Боnaventura – орта ғасырлық итальян діншісі және философы

Italian theologian (1221–1274)
the Italian medieval theologian

Bonaventure ('/b//ɒ//n//ə//v//ɛ//n//tʃ//ər//, /,/b//ɒ//n//ə/'/v//ɛ//n//tʃ//ər/ BONəvenchər, VEN ; ˌbɔnavenˈtuːra da (b)baɲɲoˈrɛːdʒo; Bonaventura de Balneoregio; born Giovanni di Fidanza; 1221 – 15 July 1274) was an Italian Catholic Franciscan bishop, cardinal, scholastic theologian and philosopher. The seventh Minister General of the Order of Friars Minor, he also served for a time as Bishop of Albano. He was canonised on 14 April 1482 by Pope Sixtus IV and declared a Doctor of the Church in 1588 by Pope Sixtus V, becoming known as the "Seraphic Doctor" ( Doctor Seraphicus). His feast day is 15 July. Many writings from the Middle Ages once attributed to him have been subsequently re classified under the name "Pseudo Bonaventure".

He was born at Civita di Bagnoregio, not far from Viterbo, then part of the Papal 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 of Francis of Assisi, which is the primary motivation for Bonaventure's writing the vita. He entered the Franciscan Order in 1243 and studied at the University of Paris, possibly under Alexander 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 with Thomas Aquinas. Three years earlier his fame had earned him the position of lecturer on The Four Books of Sentences—a book of theology written by Peter Lombard in the twelfth century—and in 1255 he received the degree of master, the medieval equivalent of doctor. 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 upon Roger 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 against Gerard 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 was instrumental in procuring the election of Pope Gregory X, who rewarded him with the title of Cardinal Bishop of Albano, and insisted on his presence at the great Second Council of Lyon in 1274.

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 by Huguenots, 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 his Commentary on the Sentences, which is now conserved at Bagnoregio, in the parish church of St. Nicholas.

Bonaventure was formally canonised in 1482 by the Franciscan Pope Sixtus IV, and ranked along with Thomas Aquinas as the greatest of the Doctors of the Church by 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 a Commentary on the Sentences of Lombard, in four volumes, and eight other volumes, including a Commentary on the Gospel of St Luke and a number of smaller works; the most famous of which are The Mind's Road to God (Itinerarium mentis in Deum), an outline of his theology or Brief 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), and The Triple Way (De Triplici via), the latter three written for the spiritual direction of his fellow Franciscans. The German philosopher Dieter Hattrup denies that Reduction of the Arts to Theology was 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 by Rudolf von Biberach (c. 1270 – 1329). For Isabelle of France, the sister of King Louis IX of France, and her monastery of Poor Clares at Longchamps, Bonaventure wrote the treatise Concerning the Perfection of Life.

Bonaventure wrote on almost every subject treated by the Scholastics (see Scholasticism) 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. 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 mystic Dionysius the Areopagite was another notable influence. In philosophy Bonaventure presents a marked contrast to his contemporaries, Roger Bacon, Albert the Great, and Thomas Aquinas. While these may be taken as representing, respectively, physical science yet in its infancy, and Aristotelian scholasticism in its most perfect form, Bonaventure presents the mystical and Platonizing mode of speculation that had already, to some extent, found expression in Hugo and Richard of St. Victor, Alexander of Hales, and in Bernard 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. 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, the Collationes 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 the virtues, whereby it is rendered fit to accept the divine light; and meditation that may rise even to ecstatic union with God. The supreme end of life is a union in contemplation or intellect or intense absorbing love; but it cannot be entirely reached in this life, and remains as a hope for the future. He offers several arguments for the existence of God, including versions of Anselm of Canterbury's ontological argument and 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 in C. S. Lewis's argument 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 brought Anselm's argument together with Aristotelian and Neoplatonic metaphysics to 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 feast day was included in the General Roman Calendar immediately 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 of Saint 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 obligatory memorial and assigned to the date of his death, 15 July. He is the patron saint of bowel disorders. Bonaventure is remembered in the Church of England with a commemoration on 15 July.

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 1647. 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, Laguna, 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.

Bonaventura College is a Catholic high school in Leiden in the Netherlands.

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 by Zachary Hayes, OFM, vol. 1, 1996. Journey of the Soul into God Itinerarium Mentis in Deum translation and Introduction by Zachary Hayes, OFM, and Philotheus Boehner, OFM, vol. 2, 2002. Disputed Questions on the Mystery of the Trinity, translated by Zachary Hayes, vol. 3, 1979. 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 of The Threefold Way, On the Perfection of Life, On Governing the Soul, and The Soliloquium: A Dialogue on the Four Spiritual Exercises, the prologue to the Commentary on Book II of the Sentences of Peter Lombard and three short sermons: On the Way of Life, On Holy Saturday, and On 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 Christ translated and edited by William Henry Hutchings, 1881. The Journey of the Mind into God (Itinerarium mentis in Deum), Indianapolis: Hackett, 1993. On the Reduction of the Arts to Theology (De Reductione Artium ad Theologiam), translated by Zachary Hayes, Saint Bonaventure, NY: Franciscan Institute, 1996. Bringing forth Christ: five feasts of the child Jesus, translated by Eric Doyle, Oxford: SLG Press, 1984. 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.