Itinerarium Mentis in Deum (Works of St. Bonaventure Volume II) [Philotheus Boehner. OFM, Zachary Hayes. OFM, OFM, Philotheus Boehner, Zachary Hayes] on. Revered by his order, Bonaventure recodified its constitutions (), wrote for Alternative Titles: “Itinerarium mentis in Deum”, “The Soul’s Journey into God”. The Franciscan Vision: Translation of St. Bonaventure’s Itinerarium Mentis in Deum Para Uma Leitura Do Itinerarium Mentis in Deum de S. Boaventura.

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Augustine’s turn inward also opened up a third route, later given by Kant the unhappy name of mwntis argument. Priscian had noted three different senses of the subject of grammar. But at this point this inference may not yet be clear, so Bonaventure devotes the rest of this short text to showing why the notion of completely pure being itself actually entails the real existence of God.

Inadequate definition of God points to a second problem. What we find when we look within ourselves is that we are pointed above to God, who is the light of the mind, guaranteeing the certainty of our judgments. Some favored a benign itinerariu, claiming that all Aristotle meant in Physics VIII was that the world and its motion did not arise from some earlier motion, but rather time, moveable things, and motion were all coeval and concomitant.

Therefore, if the best is the best, the best is. Catalogus generaliumHolder-Egger ed.

Journey of the Mind to God | work by Bonaventure |

Though he acknowledges Augustine’s menfis interpretation of light, an interpretation that identifies the light spoken of in Genesis with the creation and activities of the angels, Bonaventure inclines to bonavemture more literal interpretation.


Bonaventure of happy memory, Bishop of Albano, who was a man eminent for his knowledge and eloquence homo eminentis scientie et eloquentiea man outstanding for his sanctity and acknowledged for the excellence of his life, both religious and moral…Br.

Bonaventure was familiar with many accounts of the subject of theology: O eternal truth and true love and loved eternity, you are my God; to you do I sigh both night and day.

Bonaventure is thoroughly committed to the integral role played by the agent and possible intellects in human intellectual cognition. Such a claim, however, does not require that material mentjs was brought forth as fully formed, even if such a position might be more philosophically ni than its opposite.

Gilson thought Bonaventure developed an Augustinian philosophy within his theology: These two senses of truth open up a comparison of creature as participant to God as exemplar. Yet every definition requires a genus and a differentia.

Bonaventure’s drum of light is mainly found in the discussion of light in his commentary on Lombard’s SentencesBk. The third possibility, namely that the world is both ltinerarium from nothing and eternal, Bonaventure vehemently rejects on the grounds that such a position is inherently contradictory:. The world cannot arise out of nothing as out of matter.

Itinerarium Mentis in Deum (Journey of the Soul to God) : Bonaventure :

The questions On the Knowledge of Christ De scientia Christiwhich develop his illumination theory of knowledge, probably came out of his inception as Master in Indeed, it is so opposed to reason that I do ij believe any philosopher, however small his intellectual abilities, took this position.

He read the Proslogion of Anselm through Aristotelian lenses. Therefore, the result is that this being is divine being. A Source for the Doctrine of Intuitive Cognition?

Enhanced bibliography for this entry at PhilPaperswith links to its database. Tria opuscula Seraphici Doctoris S.


Saint Bonaventure

The fullest development of this neoplatonic approach to God stood ready to be realized, when all three routes, the aitiological, illuminationist, and ontological, would be scouted out by one itinetarium the same philosophical mind. If the transcendentals came primarily from Muslim Aristotelians, especially Avicenna, and the three routes to God were opened by Augustine, the last set of materials Bonaventure used to construct his arguments for the existence of God came from Aristotle himself.

First, though seminal reasons do provide directionality and progression for the succession of physical types in natural history, they are themselves latent forms within matter and not reducible to more fundamental mechanical or chemical processes; rather, they underlie such processes.

Bonaventure New Advent Catholic Encyclopedia. He never wrote the kind of introductions to the principles of metaphysics and natural philosophy that Thomas Aquinas composed in his On Being and Essence De ente et essentia and On the Principles of Nature De principiis naturaenor did he comment on Aristotle’s works. If, however, the world arises out of nothing as out of a point of origin, then the world has being after non-being.

Returning kn the last argument, we find the reasoning to which Bonaventure refers. For each step, Bonaventure used material from earlier mentiis but the Journeylike all his later works, is only a sketch the Minister General knew he would never have the leisure to complete.