Joachim had divided history into three ages corresponding to the three persons of the Trinity. He claimed that the rise of scholasticism was a sign that the age of the Son was about to end and predicted two new orders of preaching monks who would usher in the age of the Holy Spirit. However, others such as Henri de Lubac and Herbert Grundmann have argued that the Collationes represent a rejection of anything which can be identified as Joachite theology. In the course of this dissertation, I demonstrate that Bonaventure is attacking Joachite theology in the Collationes.

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UV6 and by F. Delorme, was published. After these lectures: time between Easter 9 April and Pentecost May 28 in Paris have been before an audience of nearly listeners, consisting of a few masters and young monks. The Reportator does not mention his own name and cites Bonaventura only as the "lord and master of this work" "dominus et magister huius operis" and indicates that his transcript is "from the mouth of the speaker" "ab ore loquentis".

The copy of its own transcript was corrected, however, counter-checked by other listeners and Bonaventure both itself and by others has been written off. This version of the A Reportatio not based on this first, by Bonaventura accepted as a model specimen, but on a book of anonymous for some time thereafter received the Order of the province of Alemannia Provincial Superior, a Brother Konrad, and then from memory again revised, without, as he affirmed, adding its own, unless extensions in the designs of the logic of Aristotle , and evidence of the localities cited authorities.

The longer version is also decreasing B to a transcript of listeners, whose mode of origin is not known well, and independently by the outcome of investigations by Delorme originated from the shorter Reportatio A. For the longer version now 10 manuscripts are known, one of them D Sigle, Royal Library Kings Mountain , Cod , from the late 13th or early 14th century has been lost today, could but in there are still depreciated by Fedele Fanna.

One of these ten manuscripts, Codex 31 of the University Library of Munich M Sigle, late 15th century , is merely a copy of the first printed edition of the work, published in Strasbourg , and in turn on an opposite the older manuscripts are supplements advanced text based.

She did the work under the title Luminaria Ecclesiae known and turn served as a template for other expenses and for up to the 19th century edition of the authoritative work of Sistine Chapel Clementina bot The first and still only critical edition of Reportatio B was in by the Fathers of the College of St. It refers to the text of the manuscript M and the Strasbourg pressure because of their low quality and also because of their strong Reportatio A textual differences do not in the critical establishment of the text and is based instead on a collation of seven of the remaining nine manuscripts known today.

This manuscript was an important copy of other works of Bonaventura, performed in by Giovanni da Iolo in its inventory of Bibliohtek of the Convention in Assisi , of B.

Bonelli in the 18th century and described the outgoing end of the 13th century dates, was lost in the aftermath, however, and could only be Guilbert by Ouy in Leningrad now Saint Petersburg rediscovered National Library of Saint Petersburg , Lat.

An excerpt from the text of this manuscript was published in by P. Maranesi with the variations of all other manuscripts. A new critical edition of Reportatio B remains a desideratum of research. In essence, it is a theological introduction to Christianity, the Order and the Church. In Collationes is about the vision of God in the Creation. In addition, they suggest the creation story of Christ and his Church. In the intellectual argument, they seek a synthesis of faith and reason.

Philosophical and scientific knowledge of that time to support the argument. The Collationes are highly structured. They orient themselves formally to the days of creation.

Each day of creation corresponds to a vision. This vision can be understood as a perception, perspective or view. The concept is differentiated in the Collationes itself. They are supplemented by an Additamentum appendix.

Each collatio is first introduced with a quote for each day of creation, often followed by a summary of the previous collatio. From collatio III. The seventh day of rest corresponds to the eternal vision of God as the seventh vision after death.

The eighth day as the return of the first is interpreted as a resurrection. Four visions are executed at the factory, the last three are named in the notes again as a theme. The visions are assigned topics. The first vision is about understanding and virtue, the second vision of faith, the third vision is about the Bible and the fourth vision of the church.


Collationes in Hexaemeron

Hammond Works of St. Bonaventure Series, Volume 18 Ten years after becoming Minister General, and after presiding over his third General Chapter Narbonne , Pisa , Paris , Bonaventure began a threefold series of Easter season collationes in at the Franciscan Convent of Cordeliers at the University of Paris. To answer this question, one must understand how Bonaventure responds to the complexities of his historical context via a particular communal practice of reading. Bonaventure employed the communal practice of collationes to model for his brothers how they should read, not in the grammatical sense, but in the contemplative sense of being a reader capable of integrating philosophical knowledge and theological understanding with the wisdom of Scripture.


St. Bonaventure's "Collationes in Hexaemeron" and the Joachite controversy

Various factors contribute to this situation, and several of them are crystallizations of what is so peculiar to Bonaventure himself, namely, his ability to move easily from one genre to another and to synthesize disparate material in surprising ways. The particularities of the text combine to define its importance. Second, this text fulfills a unifying role within the Bonaventurean corpus, linking the work of his early years at the University of Paris with the spiritual treatises of his years as minister general of the Franciscans. It performs this task by means of its own genre and style, which resume something of the Scholastic manner of discourse, but in a mode that is changed by the intervening years. Consider, for example, conference 21, which belongs to the fourth vision understanding elevated by contemplation. Here Bonaventure is [End Page ] concerned with the celestial hierarchy, corresponding to the creation of the sun on the fourth day.


La sapienza cristiana. Collationes in Hexaëmeron

Additional Information In lieu of an abstract, here is a brief excerpt of the content: Franciscan Studies 63 ST. The balance has begun to be redressed in recent years, but I submit that we have not yet been able to read this text well because we have paid insufficient attention to its literary form. Those who attend to formal questions tend to view only the logical order of ideas without attention to the rhetorical structure of the work. You can either see the general economy of his doctrine in its totality, or see none of it.

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