The Position and Function of Man in the Created World according to Saint Bonaventure

Abstract

THE POSITION AND FUNCTION OF MAN IN THE CREATED WORLD ACCORDING TO SAINT BONAVENTURE1 INTRODUCTION One of the great achievements of Medieval Scholasticism is to have formed and developed doctrinal systems that comprise the entire wealth of human knowledge and bring everything into one harmonious synthesis. An outstanding master of theological synthesis is the "Seraphic Doctor" Saint Bonaventure.2 In his doctrine the various parts are not only harmoniously connected with one another, but form together such a unity and totality that they cannot be understood in their real meaning when considered separately; for "each part reaches out into all the rest of the system and is affected by the ramifications leading to it from the system as a whole."3 Every individual question must thus be considered in connection with the general structure and the leading 1 This article was composed for the fulfillment of the publication requirement for the degree of Doctor of Sacred Theology in the School of Sacred Theology of the Catholic University of America, Washington, D. C. — List of abbreviations used : Ant. = Antonianum / BACH-PT = Bibliotheca Academiae Catholicae Hungaricae — Sectio philosophico-theologica / BFSMA = Bibliotheca Franciscana Scholastica Medii Aevi / BGPM = Beitr äge zur Geschichte der Philosophie des Mittelalters / BKV = Bibliothek der Kirchenväter / BSF = Biblioteca di Studi Francescani / CF = Collectanea Franciscana / CUA-PS = Catholic University of America — Philosophical Studies / DTC = Dictionnaire de Théologie Catholique / EF = Études Franciscaines / EncF = Enciclopedia Filosófica / EPM = Études de Philosophie Médiévale / ETL = Ephemerides Theologicae Lovanienses / FCh = The Fathers of the Church / FF = Franziskanische Forschungen / FIP-ThS = Franciscan Institute Publications — Theology Series / FIP-TS = Franciscan Institute Publications — Text Series / FrF = La France Franciscaine / FS = Franciscan Studies / LCC = The Library of Christian Classics / LCL = The Loeb Classical Library / MG = Migne — Patrología Graeca / ML = Migne — Patrología Latina / PJ = Philosophisches Jahrbuch / RUO = Revue de l'Université d'Ottawa / SM = Studia Mariana / SST = Studies in Sacred Theology / WSB = Works of Saint Bonaventure / WW = Wissenschaft und Weisheit. 2 See J. Fr. Bonnefoy, "De synthesi operum Dei ad extra ad mentem sancti Bonaventurae," Ant. 18 (1943) J7—2^3 E. Gilson, La philosophie de Saint Bonaventure, EPM 4 (2. ed., Paris !943) 385—6 (translation by I. Trethowan [London 1940]). 261 262A. SCHAEFER ideas of the entire doctrine. This is particularly true with regard to the subject of the present study, which touches so many different points and is in fact an important part of the system as such. In order to provide the necessary framework within which the subject matter itself can be properly placed and treated, we therefore begin with a general outline of the main elements in the Bonaventurian synthesis. Although only a brief introductory sketch, this outline will show the wonderful inner coherence, continuity, and correspondence that exists in this system both between the various created things and between each of these things and God, their common center.§i The General Structure of the Bonaventurian Synthesis In the great drama of creation St. Bonaventure distinguishes three main parts or phases: the emanatio, the exemplaritas, and the consummatio ,4 which is also called reductio. The meaning of these three basic terms is that the created world as a whole and aU creatures in this world have their origin in God from whom they proceed; having been created, they reflect God, their divine model or exemplar, according to which they were made ; they finally return to God for whom they were created and who is their ultimate end. This division comprises the great themes of St. Bonaventure and is a guiding principle not only for his philosophy, but for his theology as well. Its influence is visible in many ways through4 Explicitly enumerated in this way in the Collationes in Hexaemeron i. 17 (V. 332b). — Unless indicated otherwise, the works of St. Bonaventure will be quoted according to the edition of Quaracchi, S. Bonaventurae opera omnia, Quaracchi 1882—1902. The figures that are added in parentheses also refer to this edition, the Roman numeral indicating the volume, the Arabic numeral the page, and the final letter a or d the first or second column on that page. — In the frequent references to the Commentary on the Sentences, the three consecutive Arabic...