St.

Bonaventure

SEM. RONALD BONITA

Introduction:

Saint Bonaventure, also known as “Seraphic Doctor,” was a leading medieval theologian,
the minister general of the Franciscan order, and a cardinal bishop of Albano. He was
declared a doctor of the Church in 1587 and is recognized for his significant contributions
to theology, philosophy, and the spiritual life.

Saint Bonaventure was born around 1217 in Bagnoregio, Papal States, to Giovanni of
Fidanza, a physician, and Maria of Ritella. As a child, he fell ill and was healed through
the intercession of St. Francis of Assisi. In 1235, he entered the University of Paris and
received his Master of Arts degree in 1243. The following year, he joined the Franciscan
order and was given the name Bonaventure. He studied theology in the Franciscan school
at Paris from 1243 to 1248, under the guidance of masters such as Alexander of Hales,
John of La Rochelle, Eudes Rigaud, and William of Meliton.1

During his academic period, Bonaventure studied philosophy at the University of Paris
from 1235 to 1243. He was exposed to the works of Aristotle and his Arabic
commentators and became proficient in logic.2 However, no known works from
Bonaventure's time as a student or master of philosophy at Paris have survived. But why?
Because the focus of St. Bonaventure was on his studies, and he may not have produced
any significant works or writings during that period. Additionally, many works from the
medieval period have been lost or destroyed over time, which could also contribute to the
lack of surviving works from Bonaventure's time as a student or master of philosophy at
Paris.

In 1244, Bonaventure joined the Franciscan order and continued his studies in theology at
Paris until 1248. He likely worked closely with Franciscan masters such as Alexander of
Hales, John of La Rochelle, Eudes Rigaud, and William of Middleton 3. In 1248,
Bonaventure was granted a license to read at Paris, possibly by John of Parma, the

1
“Saint Bonaventure | 13th Century Italian Theologian & Franciscan Friar | Britannica.”
2
Spruyt, “The Logic of Peter of Spain.”
3
Bougerol, J. G. (1968). Introduction à Saint Bonaventure. Paris: Editions du Cerf.
Franciscan Minister General. This license allowed him to lecture on the Bible as a
"Bachelor of the Bible" between 1248 and 1250/51, and on the Sentences of Peter
Lombard from c. 1252-534

Bonaventure received the licentia docendi by Easter 1254 and became a Master of
Theology. He assumed the Franciscan Chair in theology at the convent, where he
performed the three duties of a Master: lecturing on the Bible, engaging in disputations,
and preaching5. During this time, Bonaventure composed his major philosophical and
theological work, the Commentaria in Quattuor Libros Sententiarum6

In 1257, Bonaventure was appointed Minister General of the Franciscan Order, marking
the beginning of his pastoral period. He continued to compose sermons and wrote
numerous works for the spiritual training of the friars, such as A Soliloquy about Four
Mental Exercises, The Tree of Life, and The Triple Way. He also composed his most
popular work, the Life of St. Francis, in 12607.

Bonaventure's philosophical and theological ideas are deeply rooted in the thought of
Aristotle and Augustine, but he also developed original insights and ideas. He is known
for his synthesis of the philosophical and theological traditions, and his writings on
metaphysics, epistemology, and ethics continue to be studied in contemporary philosophy
and theology.

Bonaventure's contributions to the Catholic Church were recognized during his lifetime,
and he was canonized in 1482. He was declared a Doctor of the Church in 1588, and his
feast day is celebrated on July 15th.

Works:

4
Noone, Houser, and Benson, “Bonaventure.”
5
Bougerol, J. G. (1968). Introduction à Saint Bonaventure. Paris: Editions du Cerf.
6
Bougerol, J. G. (1968). Introduction à Saint Bonaventure. Paris: Editions du Cerf.
7
“Bonaventure (1217/1221-1274) | Internet Encyclopedia of Philosophy.”
Saint Bonaventure, also known as Bonaventure of Bagnoregio, was an Italian medieval
theologian and philosopher who made significant contributions to the fields of theology
and philosophy. One of his major works is "The Soul's Journey into God," a mystical and
contemplative treatise that explores the stages of the soul's ascent toward God through
meditation and contemplation. This paper will describe the mystical and contemplative
aspects of "The Soul's Journey into God" and highlight its emphasis on the transformative
power of divine love on the soul.

"The Soul's Journey into God" is divided into 5 stages, each of which corresponds to a
different aspect of the soul's relationship with God. The first stage is the "purgative way,"
which involves the purification of the soul through the practice of virtues and the removal
of vices. The second stage is the "illuminative way," which involves the enlightenment of
the soul through the contemplation of divine truths. The third stage is the "unitive way,"
which involves the union of the soul with God through divine love.

The fourth stage is the "transformative way," which involves the transformation of the
soul through divine grace. Bonaventure believes that divine grace is necessary for the
soul to reach the highest stages of contemplation and union with God. The fifth stage is
the "apophatic way," which involves the negation of all created things and the affirmation
of God's transcendence.8.

Bonaventure emphasizes the importance of meditation and contemplation in the soul's

journey toward God. He believes that meditation is a necessary preparation for
contemplation, as it helps the soul to focus on divine truths and to detach itself from
worldly distractions. Contemplation, on the other hand, is the highest form of prayer, as it
allows the soul to experience the presence of God directly.

The five Stages:

1. Purgative Way
8
Bonaventure, The Soul's Journey into God, trans. Ewert Cousins (Mahwah, NJ: Paulist Press, 1978).
"The soul cannot ascend to contemplation of the divine essence until it has been purified
and illumined by the virtues. Therefore, it must first pass through the purgative way, in
which the vices are expelled and the virtues are acquired. This is a long and difficult
journey, which requires the soul to leave behind all worldly attachments and to focus on
divine truths. The soul must practice the virtues, such as humility, obedience, and poverty,
and reject the vices of ignorance, malice, and sensuality. Through penance, self-denial,
and mortification, the soul can purge itself of sin and become a fit dwelling place for
God"9

The purgative way is the first stage of the soul's journey toward God. This stage involves
the purification of the soul through the practice of virtues and the removal of vices 10.
According to Bonaventure, "The soul cannot ascend to contemplation of the divine
essence until it has been purified and illumined by the virtues" 11 This stage is necessary
because the soul is weighed down by sin and worldly distractions, which prevent it from
experiencing the presence of God.

The purgative way is characterized by the practice of virtues such as humility, obedience,
and poverty. These virtues help the soul to detach itself from worldly attachments and to
focus on divine truths12. Bonaventure emphasizes the importance of the practice of the
virtues, as they are necessary for the purification of the soul. He writes, "Virtues are the
golden ladder by which the soul ascends to God"13.

In addition to the practice of virtues, the purgative way also involves the removal of
vices. Bonaventure identifies three main vices that must be overcome: ignorance, malice,
and sensuality. Ignorance is the lack of knowledge of God and his truths. Malice is the
deliberate rejection of divine truths and the pursuit of sinful desires. Sensuality is the
excessive attachment to worldly pleasures and the rejection of spiritual goods 14. To

9
Bonaventure. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
10
Noone, Houser, and Benson, “Bonaventure.”
11
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
12
Noone, Houser, and Benson, “Bonaventure.”
13
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
14
“CATHOLIC ENCYCLOPEDIA: St. Bonaventure.”
overcome these vices, Bonaventure recommends the practice of penance, self-denial, and
mortification. Penance involves the recognition of one's sins and the desire to make
amends. Self-denial involves the rejection of worldly desires and the pursuit of spiritual
goods. Mortification involves the deliberate rejection of worldly pleasures in order to
focus on divine truths.

So, Saint Bonaventure is trying to say that before the soul can feel God's presence, it
needs a "clean-up" phase called the purgative way. Imagine it as a journey where the soul
gets rid of its bad habits (vices) and learns good habits (virtues) like being humble and
obedient. These habits help the soul let go of worldly stuff and focus on what's important
—God. Bonaventure compares virtues to a golden ladder that helps the soul climb up to
God. But there's also a need to kick out three troublemakers: not knowing about God
(ignorance), knowingly doing wrong stuff (malice), and being too into worldly pleasures
(sensuality). To get rid of these, Bonaventure suggests saying sorry for mistakes
(penance), saying no to unnecessary desires (self-denial), and ignoring worldly pleasures
to pay more attention to God (mortification). It's like giving the soul a makeover so it's
ready to feel God's presence.

2. Illuminative Way

"The illuminative way leads the soul from the purgative to the unitive way, and it is called
illuminative because it consists in the contemplation of divine truths. The soul has been
purified and is now ready to receive divine illumination. Therefore, it must turn its
attention to the contemplation of divine truths, such as the Trinity, the Incarnation, and
the attributes of God. Through the practice of spiritual exercises, such as meditation,
prayer, and contemplation, the soul can deepen its understanding of God and become
more capable of contemplating divine truths. The illuminative way is a necessary stage in
the soul's journey toward God, as it prepares the soul for the union of the unitive way"15

15
Bonaventure. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
The illuminative way is the second stage of the soul's journey toward God. This stage
involves the enlightenment of the soul through the contemplation of divine truths 16.
According to Bonaventure, "The illuminative way leads the soul from the purgative to the
unitive way, and it is called illuminative because it consists in the contemplation of divine
truths17". This stage is necessary because the soul has been purified and is now ready to
receive divine illumination.

The illuminative way is characterized by the contemplation of divine truths, such as the
Trinity, the Incarnation, and the attributes of God. Bonaventure emphasizes the
importance of the contemplation of divine truths, as they are necessary for the
enlightenment of the soul18. He writes, "Divine truths are the light by which the soul is
illumined and made capable of contemplating God"19.

In addition to the contemplation of divine truths, the illuminative way also involves the
practice of spiritual exercises, such as meditation, prayer, and contemplation. These
exercises help the soul to focus on divine truths and to deepen its understanding of God.
Bonaventure emphasizes the importance of these exercises, as they are necessary for the
illumination of the soul. He writes, "Spiritual exercises are the means by which the soul is
made capable of contemplating divine truths"20.

So, the illuminative way is the second step in the soul's journey to connect with God,
following the purgative way. In this stage, the soul gets enlightened by thinking deeply
about divine truths like the Trinity, the Incarnation, and God's qualities. Saint
Bonaventure calls it the "illuminative way" because it's all about soaking in these divine
truths. Now that the soul is all cleaned up from bad stuff, it's ready to receive this special
divine light. To get there, the soul needs to do spiritual exercises like thinking, praying,
and reflecting on these divine truths. Bonaventure says that these exercises are like the

16
Noone, Houser, and Benson, “Bonaventure.”
17
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
18
“Bonaventure (1217/1221-1274) | Internet Encyclopedia of Philosophy.”
19
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
20
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
tools that help the soul understand God better and get ready for the next big step—joining
with God in the unitive way. It's like preparing the soul for a bright and close connection
with the divine.

3. Unitive way

"The unitive way is the third and highest stage of the soul's journey toward God, and it is
called unitive because it consists in the union of the soul with God through divine love.
The soul has been purified and illumined, and is now ready to experience the presence of
God. Therefore, it must turn its attention to divine love, as it is the bond of union between
the soul and God. Through the practice of contemplation, the soul can experience the
presence of God and become one with him. The unitive way is the ultimate goal of the
soul's journey toward God, as it allows the soul to experience the presence of God and to
become one with him21"

The unitive way is the third stage of the soul's journey toward God. This stage involves
the union of the soul with God through divine love. According to Bonaventure, "The
unitive way is the third and highest stage of the soul's journey toward God, and it is called
unitive because it consists in the union of the soul with God through divine love" 22. This
stage is necessary because the soul has been purified and illumined, and is now ready to
experience the presence of God.

The unitive way is characterized by the union of the soul with God through divine love.
Bonaventure emphasizes the importance of divine love, as it is the means by which the
soul can experience the presence of God. He writes, "Divine love is the bond of union
between the soul and God, and it is the means by which the soul can experience the
presence of God23"

To add in divine love, the unitive way also involves the practice of contemplation.
Contemplation is the highest form of prayer, as it allows the soul to experience the
21
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
22
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.

23
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
presence of God directly. Bonaventure emphasizes the importance of contemplation, as it
is necessary for the union of the soul with God. He writes, "Contemplation is the means
by which the soul can experience the presence of God and become one with him"24.

4. Transformative way

In "The Soul's Journey into God," Saint Bonaventure describes the fourth stage of the
soul's journey as the "Transformative Way." This stage is characterized by a mystical
union with God, where the soul is completely transformed and illuminated by divine
light. Bonaventure writes:

"The fourth and last stage of illumination is that of union, in which the soul, through an
admirable transformation, is made one with God. This transformation is so profound that
the soul seems to be divine and participating in the divine nature. It is like a drop of
water, poured into wine, which seems to lose its own nature and to become wine."25

St. Bonaventure is trying to say is that our ultimate goal in this soul journey is to unite
with God. As we reach the last stage of illumination, our souls undergo a deep
transformation, drawing so close to God that we feel connected to His divine nature.
Picture it like a drop of water mixed into wine, perfectly blending and symbolizing the
unity between our souls and the divine. It's a unique and intimate relationship where we
lose our individual identity, becoming one with God in this beautiful connection.

So, in this stage, the soul experiences a complete surrender to God, and all distinctions
between the self and the divine disappear. The soul is filled with a deep peace and joy, as
it is fully united with its creator. Bonaventure continues:

"In this union the soul is totally transformed into God, and God into the soul, so that the
two become one and the same. The soul is then filled with such an abundance of divine
light that every trace of darkness is dispelled. It is like a room filled with sunlight, in
which no shadow can remain."26
24
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
25
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
26
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
The Transformative Way is the ultimate goal of the soul's journey, where it is completely
united with God and filled with divine light. This stage is characterized by a deep
mystical union, where the soul is transformed and illuminated by the divine presence.

To make it clearer, the soul's big goal here is to unite with God. In this stage, something
magical happens—the soul gets super close to God, like a best friend. Bonaventure
compares it to a drop of water in wine, blending perfectly and symbolizing how the soul
and God become one. In this deep connection, the soul gives itself completely to God,
and all the lines between the soul and God fade away. It's like being in a room filled with
sunlight where there's no darkness. The Transformative Way is like reaching the ultimate
destination of the soul's journey, where it's totally united with God and filled with divine
light.

5. apophatic way

Let’s continue to the 5th stage, as Saint Bonaventure describes the fifth stage of the soul's
journey as the "Apophatic Way." Apophatic theology involves defining or knowing God
through negative statements. The Orthodox tradition of apophatic, or negative, theology
holds that none of our concepts can properly be affirmed of God, who transcends all
human concepts27.So it means it is a way of talking about God where you focus on what
God is not, instead of trying to say exactly what God is. It's like saying, "God is beyond
what words can describe." This approach recognizes that human language has limits
when it comes to talking about the divine.

This stage is characterized by a mystical union with God that transcends all knowledge
and understanding. The soul is raised above all created things and enters into a state of
pure contemplation, where it is united with God in a union that is beyond words and
concepts. Bonaventure writes:

"The fifth and final stage of illumination is that of ecstasy, in which the soul, abandoning
all creatures and all created things, is united with God in a union surpassing all

27
“Apophatic.”
knowledge and understanding. In this state the soul is raised above itself and all creation,
and is caught up in the divine embrace."28

In this stage, the soul is no longer dependent on created things or concepts to experience
God. Instead, it enters into a state of pure contemplation, where it is united with the
divine in a union that is beyond words and understanding. Here, the soul leaves
everything behind and connects with God in a way that goes beyond what we can know
or understand. It's like the soul is lifted above itself and everything else, embraced by the
divine. This stage is like the soul's highest and closest encounter with God. Bonaventure
continues:

"In this state the soul is raised above all created things and is united with God in a union
that is beyond all understanding. It is like a man who, after climbing to the top of a
mountain, sees the whole world spread out before him. He is no longer concerned with
the things of the world, but is caught up in the beauty and majesty of the view."29

The Apophatic Way is the ultimate goal of the soul's journey, where it is completely
united with God in a union that is beyond all knowledge and understanding. This stage is
characterized by a deep mystical union, where the soul is raised above all created things
and enters into a state of pure contemplation.

Saint Bonaventure, in detailing the five stages of the soul's journey—Purgative,

Illuminative, Unitive, Transformative, and Apophatic Ways—conveys a profound
spiritual path leading toward intimate union with God. The Purgative Way underscores
the necessity of purification through virtuous living, shedding sinful habits, and fostering
humility. The Illuminative Way emphasizes contemplation of divine truths, encouraging
spiritual exercises to deepen the soul's understanding of God. The Unitive Way represents
the pinnacle, where the purified and enlightened soul unites with God through divine love
and contemplation. In the Transformative Way, the soul undergoes a mystical union,

28
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
29
Bonaventure, Saint. The Soul's Journey into God. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978.
becoming one with God and lying in divine light. Lastly, the Apophatic Way transcends
human understanding, depicting an ecstatic union with God that goes beyond words or
concepts. Overall, Bonaventure outlines a transformative journey, urging the soul to
progress from purification to a profound, ineffable unity with the divine.

His Influence:

Bonaventure, a 13th-century Franciscan scholar, significantly influenced later medieval

thinkers with his unique blend of philosophy and theology. His ideas on illumination,
mystical theology, and the spiritual life resonated with many scholars of the time and
shaped the intellectual discourse of the later Middle Ages.

One of Bonaventure's most significant contributions was his concept of illumination,

which holds that divine truth is revealed to humanity through both reason and faith. This
idea was particularly influential on the Italian philosopher and theologian Ramon Llull.
Llull was so inspired by Bonaventure's writings that he developed a systematic method
for acquiring knowledge through a combination of logical reasoning and divine
illumination, as described in his work Ars Magna et Ultima (The Great and Last Art)30

Bonaventure's mystical theology also left a lasting impression on later medieval thinkers.
His notion of the "itinerarium mentis ad Deum" (journey of the mind to God) inspired
scholars like the English theologian Richard Rolle, who wrote a treatise on contemplative
prayer under the same title. Rolle's work reflects Bonaventure's emphasis on the
importance of affective piety and union with God.31

Furthermore, Bonaventure's spiritual writings encouraged later medieval thinkers to

explore the role of the emotions in the spiritual life. His emphasis on the importance of
love and humility in the pursuit of divine knowledge influenced the German mystic

30
Llull, Ramon. 2019. "Ars Magna et Ultima." In Ramon Llull: Selected Works, edited by Anthony Bonner, 1-50.
Tempe, AZ: Arizona Center for Medieval and Renaissance Studies.
31
Rolle, Richard. 2009. "The Fire of Love." In Richard Rolle: The English Writings, edited by O. Hughes, 79-187.
Mahwah, NJ: Paulist Press.
Meister Eckhart, who taught that true spiritual knowledge is attained through the
annihilation of the self and union with the divine.32

Bonaventure's influence on later medieval thinkers extended beyond the realm of

philosophy and theology. His ideas on the relationship between the human experience,
the natural world, and the divine laid the foundation for the development of the
Renaissance worldview. By emphasizing the importance of reason, faith, and the
emotions in the pursuit of divine knowledge, Bonaventure's philosophy helped shape the
intellectual and spiritual discourse of the later Middle Ages.

32
Eckhart, M. (1302/2012). The Talks of Instruction. In F. Tobin (Ed.), Meister Eckhart: Teacher and Preacher (pp.
185-277). Mahwah, NJ: Paulist Press.