Bonaventure

This article is about the Italian medieval theologian. For other uses, seeBonaventure (disambiguation).

Saint Bonaventure OFM
17th-century portrait of Bonaventure by French painter andfriarClaude François
Friar Cardinal Bishop of Albano Doctor of the Church Seraphic Doctor Teacher of the Faith
Born	Giovanni di Fidanza 1221 Civita di Bagnoregio,Latium,Papal States
Died	15 July 1274(1274-07-15)(aged 52–53) Lyon,Lyonnais,Kingdom of Burgundy-Arles
Venerated in	Catholic Church Church of England
Canonized	14 April 1482,RomebyPope Sixtus IV
Feast	15 July, Some are celebrated every 14th of July
Attributes	Cardinal's hat on a bush;ciborium;Holy Communion;cardinal in Franciscan robes, usually reading or writing
Philosophy career
Other names	Doctor Seraphicus( "Seraphic Doctor" )
Alma mater	University of Paris
Era	Medieval philosophy
Region	Western philosophy
School	Scholasticism Augustinianism Neoplatonism Philosophical realism Medieval realism(moderate realism)
Institutions	University of Paris
Main interests	Metaphysics
Notable ideas	Bonaventure's version ofAnselm of Canterbury'sontological argument Exemplarism Illuminationism
Ecclesiastical career
Religion	Catholicism
Church	Latin Church
Offices held	Cardinal-Bishop of Albano
Ordination history
History Episcopal consecration Consecrated by Pope Gregory X Date 11 November 1273 Place Lyon,Archdiocese of Lyon,France Cardinalate Elevated by Pope Gregory X Date 3 June 1273
Source(s):

BonaventureOFM(/ˈbɒnəvɛntʃər,ˌbɒnəˈvɛntʃər/BON-ə-ven-chər, -⁠VEN-;Italian:Bonaventura da Bagnoregio[ˌbɔnavenˈtuːrada(b)baɲɲoˈrɛːdʒo];Latin:Bonaventura de Balneoregio;bornGiovanni di Fidanza;1221 – 15 July 1274) was an Italian CatholicFranciscanbishop,cardinal,scholastictheologianandphilosopher.

The seventhMinister General of the Order of Friars Minor,he also served for a time asBishop of Albano.He wascanonisedon 14 April 1482 byPope Sixtus IVand declared aDoctor of the Churchin 1588 byPope Sixtus V,becoming known as the "Seraphic Doctor" (Latin:Doctor Seraphicus). Hisfeast dayis 15 July.

Many writings from theMiddle Agesonce attributed to him have been subsequently re-classified under the name "Pseudo-Bonaventure".

Life

He was born atCivita di Bagnoregio,not far fromViterbo,then part of thePapal States.Almost nothing is known of his childhood, other than the names of his parents, Giovanni di Fidanza and Maria di Ritella.Bonaventure reports that in his youth he was saved from an untimely death by the prayers ofFrancis of Assisi,which is the primary motivation for Bonaventure's writing thevita.

He entered theFranciscan Orderin 1243 and studied at theUniversity of Paris,possibly underAlexander of Hales,and certainly under Alexander's successor,John of Rochelle.In 1253 he held the Franciscan chair at Paris. A dispute between seculars and mendicants delayed his reception as Master until 1257, where his degree was taken in company withThomas Aquinas.Three years earlier his fame had earned him the position of lecturer onThe Four Books of Sentences—a book of theology written byPeter Lombardin the twelfth century—and in 1255 he received the degree of master, the medieval equivalent of doctor.

After having successfully defended his order against the reproaches of the anti-mendicantparty, he was elected Minister General of the Franciscan Order. On 24 November 1265, he was selected for the post ofArchbishop of York;however, he was neverconsecratedand resigned the appointment in October 1266.

During his tenure, the General Chapter of Narbonne, held in 1260, promulgated a decree prohibiting the publication of any work out of the order without permission from superiors. This prohibition has induced modern writers to pass severe judgment uponRoger Bacon's superiors, who were assumed to be envious of Bacon's abilities. However, the prohibition enjoined on Bacon was a general one, which extended to the whole order. Its promulgation was not directed against him, but rather againstGerard of Borgo San Donnino.In 1254 Gerard had published without permission a work,Introductorius in Evangelium æternum(An Introduction to the Eternal Gospel) that was judged heretical within a year. Thereupon the General Chapter of Narbonne promulgated their decree, identical with the "constitutio gravis in contrarium" Bacon speaks of. The prohibition was rescinded in Roger's favor unexpectedly in 1266.

Bonaventure's coat of arms of Cardinal Bishop of Albano

Bonaventure was instrumental in procuring the election ofPope Gregory X,who rewarded him with the title ofCardinal BishopofAlbano,and insisted on his presence at the greatSecond Council of Lyonin 1274.There, after his significant contributions led to a union of the Greek and Latin churches, Bonaventure died suddenly and under suspicious circumstances. The 1913 edition of theCatholic Encyclopediahas citations that suggest he was poisoned, but no mention is made of this in the 2003 second edition of theNew Catholic Encyclopedia.

He steered the Franciscans on a moderate and intellectual course that made them the most prominent order in the Catholic Church until the coming of the Jesuits. His theology was marked by an attempt completely to integrate faith and reason. He thought of Christ as the "one true master" who offers humans knowledge that begins in faith, is developed through rational understanding, and is perfected by mystical union with God.

Relics

In the year 1434, 160 years after his death, his body was moved to a new church that was considered more fitting. Upon doing so, the head was found to be entirely incorrupt. "The hair, lips, teeth, and tongue were perfectly preserved and retained their natural colour. The people of Lyon were profoundly affected by this miracle, and they chose Bonaventure for the patron of their city. The movement, already on foot, to obtain his canonization received thereby a new and powerful impetus." However, a century later in 1562, the city of Lyon was captured byHuguenots,who burned Bonaventure's body in the public square. In the 19th century, during the "dechristianization of France"during the French Revolution, the urn containing the incorrupt head was hidden, after which the church was razed to the ground. The urn has never been recovered.The only extant relic of Bonaventure is the arm and hand with which he wrote hisCommentary on the Sentences,which is now conserved at Bagnoregio, in the parish church of St. Nicholas.

Theology and works

Legenda maior, 1477

Writings

Bonaventure was formallycanonisedin 1482 by the FranciscanPope Sixtus IV,and ranked along with Thomas Aquinas as the greatest of theDoctors of the Churchby another Franciscan,Pope Sixtus V,in 1587. Bonaventure was regarded as one of the greatest philosophers of the Middle Ages.His works, as arranged in the most recent Critical Edition by the Quaracchi Fathers (Collegio S. Bonaventura), consist of aCommentary on the Sentences of Lombard,in four volumes, and eight other volumes, including aCommentary on the Gospel of St Lukeand a number of smaller works; the most famous of which areThe Mind's Road to God(Itinerarium mentis in Deum), an outline of his theology orBrief 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), andThe Triple Way(De Triplici via), the latter three written for the spiritual direction of his fellow Franciscans.

The German philosopher Dieter Hattrup denies thatReduction of the Arts to Theologywas written by Bonaventure, claiming that the style of thinking does not match Bonaventure's original style.His position is no longer tenable given recent research: the text remains "indubitably authentic".

A work that for many years was falsely attributed to Bonaventure,De septem itineribus aeternitatis,was actually written byRudolf von Biberach(c. 1270– 1329).

ForIsabelle of France,the sister of KingLouis IX of France,and her monastery ofPoor Claresat Longchamps, Bonaventure wrote the treatiseConcerning the Perfection of Life.

The Commentary on theSentences,written at the command of his superiors when he was twenty-seven,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 theLectures on the Six Days of Creation,show substantial developments beyond theSentences.

Philosophy

Bonaventure wrote on almost every subject treated by the Scholastics (seeScholasticism) and his writings are substantial. A great number of them deal with faith in Christ, God and theology. No work of Bonaventure's is exclusively philosophical, a striking illustration of the mutual interpenetration of philosophy and theology that is a distinguishing mark of the Scholastic period.

Much of Bonaventure's philosophical thought shows a considerable influence byAugustine of Hippo,so much so that De Wulf considers him the best medieval representative ofAugustinianism.Bonaventure adds Aristotelian principles to the Augustinian doctrine, especially in connection with the illumination of the intellect and the composition ofhuman beingsand other living creatures in terms of matter and form.Augustine, who had introduced into the west many of the doctrines that would define scholastic philosophy, was a critically important source of Bonaventure's Platonism. The mysticDionysius the Areopagitewas another notable influence.

In philosophy Bonaventure presents a marked contrast to his contemporaries,Roger Bacon,Albert the Great,andThomas Aquinas.While these may be taken as representing, respectively, physical science yet in its infancy, andAristotelianscholasticism in its most perfect form, Bonaventure presents the mystical andPlatonizingmode of speculation that had already, to some extent, found expression inHugoandRichard of St. Victor,Alexander of Hales,and inBernard of Clairvaux.To him, the purely intellectual element, though never absent, is of inferior interest when compared with the living power of the affections or the heart.

Bonaventure receives the envoys of theByzantine Emperorat theSecond Council of Lyon.

Like Thomas Aquinas, with whom he shared numerous profound agreements in matters theological and philosophical, he combated the Aristotelian notion of the eternity of the world vigorously (though he disagreed with Aquinas about the abstract possibility of an eternal universe). Bonaventure accepts the general Christian Neoplatonic doctrine, found in Augustine and Pseudo-Dionysius that "forms" do not exist as subsistent entities, but as ideals, predefinitions, archetypes, or in Bonaventure's words: "exemplars", in the mind of God, according to which actual things were formed. This conception has no slight influence upon his philosophy. Physicist and philosopherMax Bernhard Weinsteindescribed Bonaventure as a "half-mystic" and wrote that he showed "strongpandeisticinclinations ".

Theology

Emanationism, exemplarism, and consummation are explicitly listed by Bonaventure as the core principles of theology, all of which are heavily Platonic themes and carry equally Platonic subtopics and discussions but yet are all rooted in the second Person of the Trinity, the Son, incarnate as Jesus Christ, who is the 'principio' of divine exemplars, from which creation emanates from and by which creation is made intelligible and which creation finds as its goal.Creation is two-fold, expressing the divine truth, the divine exemplar in the Word of God; it "speaks" of that which it is the likeness and subsists in itself and in the Son.Bonaventure's mature work, theCollationes in Hexaemeron,takes exemplarism, drawn out from his transformation of Platonic Realism, as the basis for vital points of Christian theological dogma: God's love of creation, God's foreknowledge, providence and divine governance, the unconstrained but perfect will of God, divine justice and the devil, the immortality of and uniqueness of human soul, and the goodness and beauty of creation. This also serves as his repudiation of Arab peripatetic necessitarianism and pure Aristotelian identified by the Greek Fathers, if left uncorrected by Plato and Revelation which teach the same thing under different modes.

Upon [rejection of exemplarism], there follows another [error], that is, that God has neither foreknowledge nor providence, since He does not have within Himself a rational justification of things by which He could know them. They also say that there are no truths concerning the future except that of necessary things. And from this it follows that all things come about either by chance or by necessity. And since it is impossible that things come about by chance, the Arabs conclude to absolute necessity, that is, that these substances that move the globe are the necessary causes of all things. From this it follows that truth is hidden, that is, the truth of government of worldly things in terms of pain and glory. If, indeed, these substances are inerrant movers, nothing is supposed concerning hell or the existence of the devil: neither did Aristotle ever suppose the existence of the devil, nor happiness after this life, as it appears. Here, then, there is a threefold error: a concealment of exemplarity, of divine providence and of world government.

Like all the great scholastic doctors, Bonaventure starts with the discussion of the relations between reason and faith. 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 thevirtues,whereby it is rendered fit to accept the divine light; and meditation that may rise even to ecstatic union withGod.The supreme end of life is a union incontemplationor intellect or intense absorbinglove;but it cannot be entirely reached in this life, and remains as ahopefor the future.

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.He offers several arguments for the existence of God, including versions ofAnselm of Canterbury'sontological argumentand 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 inC.S. Lewis'sargument 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.

A master of the memorable phrase, Bonaventure held that philosophy opens the mind to at least three different routes humans can take on their journey to God. Non-intellectual material creatures he conceived as shadows and vestiges (literally, footprints) of God, understood as the ultimate cause of a world that philosophical reason can prove was created at a first moment in time. Intellectual creatures he conceived of as images and likenesses of God, the workings of the human mind and will leading us to God understood as illuminator of knowledge and donor of grace and virtue. The final route to God is the route of being, in which Bonaventure broughtAnselm's argument together with Aristotelian andNeoplatonicmetaphysicsto view God as the absolutely perfect being whose essence entails its existence, an absolutely simple being that causes all other, composite beings to exist.

Bonaventure's thoughts on our ability to see theTrinityin creation, lost or hampered inthe Fall,are recorded and praised byPope Francisin hisencyclical letter,Laudato si':

Saint Bonaventure went so far 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.

Bonaventure, however, is not only a meditative thinker, whose works may form good manuals of devotion; he is adogmatic theologianof high rank, and on all the disputed questions of scholastic thought, such asuniversals,matter, seminal reasons, the principle of individuation, or theintellectus agens,he gives weighty and well-reasoned decisions. He agrees withAlbert the Greatin regarding theology as a practical science; its truths, according to his view, are peculiarly adapted to influence the affections. He discusses very carefully the nature and meaning of the divine attributes; considers universals to be the ideal forms pre-existing in the divine mind according to which things were shaped; holds matter to be pure potentiality that receives individual being and determinateness from the formative power of God, acting according to the ideas; and finally maintains that the agent intellect has no separate existence. On these and on many other points of scholastic philosophy the "Seraphic Doctor" exhibits a combination of subtlety and moderation, which makes his works particularly valuable.

In form and intent the work of Bonaventure is always the work of a theologian; he writes as one for whom the only angle of vision and the proximate criterion of truth is the Christian faith. This fact affects his importance as a philosopher; when coupled with his style, it makes Bonaventure perhaps the least accessible of the major figures of the thirteenth century. This is true because philosophy interests him largely as apraeparatio evangelica,as something to be interpreted as a foreshadow of or deviation from what God has revealed.

Canonisation

Bonaventure's feast day was included in theGeneral Roman Calendarimmediately upon his canonisation in 1482. It was at first celebrated on the second Sunday in July, but was moved in 1568 to 14 July, since 15 July, the anniversary of his death, was at that time taken up with the feast ofSaint Henry.It remained on that date, with the rank of "double", until 1960, when it was reclassified as a feast of the third class. In 1969 it was classified as an obligatorymemorialand assigned to the date of his death, 15 July.

He is the patron saint ofboweldisorders.

Bonaventure isrememberedin theChurch of Englandwith acommemorationon15 July.

Places, churches, and schools named in his honour

United States

• St. Bonaventure University,a Franciscan university, inAllegany,New York
• Mission San Buenaventuraand the City ofVentura, California,officially namedSan Buenaventura
• St. Bonaventure High SchoolinVentura, California,United States
• St. Bonaventure Catholic Church in Chicago, Illinois
• St. Bonaventure Monastery,a complex of religious buildings, built for theOrder of Friars Minor Capuchin,located in Detroit, Michigan.Solanus Caseyserved here as the monasteryporterfrom 1924 to 1946, meeting visitors at the friary door. The site is a popularpilgrimagesite forMetro DetroitCatholics.
• Bonaventure Hall, in Sacred Heart Parish Catholic School, inPatterson, California,United States
• Bonaventure Residence Hall, in Viterbo University, inLa Crosse, Wisconsin,United States
• Buenaventura Boulevard inRedding, California
• St. Bonaventure Parish in Huntington Beach,California
• San Buenaventura de los Tres Arrollos, a lost settlement in the far NE ofCuster County, Colorado
• San Buenaventura de Cochiti built in 1628 in [Pueblo de Cochiti, New Mexico] who remains the patron saint for Native American Village who celebrate on 14 July
• St. Bonaventure-St. Benedict the Moor (combined) parish, Jamaica, New York
• St. Bonaventure Church,inPaterson, New Jersey.
• San Jose St. Bonaventure Hospital, a fictional hospital that serves as a setting in American TV showThe Good Doctor
• St. Bonaventure Catholic Church, Davie, Florida
• St. Bonaventure Catholic Church, elementary school, and cemetery,Columbus, Nebraska
• St. Bonaventure Church, inAllegany, New York
• St. Bonaventure Church, inGlenshaw, Pennsylvania
• St. Bonaventure Catholic Community and Church, inBloomington, Minnesota
• St. Bonaventure Catholic Parish and School, inHuntington Beach, California
• St. Bonaventure Catholic Church inConcord, California

Canada

• The town ofBonaventure,Quebec,Canada
• Bonaventure Highwayin Quebec
• Place Bonaventureand the adjacentBonaventure Metro StationinMontreal,Quebec
• Bonaventure Islandand theBonaventure Riverin theGaspé PeninsulaRegion of Quebec
• St. Bonaventure's College,a private Roman Catholic school, inNewfoundland and Labrador,Canada
• St Bonaventure Catholic School, atEdwards Gardens,Toronto,Ontario,Canada
• St. Bonaventure School,Calgary, Alberta,Canada
• St. Bonaventure Parish,Calgary, Alberta,Canada
• Lake Bonaventure, in the community ofLake Bonavista,Calgary, Alberta,Canada
• St. Bonaventure Parish, Tracadie Cross, inPrince Edward Island,Canada

Bonaventure Drive/Bonaventure public school, in London, Ontario, Canada

• Bonaventure Place, Debert Nova Scotia

Philippines

• St. Bonaventure Parish, Mauban, Quezon is the oldest settlement in the Philippines to have been placed under the protection of El Serafico Padre Doctor San Buenaventura in 1599. In 1647, an image of St. Bonaventure was miraculously found on a branch of a Malauban tree. In this same year, the priest formally recognized San Buenaventura as Patron del Pueblo de Mauban. It is recorded in the writings of Fray Huertas that in 1759 an unknown man wearing the colors of San Buenaventura defended the town from a moro attack. The people of Mauban have since regarded this as a miracle of their Santo Patron. The largest bell in Mauban that was recast in 1843 is named after San Buenaventura and is rung during the Consecration, Angelus and Plegaria.
• St. Bonaventure chapel or Capilla de San Buenaventura in St. John the Baptist Parish, Liliw, Laguna, Philippines, erected in honor of the Seraphic Doctor, San Buenaventura because of the 1664 miracle were tears of blood were seen flowing from the eyes of the venerated image, which was witnessed by the Cura Parroco, Padre Juan Pastor and 120 witnesses; in recognition of this miracle, the first major bell in the church of Lilio was dedicated in honor of San Buenaventura
• Barangay San Buenaventura, a village in San Pablo City, Philippines. Three small chapels can be found within the village in honour of Saint Bonaventura. The oldest chapel and the original image of Saint Bonaventura is located in Purok-3 Chapel
• St. Bonaventure Parish, Balangkayan Eastern Samar, Philippines
• San Buenaventura, barangay in the Municipality of Buhi, Camarines Sur, Philippines. Has a chapel dedicated to the namesake saint.
• St. Bonaventure Chapel in Barangay San Buenaventura, Luisiana, Laguna.
• St. Bonaventure Chapel in Barangay San Bueno, Sampaloc, Quezon.
• St. Bonaventure Parish, Talavera, Toledo City, Cebu

United Kingdom

• St Bonaventure's Catholic School,inForest Gate,London,England
• St Bonaventure's Catholic Church, and Primary School inBishopston, Bristol.
• St Bonaventure's Catholic Church, inWelwyn Garden City,England
• St Bonaventure’s Local Missionary Area (the Catholic Parishes of Wythenshawe) inWythenshawe,England

Latin America

• The Municipality ofBuenaventuraon the Pacific Coast ofColombia
• The cities ofSan BuenaventurainChihuahua,San BuenaventurainCoahuila,andSan Buenaventurain thestate of Mexico,all inMexico

Southern Asia

• St. Bonaventure's Church, a 16th-century Portuguese church is situated on the beach inErangalnear Mumbai. The annual Erangal Feast held on second Sunday of January, celebrating the Feast day of St. Bonaventure, attracts thousands of people of all faiths to this scenic spot. The Feast day of St. Bonaventure is celebrated on 15 July every year.
• St Bonaventure's High School,a school in Hyderabad, Pakistan

Europe

Bonaventura College is a Catholic high school inLeidenin theNetherlands.

Works

• Bonaventure Texts in Translation Series, St. Bonaventure, NY, Franciscan Institute Publications (15 volumes):
  • On the Reduction of the Arts to Theology,Translation, Introduction and Commentary byZachary Hayes,OFM, vol. 1, 1996.
  • Journey of the Soul into God - Itinerarium Mentis in Deumtranslation and Introduction by Zachary Hayes, OFM, and Philotheus Boehner, OFM, vol. 2, 2002.ISBN978-1-57659-044-7
  • Disputed Questions on the Mystery of the Trinity,translated by Zachary Hayes, vol. 3, 1979.ISBN978-1-57659-045-4.
  • Disputed Questions on the Knowledge of Christ,translated by Zachary Hayes, vol. 4, 1992.
  • Writings Concerning the Franciscan Order,translated by Dominic V. Monti, OFM, vol. 5, 1994.
  • Collations on the Ten Commandments,translated by Paul Spaeth, vol. 6, 1995.
  • Commentary on Ecclesiastes,translated by Campion Murray and Robert J. Karris, vol. 7, 2005.
  • Commentary on the Gospel of Luke,translated by Robert J. Karris (3 vols), vol. 8, 2001–4.
  • Breviloquium,translated by Dominic V. Monti, OFM, vol. 9, 2005.
  • Writings on the Spiritual Life,[includes translations ofThe Threefold Way, On the Perfection of Life, On Governing the Soul,andThe Soliloquium: A Dialogue on the Four Spiritual Exercises,the prologue to theCommentary on Book II of the Sentences of Peter Lombardand three short sermons:On the Way of Life, On Holy Saturday,andOn the Monday after Palm Sunday,vol. 10, 2006.]
  • Commentary on the Gospel of John,translated by Robert J. Karris, vol. 11, 2007.
  • The Sunday sermons of St. Bonaventure,edited and translated by Timothy J. Johnson, vol. 12, 2008.
  • Disputed questions on evangelical perfection,edited and translated by Thomas Reist and Robert J. Karris, vol. 13, 2008.
  • Collations on the seven gifts of the Holy Spirit,introduced and translated by Zachary Hayes, vol. 14, 2008.
  • Defense of the mendicants,translated by Jose de Vinck and Robert J. Karris, vol. 15, 2010.
• The Life of Christtranslated and edited by William Henry Hutchings, 1881.
• The Journey of the Mind into God[Itinerarium mentis in Deum]. Indianapolis: Hackett. 1993.ISBN978-0-8722-0200-9.
• On the Reduction of the Arts to Theology (De Reductione Artium ad Theologiam),translated by Zachary Hayes, Saint Bonaventure, NY: Franciscan Institute, 1996.ISBN978-1-57659-043-0
• Bringing forth Christ: five feasts of the child Jesus,translated by Eric Doyle, Oxford: SLG Press, 1984.
• The soul's journey into God; The tree of life; The life of St. Francis.Translated by Cousins, Ewert (The Classics of Western Spirituality ed.). Mahwah, New Jersey: Paulist Press. 1978.ISBN0-8091-2121-2.
• The Mystical Vine: a Treatise on the Passion of Our Lord,translated by a friar of SSF, London: Mowbray, 1955.
• Life of St Francis of Assisi,TAN Books,2010.ISBN978-0-89555-151-1

Further reading

• Wolter, Allan B. (1967)."Bonaventure, St. (C. 1217–1274)".InPaul Edwards(ed.).The Encyclopedia of Philosophy.Vol. I. New York: MacMillan.Retrieved19 July2024.
• Hammond, Jay M. (2003)."Bonaventure, St.".In Marthaler, Bernard L. (ed.).New Catholic Encyclopedia.Vol. 2 (2nd. ed.). Detroit: Thomson/Gale in association with theCatholic University of America.pp. 479–493.ISBN0-7876-4006-9.
• Hammond, Jay M.; Hellmann, J.A. Wayne; Goff, Jared, eds. (2013).A Companion to Bonaventure.Brill's Companions to the Christian Tradition. Boston: Brill.ISBN978-90-04-26072-6.
• LaNave, Gregory F. "Bonaventure", in Paul L. Gavrilyuk andSarah Coakley(eds.),The Spiritual Senses: Perceiving God in Western Christianity,Cambridge: Cambridge, University of Cambridge, 2011, 159–173.
• Quinn, John Francis (1973).The Historical Constitution of St. Bonaventure's Philosophy.Toronto: Pontificial Institute of Mediaeval Studies.
• Tavard, George Henry.From Bonaventure to the Reformers,Milwaukee: Marquette University Press, 2005 (Marquette Studies in Theology).ISBN0-87462-695-1ISBN9780874626957.
• Tim Noone and R. E. Houser, "Saint Bonaventure."Stanford Encyclopedia of Philosophy.The Stanford Encyclopedia of Philosophy.
• Dales, D. J. (2017).Divine Remaking: St Bonaventure & the Gospel of Luke.Cambridge: James Clarke & Co.ISBN978-0227176535.
• Dales, D. J. (2019).Way back to God: the Spiritual Theology of St Bonaventure.Cambridge: James Clarke & Co.ISBN978-0227176931.
• [in Italian]General index of the academic journalDoctor Seraphicusfrom 1954 to 2019

External links

• Manselli, Raoul (1969)."BONAVENTURA da Bagnoregio, santo".Dizionario Biografico degli Italiani,Volume 11: Boccadibue–Bonetti(in Italian). Rome:Istituto dell'Enciclopedia Italiana.ISBN978-8-81200032-6.
• John Francis Quinn,Bonaventureat theEncyclopædia Britannica
• Bonaventure,Internet Encyclopedia of Philosophy
• MS 2/3 Meditationes super Genesim; Novella materia super septem peccatis capitalibus at OPenn
• Noone, Tim; Houser, R. E."Saint Bonaventure".InZalta, Edward N.(ed.).Stanford Encyclopedia of Philosophy.
• Adamson, Robert(1911)."Bonaventura, Saint".Encyclopædia Britannica.Vol. 4 (11th ed.). pp. 197–198.
• St Bonaventurefrom the Franciscan Archive.
• S Bonaventura: Opera Omnia Peltiero Edente(Latin original texts).
• Colonnade Statue St Peter's Square
• Works by BonaventureatLibriVox(public domain audiobooks)
• Works of Boaventura (Saint) at the National Library of Portugal