Scholastic treatises and commentaries, theologicaldiscourse:monastic topics, strictly speaking, pastoral works (summas, sermons,etc.). theology mystical and speculative I have striven to discover the each In essay philosophic the organization and coherence of the texts considered, thought that governs analyses

of texts representing various

kinds

and

modes of

different

writers and I have attempted to show how theological employ grammatical, of invention, analysis and exposition in instruments rhetorical and dialectic their compositions. for specific of these essays were written several ocassions, there Although the continuity of an overall is, I think, pattern to them all. They illustrate historical amidst circumstances, from the differing theological traditions, later of Middle foundation Ages through early modern times. The material this continuity is textual. excluded from this (For reasons of space, I have volume a number of my essays that treat manuscript and print transmissions of theological works, in the Middle Ages and beyond.) Moreover,each essay, implicitly

or

commonly literature.

used

tests

explicitly, by

For decades, scholars have 'Scholastic

'spirituality', medieval

become

theological

topoi of

interpretation.

medieval contrariwise, imposes upon more often than not confused by the

The term

in their

employed

theology' writers and

and

and

concepts

historiographical

scholars

modern

the

study

terms

'mystical

texts. These

of

medieval

categories religious

4monastic theology', theology' to classify and

terms

have

categories

is often very usage 'clear and distinct' writings textual and historical record.

Their

elastic,

or,

concepts

style of and logical to theological in the schools techniques,applied subjects, came to dominate and universities in the thirteenth century. The the term is meant to contrast be seen most clearly in the disputes Bernard of between signify may and Peter Clairvaux Abelard, and in the broad differences between monastic and 'school' in the twelfth Even so, the writings of many writings century. monks (e.g., Isaac of Stella, the author of Liber de spiritu et twelfth-century 'monastic

theology'

medieval monastic texts

written

usually

designates

the

before

Scholastic

dialectical

types

and

Vlll

William of

anima,

St.-Thierry,let

speculations philosophical as Authorities* Scholastic theologians

of St.-Victor), are replete they were received by later, which to be reckoned in

the Canons

alone

and

with

and

learning,

with

argument.

to of the change during the twelfth and intellectual The institutional history which thirteenth centuries in the method and style of theologicalinquiry, the increasing knowledge of, and interest involved in, works of ancient and has been studied extensively by the greatest masters of Arabic philosophy, the revival of was in medieval studies. Their study large part inspired by in the nineteenth and twentieth and theology centuries. Scholasticphilosophy a and modern of 'monastic The notions 'spirituality* (largely theology*

conceived in

coinage) were Scholasticism,

often

which

theological

to the dominating interest vast stretches of medieval

literature. Yet, however been

have

'spirituality*

in

in

reaction

neglected

the

useful

'monastic theology* and matters for scholarly study,

terms

subject

delineating

and

religious

anachronistic when applied to theological writing in the often late Middle studied in the Ages and beyond. Late-medievalmonks were who did. it is not or those universities, Thus, taught surprising that by informed their writings on traditional Scholastic techniques and conceptions and monastic topics. In the late Middle Ages, relations ascetic, psychological and convent studia monasteries were fluid; among universities, such as the one I study in essay II, transmitted for example, abbreviations', Scholastic learning to the simpler brethren 'in the provinces.' seem

they

For religious

somewhat

its part, the expression,

almost

Its

anything.

medieval religious

terms. The term 'rational'. whatever

term

writings

might

theologians were

modern evidently

'spirituality'

In the late that

in

by

even

more

favored

by

psychological opposes the

Middle Ages, however, mean, is elusive. In

informed

a turn,

a

concerning

God

and

who

those

interpret

and phenomenological strictly

and

artificially

of 'pure spirituality', the writings of Scholastic as many articles in the text

'spirituality', reveal. example, Alain de Libera has

for Dictionnaire de spiritualite, In several important studies, in the analysis of medieval categories demonstrated how closely related late-medieval

Scholastic speculations

of nearly every kind by some to include

comprehends

'spirituality'

and has been amplified is especially usage

spiritual

questioned conventional writings,

and

has

'mystical theology' was to the soul.1 Like 'monastic

the term 'mystical theology' is often applied and anachronistically. The term, has a concrete, however, elastically historical sense. Although the and what call we adjective 'mystic' might in Christian 'mystical themes' are everywhere theological literature present theology*

1

and

'spirituality',

Alain de Libera, Penser uu Moyen Eckhart (Paris. 1994).

Maitre

Age (Paris,

1991) 299-308; La mystique rhenane a\"Albert

le

Grand a

IX

onwards, the term 'mystical theology', signifying a or of in the literature, theological emerged genre inquiry specific of pseudo-Dionysius of the writings in the the Latin west with reception centuries. The reception of these difficult and thirteenth was twelfth writings the foremost among university (e.g., Robert Grosseteste, Albert theologians Meister Thomas Aquinas, Late-medieval Bonaventure, Great, Eckhart). and writers of treatises on commentators on the works of pseudo-Dionysius terms and avoid could and learned scarcely concepts taught mystical theology the Areopagite's teaching with to reconcile and they in school, sought Those like Hugh of Balma, and monastic authorities. patristic longstanding from Scholastic who 'mystical* theology, necessarily completely separated and they established the the latter in order to define the former, presupposed the two 'modes of theology' of Scholastic between difference by way and affections, and between the objects the intellect, will distinctions among 'the good'. of 'the true' and the Carthusian Seven of these essays treat Denys (Dionysius Cartusiensis, considered Johan of die 1402-1471). Huizinga Denys 'the perfect type the Middle enthusiast .... It is produced by waning Ages powerful religious stream of medieval theology once again. as if through him the entire flows nihil non legit'.2 Denys' voluminous which Qui Dionysium legit, writings, and hundreds of discourse embrace every genre of medieval theological are a fit subject for the addressed in these authors, general problematic and they offer a late-medievalperspective on the whole prior tradition essays, of Christian and intellectual thought. Denys reflects the distinctive religious movements of his time and place: elite Carthusian monasticism; popular piety and the Devotio moderna; the of thirteenth-century revival Scholastic of Albert the Great and Thomas a keen interest in thought, notably Aquinas; 'Platonic' and far as I know, (as visionary mysticism philosophy; speculative is the only Latin writer besides Albert the Great to comment on every Denys for personal, concern writing in the Corpus Dionysiacum); an overriding ecclesiastical and social reform. At the same time, his synthesis is personal and as I believe these essays show. While he formally defines the singular, 'essence' and scope of each of his writings, materially they are 'mixed Scholastic and concepts in his pious distinctions genres'. He introduces works and adduces arguments of piety in his speculative writings; all of them tend towards, or culminate in, mystical contemplation. Denys' own terms for and coordinating different modes of medieval discourse about distinguishing late

from

antiquity

mode

God

(natural

acquired,

-

Johan

wisdom

supernatural

essays, seem to

'Chicago.

of

me

acquired,

naturally

wisdom as good

as

any

Huizinga, The Autumn of the Middle 1996). 218.

we

wisdom

supernatural

supernaturally given),

which

I treat

naturally

in several

can conceive.

Ages, trans.

Rodney J. Payton and Ulrich Mammitzche

X

In

sum,

the

I hope that of

flexibility

,. w Medieval

discourse

theological

Symbolic,

nexus among

^The

this collection of 'microstudies' yields in

and

intelligible

later

the

mystical'

KENT

,, Institute \342\200\236., ,

University of Notre

some

glimpse

Middle Ages, and modes of theology.

of

of the

EMERY JR.

Dame

May 1996

NOTE

PUBLISHER'S

The

articles

been

given

in this a

volume, as

new,

continuous

in

in the Collected Studies have not Series, In order to avoid confusion, and to same studies have been refened to elsewhere, the all

others

pagination.

their use where these original pagination has been maintained Each article has been given a Roman in the Contents. This number is repeated

facilitate

entries.

Corrections noted asterisk

in

the margin

wherever

the Addenda and corresponding to the

in

possible.

number in order of appearance, as listed on each page and is quoted in the index

Conigenda relevant

have

text to

been

marked

be amended.

by an

ACKNOWLEDGEMENTS

I

to the following persons, journals and for their publishers in this the volume: articles included the to editors of reproduce permission Press Traditio and Fordham University (article I); Dom Guibert Michiels, ancienne et medievale OSB, the editor of Recherchesde Theologie (II); Dr. editors of Cistercian Publications (III); Dr. James the Elder and Rozanne a revised, amplified version of an article who allowed me to publish Hogg, in Analecta Cartusiana (IV); Dr. Alain the Girard series, published originally Dr. Andreas and les Editions du Cerf (V); Duke University Press (VI); Speer, Mediaevalia editor of the series Miscellanea (VII); Professor Simo Knuuttila, of the University of the Luther-Agricola-Society for (VIII); the Director and the University Press (DC); the editors of Viator of California Dame Notre Press(X);the editors of the Journal of the History of Ideas and John Hopkins am

University

grateful

Press

(XI).

To Lucy

I

READING THE BONAVENTURE'S

RIGHTLY

WORLD

DOCTRINE

OF THE

AND

SQUARELY:

CARDINAL

VIRTUES

article concerning the seven deadly sins, SiegfriedWenzel1 distinguishes ' of vices and virtues which for the traditional he calls cosmotopic or model This the that 'man is a idea develops septenary,' logical' 'symbolic' of the body.2 The a composite of three powers of the soul and four elements associationof the three theological virtues with the three powers of the soul with the four elements of the body was current virtues and the four cardinal half the first the In of in the twelfth thirteenth Robert century.3 century, in the context of a metaphysics of light, Grosseteste developed the analogy * in a treatise on confession.4The between somewhat connection unexpectedly virtues and vices on one hand and physiology on the other,' Wenzel remarks, 4 *6 is an area that needs much further the fullest development study. Perhaps of the cosmologicalor symbolic model of the virtues was made in the last half of the thirteenth Indeed, for him the cardinal virtues century by Bonaventure. (the concern of this study) are the four poles of the createduniverse. Grosseteste's Interestingly, teaching may be relevant to Bonaventure's doctrine of the cardinal virtues. The two shared the same sources of authors of and Hugh Anselm, inspiration: Augustine, Areopagita, pseudo-Dionysius St. Victor.6 Moreover, the studies of Servus Giebenand others suggest that In an

one model

1 I

wish

Funds

for

Professor Wenzel's advice during the early stages of this first research were provided through a fellowship from the National

to acknowledge my

the Humanities. 'The Seven Deadly See, for example, the anonymous

study.

Endowment for

of Research/ Speculum 43 (1968)8. On the sevenfold septennis (PL 199.945-64). classification of man's powers of body and soul in the twelfth century, see the remarks of B. Three Treatises on Man: A Cistercian Anthropology (Kalamazoo 1977) 19-20. McGinn, 4 S. Wenzel, 'Robert Grossetestc's Treatise on Confession \"Deus Est\",' Franciscan Studies 30 (1970)218-93, esp.239-42, 249. Grosseteste was accustomedto treat technical works. He did so notably in a sermon or 'conference,'ed. philosophic matters in pastoral ' Robert Grosseteste's the Text of his of Human Nature with by J. McEvoy, Theory Conference \"Ecclcsia Sancta CelcbratV RThAM47 (1980)131-87.The setting of this work is text of this paper. the same as Bonaventure's Collationes,the primary suggestively 5 'The Seven Deadly Sins' 10. Wenzel, ' Saint Bonaventure et le 6 Etudes franciscaines J.-G. Bougerol, pseudo-Denys l'areopagite,' AHDLMA dionysienne,' suppl. ann. (1968) 33-123; 'Saint Bonaventure et la hierarchie 36 (1969)131-67;'Saint Bonaventure 47 (1972) 333-61; et Saint Anselmc,' Antonianum G. Zinn, 'Book and Word: The Victorine of Bonaventure's Use of Symbols,* Background in: S. Bonavenlura, 1274-1974 (Grottaferrata 1973) II 143-69.

2 S. Wenzel,

3

Sins:SomeProblems De septem

I

184

Grossetestemay have topics as the nature

an immediate

been

the

of light,

mundus/ that man is a minor the virtues. For on teaching

arises,

as occasion

to

All of these sake

the

Grosseteste's

Bonaventure'stheology

source for

is,

as he

ideas are

of brevity,

possible

Bonaventurc

the

of

illumination

J

shall

influence

might have

intellect,

central to do no

on such

crucial

and

notion

the

Bonaventure's

more

than

allude,

upon Bonaventurc.

said, a

created

reflection

of

and God himself, the 'intelligible sphere whose centeris everywhere of Bonaventure's doctrine Each circumference nowhere.'8 implicates all the point One is This is both of the and his the others. beauty thought. difficulty the virtues cardinal on unable, therefore, to discussBonaventure's teaching which without to other major themes in his works. The texts upon turning broad we shall finally focus a context. require has pointed out Bonaventure's A. Synan that fullest, Recently, Edward in the Collationes most mature treatment of the cardinal virtues is to be found in which Bonecclesiae.9 The circumstances When Bonaventure are instructive. in 1273, he had to his Franciscan brethren these conferences at Paris delivered of university for many years of what relieved been for him the burden was was compelled Order, Bonaventure teaching.10 As General of the Franciscan to addressthe practical of the administration of religious life and at the matters he thought same time was free to direct his attention to spiritual matters which of the schools. Nonetheless, the affairs of the the more urgent than questions until the end of his life (1274), university remained a concernfor Bonaventure and over since many of the brethren whom he had charge attended the schools were influenced by the movements that occurred there. and Synan Indeedas Bougerol show, Bonaventure's Collationeswere was prompted at the University of Paris. Bonaventure by new ideas gaining ground in

Hcxacmeron

aventure

sive

composed

7 S. Giebcn,

illuminationes his

Collationes

According to Robert Grosseteste/ Franciscan Work \"Symbolica Theologia'V in: ' Miscellanea Melchhr de Pobladuru (Rome 1964) I 173-95: C. Berubc and S. Giebcn, Guibcrt de Tournai ct Hubert Grosseteste: suivi de I'c-dilion Sources inconnucs de Saint Bonaventure, du Rudimentum de Tournai/ in: .S.BonavenDoctrinae de Guibcrt critique de trois chapitres turay 1274-1974 11027-54; D. Unger, \"Hobert Grosseteste, 1235-1253, Bishop of Lincoln, on the Reasonsfor the Incarnation,' Franciscan Studies1G (1956) 1-30. See also R. C. Dales, 'A Medieval View of Human Dignity/ Journal of the History of Ideas 38 (1977) 457-72 (a of the Christian tradition of man as minor numdus in Grosseteste). study culminating 8 Hinerarium mentis in Deum V 8 (S. Bonanenturae Opera S. cura PP. Collegii omnia, Fionavcnlurae; 10 volsJQuaracchi 1882-1902)V 310). The editors, n. 3, cite Alan of Lille as Bonaventure's immediate source for this traditional maxim. 9 E. A. in S. Bonavcntura, in the Cosmos of Saint Bonaventure/ Synan, 'Cardinal Virtues Studies

'Traces of

24 (1964) 144-58:

Nature

Clod

in

'The

Pscudo-Bonaventurian

1274-1974 III 21-38. 10

J.-G.

Bougerol, Introduction to the Works of Bonaventure (trans. Jos6de Vinck; chronology, pp. 171-77.

N.J. 1964). Seethe

Paterson,

I BONAVENTUHK

disturbed

185

who, swept by recent presumptions of members of the Arts faculty, of Aristotle, had stepped beyond their proper \342\200\224 and were addressing questions of theology

by enthusiasm for the philosophy domain of dialectic and physics, effect

in

judging

a pagan's philosophy.11 influenced

by

them

God according to the standards of eyes, the artists and theologians were reversing the order of wisdom established by Christ, stones.12 wine into water and bread into Joseph Ratzinger the above stated purpose of the Collationes in Hexacmeron

the revealed In

wisdom

of

Bonaventure's

thereby changing further argues that to domesticate was closely related to another: Bonaventure'sattempt and of Joachim of Fiore, which had manner the thought construe in an orthodox penetrated to the heart of the Franciscan Order and had caused much dissension. The Joachim's influence structure of the Collationes symbolic suggests as Ratzinger Bonaventure and it may be true, himself, implies, that upon wisdom than Aristotle.13 Bonaventure saw in Joachim a closer ally of Christian of the kind concordances In any case, Bonaventure considered the mystical to be the fabric of the Scriptures. discovered by Joachim brethren Bonaventure addressed his series of conferences to his Franciscan and others at Paris between9 April and 28 May 1273, the year beforehis death.14 in and their notes the monastic origin of such conferences relation, Bougerol Bonaventure Bonaventurc's the sermon.15 to time, Significantly, university not in the setting of university confronted the problem of pagan philosophy, to lectures or disputed questions, settings perhaps too congenial strictly the reserved for in but a discourse, exposition philosophic setting traditionally life. of sacred Scripture and its practical meaning for the Christian As he refused to meet the artists on their own ground, so Bonaventure for reasons to speak to them in their own which will become evident, refused, terms. The particular of the like the forum in which form Collationes, literary is somewhat Bonaventure delivered them, antique. Happily, the very of the textual transmission of the Collationesservesto reveal the ambiguity both significance of their form. The text of the Collationes existsin two redactions, of which made are reporialiones of the master's teaching by auditors, and both of which One of these, which the Quaracchi editors have claims to authority. and the 'official version,'16representsa more expanded Bougerol designate of Bonaventure's it was most widely account in which teaching, and the form 11

13G. Synan 26; Bougerol, Introduction in Hexaerneron sive illuminationcs ecclesiaeXIX 14 (Opera V 422). We shall cite this edition as In Hex. (Opera V). Sec Synan 26-27. 13 J. Z. Hayes; Chicago 1971) (trans. Katzinger, The Theology of History in St. Bonaventure chapter 1, pp. 104n\\, 117ff. 14 Introduction 132. Bougerol, 16Bougerol, 125. Introduction 16 See note 12; Bougerol, Introduction 131. 12 Collationes

I

186

circulated \342\200\224 and

the Order. The second redaction is compressedand offers of the text.17 However, its composer claims different disposition that his version, bearing certain is no reason to doubt his words \342\200\224

within

a somewhat there

corrections, at one point

was seen and approved by Bonaventure himself.18 of the two redactions,19 I one may judge of the relative merits of Fr. Synan is correct. The divisions of the text in the the think opinion what is in fact version make 'corrected' clearer of the structure compressed, a six of creation on the narrated work: in the Genesis, days commentary a principium and six visiones or illuminaliones, to the corresponding comprising in turn, includes a number of collationes. six days.20 Each visio or illuminatio, titled Collationes in Hexaemeron or Deseptem visioniOfthe work, alternatively sive illuminalionibus, bus Synan says: on the Genesis account of the If the work is not a line by line commentary theme remains the thorough-going its fundamental Six Days of creation, that the Saint discerned between the cosmos produced parallelism during those Six Days and the Christian life.21

Whatever

are reasons, we shall see, why the work does not offer a line-by-line the design of his work to complete commentary. Bonaventure was unable before his death. The three final illuminations by the work's structure required to treat the 'light of the in these, were never written. Bonavcnture's intent soul sublimated by the spirit of prophecy . . . absorbedin God by mystical '22 indicates that in the words of rapture . . . the light of the vision of glory, the book of Genesishe perceived not only the true account of the workings of nature, but also the signposts marking the path of the mind's journey into himself defines the relation: just as the world, the maior God. Bonaventure is perfected in mundus, was created in six days, so man, the minor mundus, There

contemplation in six days.23 the four cardinal virtues

and

The correspondence must be understood

between the within

the

four

elements

context

of this

overriding correspondence. 17 S. Bonaventurae et Bonaventuriana quaedam Collationes in Hexaemeron selecta (ed. F. We shall cite this edition as In Hex, (cd. Delorme). M. Delorme;Quaracchi 1934). 18 In Hex. Cf. Bougerol, (ed. Delorme 274-75); In Hex. (Opera V Additamentum 449-50). Introduction 126. 19 Since both texts have which one a commentator prefers will depend upon his authority, of the work. I do not find the two texts significantly different understanding conceptually. Generally* I shall cite the Opera omnia text. When its expressionseems more apt, or I shall cite the redaction a point common to both edited amplifies in an interesting way texts, by Delorme. 20 Synan 24-27.

21 22

Synan

26.

Introduction 133. 23 In Hex. Ill 24(Opera V 347); In Hex. Princ. 17) who adduces these texts. Bougerol,

Coll.

I 9 (cd. Delorme

4). Cf. Synan

(26 n.

1

BONAVENTURE

187

in the form of the scholastic question, then, which Rather than had arisen the with Bonaventure chose to assess the recovery of Aristotelian learning,24 of nature through the old-fashionedhexaemeralcommentary, new understanding the ancient fathers and continued monks.25 We may by originated by medieval I that Bonaventure that the very dialecticalform of sense, think, judged discourse prejudiced the understanding scholastic of nature hence of the (and cardinal virtues). Bonaventure, of course,was adept at such discourse, and we find that his teaching on the cardinal virtues is constant, whether shall in a formally scholastic manner, as in his earlier works, or in the symbolic expressed manner of his later ones. Concerning the Itinerarium mentis in Deurn, written two after Bonaventure left had to become years university (1259) teaching

Generalof

the

Order,

Bougerol

free 'from the patterns of the thought more concordant with

was then acutely observes that Bonaventure that is, free to develop a form for his his vision.26 the time of the Collationes in By

Schools,*

an extravagantly symbolic mode of the the schools. Nevertheless, language that the cardinal Bonaventure's conclusions determine concerning principles such as his commentary on are already stated clearly in earlier virtues works, the Sentences and the Breviloquium. According to the terms of the Augustinian which Bonaventure accepted, one may turn usefully to the exegesis scriptural 'plain' speaking of thesetexts as a means for deciphering the 'obscure' signs of in the spirit to another analogy of the In Hexaemeron.27 Or, according

had

Bonaventure

HexaBmeron

of expression,wrholly

fully

developed

to the

alien

Bonaventure, one

in the commentary on the 'seminal find Sentences may a perfection of form, a beautiful receive reasons' which adornment, through a consideration the 'illuminations' from of the six days of creation.28 arising to scrutinize the new doctrines of nature Bonaventure'sdecision through If one wishes an hexaemeral commentary is consistent with his own doctrine. he must partake the illumination of sacred to understand nature aright, is a careful Scripture. In other for a study of nature words, the proper starting place

24 M.-D. Chenu,

A. M. Landry and D. Hughes; Toward Understanding St. Thomas(trans. 79-99, 157-58. 25 F. E. Robbins, The Hexaemeral Literature: A Study of the Greek and Latin Commentaries of the six between exegctical and scholastic treatment (Chicago 1912). On the difference H. Steneck, Scienceand Creation in the Middle Ages: days, see the remarks of Nicholas 1976) 20-21. (d.1397) on Genesis (Notre Dame Henry of Langenstein 28 Introduction 123. Bougerol, 27 CSEL II 10-15, 30-31, III 83-86 (cd. G. M. Green, De doctrina Christiana Augustine, De doctrina upon 80.36-37, 41-42, 101-102).For the direct influence of Augustine's 1961)

Chicago

Bonaventure's exegesis, 28 On the role of

E. Gilson, NT.J.

1965)

course of

see,

ThePhilosophy 265-83.

my study.

for

example,

Breviloquium

Prol. 6 (Opera

V 208-208).

see the lucid account in (trans. I. Trcthowan and F. J. Sheed; Paterson, of these analogies will become clear in the I hope that the significance

the

'seminal of

reasons'

in

St. Bonaventure

Bonaventure's

thought,

I

188

Genesis. Even

reading of the book of not

trespass theology, they they arc guided constantly

cannot

philosophy do

of natural

students

when

to

presume

comprehend

the workings of

It by the light of revealed wisdom. the philosophers' reversal of this order which Bonaventure attacks XIX.29 of the natural world in Collatio and Turning first to the appearances if at all, seeking to corroborate their opinions with Scripture, only afterward, the philosophers turn wine into water. Bonaventure's judgment on this matter was not new, nor does it seem to have been only a practical, cautious response to the excesses of the artists at In a remarkable question the University of Paris in the 1270s. in his unless

nature

is precisely

on the Sentences (1250-1252), Bonaventure fully the expresses sure reasons underlying his conviction means that. Scripture the provides only for understanding nature. This question so directly anticipates his hexaemeral and so deeply penetrates to the heart of his teaching, that it commentary, close the is to here. comment Moreover, germane question requires commentary

created in some

sense, unformed? all

bound

inextricably

In the

up

the question were material

or was

turn, in

entails

Genesis

matter

first

'Utrum things created,

an exegetical one: must as having taken literally,

the theologians of the of divine and the nature

For

days?

matter

of prime

formation

is,

of Peter Lombard's Scntences9 the context fundamental theological one: did God, as he was or did he create them through simultaneously

things

place oversix temporal

that

forms,

specific

This question, in the account of creation

interpret

of the

actualitate?';

of time?31

interval

addresses

Bonaventure

Within

a more

involves

question

one

q. 2,30

in perfecta producta in the full actuality of their

clearly able, create an

worlds.

sit

materia

this

correspondence between the greater and smaller,

of the

Bonaventure'sunderstanding

the material and spiritual In II Sent d. 12 a. 1

schools,

the questions

revelation

were

together.

dialectic manner

schools, Bonaventure first cites sets of contrary first noting arguments which his conclusion will then those upon which he will base his he first cilcs scriptural texts determination which would seem to Thus, (fundamenta). creation of things affirm the simultaneous (ad opp. 1-3; for example, ad opp.2: 18.1). 'Qui vivit in aeternum creavit omnia simul,' L\\cclesiasticus Descending refers to the following An from authority to reason, Bonaventure arguments. to express effect ought the nature of its cause; the simultaneous creation of of the

opinions, in this instance oppose (ad opposition), and

29

In et

via

ad

Hex. XIX: ratione, qua

title fructus

'

visione Iractatio septima et ultima, quae agit de recta sive qua per scientiam et sanctitatcm percipianlur, (Opera V 419-24).

Do tcrtia

Scripturae

30 In

perveniatur' II Sent, d.12 a.l

31

q.2 (Opera

II 295-98).

Peter

II Sent,

d.12 (Bonavcnturae

sapientisim

Cf.

Lombard,

Opera

II

290).

I

189

BONAVENTURE

more befits the

than a successive creation of them (ad power the mark of wisdom is perfect order; confusion, the distinctions of forms, is contrary this case the existence of matter lacking we believe God to be) (ad opp. 5). and therefore to wisdom (which order, of an effect attests the perfectgoodnessof its efficient cause; perfection

all things

opp. 4). According in to The

divine

to Aristotle,

that he create all material since he was able to do so, We should note that Bonaventure orders matter and to the triad: power, wisdom, and according goodness. opposing arguments All of these arguments presume an Aristotelian theory of the relation between of what presumably most and all of them are argued in terms form and matter, of the first cause. the omnipotence Bona venture's befits the divine nature, if

God

things

is perfect

fully

goodness, it would (actualized) in it (ad opp. 6). required

perfected

seem

(specific)

fitting

form,

balance their opposites. From exactly (fundamenta) the held saints and doctors, Greek and he asserts opinion by many authority John Latin Ambrose, Jerome, Gregory, Dionysius, Damascene), (Chrysostom, substantiam exstitit simul materiae simul non that 'quod per apparuit per The name of Augustine is notably absent from 2). speciem formae' (fund.

contrary arguments

from Bonaventure's list of authorities. It is Bonaventure'sfirst argument that defines his is central what to mind the authority (fund. 1), however, issue of the goes far beyond philosophic questions about question, an issue that cause and effect, form and matter. To counter the more remote scriptural a simultaneous creation (ad opp. 1-3), Bonaventure texts seeming to support Genesis of the text declaring 'quod per sexdierum spatium complevit quotes

it turns out, he cites Augustine, inchoaverat.* Dominus opus, quod Ironically, all of the of sacred Scripture is greater than who said that the authority a commonplace wit. Responding to what had become keenness of human among it does no good turn of mind, Bonaventure says that those with a philosophic men and that Moses spoke to ignorant to argue that the (rudibus) lawgiver he could not speak 'at once* what occurred 'at once.' In other words, neither nor the sequential nature of human the ignorance of the audience language can his auditors because he knew For of Genesis. the letter precisely explain away to be careful not to deceive needed were ignorant, Moses them, or to lead be understood error. He knew full well that his words would them into have risked being and thus, if he had spoken otherwise, he would knowingly literally, that Moses the occasion of deceit and error. Furthermore, although it is true 'at once,' nevertheless he could have was done could not speak 4at once' what facta esse* (fund. 1). his listeners, 'omnia simul said, without confusing However remotefrom the question the above argument seen, it contains may which Bonaventure conclusion. Even the arguments the seed of Bonaventure's of causality, address draws from reason questions (fund. 3-0), although they about matter and form more directly, continually circle around questions creation is best the the idea that the divine revelation. Opposing power expressed by

I

190 of God the power of matter fully actuated by forms, Bonaventure states that is expressed, not only in produclione formae, but also, and even more, in educhere both verbal and conceptual, tione maieriae (fund. 4). (Thetwofold cadence, The greater the capacity will run through Bonaventure's whole argument.) the more it expresses the power of its efficient cause. Now if matter of matter, could subsist in some way unactualizcd by specific form, in a relatively it would seem to have a greater intrinsic state unformed (informitas), capacity, and thus would manifest the divine power more adequately (fund. 4). Contrary on this point at least, does not seem to the opinion of some,32 Bonaventure, in order the to magnify inherent to be limiting power of nature consciously the power of God. Rather, he magnifies God's power by attributing more to

nature. Bonaventure In the aboveargument relates the question to the divine power; in another he relates it to the divine wisdom (fund. God was 3). Although in his beatitude, and man immediately able, Bonaventure says, to establish his wisdom to arrange or set in place (collocarc) the universe in its perfection, since is manifest, not simply in the was expressed better otherwise, order existence of

making

efficaciously (efficacius) in their course (decursu) rerum exitu), going forth of things (in primario in the order of their but in of their the order being,

more

but

things,

through time. In the order was served,not

first only

3).

(fund.

condensed are fertile. First, we should argument matter to the relates the creation of unformed prime in the conclusion of a he to man's relation will elucidate beatitude, mystery distinction between the question. Second,we should remark Bonaventure's sive facere). In an order of existing and an order of making (producere now as the first cause of these Bonaventure conceives orders, God, distinguishing of making. an order The the order of being, now as an artist who follows of cause order and attends first the effect. the order, philosopher exclusively To God only as the first cause of existence, however, is inadequate; conceive indeed,his divine nature is revealed more fully in the manner of his creation. God disposes and arranges (collocare) For, like a maker, a poet or an orator, the likeness between his creation to some desired effect. Bonaventure shows in De reduclione artium To produce his ad theologiarn. God and an artist the human artist imitates forms in his mind derived from the artifact, to receive them. In and embodies them in matter natural world, disposed the exemplars of all things in his artist imitates existing creating, the divine mind, the Word, and his work of creation is completed and receivesits final

The implications of

observe

32 'Of

to

God,

second

that

this

Bonaventure

two possibleconclusions, the other more to

while

...'

(Gilson

432).

of

or free-will and less one attributes more to nature choose the he will always at the expense of nature,

which

God

I 191

BONAVENTURK

when the Word itself becomes flesh.33 The divine artist, of course, the human artist. The forms which God imitates are not derived in which he embodies them he has created ex without, and the matter

perfection differs

from

from

We

nihilo.

note, might the sequence

nevertheless, that of creation, the

according

to Bonaventurc's

which God works in one sense pre-existent,since it exists in time beforeall other things. Bonaventure the more specific likenessbetween God and a poet expounds or orator in the Breoiloquium. he see presently, Upon this likeness, we shall founds his determination of the immediate question, and his criticism of the In the Breviloquium, after having shown that the inadequacy of philosophy. in the successive days of creation, are revealed successive ages of the world that the Scriptures and the stages of the world's Bonaventure declares history understanding

of

with

matter

is in

creation

which they embrace are ordered of the machina mundana, beauty Church for which it is a sign,

like and both

composed poem. The great of the beauty and adornment manifest in the Scriptures, are

a beautifully the greater made

Unlike philosophy, which is concerned primarily with is as an object of the speculative intellect, the scienceof the Scriptures truth it toward God. ordained first of all to drawing the soul from evil and impelling to man's root passions,fear and The Scriptures accomplishthis by appealing For this purpose, Scripturetakes up the book of creation and the love. of created instruments things, which in their ordered beauty areso many diversity to

ordered

whereby

a purpose.

man to

to persuade

virtue.

Because

it intends

chiefly

to

persuade,

minds, Scripture eschewsthe capacities of and definition, division, philosophic discourse, and proceeds composition In sum, the desirable instead and the by examples images of future good.34 of a of an orator, not that discourse of the Scripturesis the discourse De reductione, Bonaventure subordinates grammar and dialecticto dialectician. In its end through the persuasive achieves end of rhetoric, and states that rhetoric as we shall adornment order and Likewise, see, the (ornalum).35 (ordinem) over the whole world, of the ordering and embellishment it receives by means and to

appeal to the

different

33 De reductione

of men's

artium ad theologiam 12 (Opera V 322-23). Breviloquium ProL 1-3 and 5 (Opera V 203-207). 35 De reductione artium 4 and 17 (Opera V 321, 323-24). As we shall see, Bonaventure, In his argument by the fourfold reasoning of the spiritual II Sent, d.12 a.l q.2, will amplify 'The Four Senses of Scriptural senses, as he does throughout his works. H. Gaplan, Interpretation and the Medieval Theory of Preaching,' Speculum 4 (1929) 282-90, shows that and of dilataiio and the four senses served as a means both of rhetorical topical invention, IX. 17). In adornment. See the Ars concionandi attributed to Bonaventure, cap. 34 (Opera and adorned the composing the world in a persuasive way, God would seem to have amplified mundana machina significance upon all of its elements. On by bestowing a fourfold R. McKcon, 'Rhetoric in the Middle see of dialectic to rhetoric, Bonaventurc's subordination 34

Ages,'

Speculum

17 (1942)

23-25.

I

192 Thus if the order course of time, is an oration moving men to their perfection. of making is 'more efficacious'than the order of existing, it would seem to be in which is more effective than a philosopher's a poem or oration so in the way abstract discourse. Bonaventure's seems also to relate distinction, moreover, The order of existence, redundantly one. to to an exegetical enough, pertains the existence of 'things'; the order of making pertains to their natures as

'signs,'

efficacious signs of we shall note

Finally, question

of creation

one perceives relation

those,

corrects

implicitly

between

who,

from the the

flatly

redemption.38

means

a philosophic of time.

question

relation

of his

distinction Bonaventure

manner, would abstract the and others, If, like Thomas Aquinas

creator and creature abstractly as a and dependent being, he may entertain, at least the world that is eternal. But the authority of

between

self-subsistent

contradicts

by

in

the idea 'philosophically/ Scripture, which as Augustine wit,

future

that

says

is greater

than all

the

keenness

of human

this.

5 and 6 Bonaventure redirects the to the Indeed, in fundamenla argument orders question of revelation. In fund, G he again distinguishes among different of the world so that he may specify the wisdom manifested in God's creating in six understood. If God had wished only to express wisdom days, literally that of being, he to an order of dignity, is, by establishing an order according would have created man, not the void, on the first day. If he had wished only have to express wisdom according to an order of nature, he would produced the sun and moon before the plants and herbs. Me did neither. Rather, an he man order of on the sixth day, and the duration, produced only following the sun we naturally herbs and and before moon plants (fund. 6). Thus, what \342\200\224 that to grow is for example, the sun not observe \342\200\224 requires plants the manner in God a to which the world. reliable created Moreover, necessarily guide reveal does of being order of dignity) wrholly God's neither the hierarchy (the is not the order of sacred Scripture. will; the order of theologicalsummae It is the truth of Scripture, not so much the nature of matter, that is at stake in this Bonaventure This is evident in another puts argument question. in It is impossible, one he the conclusion. takes first forward the up (fund. 5),

See Breviloquium Prol. 3: \\ . . philosophia quidem agit du rebus, ul sunt in natura, naturaliter sed theologia, seu in aniina secundum notitiam insitam, vel etiam acquisitam: sanctum scientia rcvelata, agit et de eis quae tanquam supra fidem fundata et per Spiritum de naturis ad gratiam et gloriam et etiam ad Sapientiani aetemum . . . assumens spectant divisibi opus est ad fabricandum rerum, quantum per quod fiat repraesentatio speculum, norum' (Opera V 205). See also Prol. 4: 'Quoniam Deus non tanluin loquitur autem per verba, verum etiam est, et ipsius faccre dicerc; et omnia per facta, quia ipsius dicerc facere creata divinitus tradita non innuunt suam causam; ideo in Scriptura tanquam Dei effectus tantum debent significare verba, verum etiam facta' (Opera V 200). See the Appendix to this study for further comment on words and things. 36

I 193

BONAVENTURE

maintain

and

simultaneously,

was at

creation

that

must

it is

Therefore

simultaneously.

things

material days, by

says, for

Bonaventure

as

needs,

a famous

their

definition,

very

impossible to conceive how God in six material days. likewise

once producedsimultaneously interpretation

would

to exist

could In

order

produce

all

to

in six days, one to interpret the six from time. One might, of light from darkness, this were true, good and and

have

it,

abstracted first day, the division between as the dividing good and bad angels. But if as it were, would been distinguished have bad and instant, angels in the first been no space of time (mora) between creationand have there would the fall. of time. He has already rejected ever insists upon the importance Bonaventure

days

spiritually

then,

understand

the

work

the

that

argument

contradicts

argument

in a way

(spirilualitcr),

of the

the evil angels fell the authority of

instantly; Augustine37

furthermore, (fund.

he notes,

this

5).

of the six days which litlcram. In the fundamenla that in De Genesi contradictedhis own Bonaventure argues tacitly Augustine the authority of Scripture is greater than all of the keenness of principle: The argument wit. becomes explicit in the conclusion. human of Interpreters fall into two camps. Some,pre-eminent whom Genesis,Bonaventure says, among

Ironically,

Bonaventure

rejects

is Augustine,

however,

the

spiritual

is Augustine's

follow

a

in

interpretation Genesi ad

De

*

philosophic

way'

(viam philosophicam);

others, someof *

came after him, followr a Augustine and some of whom The of those a who theological follow (viam arguments way' theologicam). reasonable and subtle are el like very (rationabilis Augustine, philosophic way, that In have there a which we ualde manner observed, they argue subtilis). or need for God to createthe world over a period of six days, was no usefulness in truth it ill-suited his exceeding that and (summa polentia) to do so. power More appropriately, he createdall things at once. Therefore, one must six days of Genesisto be spiritual not material days (conclusio). understand the days, one should note, is used in the philosophic Here the term * spiritual,' sense, as matter. to which definition is that by opposed this interpretation seems more consonant with allows that Bonaventure of those than the interpretation who follow the theological reason human Those following it is deficient and in the end not truthful. Nonetheless way. way approve the words of Genesis only insofar as they philosophic Augustine's with the judgment of human that is, in the terms of the In accord reason, Hexaemeron,they reverse the order of wisdom and turn wine into water, bread into On the contrary, those following the theological stones.38 way draw reason whom

preceded

Sent. d. 3 q. 2 a. 1 qq. 1&2 (Opera II 112-17). In terms of Bonavenovertones. motil (sec n. 122below) seems to have Eucharistic and 'wine' of the letter are transformed into the 'body' and ture's exegesis, the 'bread' since the 'Opera rcparationis which the 'blood' of Christ in the allegorical sense, (toward sense of allegory always pointsj cum sint multa, omnia ad Christi oblationem principalem 37

In II

38

This

I

194

upward the word

those

toward

of

Scripture

which are of faith. These submit themselves to as it sounds. Thus, concerning the question at hand, that 'omnia corporalia simul in understand esse creata things

they are directed to materia, sed non simul, of Genesis, It is the word reject an 'unformed'

matter

prime

criticism

Bonavcnture's

per senarium dierum,

esse distincta

obviously understood, of the relation of matter theory

Aristotelian

the

scd

that

forma.'30

in

causes

Bonaventure

and

and

(that is, without specific form). of Augustine's exegesis could

form,

not

be

to

to posit

more

is ill-conceived. enterprise of De Gcnesiad lilteram is most conceived which the in that literal a as Augustine clearly philosophic way with human in a He conceive literal did not the compatible reasonings. grammatical as the clear, immediate sense of the sacred text. Thus he was way constrained to neglect his own axiom concerning the authority of Scripture and the reason of men, and paradoxically did not produce a literal commentary is a rather good example of the afiaQria but an accommodating one. I lis result of philosophic a theme Bonaventure will in the In Hexacthought, develop The

fundamental.

whole

meron.

not leave readers of the Sentenceswith a negative conclusion of the theological way, became that matter distinct in its specific forms over a courseof six days, seems less reasonable than its philosophic contrary, nevertheless it can be sustained by reason, if one will under the light of faith consider the question (sub lumine fidei). In order to see one the reasonablenessof the successive formation and distinction of things, does

Bonaventure

conclusion.

Although

must exercise a

the

moral, allegorical, and anagogic.40 will take is evident. Just as, according to a descending order of light and wisdom, the light of the letter of Scripture must our reasonings illumine about nature, so the letter of Scripture is itself determined or confirmed the senses. from above, Only when the by spiritual its of in all the the Genesisis considered senses reasonablenessof does meaning the in six that created world material manifest. God become letter, stating days, ' Bonavcnture's favorite scriptural text, Every good gift and every perfect gift is from the Father of Lights' (Jac. 1.17),41 from above, coming down applies in every instance of matter, to the reading of Scripture. Even to the formation

The

form

fourfold

Bonavcnture's

reasoning:

literal,

argument

aspectum' (Breviloquium Prol. 4 [Opera V 205)). The philosophers would seem then the letter, and thereby degrade the substance of bread into stones, 'desacramentalize' For the medieval theme of the 'two tables,' Scripture and the Eucharist, wine into water. see J. Lcclercq, F. Vandenbroucke, and L. Bouyer, The Spirituality of the Middle Ages of Holme Eden Abbey; London 1968)303. (trans, the Benedictines 39 In II Sent. d. 12 a. 1 q. 2 concl. {Opera II 296). 40 In II Sent. d. 12 a. 1 q. 2 concl. (Opera II 297). 41 For Prol. (Opera V 201); De Prol. 1 (Opera V 295); Breviloquium example, Itinerarium 1 (Opera V 319 ct passim); reductione ariium In Hex. Ill (Opera V 336). habent

to

1 BONAVENTURE

in the

last

Sentences,

the

195

century, in a school commentary on the is said to be the way of the ancient exegesis. A of self-consuming artifacts;42 Bonaventure's literary on the Sentences would seem to be one of these. commentary Bonaventure senses of the proceeds to determine the various, yet concordant we should that God in creating Genesis text. Literally, understand the world intended to do not only what he was able (establish an order of being), but also to communicate of an order of making) to the human what creature (by means he was yet able to receive. Thus, even have God could man given though without his meriting nevertheless he beatitude did not choose to do it, so, but rather choose his In the wished that man might and merit beatitude. freely same way, God created matter lacking its final perfection of form, so that by et imperfectione), of its lack of form and imperfection (informitate reason matter might, as it were, cry out (clamaref)43 for its perfection. Godchoseto effect this gradual perfection over a courseof six days because six, the sum and multiple of its integers, is the perfect number.44 sustains his literal interpretation, Bonaventure to creation, by referring of redemption. In other words, the allegorical sense reference to the mystery of the letter. the reasonableness confirms Embedded in Bonaventure's we have alluded, that God's purposein creating is the notion, to which argument was not simply metaphysical, to establishan order of being which he could have done in any manner, but rhetorical as well: to teach, move, and delight man in such a way as to persuade him to his final perfection. Elsewhere in his stated on the Sentences Bonaventure says as much. Having commentary all that sensible were created on account reasons demonstrating philosophic things between of man (man's being mediates God's being and the being of all other reasons of a different Bonaventure enumerates further sensible creatures), sensible creatures to man kind. In the state of innocenceGod subordinated so that man might ad manifestandum eius learn, by the creature's imperium, of his sovereignty. Likewise, God subordinated obedience, the nature hominis so that man might sensible creatures to man ad excitandum sensum, learn, * of animals, about the multiformity of the by means of the diverse natures wisdom of the creator' (mulliformitatcm Further, God sapientiae Conditoris). subordinated sensible creaturesto man

42 S. E.

half

of the

thirteenth

way theological has spoken critic

The Experience of Seventeenth-Century Literature Fish, Self-Consuming Artifacts: on signs and things. (Berkeley 1972)esp.21-43for an analysis of Augustine 43 et to Romans 8.22-23? 'Scimus enim quod omnis creatura ingemiscit Might this allude parturit usque adhuc; non solum autem ilia, sed et nos ipsi primitias Spiritus habentes, et Dei expectantes, nos gemlnus adoptionem filiorum ipsi intra redemptionern corporisnostri.' 44 In II Sent. d. 12a. 1 q. 2 concl. (Opera II 297).

I

196

... ad

cius affectum, ut dum homo movcndum suae naturae currcrc et amare illud rectitudinem ad amandum Deum. ex hoc excitarctur sunt,

God subordinated so that man

Again, habitaculum,

sensible creatures to might

in

delight

videret, ad

manifold

facta

naturalitcr

decorandum

ad

man

the

secundum

animalia

quod

adornment

hominis of his

abode.46 in his interpretation of the six days might expect, Bonaventure moral sense the stresses the rhetorical according again purpose of God's In that matter as matter (per se) existedfirst creation. in an unformed state and over a course of six days received through the divine then goodness the perfectionof various as to his own condition, the wherein forms, man is instructed is not able to attain soul per se ipsam its final perfection until God infuses in it form his grace. The final which perfects human nature, Bonaventure states, ' of final grace,' is the consummation occurs gradually over and this perfection time, accordingto the six ages of man's life in the present world.46 On the one to the analogy with it would seem that matter the hand, according prime human nature is in of until its not actualized potency fully perfection grace; * on the other, human like prime matter, has a certain unformed* mode nature, of existing per se beforereceiving the infusion of grace. In his allegorical and anagogic of the six days, Bonaventure interpretations the concordances of will the In number six which the multiplies pervade the six days of the world's first Hexacmeron. Allegorically, foreshadow founding in six ages. Anagogically, the history of the world's one may at redemption last accept Augustine's the distinction of the six days interpretation, whereby of knowledge in the beatified refers to the gradual perfection angelic nature. De Genesi We are now able to understand better the error of Augustine's ad called lilleram: what was in fact the anagogic sense Augustine literal, turning the proper order of the senses, according to man's receptionof them, upside in the down. In doing so, he seemedto forget what he himself had taught

As we

to

Confessiones:

una

4quod

in omnibus sensibus

Bonaventure does not did

Augustine concordance of

not

the senses

is shown to

be true

further

in the

45 In II 46 In II 47 In II

of the artists in error,

thirteenth

the

it is

but

has done,

Bonaventure

contradicts

of Genesis

interpretation

Augustine's

another,

et

intelligi,

potest

multipliciter

'philosophical'

specify

seek to do what wherein no sense

Bonaventure'sresponsiones kind of peroration

Scriptura

his

In

the presumption

anticipates

Augustine

et eadem

vere.'47

and

century. apparent that

achieve a wherein

each

sense

way proper to it. to

the

to the question.

Sent. d. 15 a. 2 q. 1 concl. (383). Sent. d. 12 a. 1 q. 2 concl. (297). Sent. d. 12 a. 1 q. 2 concl. (297).

initial

arguments ad

The idea

The

that

editors cite

God's

provide

opposition

purpose

in

creating

12.18-32. Confessiones

a

BONAVENTURE

is

197

the argument that the divine creation, Bonaventure replies of being from non-being, that God's power was expressed in the production so much in its subsequent not formation. The latter act manifested rather the opus crcationis, God's wisdom and goodness. After manifesting his power, forth his widom. Finally, an opus dislinctionis, God wrought he showing manifested his goodness in an opus ornatus et decoralionis\342\204\242 This is the that the images or vestigia Bonaventure of the symbolic of the works, who teaches the the Father's Son's the wisdom, goodness, are Trinity, of Spirit's power, to it.49 The God everywhere stamped on the face of creation and are intrinsic sees at work in the six days is the God whose highest name whom Bonaventure himself to man in the incarnate, is goodness, the God who reveals crucified man in the Spirit. This is the vision of chapter 6 of Christ and who perfects the Itinerarium. At best, the philosophers attain only the vision of chapter 5, and who is the one cause of many the vision of a God whose name is being that God indeed effects.50 concludes his question Bonaventure by affirming to men in an unformed and, as it were, inappropriate handed over the Scriptures el ineplo). He did so becausehe wished that ignorant modo way (quasi rudi thesauri hearers of the word might be able to comprehend the infinili sapienliae in the formation el scientiae in Christ. Likewise of things (first unformed) in his desire to communicate to men in the terms of their own temporal nature, to his intended audience. like a good preacher, accommodated himself God, in In the as in the of that of nature act well as creation itself, Genesis, report et etiam God 'condescendit modo naturae eruditioni rationalis creaturae.'51 was

rhetorical

power is best

again

manifested

central.

through

to Responding a simultaneous

48 In II Sent. d. 12 a. 1 to q. 2 sot. opp. 4, 5, G (298). Might these three orders correspond the rhetorical inuentio (the discovery of rex), dispositio (see Appendix), and elocutio (where traditionally the figures of ornatus are treated) ? 49 1 14 (Opera V 290): II 1 and 2 {Opera V See, for example, Itinerarium Brcvihquium The idea pervades the Collationes. 219, 220). 60 Itinerarium God's nature is best expressed in his desire to V-VI (Opera V 308-12). the summa cornmunicatio He is the summa communicate communicabilifas, (communicare). et vera diffusio VI 3 [Opera V 311]). The latter phrase indicates the analogy (Itinerarium between light and the divine goodness. 61 In II Sent. d. 12 a.lq.2 sot. opp. 4, 5. 6 (Opera II 298). Throughout this question, Rudis usually tradition. draws terms from rhetorical Bonaventurc uncultivated signifies or formless speech. Sec Cicero, Brutus 85.294 (ed. Wilkins); l)e oratorc 1.2.5 (ed. Wilkins); oratoria 3.1.5; 9.4.17-18(ed. M. Winterbottom Institutio Quintilian, [Oxford 1970J 130, 538). The term ineptus is closely related to rudis. It refers to one whose speech is tactless and and Orator 07.220 (ed. Wilkins). Bonavcnture's See CiceroDeoratore 2.4.17-18 inappropriate. use of the term suggests that the manner of God's creation is inappropriate considered in relation lo his power, but not inappropriate consideredin relation to the audience. Throughout the comprehensive knowledge the rhetorical of words and tradition, eruditio signifies and one who possesses for one who would unite wisdom and eloquence, things necessary

I

198

Intervening between is

Hugh

of

St.

Victor's

method of exegesisas

and

Augustine's

Bonaventure's

De sacramcnds, from

which

literal Bonaventure

interpretations derived his

of this particular (see question teaching of Bonaventure in II a way that looks forward in to the In Hexacmeron and its * As unformed prime matter cries virtues. out' for its doctrine of the cardinal the forms, and as the letter of Scripture awaits subsequent perfection through of its meaning, even its confirmation as letter, by the spiritual completion the book of creatures so reason awaits its illumination sense, by revelation, awaits the light of the book of Scripture, and in general rational creatures await is potent to a their in grace. Moreover, as unformed matter perfection into succession of higher forms and is first distinguished into the four elements, then to receive a the mixtures of various bodies, and finally soul,62 disposed spiritual Appendix). We Sent. d. 2 a. q. 2

must

well

now

as

his

resolution the

summarize

Brutus such encyclopaedic knowledge is eruditus. See Cicero, De oratore 1.22.102-103; Inst, oral. 1.4.6; 6.3.17 (ed. cit. 23, 339) 67.236; De officiis 1.33 (Loeb 120-21); Qulntilian, to rusticilas). God's creative work conducts ignorant listeners(rudes) to knowledge (opposite instructs (eruditio). For the rough eloquence of Scripture, which however (erudirc) to IV 27-28 (CSEL 80.124). The term eruditio, in its fullest De doctrina beatitude, see Augustine, On the Didascalia. significance, occurs in the title of Hugh of St. Victor's work, Eruditio influence of wisdom, sec Bougerol, of Hugh's Didascaticon upon Bonaventure's concept Introduction de Saint-Victor/ RThAM 22 38, and Roger Baron, 'L'Influence d'Hugues in the Middle erudition (1955)56-71.Encyclopaedic Ages centered on the work of six days; see R. Collison, Encyclopaedias: Their History the Ages (New York 1964)44-81. Throughout word thesaurus is commonly used by rhetoricians The to signify the abundance of words, See Cicero, De oratore1.5.18, and things, and topics stored in the eloquent orator's memory. Inst. orat. 11.2.1-2 (ed. cit. 642). Bonaventure here quotes the term in a scriptural Quintilian, text, but Christian rhetoricians habitually accommodatedthis text to an analogy with fibunof Benet cf Canfield, dance in rhetorical invention. See the introduction to my translation The Rule of Perfection (forthcoming). Bonaventure's term, collocare (fund. 3), also has strong rhetorical overtones. God's exact arrangement of six days of created signs over a sequence is similar to the rhetorician's coltocatio verborum, wherein if a precise order of words is changed, a certain symmetry See Cicero, Orator is lost, even though the sententia remains the same. 24.80-81. Bonaventure several times states that God could have created the world in any manner he ordered his effects carefully over six days in view of (the fact remains), but that sixfold concordances. Cicero suys thai the coltocatio verborum is one of the primary species of ornatus. Finally, in De reductione artium 16 [Opera V 323), Bonaventure God's explains ultimate 'condescension'to man by analogy to speech. As a speaker clothes the concept of his mind {vcrbum mentis) in material sound (vox) in order to communicate it to another, so the eternal Wordbecameflesh, so that he might be known by men endowed with senses. In becoming flesh the Word does not depart from the bosom of the Father, any more than a I 26 (CSEL 80. Sec Augustine, De doctrina concept when uttered in speech leaves the mind. 14-15). 52 In II Sentd. 12 a. 1 q. 3 concl.\\ d. 13 div. text.; d. 14 p. 1 div. text.; d. 15 a. 1 q. 1 concl.; d. 15 a. 1 q. 2; d. 17 a. 2 q. 2; d. 18 a. 1 q. 3 (Opera II 300, 310,335,374, 377-78, 414-26, 442).

1

BONAVENTURE

a potency

at

influenced

to, incomplete without, Bonaventure and charity.

are potent virtues stage by light,53 so the human their perfection by higher forms of grace states the analogy expressly elsewherein his

every and

await

Sentences.5* These correspondences between greater and the formation of matter and the perfection of the virtues are not imaginary. Their reality is in the nature of things

between

smallerworlds,

man's

in

the

on

commentary

199

soul,

with man, by God's revealed, creative purpose: to communicate him by means of his works and days. to teach, move, and delight from the Sentences which we have analyzed illumines The question the * or beautiful as Anselm in a called them different symbolic concordances, pictures' a Bonaventure discovers but related context,55of the In Hexaimeron.There for of the likenesses cardinal these virtues. treat One cannot profusion for they are founded and likenesses in isolation, in the created natures of things of the In Hexacmeron in the truth of the Word. In the first conference guaranteed

declares:

Bonaventure

. . . haec est tota nostra metaphysica: consummatione, scilicet illuminari per mam. Et sic eris verus metaphysicus.58

de emanatione, radios

de

spirituals

de

exemplaritate,

et reduci ad sum-

three persons of the threefold activity to the Father, exemplarity to the Son, and consummation to the Holy Spirit.67 The second person is the mean between each of God's is the Verbum increalum, in three operations and the created world. Christ of all in whom the truth whom all things are made; the Verbum inspiraium, whom all shines and is Verbum and the incarnatum, through known; things in return to their in consists true God.58 Since things metaphysics origin is the mean of all these and consummation, and since Christ emanation,exemplarity, there is center in Christ. In his no true without its operations, philosophy sermon Bonaventure Christus units omnium expresses God's relation magisier, to the world in different 'Deus est but parallel terms. As Augustine teaches, attributes

Bonaventuie

this

to the

emanation

Trinity,

causa essendi,ratio

et ordo vivendi.,fi9

intelligendi

Throughout

his

works,

as

Sent. d. 2 p. 2 a. 2 q. 1sol.opp. 1, 2 (light of empyrean influences all below}; d. 13 the form of prime matter); d. 13 a. 1 q. 1sol.opp. 4; d. 13 a. 2 q. 2 fund. 4 and vegetable souls); d. 13 a. 3 q. 2 concl. (light educes the (light educes the forms of animal of minerals) act of the senses, presides over generation {Opera II 75, 310, 313, 319,328); 53

div.

In II

text, (light

Breviloquium 54 In III 65

Cur

51 lines

II 4 {Opera

V 221).

Sent. d. 27 a. 1 q. 3sol.opp. Deus homo I 3-4 (5. Anselmi

1 {Opera Opera

III 598).

omnia [ed. F.

S.

Schmitt;

Edinburgh

1946] II

3-18).

56

In Hex. I 17 {Opera

57

A. Schaefer,

V 332).

'The Position

and

St. Bonaventure/ Franciscan Studies 58 In Hex. Ill 2 {Opera V 343). 59 Sermo IV 17 {Opera V 572).

of Man in the 20 (1960) 262-70. Function

Created World

According

to

I

200

we have seenin

among

d. 12 a.

Sent.

II

orders

the

of being,

1 q. 2, Bonaventure

knowing, and

right

a strict

maintains living.

analogy

truth

Intellectual

and right living to the truth of the intellect, so that, a creature conform to his exemplar in the divine mind, this network of reciprocal and dependentorders, his life is a lie.60 \\Vithin the themselves speak to man's condition. moral stones Bonaventure places his of the cardinal virtues in the uisio of the first discussion by the day, governed God separated the light text 4God saw that the light was good. scriptural from darkness' VI Bonaventure establishes a series (Gen. 1.4-5). In Collatio of correspondences virtues. Borrowing to the cardinal an analogy pertaining from Gregory the Great,61 he asserts that life revolves around the axes human of the four virtues, as the sun manifests itself in the four just differently The virtues to the four effects of light, which dimensionsof the earth. also correspond as Augustine

cleanses, as

in

is

dry

says,unless

reconciles,

illumines,

Grosseteste,

practical

like

intellect,

interplay

elements.

and

to the

confirms. four

elements.

Moreover,

the

cardinal

Temperance,

with flowers. Prudence, the virtue pertaining water is translucent to light. Justice is sweet

as a text

from

Canticles

(8.6)

suggests, is like

virtues,

like the earth, to the like

the

air,

fire.62

a common pattern, an correspondences one may discern For and now, we shall focus properties light. the the between cardinal virtues and the four upon correspondence With the aid of modern iconographical studies, onemay see how this

most

attention

correspond

adorned

and

and fortitude, In

of being

the order

to

conforms

of these

between

material

the exegetical discovered tradition, in which authors analogy developed within various relations among the four evangelists, the four rivers of paradise, the and the four virtues.63 had four elements, century one writer By the tenth For made all of these analogiesin one encyclopedic of tetrads.64 chapter Bonaventure'sanalogy between virtues and elements, however, there would that seem to be a more immediate source. Odon Lottin has demonstrated the was the primary for the scholastic treatment of Chancellor source Philip the virtues Bonaventure Odo and two of his Franciscan by predecessors, alludes Rigaud and John of La Rochelle. In his treatise on the virtues, Philip as to a certain Harialdus, whose wrorks are who taught that unknown, just the health of the body requires an agreement of equality among the four so the health same of the soul requires the the four virtues.65 elements, among

Ill 8-9 (Opera V 344-15). the Great, Horn, in Ezech. 3 (PL 76.808-809). VI 7 {Opera V 362-63). 63 F. S. der Biklerrciche des Speculum vinjinum: Greenhill, Die geisligen Varaussetzungen Versuch einer Deulung (BGPhMA 'The Evangelists in 39, 2; Minister 1962);R. E. McNally, the Hiberno-Latin Tradition,' in Festschrift Bernhard Bischoff (Stuttgart 1971) 111-22. 64 Radolphus Historiae sui temporis (PL 142.613-14). Glaber, 65 O. aux XI Ie et XIIIe sidcles III 1 (Gembloux 1949) 175-76. Lottin, Psychologic ct morale 60

61

In Hex.

Gregory 62 In Hex.

I nONAVENTURE

Bonaventure, in his commentary also follows Philip's lead in teaching

Furthermore, Breviloquium, virtues

to man's

pertain

purely

bodily acts.66

spiritual

acts,

201 on the Sentences and in the that whereas the theological the cardinal virtues pertain to

Whence the

of analogies drawn appropriateness world. from the properties of the material one may think of them, Bonaventure, for reasonswhich Whatever we have to be real, inhering in the nature of things. stated, thought his correspondences that the disposition of the world He says that the cardinal virtues are so noble of this correspondence, to them.07 The reality of course, corresponds of the more general one between maior the reality and minor mundi, as presupposes in his moral life by the workings One can be guided for Grosseteste. it did of without not terms but taken creatures, then, qualification. Adopting directly the in from Hugh of St. Victor, Bonaventure Breviloquium speaks of God's creatures and of the the book book of Scripture. in two man revelation to books, Before the fall, the book of creatures sufficed to reveal Godto Adam. By nature Adam possessed three eyes, one of the flesh, one of reason, and one of the eye of contemplation of the fall, however, As a consequence contemplation. was shut and the eye of reason impaired. Thus, fallen man requires a more revelation definitive in the book of Scripture, sincefor him the book of creatures in is as a work written in Hebrew letters. Only by means of the light shining man of in the created can to God once Scripture again decipher signs begin nature. Consequently, reason without divine illumination, metaphysics without to go awry. the book It is the book of Scripture that restores Christ, is bound of creatures to our vision. It does so becauseeven though refers Scripture the work to also to the work of of refers it nevertheless reparation, primarily since the restoration of all things cannot be understood foundation, adequately of unless the manner of their creation be first understood.68 In light the most obvious careful in his commentary on the Sentences, Bonaventure's argument senseof these metaphoric terms cannot easily be dismissed.No less than Moses when speaking to the Hebrews,one must be careful never to misleadhis readers, even wThen writing a simple compendium of doctrine. series of the imagery of light in Bonaventure's We have remarked to the cardinal virtues. For Bonaventure, as for Grosseteste,69 correspondences his

earthly

66

Lottin,

and

op.

cit.

180-83.

mundi his corrcsporidet,' In Hex. VI 20 tantae nobilitas, quod dispositio 'Sunt the other redaction states the reverse: (32 n. 30) remarks that (OperaV 363). Synan et ordinis, ut mundi iterum hac virtutes tantae veritatis corrcspondcant,' dispositionibus In Ilex. Vis. 1 Coll. Ill 20 (ed. Delormc 96). 68 V 222-24, 220-30). See Hugh of St. Victor, De sacramenBreviloquium IT 5, 12 (Opera tis christianae 327-31). fidei I pt. 6 5-6; pt. 102 (PL 176.266-68, 69 Werke De luce seu inchoatione Grosseteste, (ed. L. Baur, Die philosophischen formarum des Robert Grosseteste [BGPhMA 9; Munster 1912] esp. 51-52). For the influence of of light, see Gilson 251-59. on Bonaventure's theory Grossstcstc 67

'Hae

sunt

1

202 like the is the underlying principle of the created world. By its nature, it is an analogue, light is diffusive, divine goodness for which spreading from where it is in most act and least potency, to the the highest bodies, heavenly it is most obscure,in least act and most potency.70 where lowest physical bodies, light

of Augustine's of the Consistent with his rejection spiritual interpretation Bonaventure holds that the light created on the first day is material.71 This material light is not a body, but rather a certain form of all bodiliness.72 the minimal act of the prime matter on the It is this form that created provides All subsequent at forms: first day.73 least two bodies, then, corporeal possess form of all bodies, and one or more specific forms or the general light,

six days,

the material elements. Within of being, the dignity hierarchy bodies is determined by the degree to which they participate in the to which this common form is form of light The greater the degree common within the body and not obscured the the of actualized matter, by potency the sequence of creation, the greaterthe dignity of the body.74 Within compositions

the

of

of physical

productionof In

turn,

and

the

of prime matter. four elements represents the first specifications and more refined compositions of the elements representgreater of matter's potency\342\200\224 actualizations and greater greater

more

greater the light all other Like

that binds together the universe.75 bodies, and in an especially dignified manner since it is the human body participates in to the information of a rational ordained soul, like all sublunary bodies, the human form of light. the common Moreover, elements. In this instance retaining is composed of a mixture of the four body Bonaventure modifies Augustine's and GrossetesteV6 Aristotle's cosmology, inheres in the human composite as a medium disposing teaching that light with the spiritual soul. Sincelight union the material elements for their is the in the heavenly properly quintessence of the universe, inhering incorruptible material bodies, it cannot enter into immediate composition with corruptible elements. Nevertheless, since by their nature the four elements are contrary unless themselves, they should among they could not enter some form of unity This be held in order by something that transcends their contrariety. which the influences the is of the three remotely light heavenly spheres, something reflections of

70 In II Sent d. 2 p. 2 a. 1 q. 1 fund. 4 concl; d. 13 div. text.; d. 13 a. 2 q. 1 fund. 6 concl. II 3 (Opera sol. opp. 5, 6 (Opera II 310, 73-74, 310,317-22);Breviloquium V 220-21). 71 In II Sent. d. 13 a. 1 q. 1 concl. (Opera II 312-13). 72 In II Sent. d. 13 div. II 310, 317-18). text.) d. 13 a. 2 q. 1 (Opera 73 In II Sent. d. 12 a. 1 q. 3 concl.; d. 12 a. 2 q. 1 arg. pro aff. 1-4; d. 13 div. text. (Opera II 300-302, 310). 74 In II Sent. d. 2 p. 2 q. 2 fund. 4 concl.; d. 13 a. 2 q. 1 fund. 6 concl. sol. opp. 5-6 (Opera II 73-74, 319-22). 75 See notes 52 and 53. 76 Grosseteste,De intelligentiis (ed. Baur 116).

I BONAVENTURE

of the

elements

four

human

body,

203

them in a

reconciling

fit

order.

In this way

participates quintessence of light, for by its influence body the human bodies the of bodies a certain heavenly produces in all terrestial the light This the elements. or 'equality,' becomes more among proportion proportion, as they ascend the hierarchical order of being. The most bodies in perfect in the human or balance of elements is found body. Bonaequality perfect be must construed that this out not one as of weight, venture equality points of a certain as one a order.77 but The human iustiliat a pondcrc, justice, right four and the elements more than other of bodies partaking body, comprising is the subject wherein all terrestrial the light of the three heavenly spheres,

in the

circle, find their end.78 the man, the minor mundus, body, recapitulates is not only As we shall the universe material. entire material universe. But see, the relation between light and the elements finds its analogue in the moral bodies, as the

In

an

in

intelligible

of

composition

For now we should vivendi. does not subsist properly in them, above. In the midst of his discourses

order of the virtues, the the

reconciling

elements from

descending

light

light, Bonaventure

his

ordo

states the

the justice is the effect of material concerning

note

that

but

gives correspondences between 4 name he says, is light,' but analogously of corporal predicated realities, spiritual is a metaphor whose quintessence is light, for God, Physical reality, things.79 who is light per se, and for his spiritual human creatures, including the rational the light that effects justice among about soul. What is said metaphorically the elements of the divine light is more true when which creates predicated scholastic adage the common justice among the virtues. Bonaventure affirms that the influence of begins in the senses, but he does so less under knowledge the the of Aristotle than under influence pseudo-Dionysius Areopagita, who rise to an that through one might an understanding of material light taught orders spiritual of God and properly and

material

analogue

which

The

of the

understanding

Not

principle

their reality.

surprisingly, in the order

cannot here

truer, spiritual light.80 in the material the action of light world has another which the order of is based. of knowing, right living upon

We

thorny questions concerning Bonaventure's controverted of intellectual illumination.81 We shall attempt theory only to relate Bonaventure's teaching on this point to its analogues in the orders of being and right living. As a minor mundus of the material world, human the body '7 II

1 78 7fi 80

In

all

the

II Sent. d. 17 a. 2 q. 2 V 226).

concl.; d. 17 a. 2 q.

3 (Opera

II

422-23, 425); Brcviloqiiium

{Opera

Hreviloquium In II Sent. In II Hie

lQ

confront

II 3 (Opera

V

d. 13a. 1 q. 1 ad Sent. d. 13 a. 1 q. 1 sol. faithful

most

philosophic

A

220-21). opp. 3 sol. opp.

3 (Opera

II 310, 313).

opp. 3 (313).

on this point is C. Berub6, account of Bonaventure's leaching Saint Bonaventure el Roger Bacon (Rome 1976).

la sagesse chez

De

1

204 is perfectly adapted for conducting The material world to the soul.

sensible realities of the greater world soul through the gates of the five

the

the

enters

senses:

igitur, qui dicitur per quas intrat

Homo portas,

minor

cognitio

quinque sensus quasi quinque in sensibili, quae sunt in mundo sublimia ct luminosa et corpora

habet

mimdus,

omnium,

intrant animam ipsius. Nam per visum colorata, per tactum vero corpora solida et tcrrestria, per trcs vero intermedios intrant intermedia, ut per gustum aquea, per auditum habent de natura humida, aerea, per odoratum vaporabilia, quae aliquid dc aerea, scu calida, sicut patet in fumo ex aromatialiquid aliquid de ignea bus resolute

cetera sensus

In

this

passage

from the

correspondencebetween

Itinerarium,

the

as

Bonaventure achieves a of the universe, light and the four and phantasms of these similitudes

elsewhere,82

five substances

the elements, and the five senses. From the senses, reason abstracts their entered free from essence, through and human however, change. particularity of place, time, By its own light, the truth of what it abstracts. This is sobecause reason is incapable of judging 4 immutable and unlimited in time is absolutely and space unless it nothing is eternal, and everything that is either God or in God. '83 Thus, only is eternal in God, the light of truth, and in his divine ideas do all things shine forth in an infallible that admits no doubt or limitation of space and time.84 The way divine which all things, in the order of being ideas arc the eternal art through in the order of making (opus distinctionis) are created and (opus conditionis) their end. and directed toward of the divine ideas can those Only in the light which enter through the senses be judged correctly, things things

quia,

ut dicit

Augustinus,

eas esseincommutabiles

'nullus

de

eis iudicat,

sed per

illas': necesseest,

incorruptibiles tanquam necessarias, incoarctabilcs tanquam interminabilcs incircumscriptas, tanquam aeternas, ac per intellectuales sed inhoc indivisibiles et incorporeas, non factas, tanquam creatas, aeternaliter existentcs in arte aeterna, a qua, per quam et secundum iudicari formantur formosa omnia; et ideo neecertitudinaliter possunt quam nisi per illam non tantum fuit cuncta forma quae producens, verum etiam cuncta conscrvanset distinguens, ens in omnibus formam tenens et tanquam ct per quam diiudicat nostra mens cuncta, quae per sensus dirigens, regula intrant

in

ipsam.86

Every true act of knowledge, of the divine ideas. As they

82

even

cause

of natural

Itinerarium

things, requires the

and direct the

II 2 {Opera V 300) and De reductione by J. McEvoy, 'Microcosm and Macrocosm 5. Bonaoentura, 1274-1974 II 309-43. 83 Itinerarium II 9 (Opera V 301-302). 84 Itinerarium II 9 (302). 85 Itinerarium II 9 (302).

article in

et

of

things

arlium

in the

3

(Opera

Writings

the

illumination

natural

Sec the fine Bonaventure,'

V 320). of St.

world,

1 205

BONAVENTURE

so their

light moves,

them.80

The

light

in

short,

Sincedivine

never

illumination

ceases to

a light from from various of the divine

by

abstracted illumination

the

influence

of all intellectual knowledge, the foundation of natural moral one. Our understanding things of many and the divine Word, just as our sight borrows of the sun.87 Bonaventure illumination

And

inlelligcndi.

is effected

above, so the right measure or rectitude of our thought, through compositions of the elements,is effected ideas.

the

ratio

is the

in bodies

elements

four

of

our comprehension

directs

and

divine ideas,

justice of the

as the

just

regulates,measures,

of the

and since

mind,

is

it

problem of error is largely requires the

varied colorsrequires this

a of

illumination

the

through that the an intermediary, from Robert Grosseteste.88Grossetesteteaches in the multitude of truth only as it is dispersed morally impure see the light the pure of heart can see the light of truth of created things; only and variety Bonaventure transfers the moral emphasis, I in itself. In the Itinerarium of the fallen to original sin, to the general condition from believe, personal simile,

possibly

intellect: illud quod prius est caecitas intellectus, qui non considerat quo nihil est potest cognoscere. Sed sicut oculus intentus in et si varias colorum differentias lucem, videt, per quam videt cetera, non sic oculus mentis nostrae, intentus in entia particularia videt, non advertit; esse extra omne genus, licet et universalia, primo occurrat menti, et ipsum non advertit. Unde tamen verissime alia, apparet, quod 'sicut per ipsum sc habct ad lucem, ita se habet oculus mentis nostrae oculus vespertilionis et phanad tencbras entium naturae': ad manifestissima quia assuefactus videtur sibi summi esse intuetur, tasmata sensibilium, cum ipsam lucem illunostrae non intelligens, quod ipsa caligo summa et mentis nihil videre; videt oculus puram lucem, videtur sibi nihil videre.89 minatio, sicut, quando Mira

igitur

et sine

videt

We shall remember is closed. Later in mystical

of this

theology is passage,

the

also remember

shall

because,

habituated

remedy

to the

87 88

8U 90

pura

Grosseteste,

a consequence

would seem in

ad

tenebras

entium

impairment of reason's

Itinerarium Itinerarium

VII 5

(Opera

the

We perceive as darknessor nothing. of the fall the eye of reason is

terms

of this

passage,

it

has

become

et phaniasmaia sensibilium. The only let alone our contemplative blindvision,

de scientia Christi

De ueritate n. 7). V 5 (Opera

(supra

lux which we as

that

Quaestiones disputatae In Ilex, III 8-9 (Opera

Tournai'

as a consequence of the fall the eye of contemplation Bonaventure teaches that the darkness of of divine in a superabundance fact or the terms light,90 Itinerarium

in

as it

impaired,

wholly

80

that the

IV

22-23

{Opera V

572).

V 344-45).

See Berub6 and

(ed. Baur

137-38).

V 309). V 313).

Bonaventure quotes Dionysius

Gieben,art. on this

cit.

'Guibert

point.

de

[

206

ness, is the

our

able to lead us

God.91 It divine virtues

from

be

should

natural

of the

visible

clear

that knowledge inattentive reference to Christ wTould

things

to

world

divine the to

be

light is

and within, invisible things of of the illumination

without

incapable

of producing

will dependent on it. to understand prepared

the

We are now begins his discourse philosophic issuesof their

Word, in whom the He is a book written

the

without

and

light in

of the incarnate sensible nature.

light to

accommodated

in the In Hexaemeron Bonaventure why the cardinal virtues the most crucial by addressing his day. He wonders why the pagan philosophers, despite had Bonaventure followed darkness instead of light. on

gifts, that true

metaphysics consists in three things: emanation, exemBonaventure now Aristotle and his followers, says, knew the first and last of these, that God is the first principle and final denied that God knew of all things. Aristotle, end however, things through divine ideas and he did so in a book concerning moral behavior, the Nicomathe crucial middle term of all knowledge, Ethics. chean Denying exemplarity, what into the world, obscuring Aristotle introduced a new darkness light of that Plato his add truth had been glimpsed and followers.02 One by may was able to grasp something of the order of existing, because Aristotle although he denied exemplarity he was unable to grasp anything of the more efficacious said

already

consummation.

and

plarity,

order of making. worst

The

consequences does not

and

himself

only know

creatures

particular

of Aristotle's know

created

or judge

errors are things

their

merits.

moral

through Nor

If God knows ones. divine ideas, he cannot could God have

as for creatures. Hence, one must conclude, providence foreknowledge or chance the either that the is Aristotle's followers world have, by by governed rule of the stars. If this is true, how could one be held responsible for his moral acts? Another of Aristotle's errors yields the same conclusion. If there be but a single agent intellect, shared in transiently by all men, one couldnot be nor for the immoral acts for his intellectual errors personally responsible of

or

souls are is one agent intellect, human of divine the denial ideas, by implied teachings, lead to the conclusionthat there is no devil, no hell, no heaven, no punishment, the world is eternal.03 We no reward. that Aristotle taught Accordingly, Aristotle as the Aristotle of those of his contemporaries recognizeBonaventure's who read the philosopher's works to the letter and not according according to the spirit. In Bonaventure's mind, the denial of the divine exemplars leads either determined to no morality at all or, at best, to a speciousearthly morality consequent

on them.

not immortal.

Furthermore,

All

of

if

these

Breviloquium II 11 (Opera V 229). In Hex. VI 2-5 (Opera V 360-61). In

Hex.

VI 4

(Opera

V 361).

there

I 207

BONAVENTURE

exigencies of political life, such as

by the

Aristotle

in the

taught

Nicomachean

Ethics. his

Although

does

not

reject

philosophers'

of Aristotle is as severeas it could be, Bonaventure judgment ' all the pagan philosophers. He praisesother ancient and noble et nobiles

(anliqui

divine ideas. philosophers laid the

of the

said, non

enim

'Absurdum

In

making

foundation

est.

namely the Platonists, who knew ideas their central these teaching, morality rooted in God, for as Plotinus

philosoplu), the divine for

. . quod

a

exemplaria

sint

rerum

aliarum

in Deo,

et

virtutum.'94

exemplaria

adduces the noble philosophers to show that the four cardinal in truth to originate in man, He appear originate in God. the Jews, Philo, to whom he ascribes cites the most learnedphilosopher among In a verse of that text one may (8.25-26), authorship of the book of Wisdom. the beauty of clarity, the strength of discern that God is the height of purity, in his light.95 Bonaventure and the rectitude of diffusion continues: power, Bonaventure

which

virtues,

Haec imprimuntur

in anima luccm et descendit in per illam exemplarem in affectivam, in operativam. Ex celsitudine puritatis imprimiex pulcritudine claritatis serenitas temperantiae; prudentiae; stabilitas ex rectitudine diffusionis ex fortitudine virtutis constantiae; \342\200\224 suavitas Hac tota iustitiae. sunt quatuor virtutes exemplares, de quibus sacra Scriptura agit; et Aristoteles nihil de his sensit, sed antiqui et nobiles

cognitivam, tur sinceritas

philosophi.96

As the seminal reasonsof material into which first diversify the four things, in prime so the four matter by the Father of lights,97 elements, are implanted in the soul by the exemplary cardinal virtues are 'impressed* light descending from above. At the end of his first conference on the cardinal virtues, Bonaventure closely

paraphrasesa long nis*B

The

virtues.

First,

they

Secondly,

'cleansing,' 94

In Hex.

96

In Hex.

from

Macrobius'

commentary

Macrobius

distinguishes

cardinal virtues participate in man insofar as he is a

exist

'

political.

text

Plotinus,

Interpreting

or

in

four

on

socialanimal,

they pertain to man insofar Thirdly, they 'purgatorial.'

as

and

he is fit reside

the

Somnium

Scipio-

four genera of the four ascending degrees of reality. are

called

*

for God, and are called souls of those al-

in the

VI 6 (Opera V 361). VI 7 (Opera V 361-62). 96 In Hex. VI 10 V 362). (Opera 97 In II Sent. d. 7 p. 2 a. 2 q. 1 concl. (Opera II 197-99); d. 7 p. 2 a. 2 q. 2 concl. (201-202). 98 Macrobius, Commentary on the Dream of Scipio I 8 (trans. W. H. Stahl [New York 1952] scheme in the Middle of Macrobius' 120-29). For the influence Ages, see R. Tuve, 'Notes on the Virtues and Vices:Pt. 1, Two Fifteenth-Century on the Thirteenth Lines of Dependence and Twelfth Centuries,' Journal of the Warburg and Courtauld Institutes 26 (1963)264-303. See also Ps.-Vincent of Beauvais, Speculum morale I d. 7 p. 3 ad 4 (Speculum maius [Douai 1624; repr. Graz 1964]III 187).

1

208 of every stain of this world.* Finally, they subsist in as exemplars.\" According to this division, the cardinal virtues and union with God. Bonaventure rephrases instruments of aaKrjUK; in terms of his own Christian doctrine, teaching contemplative 'washed

cleansed,

ready

of God

the

mind

are

clearly

Macrobius'

and uses a

characteristicanalogy:

virtutcs

Hae

eadem

fluunt

animam

reducunt via

a luce aeterna

in suam

revertitur,

sunt politicae, secundo in actione, purgatoriae

originem,

purgatoriae, in

nostrae hemisphacrium radius perpendicularis

Et haec

incessit.

qua

in

sicut

tertio

contemplatione,

est bcatitudo.

animi iam purgati. animi iam purgati

mentis et sive dircctus Undc

primo

Politicac sunt in

lucis

visio-

ne.100

The cardinal virtues subsist properly in God and are participated in by man in various degrees, in much the same wray that light subsists properly in God, and is participated in by creatures, spiritual and material, in various ways.

the ancient and noble philosophers knew that the virtues subsist with the divine, their own errors although they dreamed of union them from achieving such union. Bonaventure their prevented analyzes VII of the In Hexaemeron. Thesephilosophers helplessness in Collatio imagined what Bonaventure calls a 'false circleof beatitude.' taught that a Augustine virtue is not true unless directed to God, the living as to its first end. fountain, In God, each virtue in a perfect eternity and peace. The ancient abides a specious eternity, still bound to the visible universe. They philosophers imagined conceived Bonaventure alludes to Macrobius101) a kind of ever recurring (here the soul descends and reascends through journey of the soul, wherein Capricorn, and the Milky a wretched now assuming, then escaping from Cancer, Way, of soul and body. They did not know that true peace is the perfect harmony in the The of the resurrection eternity body, accomplished body.102 through effect of Bonaventure's he which not elaborate does is words, further, quite the Because they he says, did not know an article of faith, startling. a question they have always not discover the truth could concerning philosophers as their own: the relationship soul and body. Aristotle fared between claimed even worse than the Platonists, since he denied the soul's immortality and What does the philosophers' failure on this posited a single agent intellect. the their the natural of rest of of world ? Not knowing point bespeak knowledge a true eternity and a true immortality, Plato himself that in the Great taught whence Year, when the heavenly spheres return to the original configuration be produced in the temporal world. they began, the same effectswould again Although

in

God,

99 100 101

102

and

VI 26-32 (Opera V 364). VI 24 (Opera V 363). Macrobius, Commentary 1 12 (tr. In Hex. VII 5 (Opera V 366).

In Hex.

In Ilex.

Stahl

133-37).

1 209

BONAVENTURE

time, he would

in another

Hence,

manner.103

same

the

in

place Plalonists escape

a

be

In the

the same

teaching

end, no more Since

determinism.

cosmological

firmly

could

Aristotle

same the

had glimpsed the

they

was all the more frustrating. source of a moral book creatures for example, Bona venture Pliny's had and like ostriches their like ostriches, wings philosophers their

beatitude

of

the

in

students

than

failure

to

Turning says

that were

feet

these planted

mud.104

in the

the cosmos is radically could not know that philosophers revealed only in Scripture. Lacking revelation, thesephilosophers their own imperfection. not understand the source could They could not know which infects man with of their disease, original sin, weakness, ignorance, on the Sentences Bona venture malice, and concupiscence. In his commentary

The

pagan

Christian, a

truth

prescribes the cardinal

remediesto

effects

these

virtues

of the

justice,

temperance)

philosophers

knew

prudence,

(fortitude,

fall.105 The

pagan

blamed them on the flesh, soul itself.106 Moreover, they

as

these

that these the physician could not know the proper for their disease, the incarnate Christ. Finally, they medicine, the graceof the Holy Spirit. Unless illumined by the three virtues of are unable to attain their final and charity, the cardinal virtues faith, hope, of actualizing inherent their In both the potential.107 incapable perfection, without and right living, nature is frustrated orders of knowing grace. the affective When the natural cardinal virtues are perfected by grace, his Bona venture of the soul are rectified.108 Throughout dispositions writings

afflictions,

are afflictions

but

they

of the

develops the conceptof Augustine, especially consistently

recliludo,

which

had already

and Gregory the Great, Anselm, in the latter two, as systematized in each of the orders of being,

Bonaventure

not know

been richly

Grosseteste. the knowing,

principle and

noting apparently adopted from Grosseteste.110Bonaventure discussesthe rectification

worth

that

heard

not

having

could

his

developed

by

In these writers,and of rectitude applies living.109 It is here, rectificalio, of the virtues more

right term

103 In Le Hex. Vis. 1 Coll. IV 12 (cd. Dclorme 103). On the Greal Year, see P. Duhem, Systtmc du monde I (Paris 1913)65-75passim. 104 In Hex. VII 12 (Opera V 367). 105 In III Sent. d. 33 art. unicus III 719-21). Loltin, op. cit. (supra n. 65) 158q. 4 {Opera 59. 106 the relation between In Hex. VII 8 (Opera V 366-67). For 'false opinions' concerning \342\226\240soul and body, for want of the revealed doctrineof the resurrection of the body, see Augustine, Oe doctrina I 48-53 (CSEL 80.20-22). 107 In Hex. VII 9-11 (Opera V 367). 108 In Hex. VII 7 (Opera V 366). 109 R. Pouchet, La Recti tudo chez saint Anselme: Un itiniraire augustinien de t'dme a Dieu (Paris 1964) 252-58 for Grosseteste and Bonaventure. 110 de saint Bonaventure Grosseteste, De veriiate (ed. Baur 135); J.-G. Bougeril, Lexique

O'aris 1969)113.

I

210 the soul must be In that text he teaches that in the Breviloquium. amply rectified according to its twofold face, in its porlio superior and in its poriio his works to designate the throughout inferior. Bonaventure uses theseterms in its purely 'celestial' and 'heavenly' operationson the one hand and in soul 4 ' ' on the other.111 In its its lower earthly' and temporal' operations superior face,' the soul is rectified in its higher faculties by the three theological virtues. ' inferior face,' the soul is rectified by the cardinal In its virtues,

Nam

rcctificat

prudcntia

iustitia

cupiscibilem,

rationalem, vero rcctificat

irascibilcm, tcmperantia conad omnes has vires in comparatione

fortitudo

alterum.112 has both a particular and a general character. Justice can toward another person or to one's self as toward another. In the first two senses, God. Likewise, it can be directed toward justice is a virtue. In the last sense, it is a general virtue comprehendcns tospecific,cardinal

The be

virtue

of justice

directed

it is called rectitudo voluntatis. iius animae reclitudinem and Moral perfection At once a particular lies in this rectitude of the will.113 and general virtue, to physical light, accident justice is analogous which is both a particular of bodies, and the common form embracing them all.114 The many analogies we have are woven words about been tracking concluding together in Bonaventure's

the cardinal

in the

virtues

Breviloquium:

Hinc est etiam, esse informes, sola ceteri habitus virtutum possunt quod caritate exccpta, quae est virtutum forma. Cum enim habentur sine gratia in quibus consistit et caritate, vita tunc sunt informes. Cum auvirtutum, tem tunc formantur et decorantur et Deo acceptabisuperinfunditur gratia, les fiunt; sicut et colores absque luce sunt autem invisibiles, superveniente lumine, fiunt lucidi, pulcri et aspectui complacentes. Unde quemadmodum ex luce et coloribus fit unum in ratione motivi, et una lux sufficit ad multos sic ex gratia et habitibus colores illuminandos; cum formantur, informibus, fit unum et una nihilominus secundum rationem meritorii et gratuiti; gratia sufficit ad informationem diversorum.116 et gratificationem habituum As unformed

matter acquires its perfection by a gradual eduction of the potent in it by the Father of lights, as the sun's illumination exposes of the mind reveals the illumination of bodies, as the divine

forms mplanted the diversecolors

111

R.

112

113

' Portio and Portio inferior superior Franciscan Studies 15 (1955)332-49.

W. Mulligan,

Bonaventure,' Breviloquium

V 4 (Opera

rationis

in the

Writings

of

St.

V 250-57).

Breviloquium V 4 (Opera V 256). 114 In II Sent. d. 13 a. 2 q. 2 (Opera II 319-20). 116 V 3 (Opera V 257). In III Sent. d. 23 a. 2 a. 5 Breviloquium Bonaventure the analogies among the eduction of forms from develops reduction of color from potency to act, and grace's infusion of the virtues.

concl.

(Opera III light's

matter,

498),

I BONAVENTURE

211

multiform wisdom expressed in the created world, so the draws the cardinal virtues to their formal perfection. the image of God's diffusive goodness, binds and And as created light, together energizes being in every degree, and is the common form of all bodies, so the binds together and energizesthe diversevirtues of the moral life, virtue of charity form of them all. In the In Hexaaneron, using yet another common the is and rhetorical from virtues the tradition, Bonaventure says that metaphor drawn are ei nudae. In of the philosophers, lacking charity, informes contrast, the are informed 'clothed* of virtues Christians, Thus, by charity, (uestilae). cardinal virtues are informed as the insofar by charity, they are decorously the embroidered tapestries and varicolored skins by the ornamenia, signified that drape the four sides of the tabernacle (Exodus 26).116 is scarcely the only vesture the virtues receive. Viewed in the light of This of of the the of the restores which the reason, faith, eye workings impaired sight of grace. Thus we can natural world are adequatesignsof the workings life in each of the twelve signs of the as the light of the sun generates understand how, of the

significance

of grace

light

infused

zodiac, so the sun of wisdom, radiating over the hemisphere of the mind, of the cardinal virtutes.117 In his the twelve Ciceroniansubspecies

gives

life to

on

commentary

days signs

Sentences, Bonaventure

the

a fourfold

by

reasoning, to the

amplified confirming his literal

his

of the

interpretation

six

of natural

understanding

Likewise, in moving Bonaventure leaves VI to Collatio VII in the the book of creatures for from behind the 'natural' signs for the virtues drawn in the book of Scripture.118 Thus, as had Philo, their 'mystical' signs as found Honorius of Autun, and other discemers of a tropological Ambrose, Augustine, the cardinal virtues the four rivers Bonaventure paradise,119 through signifies of paradise. The river of paradise branches into four, Phison, Gehon, Tigris, of the Holy Spirit branches and Euphrates. Similarly, the grace into them

relating

by

signs

of man's

Collatio

from

many lands and whose

116In

Hex. VII15,

synonymous with

and justice.

fortitude,

temperance,prudence,

adorning

17

final

(Opera

(ornare)

cit. 422). In Hex. VI 14-19 (Opera

it.

destination

V 367-68).

redemption. In Hexacmeron,

Like the river

which

Euphrates,

is unreported

in

*To clothe' (vestire) speech See Cicero, De oratore1.31.142; Quintilian,

with

encircles virtue

the

Scripture,

colors Inst.

is

orat. 8.

praef.

20 (ed.

2.53-54 V 362-63). Cicero, De Inventione (Loeb ed. 326-33). 'Unc doctrine of the virtues in the Middle Ages, see P. Delhaye, RThAM 15 (1949) 227-58; id., ' L'cnseignement siecle,' adaptation du \"De Officiis\" au xn\302\253 morale au xne siecle,' Mediaeval Studies 11 (1949) 77-99. 118 In Hex. Vis. 1 coll. IV 15 (ed. Delorme 105). 119 3 (PL Liber de paradiso Ambrose, Philo, Legum allegoria 1.19-27 (Loebed. 187-205); of Honorius 14.296-300); Augustine, De Genesi contra Manichaeos 1.9-10 (PL 34.202-204); Sec also Speculum Canticorum vers. 13-14 (PL 172.420-30). Autun, Expositio in Cantica notes). \302\260irginum(ed. Greenhill 52-58 and the ample 117

For

the influence

of

Cicero's

1

212 had embraces all parts of the soul and extends to God,as Augustine the of faith, cardinal Added to the virtues hope, and charity, Pleiades mentioned in the book of virtues become seven like the heavenly Job (28.1)as expounded by Gregory.121 The complement of seven virtues, to the mystery of Christ in head and members, is signified referred allegorically to this sense, the seven virtues are signified in the strict sense. According by of the elect is fed the seven loaves of the Gospel with which the whole body adds that for the philosophers, who did not see (Mt. 15.32-39).Bona venture their completion by the theological virtues, the cardinal virtues become stones, and not bread of life.122 become Moreover, thrice, the cardinal virtues multiplied four threeas signified by the anagogic twelve, temple of the soul, having doored walls, in the Apocalypse (21.12ff.). In turn, these virtues are doubled in

of justice

explained.120

to the twentycontemplation, thereby corresponding four each six before the face animals, wings having wings, standing of God.123Like light, the virtues by nature multiply themselves. as Truly, in the Macrobius Collatio VI, cardinal virtues, Bonaventure taught interpreting to contemplation to planted in man's social nature, lead from moral purgation the light of the highest vision. false circle of pagan beatitude Bonaventure sets a true the one. Against 'This alone,' he says, 'is eternal the rational spirit, which life, that proceeds and is the image of the Trinity, from the blessed Trinity in the manner returns of an intelligible circle into the most blessed Trinity, through memory, and of glory. '124 This return is possible will, through the deiformity understanding, * incarnate of the who the is consummation Christ, only through perfection, as in a of the most also is terminated in the which circle, appears perfect figures, same point from which it begins.'125 Christ's cross is the lost center of this circle, since the lost center of a circle cannot be found except through lines at right angles.126 We too come full circle. The true nature of intersecting two virtues cannot be discoveredwithout the divine illumination of the cardinal be illumined unless his life be first illumined the mind. But one's mind cannot At least Socratescan be praised for knowing this, the moral virtues. by practical

four

Bonaventure

and

speculative

of the

says.127

120

Augustine, De Genesi contra Manichaeos 1.10 (PL 34.204). In Hex. VII 18 (Opera V 368). in Job 29.72 (PL Gregory the Great, Moralia 122 In Hex. VII 20 V 368). See note 38 above. (Opera 123 In Hex. VII 21 V 368). (Opera 124 Quaestiones disputatae de mysterio Trinitatis q. 8 ad 7 (Opera V 115). 125 In III Sent. d. 1 a. 2 q. 1 concl. (Opera III 20). 126 In Hex. I 22-24 V 333). (Opera 127 In Hex. V 33 (Opera V 359). 121

76.517.)

1

213

BONAVENTURE

In criticizing against Aristotle

goes

far

of the

beyond

rights of God.m

the Philosopher's

followers,

thirteenth-century

was

Bonaventure

Aristotle,

reason

better

reaching

particular

not

simply cautious or jealous

Bonaventure'scriticism

the substance of

of

or those

conclusions philosophy

of his

conceived

natural autonomous science of unaided reason. Bonaventure very method of the via philosophica was inadequate to the of things, and he thought that the fathers, monks, and discovery of the nature In the this In Hexaimeron, Bonaventure equatesthe made clear. canons had from the Ars concionandi with the faithless Jews. A text philosophers clarifies to this Bonaventure attributed typological comparison and draws of which the we have investigated. The preacher themes neatly many together be abundant in metaphors must know the many of things would who properties and know how to adapt them to the edification of souls. God created things instruction. but also for his spiritual not only for man's physical nourishment, from and taking in the variety of things God instruction Receiving delight more. The philosophers, because lias made, man is moved to love his maker fix their on the things in and the attention too narrowly themselves, they Jews, because they fix their attention exclusively on the letter, are deceived about the true nature of things and have no desire to direct (reducere) them of the soul.129 Thus, the book of creaturesis opaque to toward the edification the philosophers and the book of Scripture is opaque to the Jews, because the philosophers neither nor the Jews understand that things are intrinsically his to the edification of Bonaventure directs signs. immediately theology souls and in so doing fulfills the charge of Francis to his friars: to preach the

as a distinct,

judged

that

vices and

the

and glory.130 in the the grammatical and rhetorical tradition of theology late thirteenth Bonaventure was old-fashioned, he was so only century to the old was for the Middle Ages new in relation For if Aristotle relatively. scriptural commentaries, had to the Gospel which he was in fact old in relation if Bonaventure it is teaches a Christian philosophy, given them birth. Finally, in the sense that the lover of wisdom will he desires in the gracious find what self-revelation of God. And such a philosophy has its own convenient logic: If

in

virtues,

pain

continuing

. . . argumentum Christi fuit salvativum Ex quo enim diabolus feccrat hominem

et destructivum

dissimilem Deo,cum

argumenti diaboli. tamen

promisis-

128 See these opinions in Gilson (286, 432 et passim). Expressed so eloquently, they have become scholarly commonplaces. 129 Ars concionandi 44 (Opera IX 19). On the question of authorship, see the summary in H. C. II. Hazel, 'The \"Ars Bonaventurian 1274-1974 in S. Bonavenluray concionandi\",' H l3f>-46. Hazel thinks Bonaventure's authorship and cites McKcon'sacceptance. probable ()\302\273 the Jews in In Ilex., sec Synan 29-31. ' 130 R. C. St. Bonaventure's Interpretation of the Evangelical Petry, Verbum Abbreviatum: of St. Francis/ in S. Bonaventura, 1274-1974 II 214, 219. breaching

1

214 se facturum; esse similem homini, ut necesse fuit, Christum fuit ab aeterno; Maior similem sibi sive Deo. homincm propositio est logica . . . Haec assumptio in cruce; conclusio vero in resurrectione. similem

set,

...

faceret

sed nostra, haec est ratiocinatio contra nos disputat. continuo

da;

quia

nolumus

ratiocinatio nostra,

ut

quae

nostra,

habenda

est contra

Sedinassumptioneminoriscst

pati, nolumus crucifigi. simus similes Deo.131

diabolum,

tota

qui

vis facien-

Tamen ad hocest tota

Appendix

Bonaventure

and

Prime Scripture, Illumination

Hugh of St. Victor: Matter, and the of the Virtues

Bonaventure

is aware of seeming contradictions (what modern historians an evolution) in St. Augustine's In the question from the thought. Sentences we have examined, Bonaventure times quotes Augustine against several himself. Bonaventure's does not criticism of De Genesi ad litteram, however, obscure his general debt to the program of debt to Augustine or his specific in De doctrina Christiana. Christian which Augustine puts forward learning the ideal of learning which Augustine holds up in De doctrina is not Significantly, of the Ciceronian, a via philosophica, but rather a Christian transformation rhetorical of wisdom and eloquence. Those who taught the ideal of the union knew that wisdom without art of rhetoric, Augustine little says, eloquence without wisdom profits and is benefits the state, and that eloquence nothing How much more then who possess often positively should Christians, injurious. strive for an eloquence the true wisdom descending from the Father of lights, as he knows sacred founded on wisdom. And a man is more or less wise insofar Scripture, not by having memorized it, but by having understood it and sought is ordered out its various senses.1 The erudition of the Christian seeker of wisdom senses. of Scripture to the understanding according to its spiritual the lens of Hugh read Dc doctrina Bonaventure Christiana of St. through admiration for Hugh Victor's De sacramcnlis christianae Bonaventure's fidei. of Christian is well known. In his own work offering an encyclopaedic program arlium ad theologiam, Bonaventure specifiesthree modes learning, De reductione of which he personifies of theology, each theologians. Among the by certain he mentions, theologians Hugh alone is praised for being a master of all three modes.2 to Western Scholars point out that Hugh made a singular contribution in De doctrina, with of signs, as taught theology by conflating Augustine's theory would

call

131

1 2

In Ilex. I 27, 28, 30 (Opera V 334). Christiana IV 18-19 Augustine, De doctrina De reductione artium 5 (Opera V 321).

(CSEL 80.122).

I

215

BONAVENTURE

in the created hierarchies is a everything Bonaventure inherited this conflation from Hugh. that many of the 'things' narrated in observes In De doctrina Augustine are themselves sacred Scripture through verbal signs signs of other realities.4 and he seems to reserve the does not develop this idea fully, Augustine principle Under the influence of to certain privileged events in Scripture. extends the principle of St. Victor in De sacramentis to the whole of pseudo-Dionysius, Hugh which it reflects.6 Like and to the whole of created nature Scripture, who follows Bonaventure him, Hugh teaches that God's primary intent, both in his to man about his condition in special revelation, is to speak and future creation and into his opera conditionis God's communications distinguishes perfection. Hugh From the beginning the former, the creatio mundi and his opera rcslaurationis.

pseudo-Dionysius' sacrament or theophany

teaching of

that

God.3

dementis suist

in view of the latter.6 The works was accomplished which were done over the six days in the comprise those things are all those things which for of restoration The works of the world. beginning over the entire six ages of have been or will be accomplished man's reparation the works of restoration all pertain to the the world. Strictly speaking, own acts of the Word, to all those Incarnation things which prefigured it, to the Word's in the flesh, and to all of those things which to the end of the world declare the cum omnibus foundation

of

Incarnation:

De his loquitur omnis tura;

quia,

sic divina

divina

quemadmodum

cloquia

et Scriptura, libri gentilium

ad opera restaurationis

de

his

opera

ct pro his facta est omnis divina Scripconditionis et tractant, investigant, et commendanda

tractanda

maxime operam-

dant.7

relation to the more one will find something about works in the world's first he discover God's his age; only in divina eloquia will own and the world's as signified in those works. destiny in relation to his final end, man will not grasp the Thus, unless he sees them of the works of God's creation. The first man, Adam, was full significance Although he was created in grace (gratia creatrix), he was not shortsighted in this way. in the grace which saves yet confirmed (gratia salvatrix, gratia reparatrix). The around latter would have been granted to Adam him, if, instructed by the things ' he would have responded to God'sexhortation with a conversion of love to the This grace would have bestowed upon nature the perfection of human creator.' The

Scriptures

comprehensive works

its

raising

form,

the

works

of foundation

In the

libri

simple esseto

esse

in

gentilium

pulchrum.s

God's work of creation imparts, and have persuaded Adam to a conversion of love, in a series of which we shall recognize: 'whether matter made before form'; was of time'; wished to bring his works to completion through intervals the

instruction

which

should

questions why

it from

speaks of

Hugh which

take up

of restoration.

God

3 M.-D. Chenu, La Thiologieau douzieme siecle (Paris 1957) 172-78:'La mentalite* bolique'; Zinn, art. cit. (supra n. 6). 4 For I 4-6; II 6-7 (CSEL80.9,35). example, De doctrina 5 De sacramentis christianae fidei Prol. 5 (PL 176.185). 6 De sacr. Prol. 1 (PL 176.183). 7 De sacr. 1 pt. 1 28 (PL 176.204). 8 De sacr. Prol. 3; I pt. 5 5; I pt. 6 17 (PL 176.189, 249,273-74).

sym-

I

216 have been matter without form.' of treatment Hugh's immediate source of Bonaventurc's. ' \342\200\224 that the first of these questions whether matter wras made recognizes Hugh involves more important revelation. God's before form' \342\200\224 questions concerning which suggests that matter somehow before existed Should the account of Genesis, literally? Hugh acknowledges that the receiving definite forms, be understood that the creation took place over six Fathers differ on this point. Some maintain successivedays, as the letter of Genesis declares. Others (namely Augustine) at once in their matter maintain that God created all things and form, and that must be understood 'mystically/ the account of creation in Genesis consequently Those who hold this latter position argue that it would be unworthy of the his work to perfection through creator's omnipotence to bring of time intervals in the manner human of feebleness These also cite a text of (imbecillitas). Scripture:'Qui vivit in aeternum, creavit omnia simul' (Ecclesiasticus18.1).9 affirms the opposite opinion, allowing that God could have however Hugh created all things at once. Accordant with his broad notion of sacraments, Hugh's for the literal interpretation of Genesis is founded on the conviction argument in creation that God's primary intention was to communicate with his creature, man. Hugh's reasoning so closely resembles Bonaventure's that it merits there

'whether

these

quotation in

could

is the

questions

full:

Omnipotcns

propter

ctcnim

rationalcm

Deus

(cujus voluntas sua bonitate minquam privari potest) sicut faciendis cactera omnia fecit, ita etiam in eis omnibus

crcaturam

ilium praecipue modum servare debuit, ac qui ipsius rationalis ereaturac commoditati I lie autcin ille crat in quo cidem creaturae rationali, scilicet causae magis congruus fnit. scd per illud etiam non solum id quo ad obsequium indiguit, quod accipit agnosceret id quod fuit. Propterea in cactcris rebus prius informis materies facia est ac dcindc formata, ut eo ipso demonstraretur quod ab illo prius non existcntia accepisscntessentiam, et ordincm non poterant habere sine quo modo formam confusa. Eodem modo ipsa rationalis crcatura per id quod foris ficbat, in se cognoscerct, et ab illo esse quod crat, ab illo expetendum esse quod futura erat, quatenus et pro eo quod acceperat in atque actionem exsurgcrct et in id quod acceptura erat obtinendum in ipsum gratiarum Nam et ipsa rationalis affectum dilcctionis dilitarct. crcatura quodam suo modo prius et idad Creatorcm suum formanda; informis facta est, postmodum per convcrsionem forct inter circo foris prius ci demonstrataest informis materia, postca formata, et quanta est ne contenta esset esse distantia discemerct. Ac per hoc admonita esse et pulchrum donee et pulchrum esse atque bcatum eoquod per conditionem a ereatore esseacceperat, esse adipiscerctur, quod per amoris convcrsionem a Creatorc acceptura erat.10 *

to Hugh's own terms, God proceedsin creation by way of of demonstration demonstration manner is not the scientific of Aristotelian logic. Rather, God's manner of creation is analogous to the orator's mode of discourse which exhorts man that adorning to genus demonstralivum, and dissuades him from vice by setting before his eyes vivid images of virtue and evils to be avoided,or, in the example and emulated, goods to be desired According

demonstration.'

9 10

God's

De sacr, 1 pt. 1 2 (PL De sacr. 1 pt. 1 3 (PL

176.188).

176.188-89).

I 217

BONAVENTURE

of prime matter, imperfections of prime matter is literally creation of 'demonstration.'12

to be an

transformed.11

'illustration/

We shall see also that the the close rhetorical synonym

confirms In the above argument, (as Bonaventure will do) the literal Hugh to the more significant sense. allegorical interpretation by reference Having of the letter in the Genesis the affirmed the truth account, Hugh concludesthat created on the first day existed in an unformed matter state, but not wholly form. Although matter could not exist lacking all form, without non absurde informam earn appellari tamen posse, quod in confusione at permistione nondum banc in qua nunc ccrnitur, pulchram aptamquc dispositiosubsistens, quacdam fracta est materia, tamen in forma. In forma coeperit. Ergo ante formam ante formam In prima forma confusionis dispositionis. prius materialiter simul ct scmel crcata omnia sunt; in sccunda forma corporalia dispositionis postmodum intervalla ordinata.13 per sex dierum nem

etformam

confusionls,

In his conclusion, concepts.

exactly

Like the

and

Bonaventure's,

Hugh again

assumes rhetorical

terms

of the (materia) orator, prime matter and of apt and beautiful forms.14 The ordering, discourse is this: God speaks God's persuasive

matter

invented

the shaping awaits the dispositio, difference between the orator's and in things, not words.

technical of Grosseteste's We have remarked the influence Bonaventure in the main part of our study. Nevertheless,

of light upon Bonaventure was able to find the lineaments of his own doctrine in Hugh's De sacramentis. that light was the the order of Scripture, like Bonaventure Hugh teaches Following first of the prime matter created on the first made;15 that light was the form thing corporeal day;16 that this light was corporeal, since it was made to illlumine since from the beginning were made simultaneously, things;17 that visible lights of corporeal light was made to be an image of spiritual light, and the exemplars God's work needed to be in harmony;18 and that the first light was not the sun, of full light, yet needed since the confusion to be illumined was not yet worthy some illumination in order to discern how in its ordering and to proceed theory

disposition.19

cd. 24-27); Rhetorica ad 1.5.7 (Loeb cd. 14-17); 1.9.12(Loeb (Loeb ed. 405-409) (demonstratio); 3.6.10-18.15(Loeb ed. 172-85) Inst. orat. 2.10.11;3.12-14 cit. 276-77, 394-97); (ed. (genus demonstralivum); Quintilian, Bocthius, De topicis difjerentiis IV (PL 64.1207);Isidore of Seville, Etymologiae (ed. 2.21.33 kind of enthymeme); Lindsay)2.4.1-8 (genus demonstralivum); 2.9.11-12(the ostensible Greek term equivalent to demonstratio). In Hex. TV 21-22 Sec Bonaventure, (energia \342\200\224 11

Cicero, De

(Opera V 12

inventione

4.55.68-69

Herennium

353).

Cicero,

Winterbottom

Parlitiones

oratoriae

6.20 (ed. Wilkins);

434-37).

13 De sacr. 1 pt. 1 4

(PL 17G.189).

cd. 14-17).

Cicero, De inventione 1.5.7(Loeb 16 De sacr. 1 pt. 1 8 (PL 176.193). 14

16 17 18 19

De sacr.

1 1 De sacr. 1 De sacr. 1 De sacr.

pt. 1 9 (PL 176.193-94). pt. 1 9 (PL 176.194). pt. 1 10 (PL 176.194-95). pt. 1 11 (PL 176.195).

Qulntihan,

Inst.

orat. 6.2.32-33

(ed.

I

218 in the as successive illumination of the world, formation and beautification. The successive illumination an instructive of the offers illumination analogy to the gradual human heart' by the sun of justice, which gives rise first to similar to and then to contemplation. Hugh's terms are strikingly

a 'great

sees

Hugh

he did

in

of the

sacrament'

its successive

world

'world

of

purifying

virtues

the

Bonaventure's:

. . . omnis Sed non

quandiu in peccato est, quasi in tenebris est quibusdam ct confusione. evadere confusionem suam et ad ordinem justitiac formamque disponi, videre mala sua, ct disccrnerc nisi illuminctur lucem a tenebris, hoc est vlrprimum in tutes a vitiis, ut se disponat ad ordinem et conformet veritati. Hoc igitur anima confusione jacens sine luce facere non potest; et propterea necesseest primum ut lux fiat, et turpitudinem confusionis ut videat scmctipsam, et agnoscat horrorcm suae, et cxplicct se atque coaptet ad illam rationabilcm et ordinem vcritatis. Postquam dispositionem autem fuerint omnia ejus, et secundum ordinata sapienexemplar rationis formamque tiac disposita, tunc sLatim incipict ci luccre sol justitiae; quia sic in repromissionc dictum est: Bcati mundo corde; quoniam ergo in rationali ipsi Deum videbunt (Matth. 5). Prius illo mundo cordis humani creatur lux, et illuminatur confusio ut in ordinem redigatur. Post hacc cum fuerint purificata interiora ejus, venit lumen solis clarum et illustrat cam. Non cnim digna est contemplari lumen aetcmitatis, donee munda ct purificata habent ct per justitiam dispositionem.20 fuerit; quodammodo et per matcrlam speciem,

The

anima

potest

of foundation

work

first

which illumines

sinners

to blessedness.

illustrates the last work of precedes the light which

to justice

restoration. illumines

The light the justified

Indeed,light everywhere precedes light.21 Bonaventure too will the light which establishes justice among the virtues in the soul disposes illuminations of grace and glory. the soul to further direct influence upon Bonaventure is suggestive in at least one way. Hugh's the relation between matter and form in the manner of Clearly, Hugh conceives and we have seen indications a rhetorician, that Bonaventure follows him in this. teach

that

Gilson

observes:

succinctly

The term 'form' in St. Bonaventure lias an Aristotelian origin, but the idea of form has not. For him the form has indeed the bestowing of a perfection as its chief function, but it docs this by preparing the substancewhich it informs for other substantial perfections which

it cannot

itself confer

upon

it.22

does Bonaventure's term, let alone his concept, in Aristotle? To originate what was Bonaventure extent laboring, in the language of the schools, to express conceptsthat in fact originated in Roman rhetoric?

But

20

De sacr.

21

De sacr. 1

22

Gilson

1 pt. 1 12 (PL

176.195-90).

pt. 1 12 (PL 176.196).

253.

II

Abbreviation

'Sentences9

The

of William de of

University

the

Lat.

MS. 32

32

MS.

Lat.

Pennsylvania,

Pennsylvania

of

University

Rothwell, O.P.

contains

the

Sentences

Rothwell. Twelve other manuscripts of William's are known to commentary Two from the three of these are thirteenth of the exist; century. the of Wetmonastery thirteenth-century manuscripts come from is a copy of the other. The in Switzerland, one of which tingen the earliest precise date: original yields Wettingen manuscript it came into the possession of earlier, although probably copied of

commentary

the

Lat.

Pennsylvania

1298. Interestingly, except MS. 32 and two fourteenth-century in

monastery

manuscripts originated in *

I

wish

Leonard

to thank

E. Boyle,

Dr.

the

Sentenzenkommentarsdes

for

University

copies,

of

all of the

Germanies1.

Cambridge University, and Professors Institute of OP, of the Pontifical for the help they have given me in this study. des uber Abbreviationem Handschriftliche Mitteilungen de Tarantasia O.P. Innozenz V. (Petrus seligen Papstes David

Dumville,

OP, and James A.

Mediaeval Studies, Toronto, I. Martin Grabmann,

southern

de

William

Dominican,

English

Weisheipl,

F. StecmOller.ReperThomas (Freiburg) 24 (1946)109-112; Divus Commentariorum in Sententias Petri Lombards I (Wiirzburg 1947), p. 138, n. 301; W. A. Hinnebusch, The Early English Friars Preachers (Rome 1951).p. 415; V. Doucet, au Repertoire de M. Frederic Commentaires sur les Sentences: Supplement historicum 27 (1954) 125; J.H. H. Martin, in Archivum franciscanum Stegmuller, M276), in

torium

A Thirteenth-Century Writings of William Rothwell, B. Liu. thesis, Oxford, date not given), pp. 41-55. None of

Dominican, these authors cites University of Pennsylvania, Lat. MS. 32. The other known mss. of William Wett. 15, 107V-I75V de RothwelPs are: (1) Aarau, Kantonsbibliothek, commentary Wett. 14, 11lv-203v (13th. c, copied from (13th c); (2) Aarau, Kantonsbibliothek. Wett. 15); (3) Copenhagen.Kongelige Gl. Kgl. S. 1363, lr-49v (I4th-I5th Bibliotek, a); 243, 3r-266r(15th c); (5) Erfurt, Einsiedeln, (4) Stiftsbibliothek, Amplonianischen 247 115. lf-147v (14th c); (6) Heiligenkreuz, Bibliothek, CA 4\302\260 Stiftsbibliothek, Landesbibliothek, (14th c); (7) Karlsruhe. Augs. perg. 258. 3r-143v (14th c); (8) lr-144v(14th c); (9) Munchen, Staatsbibliothek, British Library, Harlev32U, London, Clm 26359, 123r-23lv (15th c); (10) St. Florian, Stiftsbibliothek, 125. lr-160v (14th c); Cod. 81; (12) Zwettl, 56. Ir-62v (11)Zurich, Universitdlsbibliothek, Zisterzienserstift. 109-110,cites the Zurich ms., but he does not give an author (13th c). Grabmann, for the work that it contains. It is William de Rothwell. A Study

(unpublished

of

the

II

70

precise origin of

The

The

unknown.

Bernard

from cataloguer

Quaritch

did

who

(1952),

of the thirteenth-century,

the author

but

dated

thought

William de

identified

correctly

false

it

possible

thus

and

Quetif-Echard4,

thirteenth-century

cataloguer's

Biographicalinformation J. Bale says that William A.B.

London.

Emden

for in

Robert

Kilwardby

William

concerning

to the

belonged

says

D.Th. at Oxford, where of

to correct William's to confirm the Bernard date for the manuscript.

he

William

that

have

may

Provincialof

the

Canterbury his reign intellectual

2.

Bernard

Dominicans

English in

1272,

and

as Archbishop, affairs

was

Catalogue,

in in the

lived

the

that

century3.

Wettingen in

Quaritch

de Rothwell is scant. Dominican convent in received

his

younger contemporary There is no sure evidence

record,

was

Kilwardby

was

elected

Cardinal much

was twenty

the

regent

1261; he becamePrior

named a

For

judged

biography

probably

1261,

Kilwardby

at Oxford.

Quaritch's

in

as

been a

(ca. 1215-1279)5.

this judgment. However, for the at from 1256 to Oxford theology

Rothwell

information

that William Quetif-fechard, these cataloguers thought fourteenth century, and therefore concludedincorrectly must have been copied in the fourteenth manuscript W. A. Hinnebusch's discovery of the thirteenth-century

manuscript makes

fine

it was

that

of the commentary, and more to be French. However, misled by

manuscript

Rothwell was the manuscript

by the manuscript's Italian2. The

guided

probably

de

William

that

correctly

cataloguers

Pennsylvania

author

the

not know

commentary,

he mistakenly

parchment, Universityof

of Pennsylvania The booksellers.

University

MS. 32 is the purchased manuscript Bernard Quaritch Lat.

Pennsylvania

of

University

years,

no. 699 (1952),

p.

in

Archbishop 12786.

involved

therefore,

of

During

with Kilwardby

26, n. 86.

in the 3. Norman P. Zacour and Rudolph Hirsui, Catalogue of Manuscripts Libraries of the .University 1965), p. 8; of Pennsylvania to 1800 (Philadelphia I (Paris Ordinis J. Quetii and J. Echard, Scriptores Praedicatorum, 1719), p. 648. 4. W. A. Hinnebusch, The Early English Friars Preachers, pp. 415-416. A Biographical 5. A. B. Emden, Register of the University of Oxford, III (Oxford and Jllustr. Bryt., pt. 1, pp. 442-443, 1959), p. 1596. Emden cites J. Bale, Script. Index Brit. Script., pp. 146-147, 513. OP., G. Judy, OP, ed., Robert 6. I follow the chronology of Albert Kilwardby, De Ortu Scientiarum 1976), pp. xi-xvii. (London-Toronto

II

THE

OF

ABBREVIATION

-SENTENCES'

71

DE ROTHWELL

WILLIAM

exercised considerable intellectual influence among English are no traces of Robert Kilwardby's immediate Dominicans. There influence de RothwelFs commentary, but as we shall see, the in William did compose his work during evidence suggests that William the authority. Besides his a of other works, including

of Kilwardby's

period

a number

wrote

and several postillaeon

I. The manuscript

every

now

has modern

any

more

and

once

folio 2, and

the

two

the

3, numbering

2B. Likewisethe

2, I shall number

numbered

usually

numerator has made

has skipped a folio between 1 2. I shall number the true second

folio

and

1-10,

numbering

The modern

that.

He

mistakes. third

life is discovered,

Manuscript

ihe

of

Description

after

folios

five

yet

De principiis naturae1 found8. Until new

here is unfounded conjecture.

thai given

than

Scripture

de RothwelPs

William

about

information

not

commentary, William

third,

has

numerator

between his 125and 130; I shall number the folio the numerator's 125: 125B. In this after our folio way immediately numbers otherwise accord.

skipped

a folio

Northern

of Pennsylvania,

University

Philadelphia,

French\342\200\224German Last

Border

quarter,

GUILELMUS ROTHWELLUS, O.P. Sententiarum

Lai. MS. 32.

Region (Old 13th century9.

EXCERPTUM

Low Countries?)

SUPER

QUATUOR

LIBROS

(lr-2B-I25B-137r).

1) l,a-2B-19vh: \\r(inc.):

TABULA

Queritur

ART1CULORUM.

utrum theologia

sit

scientia/

Martin in his B. Litt. thesis, A Study of the text is edited by J.H.H. has also transcribed from William RothwelL pp. 23-269.Martin Wcu. 15 several selections from William's Aarau, \"Super Sententias\", pp. l*-22*. I did Fr. Weisheipl not know of Fr. Martin's thesis until very recently, when and I have transcribed in common, alerted me to it. On the questions Fr. Martin 1 have checked Wett. 15. The texts arc the same; Penn. Lai. MS. 32 against Aarau, to scribal error. slight variances can be attributed 7. This

Writings

of

8. These arc listed in Leonard Boyle

9. Fr.

of the

manuscript. which evidence,

Emdhn,

p.

1596.

m> judgment about the date and provenance This judgment must be based on paleographical and codicological I give in the description. confirms

II

72

quam

carentia

Vtrum

\\9v(exp.):

\342\200\224 Amen

gehenna.

Amen

visionis que est dico vobis etc.

pena

sit

dampni.

grauior

20r-22v:blank. unus.

liber

23ri-42vb:

2)

: proprie utrum theologia sit scientia Respondeo Sed loquendo debet dici sapientia. que secundum augustinum est de diuinis/ scientia hec large etiam potest Scientia. quia non de humanis. tamen licet inferioris sicut alie scientie/ tamen procedat secundum uiam rationis procedit secundum uiam rationis superioris. ... sed ad gloriam Vtrum sancti uelint 42vh{exp.): penas reproborum et beatitudinem nos deus qui est eternam creata/ est/ ad quam perducat. us in secula seculorum Amen/. benedict secundus. 3) 42vb-67rb: liber : Queritur utrum creatio esse possit. Respondeo. sic. secundum 42vI,(//k\\) cum enim deus sit omnipotens/ non solum producit aliquid fidem, de sua substantia, quod est generatio. non solum de aliena substantia./ ut in facultate/ sed etiam de nichilo/ est creatio/ ... quod 6T\\exp.); Vtrum religiosi teneantur. prelatis suis in omnibus obedire ... est benedictus in secula Amen. dei filius qui cum patre/ et spiritu sancto/ liber tertius. 4) 67rb-I04vb: utrum Incarnatio 6T\\inc.): Queritur fuit possibilis. Respondeo. sic et est. summe se comcongruitatis/ possibilitate quia summi boni proprium 23\342\204\242 (inc.):

Queritur

...

municare/

Vtrum lex per

\\04vb(exp.): in secula Amen.

sit

ewangelium

impleata

... qui est

benedictus

Amen.

liber quartus. 5) 105ra-125B-137ra: 105ra(/>;r.):

dei et

ciuitate

in

Item, augustinus forma

uisibilis

quid sit sacramentum. Respondeo Augustinus est. sacre rei signum Sacramentum hec est

Queritur littera de

doctrina

Christiana.

Sacramentum est

de

large.

inuisibilis

gratie/

...

uisionis que est pena dampni. Vtrum carentia \\31r*(exp.): nos disponente quam gehenna (136vb) ... ipso ad suscipiendum seculorum Amen. benedictus in secula

sit qui

grauior est

(Annotator): Explicit petri de tarantasia super excerptum Magistri ordinis electusque est in libros sententiarum Qui postea fuit Magister

quatuor

summum

pontificem.

(Annotator, bottom 137v: blank.

137\:")In

Size, Material, and 16.75 x nearly

12.1 cm; parchment. translucent.

The

die

dorothe

139fT.

Composition.

The

lxij.

parchment

ink of the text

137),

(misnumbered

is smooth

and

thin,

is dark brown, shading

to

black.

The 14), originally

book comprises

12 gatherings : i10(l-2B-9), ii13(

iii-viii12(23-94),

ix10(95-104),

10-22,

x-xi12(105-125B-127),

xiil0(128-

II

catchwords are

137). Boxed

versos of iv The remaining

of

v(58v),

(46v),

gatherings

i, the first signs: in red trimmed ii

ABBREVIATION OF

'SENTENCES'

THE

gathering

on its

(20-22),

first

of the tabula, are

gathering

decorated initial

text proper, is signaled by likewise x, which (23ra); begins on its first folio (105ra) that

the preceding

gathering, lacking a catchword;xii

which

begins

on its

first

the folio

and

Page Preparation

scriptorium. for two columns

throughout

the outer

margins

Although

the

beyond Book

ends

which

gatherings,

but

Gatherings and

of

initial

IV, bears a it from

Book distinguishes

book.

the

ends

made

was carefully

have been prickedand The

writing.

bifolio,

blank; iii,

decorated

is made

pricking

and across the

in

line-ruled

on

top and bottom.

is sometimes different in different is the same throughout one gathering. any in the ink of the text; sometimes the scribe rules the number of pricks (see 116\\the last verso of x the folios were pricked in HI). Evidently, of pricks

number

is done

ruling

lines

extra

each

the

the number

gatherings,

The

of

book

This

Format.

The folios

a traditional

last

vii(82v),viii(94v), x(116v), xi(128v). are distinguished other adequately by of the tabula, is distinguished by initials three folios (P-2B-2r); the last three folios

vi(70v),

second

the

of col. b on the

foot

the

at

found

73

DE ROTHWELL

WILLIAM

ruled

35

ruled

individually by the scribe. i-ii(l-22), containing the tabula, Six times for 34 lines of writing.

and bottom direct

letter-spacefor

initials

The writing is space .4 cm. center-space

The first

bounding

running

12.5 x

lines

down

for

the

each left

9.0 cm, each

have been pricked

4.3

top

and a single

of each

margin

column

across

pricks

column,

cm

column. and

wide,

text proper (iii, 23-34) has been pricked 34 has times for 33 lines; the next gathering (iv, 35-46), however, 36 times for 35 lines, and thereafter been the gatherings pricked are pricked 35 times for 34 lines.These changesseemto indicate after a decision is established to economize space : a regular pattern of the text the pricking of the second for gathering compensates the \"lost\" space of the first. Moreover, at the midpoint of the second of the text (iv, 40v), the script changes to a less gathering proper the is used less space consuming one which formal, throughout the and Four across bottom remainder of the manuscript. top pricks of the folios direct bounding The of writing. lines for two columns gathering

of the

II

74 is again

space

writing

12.5 x 9.0

cm, each column

Although lowered

the register

4.3

cm

and

wide,

centerspace .4 cm. Scribes.

and

Scripts alternatively

book was

this

that

even though

proper

late

it

is

the two

distinguish

many

the space

Although

century.

judge

reasons,

are

written

same

of the

scripts of the

and one (1) : 23ra-40rb. The first gathering in a rather remarkable textualis is written

thirteenth

other

Among evince

they

scribe

the same

of his script, we

the manuscript

throughout

display script,

otherwise

that

possible

scribes.

two

by

titles

article

the

differences that Script

copied

textual

a gothic

in

and

raised

book.

half of the of

formata

text

the

of the lines is small, the

of the gothic letters is preserved,as it is not in the books used in thirteenth-century sometimes similarly \"pearl script\" are so small10. Because the carefully formed letters close together, is often the aspect of the writing difficult, and moreover, nearly is abbreviated. has features of The writing the usual word every the textualisformata. is Double a regular; the tail of compartment the g closes upon the letter's upper compartment. The finials of where one would occurs /, /, m, n, r, s are on the line; biting expect: dey do, oc, oe% pc, pe, po, etc. The script shows some full

angularity

by cursives:

influenced

features

and the abbreviation for

distinctive,

form

the of

is not

the

made

a

in

v

alternates

is looped.

detached single

from

stroke.

French

forked, the bow of

Thomson especially remarks manuscripts. The ascenders of A,

the

//

is angular

and r is broken. The crossed tironian customary

in

French

loopeds occurin

with // in initial position, This abbreviation is rather the staff of the /?, and thus The script bears a number

Harrison

thirteenth-century

/ are

pro

loop is

which

features

for

final

manuscripts, position

late

A,

and

and bent sharply note

abbreviation

is invariable. ll. The

in

back, for

et,

Both erect and

scribe's regular abbreviation

Atlas der Sehrifh the \"pearl see H. Degf.ring, Die Schrift: script\", Abendlandes vom AI ten urn bis zum Ausgang des IS Jahrhunderts (Berlin du Moyen Age (Paris 1973),pp. 246-247. 1929), pi. 81; J. Stifnnon, Paleographie see J. Kirchnlr. of this textualis 11. For the Alphabet Seriptura latina formata, a saeculo primo usque adfuwm medii aevi (Munich-Vienna-Oldcnbourg libraria 1955), features, see the no. 45b. For the distinctively French, late thirteenth-century Book Hands of the Later Middle Ages. 11(H)commentaries in Harrison Thomson, Latin 1500 (Cambridge, pi. 12 (France, 1277); Eng., 1969), pi. 11 (France, 1263, re. note); 10. For

for men

des

II

for est is