The Franciscan Intellectual Tradition: Tracing Its Origins

PART FIVE: DISTINCTIVE FEATURES OF THE FRANCISCAN INTELLECTUAL TRADITION

PART FIVE DISTINCTIVE FEATURES OF THE FRANCISCAN INTELLECTUAL TRADITION S ince the end of the thirteenth century, as we have indicated, there has been a form of theology called “Franciscan.” The first major production of the Franciscan Intellectual Tradition was the Summa of Alexander of Hales. One finds in this first Summa several key aspects of the spiritual vision of Francis of Assisi. • The very nature of God is love, and therefore God’s will and freedom are more central than God’s knowledge. Love grounds the theology of Trinity, creation, incarnation and risen life. • The humility of the incarnation and the love of the passion are issues that begin to shape the Franciscan theology of Jesus. • Creation contains the Word of God and the Holy Scriptures contain the Word of God, but these are not two Words of God. It is the same Triune God who speaks and calls in creation and in the Scriptures. • Spirituality and theology are put together, for theology without spirituality is empty, and spirituality without theology is a sham. Other key issues of the Franciscan Theological Tradition also emerged in this first Summa, but for now let us consider how these four ideas, stemming from the spiritual vision of Francis of Assisi, became part of a distinctive theological tradition, particularly under the influence of Bonaventure and Scotus. Distinctive insights into the Catholic Faith found a resonance in people’s experience; controversy helped form the parameters of the distinctive elements; institutionalization into a “school of thought” assured some 53 54 Kenan B. Osborne, O.F.M. stability. In looking at the emergence of this tradition we will consider its distinctive features under two headings: I. The Triune God: a Relational God, Who is Both Primitas and Fecunditas Under this heading we will consider a number of theological issues centered on uncreated being, namely the Triune God. A. The Triune God in the Vision and Spirituality of St. Francis B. The Triune God as Developed in the Franciscan Intellectual Tradition 1. Bonaventure and the Triune God 2. Scotus and the Triune God 3. Creation: The Doctrine of Emanation 4. Incarnation: The Place of Jesus in Creation 5. The Absolute Freedom of God 6. The Humility of the Incarnation II. The Sacred Book of Creation Under this heading we will consider a number of theological issues centered on created being. A. The Book of Creation in the Vision and Spirituality of St. Francis B. The Book of Creation as Developed in the Franciscan Intellectual Tradition 1. Creation as a Gift of God’s Freedom and Love 2. Haecceitas: The Doctrine of “Thisness” 3. Contingency and Grace Under each of these topics, there will be two subheadings. First, we will consider the vision and spirituality of St. Francis. This subheading contains a brief indication of Francis’s reverence for the theme. Second, we will look at each individual theme as it is developed within the Franciscan Intellectual Tradition. This subheading contains a brief presentation on the major ways in which Franciscan scholars have integrated each theme into the central and constitutive core of their theology. In this way, both of these subheadings will indicate and identify the central elements constituting the Franciscan Intellectual Tradition. 55 The Franciscan Intellectual Tradition I. The Triune God: a Relational God, Who is Both Primitas and Fecunditas Theologically, the Franciscan Intellectual Tradition finds its core and its foundation in the doctrine on the Triune God. The Triune God is the firstness (primitas) and fecundity (fecunditas) of all that is, including the inner being of God. Within this inner divine being, there is a firstness and fecundity that we call “Father.” The Father is not only the “first” Person of the Trinity; the Father is a fruitful, effusive “first” Person. From the Father’s primal fecundity come the Son and the Spirit. The Triune God can only be understood as a relational God. There is only one God, but this is an intrinsically relational one God. In the Franciscan view, there is not an isolated, transcendent, utterly other oneness at the deepest depth of divinity. Rather, there is a diffusive firstness and a primal fecundity. A. The Triune God in the Vision and Spirituality of St. Francis In the writings of St. Francis, we find that he used the term, God, very often, and this does not surprise us. However, Francis is never content to speak vaguely of God, as the Franciscan...