Saint Bonaventure, the Angelic Doctor

Saint Bonaventure, the Angelic Doctor

Like all the great scholastic doctors, Bonaventure starts with the discussion of the relations between reason and faith. Scholasticism is a method of learning more than a philosophy or a theology, since it places a strong emphasis on dialectical reasoning to extend knowledge by inference and to resolve contradictions. Scholastic thought is also known for rigorous conceptual analysis and the careful drawing of distinctions.

There can never be any real discrepancy between faith and reason. The Church teaches (CCC 159) that; "Though faith is above reason, there can never be any real discrepancy between faith and reason. Since the same God who reveals mysteries and infuses faith has bestowed the light of reason on the human mind, God cannot deny himself, nor can truth ever contradict truth." "Consequently, methodical research in all branches of knowledge, provided it is carried out in a truly scientific manner and does not override moral laws, can never conflict with the faith, because the things of the world and the things of faith derive from the same God. The humble and persevering investigator of the secrets of nature is being led, as it were, by the hand of God in spite of himself, for it is God, the conserver of all things, who made them what they are." 

Bonaventure's thoughts on our ability to see the Trinity in creation, lost or hampered in the Fall,^[33] are recorded and praised by Pope Francis in his encyclical letter, Laudato si':

Saint Bonaventure went so farĺ as to say that human beings, before sin, were able to see how each creature "testifies that God is three". The reflection of the Trinity was there to be recognized in nature "when that book was open to man and our eyes had not yet become darkened". [Bonaventure] teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key.^[34]

All the sciences are but the handmaids of theology; reason can discover some of the moral truths that form the groundwork of the Christian system, but other truths can only be received and apprehended through divine illumination. To obtain this illumination, the soul must employ the proper means, which are prayer; the exercise of the virtues, whereby it is rendered fit to accept the divine light; and meditation that may rise even to ecstatic union with God. The supreme end of life is a union in contemplation or intellect or intense absorbing love; but it cannot be entirely reached in this life, and remains as a hope for the future.^[10]

Like Aquinas and other notable thirteenth-century philosophers and theologians, Bonaventure believed that it is possible to logically prove the existence of God and the immortality of the soul. In fact, unlike Aquinas, Bonaventure holds that reason can demonstrate the beginning of the world.^[30][31] He offers several arguments for the existence of God, including versions of Anselm of Canterbury's ontological argument and Augustine's argument from eternal truths. His main argument for the immortality of the soul appeals to humans' natural desire for perfect happiness, and is reflected in C.S. Lewis's argument from desire. Contrary to Aquinas, Bonaventure did not believe that philosophy was an autonomous discipline that could be pursued successfully independently of theology. Any philosopher is bound to fall into serious error, he believed, who lacks the light of faith.^[32]

Bonaventure was formally canonised in 1482 by the Franciscan Pope Sixtus IV, and ranked along with Thomas Aquinas as the greatest of the Doctors of the Church by another Franciscan, Pope Sixtus V, in 1587. Bonaventure was regarded as one of the greatest philosophers of the Middle Ages.^[17] His works, as arranged in the most recent Critical Edition by the Quaracchi Fathers (Collegio S. Bonaventura), consist of a Commentary on the Sentences of Lombard, in four volumes, and eight other volumes, including a Commentary on the Gospel of St Luke and a number of smaller works; the most famous of which are The Mind's Road to God (Itinerarium mentis in Deum), an outline of his theology or Brief Reading (Breviloquium), Reduction of the Arts to Theology (De reductione artium ad theologiam), and Soliloquy on the Four Spiritual Exercises (Soliloquium de quatuor mentalibus exercitiis), The Tree of Life (Lignum vitae), and The Triple Way (De Triplici via), the latter three written for the spiritual direction of his fellow Franciscans.^{[citation needed]}

The German philosopher Dieter Hattrup denies that Reduction of the Arts to Theology was written by Bonaventure, claiming that the style of thinking does not match Bonaventure's original style.^[18] His position is no longer tenable given recent research: the text remains "indubitably authentic".^[19][20]

A work that for many years was falsely attributed to Bonaventure, De septem itineribus aeternitatis, was actually written by Rudolf von Biberach (c. 1270 – 1329).^[21]

For Isabelle of France, the sister of King Louis IX of France, and her monastery of Poor Clares at Longchamps, Bonaventure wrote the treatise Concerning the Perfection of Life.^[6]

The Commentary on the Sentences, written at the command of his superiors when he was twenty-seven,^[17] is Bonaventure's major work and most of his other theological and philosophical writings are in some way dependent on it. However, some of Bonaventure's later works, such as the Lectures on the Six Days of Creation, show substantial developments beyond the Sentences.^[22][23]