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Reading the World Rightly and Squarely: Bonaventure's Doctrine of the Cardinal Virtues

Published online by Cambridge University Press:  29 July 2016

Kent Emery Jr.
Kent Emery Jr.*
Affiliation:
University of Dallas
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Extract

In an article concerning the seven deadly sins, Siegfried Wenzel distinguishes one model for the traditional topic of vices and virtues which he calls ‘ cosmological’ or ‘ symbolic.’ This model develops the idea that ‘ man is a septenary,’ a composite of three powers of the soul and four elements of the body. The association of the three theological virtues with the three powers of the soul and the four cardinal virtues with the four elements of the body was current in the twelfth century. In the first half of the thirteenth century, Robert Grosseteste developed the analogy in the context of a metaphysics of light, somewhat unexpectedly in a treatise on confession. The ‘connection between virtues and vices on one hand and physiology on the other,’ Wenzel remarks, ‘is an area that needs much further study.’ Perhaps the fullest development of the cosmological or symbolic model of the virtues was made in the last half of the thirteenth century by Bonaventure. Indeed, for him the cardinal virtues (the concern of this study) are the four poles of the created universe.

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Traditio , Volume 39 , 1983 , pp. 183 - 218
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Copyright © Fordham University Press 

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References

page 183 note 1 I wish to acknowledge Professor Wenzel's advice during the early stages of this study. Funds for my first research were provided through a fellowship from the National Endowment for the Humanities.Google Scholar

page 183 note 2 Wenzel, S., ‘The Seven Deadly Sins: Some Problems of Research,’ Speculum 43 (1968) 8.Google Scholar

page 183 note 3 See, for example, the anonymous De septem septennis (PL 199.945–64). On the sevenfold classification of man's powers of body and soul in the twelfth century, see the remarks of B. McGinn, Three Treatises on Man: A Cistercian Anthropology (Kalamazoo 1977) 19–20.Google Scholar

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page 183 note 5 Wenzel, ‘The Seven Deadly Sins’ 10.Google Scholar

page 183 note 6 Bougerol, J.-G., ‘Saint Bonaventure et le pseudo-Denys l'areopagite,’ Études franciscaines suppl. ann. (1968) 33–123; ‘Saint Bonaventure et la hiérarchie dionysienne,’ AHDLMA 36 (1969) 131–67; ‘Saint Bonaventure et Saint Anselme,’ Antonianum 47 (1972) 333–61; G. Zinn, ‘Book and Word: The Victorine Background of Bonaventure's Use of Symbols,’ in: S. Bonaventura, 1274–1974 (Grottaferrata 1973) II 143–69.Google Scholar

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page 184 note 8 Itinerarium mentis in Deum V 8 (S. Bonaventurae Opera omnia, cura PP. Collegii S. Bonaventurae; 10 vols [Quaracchi 1882–1902] V 310). The editors, n. 3, cite Alan of Lille as Bonaventure's immediate source for this traditional maxim.Google Scholar

page 184 note 9 Synan, E. A., ‘Cardinal Virtues in the Cosmos of Saint Bonaventure,’ in S. Bonaventura, 1274–1974 III 21–38.Google Scholar

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page 185 note 11 Synan 26; Bougerol, Introduction 136.Google Scholar

page 185 note 12 Collationes in Hexaëmeron sive illuminationes ecclesiae XIX 14 (Opera V 422). We shall cite this edition as In Hex. (Opera V). See Synan, 26–27.Google Scholar

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page 185 note 14 Bougerol, Introduction 132.Google Scholar

page 185 note 15 Bougerol, Introduction 125.Google Scholar

page 185 note 16 See note 12; Bougerol, Introduction 131.Google Scholar

page 186 note 17 S. Bonaventurae Collationes in Hexaëmeron et Bonaventuriana quaedam selecta (ed. F. M. Delorme; Quaracchi 1934). We shall cite this edition as In Hex. (ed. Delorme).Google Scholar

page 186 note 18 In Hex. (ed. Delorme 274–75); In Hex. (Opera V Additamentum 449–50). Cf. Bougerol, Introduction 126.Google Scholar

page 186 note 19 Since both texts have authority, which one a commentator prefers will depend upon his understanding of the work. I do not find the two texts significantly different conceptually. Generally, I shall cite the Opera omnia text. When its expression seems more apt, or amplifies in an interesting way a point common to both texts, I shall cite the redaction edited by Delorme.Google Scholar

page 186 note 20 Synan 24–27.Google Scholar

page 186 note 21 Synan 26.Google Scholar

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page 187 note 24 Chenu, M.-D., Toward Understanding St. Thomas (trans. A. M. Landry and D. Hughes; Chicago 1964) 79–99, 157–58.Google Scholar

page 187 note 25 Robbins, F. E., The Hexaemeral Literature: A Study of the Greek and Latin Commentaries (Chicago 1912). On the difference between exegetical and scholastic treatment of the six days, see the remarks of Nicholas H. Steneck, Science and Creation in the Middle Ages: Henry of Langenstein (d.1397) on Genesis (Notre Dame 1976) 20–21.Google Scholar

page 187 note 26 Bougerol, Introduction 123.Google Scholar

page 187 note 27 Augustine, De doctrina christiana II 10–15, 30–31, III 83–86 (ed. G. M. Green, CSEL 80.36–37, 41–42, 101–102). For the direct influence of Augustine's De doctrina upon Bonaventure's exegesis, see, for example, Breviloquium Prol. 6 (Opera V 208–208).Google Scholar

page 187 note 28 On the role of the ‘seminal reasons’ in Bonaventure's thought, see the lucid account in E. Gilson, The Philosophy of St. Bonaventure (trans. I. Trethowan and F. J. Sheed; Paterson, N.J. 1965) 265–83. I hope that the significance of these analogies will become clear in the course of my study.Google Scholar

page 188 note 29 In Hex. XIX: title ‘De tertia visione tractatio septima et ultima, quae agit de recta via et ratione, qua fructus Scripturae percipiantur, sive qua per scientiam et sanctitatem ad sapientiam perveniatur’ (Opera V 419–24).Google Scholar

page 188 note 30 In II Sent. d.12 a.1 q.2 (Opera II 295–98).Google Scholar

page 188 note 31 Cf. Peter Lombard, II Sent. d.12 (Bonaventurae Opera II 290).Google Scholar

page 190 note 32 ‘Of two possible conclusions, of which one attributes more to nature or free-will and less to God, while the other more to God at the expense of nature, he will always choose the second …’ (Gilson 432).Google Scholar

page 191 note 33 De reductione artium ad theologiam 12 (Opera V 322–23).Google Scholar

page 191 note 34 Breviloquium Prol. 1–3 and 5 (Opera V 203–207).Google Scholar

page 191 note 35 De reductione artium 4 and 17 (Opera V 321, 323–24). As we shall see, Bonaventure, In II Sent. d.12 a.1 q.2, will amplify his argument by the fourfold reasoning of the spiritual senses, as he does throughout his works. H. Caplan, ‘The Four Senses of Scriptural Interpretation and the Medieval Theory of Preaching,’ Speculum 4 (1929) 282–90, shows that the four senses served as a means both of rhetorical topical invention, and of dilatatio and adornment. See the Ars concionandi attributed to Bonaventure, cap. 34 (Opera IX 17). In composing the world in a persuasive way, God would seem to have amplified and adorned the machina mundana by bestowing a fourfold significance upon all of its elements. On Bonaventure's subordination of dialectic to rhetoric, see R. McKeon, ‘Rhetoric in the Middle Ages,’ Speculum 17 (1942) 23–25.Google Scholar

page 192 note 36 See Breviloquium Prol. 3: ‘… philosophia quidem agit de rebus, ut sunt in natura, seu in anima secundum notitiam naturaliter insitam, vel etiam acquisitam; sed theologia, tanquam scientia supra fidem fundata et per Spiritum sanctum revelata, agit et de eis quae spectant ad gratiam et gloriam et etiam ad Sapientiam aeternum … assumens de naturis rerum, quantum sibi opus est ad fabricandum speculum, per quod fiat repraesentatio divinorum’ (Opera V 205). See also Prol. 4: ‘Quoniam autem Deus non tantum loquitur per verba, verum etiam per facta, quia ipsius dicere facere est, et ipsius facere dicere; et omnia creata tanquam Dei effectus innuunt suam causam; ideo in Scriptura divinitus tradita non tantum debent significare verba, verum etiam facta’ (Opera V 206). See the Appendix to this study for further comment on words and things.Google Scholar

page 193 note 37 In II Sent. d. 3 q. 2 a. 1 qq. 1&2 (Opera II 112–17).Google Scholar

page 193 note 38 This motif (see n. 122 below) seems to have Eucharistic overtones. In terms of Bonaventure's exegesis, the ‘bread’ and ‘wine’ of the letter are transformed into the ‘body’ and ‘blood’ of Christ in the allegorical sense, since the ‘Opera reparationis [toward which the sense of allegory always points] cum sint multa, omnia ad Christi oblationem principalem habent aspectum’ (Breviloquium Prol. 4 [Opera V 205]). The philosophers would seem then to ‘desacramentalize’ the letter, and thereby degrade the substance of bread into stones, wine into water. For the medieval theme of the ‘two tables,’ Scripture and the Eucharist, see J. Leclercq, F. Vandenbroucke, and L. Bouyer, The Spirituality of the Middle Ages (trans. the Benedictines of Holme Eden Abbey; London 1968) 303.Google Scholar

page 194 note 39 In II Sent. d. 12 a. 1 q. 2 concl. (Opera II 296).Google Scholar

page 194 note 40 In II Sent. d. 12 a. 1 q. 2 concl. (Opera II 297).Google Scholar

page 194 note 41 For example, Itinerarium Prol. 1 (Opera V 295); Breviloquium Prol. (Opera V 201); De reductione artium 1 (Opera V 319 et passim); In Hex. II 1 (Opera V 336).Google Scholar

page 195 note 42 Fish, S. E., Self-Consuming Artifacts: The Experience of Seventeenth-Century Literature (Berkeley 1972) esp. 21–43 for an analysis of Augustine on signs and things.Google Scholar

page 195 note 43 Might this allude to Romans 8.22–23 ? ‘Scimus enim quod omnis creatura ingemiscit et parturit usque adhuc; non solum autem illa, sed et nos ipsi primitias Spiritus habentes, et ipsi intra nos geminus adoptionem filiorum Dei expectantes, redemptionem corporis nostri.’Google Scholar

page 195 note 44 In II Sent. d. 12 a. 1 q. 2 concl. (Opera II 297).Google Scholar

page 196 note 45 In II Sent. d. 15 a. 2 q. 1 concl. (383).Google Scholar

page 196 note 46 In II Sent. d. 12 a. 1 q. 2 concl. (297).Google Scholar

page 196 note 47 In II Sent. d. 12 a. 1 q. 2 concl. (297). The editors cite Confessiones 12.18–32.Google Scholar

page 197 note 48 In II Sent. d. 12 a. 1 q. 2 sol. opp. 4, 5, 6 (298). Might these three orders correspond to the rhetorical inventio (the discovery of res), dispositio (see Appendix), and elocutio (where traditionally the figures of ornatus are treated) ?Google Scholar

page 197 note 49 See, for example, Itinerarium I 14 (Opera V 299); Breviloquium II 1 and 2 (Opera V 219, 220). The idea pervades the Collationes.Google Scholar

page 197 note 50 Itinerarium V–VI (Opera V 308–12). God's nature is best expressed in his desire to communicate (communicare). He is the summa communicabilitas, the summa communicatio et vera diffusio (Itinerarium VI 3 [Opera V 311]). The latter phrase indicates the analogy between light and the divine goodness.Google Scholar

page 197 note 51 In II Sent. d. 12 a. 1 q. 2 sol. opp. 4, 5, 6 (Opera II 298). Throughout this question, Bonaventure draws terms from rhetorical tradition. Rudis usually signifies uncultivated or formless speech. See Cicero, , Brutus 85.294 (ed. Wilkins); De oratore 1.2.5 (ed. Wilkins); Quintilian, Institutio oratoria 3.1.5; 9.4.17–18 (ed. M. Winterbottom [Oxford 1970] 130, 538). The term ineptus is closely related to rudis. It refers to one whose speech is tactless and inappropriate. See Cicero, De oratore 2.4.17–18 and Orator 67.226 (ed. Wilkins). Bonaventure's use of the term suggests that the manner of God's creation is inappropriate considered in relation to his power, but not inappropriate considered in relation to the audience. Throughout the rhetorical tradition, eruditio signifies the comprehensive knowledge of words and things necessary for one who would unite wisdom and eloquence, and one who possesses such encyclopaedic knowledge is eruditus. See Cicero, , De oratore 1.22.102–103; Brutus 67.236; De officiis 1.33 (Loeb 120–21); Quintilian, Inst. orat. 1.4.6; 6.3.17 (ed. cit. 23, 339) (opposite to rusticitas). God's creative work conducts ignorant listeners (rudes) to knowledge (eruditio). For the rough eloquence of Scripture, which however instructs (erudire) to beatitude, see Augustine, De doctrina IV 27–28 (CSEL 80.124). The term eruditio, in its fullest significance, occurs in the title of Hugh of St. Victor's work, Eruditio Didascalia. On the influence of Hugh's Didascalicon upon Bonaventure's concept of wisdom, see Bougerol, Introduction 38, and Roger Baron, ‘L’ Influence d'Hugues de Saint-Victor,’ RThAM 22 (1955) 56–71. Encyclopaedic erudition in the Middle Ages centered on the work of six days; see R. Collison, Encyclopaedias: Their History Throughout the Ages (New York 1964) 44–81. The word thesaurus is commonly used by rhetoricians to signify the abundance of words, things, and topics stored in the eloquent orator's memory. See Cicero, , De oratore 1.5.18, and Quintilian, Inst. orat. 11.2.1–2 (ed. cit. 642). Bonaventure here quotes the term in a scriptural text, but Christian rhetoricians habitually accommodated this text to an analogy with abundance in rhetorical invention. See the introduction to my translation of Benet of Canfield, The Rule of Perfection (forthcoming). Bonaventure's term, collocare (fund. 3), also has strong rhetorical overtones. God's exact arrangement of created signs over a sequence of six days is similar to the rhetorician's collocatio verborum, wherein if a precise order of words is changed, a certain symmetry is lost, even though the sententia remains the same. See Cicero, , Orator 24.80–81. Bonaventure several times states that God could have created the world in any manner (the fact remains), but that he ordered his effects carefully over six days in view of sixfold concordances. Cicero says that the collocatio verborum is one of the primary species of ornatus. Finally, in De reductione artium 16 (Opera V 323), Bonaventure explains God's ultimate ‘condescension’ to man by analogy to speech. As a speaker clothes the concept of his mind (verbum mentis) in material sound (vox) in order to communicate it to another, so the eternal Word became flesh, so that he might be known by men endowed with senses. In becoming flesh the Word does not depart from the bosom of the Father, any more than a concept when uttered in speech leaves the mind. See Augustine, , De doctrina I 26 (CSEL 80. 14–15).Google Scholar

page 198 note 52 In II Sent d. 12 a. 1 q. 3 concl.; d. 13 div. text.; d. 14 p. 1 div. text.; d. 15 a. 1 q. 1 concl.; d. 15 a. 1 q. 2; d. 17 a. 2 q. 2; d. 18 a. 1 q. 3 (Opera II 300, 310, 335, 374, 377–78, 414–26, 442).Google Scholar

page 199 note 53 In II Sent. d. 2 p. 2 a. 2 q. 1 sol. opp. 1, 2 (light of empyrean influences all below); d. 13 div. text. (light the form of prime matter); d. 13 a. 1 q. 1 sol. opp. 4; d. 13 a. 2 q. 2 fund. 4 (light educes the forms of animal and vegetable souls); d. 13 a. 3 q. 2 concl. (light educes the act of the senses, presides over generation of minerals) (Opera II 75, 310, 313, 319, 328); Breviloquium II 4 (Opera V 221).Google Scholar

page 199 note 54 In III Sent. d. 27 a. 1 q. 3 sol. opp. 1 (Opera III 598).Google Scholar

page 199 note 55 Cur Deus homo I 3–4 (S. Anselmi Opera omnia [ed. F. S. Schmitt; Edinburgh 1946] II 51 lines 3–18).Google Scholar

page 199 note 56 In Hex. I 17 (Opera V 332).Google Scholar

page 199 note 57 Schaefer, A., ‘The Position and Function of Man in the Created World According to St. Bonaventure,’ Franciscan Studies 20 (1960) 262–70.Google Scholar

page 199 note 58 In Hex. III 2 (Opera V 343).Google Scholar

page 199 note 59 Sermo IV 17 (Opera V 572).Google Scholar

page 200 note 60 In Hex. III 8–9 (Opera V 344–45).Google Scholar

page 200 note 61 Gregory the Great, Hom. in Ezech. 3 (PL 76.808–809).Google Scholar

page 200 note 62 In Hex. VI 7 (Opera V 362–63).Google Scholar

page 200 note 63 Greenhill, E. S., Die geistigen Voraussetzungen der Bilderreiche des Speculum virginum: Versuch einer Deutung (BGPhMA 39, 2; Münster 1962); R. E. McNally, ‘The Evangelists in the Hiberno-Latin Tradition,’ in Festschrift Bernhard Bischoff (Stuttgart 1971) 111–22.Google Scholar

page 200 note 64 Glaber, Radolphus, Historiae sui temporis (PL 142.613–14).Google Scholar

page 200 note 65 Lottin, O., Psychologie et morale aux XIIe et XIIIe siècles III 1 (Gembloux 1949) 175–76.Google Scholar

page 201 note 66 Lottin, op. cit. 180–83.Google Scholar

page 201 note 67 ‘Hae sunt tantae nobilitas, quod dispositio mundi his correspondet,’ In Hex . VI 20 (Opera V 363). Synan (32 n. 39) remarks that the other redaction states the reverse: ‘Sunt iterum hae virtutes tantae veritatis et ordinis, ut mundi dispositionibus correspondeant,’ In Hex. Vis. 1 Coll. III 20 (ed. Delorme 96).Google Scholar

page 201 note 68 Breviloquium II 5, 12 (Opera V 222–24, 229–30). See Hugh of St. Victor, De sacramentis christianae fidei I pt. 6 5–6; pt. 10 2 (PL 176.266–68, 327–31).Google Scholar

page 201 note 69 Grosseteste, De luce seu inchoatione formarum (ed. L. Baur, Die philosophischen Werke des Robert Grosseteste [BGPhMA 9; Münster 1912] esp. 51–52). For the influence of Grosssteste on Bonaventure's theory of light, see Gilson 251–59.Google Scholar

page 202 note 70 In II Sent d. 2 p. 2 a. 1 q. 1 fund. 4 concl.; d. 13 div. text.; d. 13 a. 2 q. 1 fund. 6 concl. sol. opp. 5, 6 (Opera II 310, 73–74, 310, 317–22); Breviloquium II 3 (Opera V 220–21).Google Scholar

page 202 note 71 In II Sent. d. 13 a. 1 q. 1 concl. (Opera II 312–13).Google Scholar

page 202 note 72 In II Sent. d. 13 div. text.; d. 13 a. 2 q. 1 (Opera II 310, 317–18).Google Scholar

page 202 note 73 In II Sent. d. 12 a. 1 q. 3 concl.; d. 12 a. 2 q. 1 org. pro aff. 1–4; d. 13 div. text. (Opera II 300–302, 310).Google Scholar

page 202 note 74 In II Sent. d. 2 p. 2 q. 2 fund. 4 concl.; d. 13 a. 2 q. 1 fund. 6 concl. sol. opp. 5–6 (Opera II 73–74, 319–22).Google Scholar

page 202 note 75 See notes 52 and 53.Google Scholar

page 202 note 76 Grosseteste, De intelligentiis (ed. Baur 116).Google Scholar

page 203 note 77 In II Sent. d. 17 a. 2 q. 2 concl.; d. 17 a. 2 q. 3 (Opera II 422–23, 425); Breviloquium II 4 (Opera V 226).Google Scholar

page 203 note 78 Breviloquium II 3 (Opera V 220–21).Google Scholar

page 203 note 79 In II Sent. d. 13 a. 1 q. 1 ad opp. 3 sol. opp. 3 (Opera II 310, 313).Google Scholar

page 203 note 80 In II Sent. d. 13 a. 1 q. 1 sol. opp. 3 (313).Google Scholar

page 203 note 81 The most faithful account of Bonaventure's teaching on this point is C. Bérubé, De la philosophie à la sagesse chez Saint Bonaventure et Roger Bacon (Rome 1976).Google Scholar

page 204 note 82 Itinerarium II 2 (Opera V 300) and De reductione artium 3 (Opera V 320). See the fine article by J. McEvoy, ‘Microcosm and Macrocosm in the Writings of St. Bonaventure,’ in S. Bonaventura, 1274–1974 II 309–43.Google Scholar

page 204 note 83 Itinerarium II 9 (Opera V 301–302).Google Scholar

page 204 note 84 Itinerarium II 9 (302).Google Scholar

page 204 note 85 Itinerarium II 9 (302).Google Scholar

page 205 note 86 Quaestiones disputatae de scientia Christi IV 22–23 (Opera V 572).Google Scholar

page 205 note 87 In Hex. III 8–9 (Opera V 344–45).Google Scholar

page 205 note 88 Grosseteste, De veritate (ed. Baur 137–38). See Bérubé and Gieben, art. cit. ‘Guibert de Tournai’ (supra n. 7).Google Scholar

page 205 note 89 Itinerarium V 5 (Opera V 309).Google Scholar

page 205 note 90 Itinerarium VII 5 (Opera V 313). Bonaventure quotes Dionysius on this point.Google Scholar

page 206 note 91 Breviloquium II 11 (Opera V 229).Google Scholar

page 206 note 92 In Hex. VI 2–5 (Opera V 360–61).Google Scholar

page 206 note 93 In Hex. VI 4 (Opera V 361).Google Scholar

page 207 note 94 In Hex. VI 6 (Opera V 361).Google Scholar

page 207 note 95 In Hex. VI 7 (Opera V 361–62).Google Scholar

page 207 note 96 In Hex. VI 10 (Opera V 362).Google Scholar

page 207 note 97 In II Sent. d. 7 p. 2 a. 2 q. 1 concl. (Opera II 197–99); d. 7 p. 2 a. 2 q. 2 concl. (201–202).Google Scholar

page 207 note 98 Macrobius, Commentary on the Dream of Scipio I 8 (trans. W. H. Stahl [New York 1952] 120–29). For the influence of Macrobius’ scheme in the Middle Ages, see R. Tuve, ‘Notes on the Virtues and Vices: Pt. 1, Two Fifteenth-Century Lines of Dependence on the Thirteenth and Twelfth Centuries,’ Journal of the Warburg and Courtauld Institutes 26 (1963) 264–303. See also Ps.-Vincent of Beauvais, Speculum morale I d. 7 p. 3 ad 4 (Speculum maius [Douai 1624; repr. Graz 1964] III 187).Google Scholar

page 208 note 99 In Hex. VI 26–32 (Opera V 364).Google Scholar

page 208 note 100 In Hex. VI 24 (Opera V 363).Google Scholar

page 208 note 101 Macrobius, Commentary I 12 (tr. Stahl 133–37).Google Scholar

page 208 note 102 In Hex. VII 5 (Opera V 366).Google Scholar

page 209 note 103 In Hex. Vis. 1 Coll. IV 12 (ed. Delorme 103). On the Great Year, see P. Duhem, Le Système du monde I (Paris 1913) 65–75 passim.Google Scholar

page 209 note 104 In Hex. VII 12 (Opera V 367).Google Scholar

page 209 note 105 In III Sent. d. 33 art. unicus q. 4 (Opera III 719–21). Lottin, op. cit. (supra n. 65) 158–59.Google Scholar

page 209 note 106 In Hex. VII 8 (Opera V 366–67). For ‘false opinions’ concerning the relation between soul and body, for want of the revealed doctrine of the resurrection of the body, see Augustine, De doctrina I 48–53 (CSEL 80.20–22).Google Scholar

page 209 note 107 In Hex. VII 9–11 (Opera V 367).Google Scholar

page 209 note 108 In Hex. VII 7 (Opera V 366).Google Scholar

page 209 note 109 Pouchet, R., La Rectitudo chez saint Anselme: Un itinéraire augustinien de l'ǎme à Dieu (Paris 1964) 252–58 for Grosseteste and Bonaventure.Google Scholar

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page 210 note 111 Mulligan, R. W., ‘Portio superior and Portio inferior rationis in the Writings of St. Bonaventure,’ Franciscan Studies 15 (1955) 332–49.Google Scholar

page 210 note 112 Breviloquium V 4 (Opera V 256–57).Google Scholar

page 210 note 113 Breviloquium V 4 (Opera V 256).Google Scholar

page 210 note 114 In II Sent. d. 13 a. 2 q. 2 (Opera II 319–20).Google Scholar

page 210 note 115 Breviloquium V 3 (Opera V 257). In III Sent. d. 23 a. 2 a. 5 concl. (Opera III 498), Bonaventure develops the analogies among the eduction of forms from matter, light's reduction of color from potency to act, and grace's infusion of the virtues.Google Scholar

page 211 note 116 In Hex. VII 15, 17 (Opera V 367–68). ‘To clothe’ (vestire) speech with colors is synonymous with adorning (ornare) it. See Cicero, , De oratore 1.31.142; Quintilian, Inst. orat. 8. praef. 20 (ed. cit. 422).Google Scholar

page 211 note 117 In Hex. VI 14–19 (Opera V 362–63). Cicero, De Inventione 2.53–54 (Loeb ed. 326–33). For the influence of Cicero's doctrine of the virtues in the Middle Ages, see P. Delhaye, ‘Une adaptation du “De Officiis” au XIIe siècle,’ RThAM 15 (1949) 227–58; id., ‘L'enseignement morale au XIIe siècle,’ Mediaeval Studies 11 (1949) 77–99.Google Scholar

page 211 note 118 In Hex. Vis. 1 coll. IV 15 (ed. Delorme 105).Google Scholar

page 211 note 119 Philo, Legum allegoria 1.19–27 (Loeb ed. 187–205); Ambrose, Liber de paradiso 3 (PL 14.296–300); Augustine, De Genesi contra Manichaeos 1.9–10 (PL 34.202–204); Honorius of Autun, Expositio in Cantica Canticorum vers. 13–14 (PL 172.420–30). See also Speculum virginum (ed. Greenhill 52–58 and the ample notes).Google Scholar

page 212 note 120 Augustine, De Genesi contra Manichaeos 1.10 (PL 34.204).Google Scholar

page 212 note 121 In Hex. VII 18 (Opera V 368). Gregory the Great, Moralia in Job 29.72 (PL 76.517.)Google Scholar

page 212 note 122 In Hex. VII 20 (Opera V 368). See note 38 above.Google Scholar

page 212 note 123 In Hex. VII 21 (Opera V 368).Google Scholar

page 212 note 124 Quaestiones disputatae de mysterio Trinitatis q. 8 ad 7 (Opera V 115).Google Scholar

page 212 note 125 In III Sent. d. 1 a. 2 q. 1 concl. (Opera III 20).Google Scholar

page 212 note 126 In Hex. I 22–24 (Opera V 333).Google Scholar

page 212 note 127 In Hex. V 33 (Opera V 359).Google Scholar

page 213 note 128 See these opinions in Gilson (286, 432 et passim). Expressed so eloquently, they have become scholarly commonplaces.Google Scholar

page 213 note 129 Ars concionandi 44 (Opera IX 19). On the question of authorship, see the summary in H. C. H. Hazel, ‘The Bonaventurian “Ars concionandi”,’ in S. Bonaventura, 1274–1974 II 435–46. Hazel thinks Bonaventure's authorship probable and cites McKeon's acceptance. On the Jews in In Hex., see Synan 29–31.Google Scholar

page 213 note 130 Petry, R. C., ‘ Verbum Abbreviatum: St. Bonaventure's Interpretation of the Evangelical Preaching of St. Francis,’ in S. Bonaventura, 1274–1974 II 214, 219.Google Scholar

page 214 note 131 In Hex. I 27, 28, 30 (Opera V 334).Google Scholar

page 214 note 1 Augustine, De doctrina christiana IV 18–19 (CSEL 80.122).Google Scholar

page 214 note 2 De reductione artium 5 (Opera V 321).Google Scholar

page 215 note 3 Chenu, M.-D., La Théologie au douzième siècle (Paris 1957) 172–78: ‘La mentalité symbolique’; Zinn, art. cit. (supra n. 6).Google Scholar

page 215 note 4 For example, De doctrina I 4–6; II 6–7 (CSEL 80.9, 35).Google Scholar

page 215 note 5 De sacramentis christianae fidei Prol. 5 (PL 176.185).Google Scholar

page 215 note 6 De sacr. Prol. 1 (PL 176.183).Google Scholar

page 215 note 7 De sacr. 1 pt. 1 28 (PL 176.204).Google Scholar

page 215 note 8 De sacr. Prol. 3; I pt. 5 5; I pt. 6 17 (PL 176.189, 249, 273–74).Google Scholar

page 216 note 9 De sacr. 1 pt. 1 2 (PL 176.188).Google Scholar

page 216 note 10 De sacr. 1 pt. 1 3 (PL 176.188–89).Google Scholar

page 217 note 11 Cicero, De inventione 1.5.7 (Loeb ed. 14–17); 1.9.12 (Loeb ed. 24–27); Rhetorica ad Herennium 4.55.68–69 (Loeb ed. 405–409) (demonstratio); 3.6.10–18.15 (Loeb ed. 172–85) (genus demonstrativum); Quintilian, Inst. orat. 2.10.11; 3.12–14 (ed. cit. 276–77, 394–97); Boethius, De topicis differentiis IV (PL 64.1207); Isidore of Seville, Etymologiae (ed. Lindsay) 2.4.1–8 (genus demonstrativum); 2.9.11–12 (the ostensibile kind of enthymeme); 2.21.33 (energia — Greek term equivalent to demonstratio). See Bonaventure, , In Hex. IV 21–22 (Opera V 353).Google Scholar

page 217 note 12 Cicero, Partitiones oratoriae 6.20 (ed. Wilkins); Quintilian, Inst. orat. 6.2.32–33 (ed. Winterbottom 434–37).Google Scholar

page 217 note 13 De sacr. 1 pt. 1 4 (PL 176.189).Google Scholar

page 217 note 14 Cicero, De inventione 1.5.7 (Loeb ed. 14–17).Google Scholar

page 217 note 15 De sacr. 1 pt. 1 8 (PL 176.193).Google Scholar

page 217 note 16 De sacr. 1 pt. 1 9 (PL 176.193–94).Google Scholar

page 217 note 17 De sacr. 1 pt. 1 9 (PL 176.194).Google Scholar

page 217 note 18 De sacr. 1 pt. 1 10 (PL 176.194–95).Google Scholar

page 217 note 19 De sacr. 1 pt. 1 11 (PL 176.195).Google Scholar

page 218 note 20 De sacr. 1 pt. 1 12 (PL 176.195–96).Google Scholar

page 218 note 21 De sacr. 1 pt. 1 12 (PL 176.196).Google Scholar

page 218 note 22 Gilson 253.Google Scholar