History of Franciscan Theology

Chapter Two Bonaventure: Mystery of the Triune God

Bonaventure Mystery of the Triune God Zachary Hayes, O.F.M. INTRODUCTION I. Life and Works Relatively little is known of the early life of Bonaventure. He was born in Bagnoregio, near Orvieto in Italy. His father, Giovanni di Fidanza, was a doctor in Bagnoregio. His mother was Maria di Ritello, sometimes called Ritella. The year of his birth is debated. Some scholars place it as early as 1217, and others argue for a date as late as 1221. At baptism he was named Giovanni after his father. Upon his entrance into the Franciscan Order, his name was changed to Bonaventure. Bonaventure himself gives an account of how he was cured of a childhood illness through his mother's prayer to St. Francis of Assisi.1 Apparently the miraculous cure took place after the death of St. Francis. After his early schooling as a puer oblatus with the friars at Bagnoregio from 1225-1235, Bonaventure made his way to France where he began studies for the master's degree in the arts at the University of Paris, probably around 1235. After the completion of this degree, he entered the Franciscan Order, probably in 1243. In a letter written later in his life he explains the appeal that the friars had for him. The Order seemed to be a re–enactment of the early Christian community both in terms of its life–style and in terms of its dramatic growth.2 1Leg. Min. (VIII, 579), Leg. Maj. prol. n.3 (VIII, 505), Sermo de St. Francisco 3 (IX, 583). Editor's note: All citations from the works of Bonaventure include their location in the critical edition: Opera omnia, 10 vols. (Quaracchi, 18821902 ). 2Epist. de tribus quaest. 13 (VIII, 336). 40 / Zachary Hayes As a friar he began the study of theology. His first masters were Alexander of Hales and John of La Rochelle. He seems to have been particularly impressed with Alexander and referred to him as his magister et pater.3 After both Alexander and John died in 1245, he continued his studies under Odo Rigaldi and William of Meliton. Having completed his work for the bachelor's degree in scripture, he began lecturing on the Bible in 1248, a task which he continued until 1250. From this period there remain a number of excellent scriptural commentaries. Especially the commentary on the Gospel of Luke and the commentary and collations on the Gospel of John are important sources for his early theological positions. Although the commentary on Luke was likely reworked later, it is an important source for his understanding of the Franciscan Order and its mission. And the commentary on John provides an early indication of a Wordcentered metaphysical thought pattern which would become explicitly Christocentric in his later works. His exposition of the Sentences of Peter Lombard was done between 1250 and 1252, after which he was ready to receive the licentiate and doctorate in theology. Although the date of his inception as master of theology is debated, there is considerable evidence to indicate that he functioned as regent master at the school of the Franciscans at Paris from 1254 to 1257. During this time he produced the three exceptional sets of disputed questions contained in the critical edition of his works: On the Knowledge of Christ, On the Mysteryof theTrinity, andOn Evangelical Perfection. Upon his election as Minister General of the Order on February 2, 1257, he left his university post to take up the pressing tasks of administration during a period of serious upheaval in the Order. In spite of his administrative work, he continued to make Paris his headquarters and preached frequently to the students and masters living there. Already by April 23, 1257, he had written his first encyclical letter to the friars. During the first years of his tenure as General, Bonaventure produced three works which have become classical statements of his style of thought and spirituality. The Breviloquium, presumably written at the request of the friars about 1257, is a concise Summa of the Seraphic Doctor's systematic thought. The Journey of the Mind to 3II Sent., prooem. (II, 1). Bonaventure / 41 God (1259) provides a synthesis of his mystical and speculative theology. A brief tract entitled Retracing the Arts to Theology (date unknown) provides a concise statement of Bonaventure's understanding of the various academic disciplines and their relationship to each other. During the years of his administration, he...