(John of Fidanza; ca. 1217–74). Bonaventure was born in Bagnoregio, near Viterbo, and sources say that he fought his well-to-do family to enter the Franciscan order; this he did in Paris, probably in 1243. Legend has it that as a child he was miraculously cured by St. Francis’s intervention. He was educated in the Franciscan friary in Bagnoregio and moved to Paris for the arts course ca. 1234. He studied theology in the Franciscan school under Alexander of Hales, John of La Rochelle, William of Melitona, and Odo Rigaldus; his wide use of the Dominican Hugues de Saint-Cher suggests that he may have been Hugues’s pupil as well. He was made regent master, probably in 1253, but formal acceptance for him and for Thomas Aquinas was delayed until October 1257 by the dispute between secular masters and the mendicants.
In February 1257, Bonaventure was made minister-general of the Franciscans, on the suggestion of John of Parma, who had resigned under pressure from Pope Alexander IV. His nomination suggests that the divide between the two wings of the order (Conventual and Spiritual) was not yet unbridgeable, since John was later characterized as a Spiritual and Bonaventure a Conventual. As a master, he composed a commentary on Peter Lombard’s Sententiae (by far his longest and most systematic work) and biblical commentaries, as well as various theological “questions.”
Bonaventure’s accession to the minister-generalate effectively ended his academic career, but he continued to write devotional works. His writing is marked by a lucid latinity and deep devotion, qualities that he could also bring to academic argument. He combined academic discipline with fervent piety: for Bonaventure, more clearly than for any other scholastic theologian, the point of any theology was the building up of the life of faith and prayer. After a visit to La Verna, in Italy, in 1259, he began to write mystical texts of great influence; he had, in the Franciscan tradition, a particular devotion to the Passion.
During the 1260–70s, he worked to defend the order, which did not practice the absolute poverty of its founder, against charges of hypocrisy, especially by his Apologia pauperum (1270). His aim was to reinterpret Francis’s Testament for subsequent generations. He was called the “second father of the order,” because of his attempt to produce a theology of the Franciscan life. On the publication of his new Life of Francis (1266), all previous Lives were ordered to be destroyed, as had happened similarly when Humbert of Romans had produced his new Life of Dominic (1260). Bonaventure was made Cardinal-Bishop of Albano in 1273; he died unexpectedly at the Second Council of Lyon in 1274.
Bonaventure’s theology is traditionally Augustinian. He is willing to make use of whatever tools come to hand, and to this end he was prepared to use Aristotle, but he held no specifically “Aristotelian” opinions. As well as Aristotle, his sources include Pseudo-Dionysius the Areopagite’s Celestial Hierarchy, John Damascene, Boethius, and mystical “moderns” like Richard of Saint-Victor. For Bonaventure, theology was so far above philosophy in purpose that there could be no difficulty deciding between faith and reason. This is not to say that faith is irrational; in cases of apparent disagreement, faith is clearly acting out of a different rationality. He made careful distinction among the object of faith per se, which is God, who can be known directly (the “believable” or “credible” thing); the object of faith as known through the authority of Scripture; and the object of faith as investigated in theological inquiry. Theology’s task is not superior to either revelation or Scripture, or undermining of it, but is intended to cast a new light—that of intelligibility—on the search for God.
Bonaventure, known as Doctor devotus and Doctor seraphicus, saw the Son of God as the pattern for life on earth, and his theology is particularly Trinitarian—indeed, he described many things in threes. For instance, he developed a theology-spirituality of the triple way: the purgative way, moved by the prick of conscience; the illuminative way, moved by the light of the intellect; and the unitive way, moved by the flame of wisdom.
The obviously devotional stance of Bonaventure’s work has sometimes led to his being unfavorably compared with Thomas Aquinas; the two are better seen as complementary than as comparable.
Bonaventure. Opera omnia, ed. PP. Collegii a S. Bonaventura. 11 vols. in 28. Ad claras Aquas (Quaracchi): Typographia Colegii S.Bonaventurae, 1882–1902.
——. Saint Bonaventure’s Disputed Questions on the Mystery of the Trinity, trans. Zachary Hayes. St. Bonaventure: Franciscan Institute, St. Bonaventure University, 1979.
——. The Works of St. Bonaventure, trans. José de Vinck. 5 vols. Paterson: St. Anthony Guild, 1960–70.
——. What Manner of Man? Sermons on Christ by St. Bonaventure, trans. Zachary Hayes. Chicago: Franciscan Herald, 1974.
Bougerol, Jacques-Guy. Introduction à Saint Bonaventure. Paris: Vrin, 1988.
——. Introduction to the Works of Bonaventure, trans. José de Vinck. Paterson: St. Anthony Guild, 1964.
——. St. Bonaventure et la sagesse chrétienne. Paris: Seuil, 1963.
——. Lexique saint Bonaventure. Paris: Éditions Franciscaines, 1969.
Chavero Blanco, Francisco de Asis, ed. Bonaventuriana: miscellanea in onore di Jacques-Guy Bougerol. 2 vols. Rome: Antonianum, 1988.
Cousins, Ewert H. Bonaventure and the Coincidence of Opposites. Chicago: Franciscan Herald, 1978.
