Works of St. Bonaventure VOLUME IX VOLUME IX
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Anselm's Cur Deus Homo
Anselm’s Cur Deus Homo: A Meditation from the Point of View of the Sinner Gene Fendt Elements in Anselm's Cur Deus Homo point quite differently from the usual view of it as the locus classicus for a theory of Incarnation and Atonement which exhibits Christ as providing the substitutive revenging satisfaction for the infinite dishonor God suffers at the sin of Adam. This meditation will attempt to bring out how the rhetorical ergon of the work upon faith and conscience drives the sinner to see the necessity of the marriage of human with divine natures offered in Christ and how that marriage raises both man and creation out of sin and its defects. This explanation should exhibit both to believers, who seek to understand, and to unbelievers (primarily Jews and Muslims), from a common root, a solution "intelligible to all, and appealing because of its utility and the beauty of its reasoning" (1.1). Anselm’s Cur Deus Homo is the locus classicus for a theory of Incarnation and Atonement which exhibits Christ as providing the substitutive revenging satisfaction for the infinite dishonor God suffers at the sin of Adam (and company).1 There are elements in it, however, which seem to point quite differently from such a view. This meditation will attempt to bring further into the open how the rhetorical ergon of the work upon “faith and conscience”2 shows something new in this Paschal event, which cannot be well accommodated to the view which makes Christ a scapegoat killed for our sin.3 This ergon upon the conscience I take—in what I trust is a most suitably monastic fashion—to be more important than the theoretical theological shell which Anselm’s discussion with Boso more famously leaves behind. -
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School Spirit from University Ministries to Mt
The Magazine of St.Bonaventure University Fall/Winter ’09 School Spirit From University Ministries to Mt. Irenaeus, service is at the heart of spirituality at St. Bonaventure PLUS: The Fosters’ remarkable commitment to the liberal arts E FALL/WINTER ‘09 R U T N E V A N O B The Rise of the Mounain By Tom Donahue Holy Peace Chapel today (above) and under construction in 1988 (below, left) he backdrop for an Oct. 17 concert, Mass and supper celebrating the 25th anniversary of Mt. Irenaeus was supposed to be one of those spectacularly clear, crisp, autumn afternoons when the hill- sides are ablaze with color. T But an early winter storm had rolled through the day before, dump- ing half a foot of snow on the mountaintop retreat in Allegany County. Huge tents meant to shelter the concertgoers sagged under the heavy blanket of white, and everywhere the ground was a slushy mess. When events were moved indoors, Br. Kevin Kriso, O.F.M., the newest member of the friar community at Irenaeus, remembers thinking that the sloppy weather might keep some people away. But the cars kept coming and Holy Peace Friary, the retreat’s community house, kept filling with people. Visitors who couldn’t squirm their way into the spacious main room joined those standing in the kitchen or just gave up and waited out- side, chatting and shivering on the porch. 20 B O N AV E N T U R E F A L L / W I N T E R ‘ 0 “A lot of people truly wanted to be that would be called Mt. -
Augustine's "De Trinitate"
Theological Studies 64 (2003) AUGUSTINE’S DE TRINITATE AND LONERGAN’S REALMS OF MEANING NEIL ORMEROD [After reviewing various proposals concerning the structure of Au- gustine’s De Trinitate, the author presents a structural analysis of that work using the notion of “realms of meaning” found in Ber- nard Lonergan’s Method in Theology. It suggests that Augustine’s treatise comprises four distinct sections which present an account of the Trinity from the perspective of a biblically informed common sense (Books 1–4); of theory (Books 5–7); of interiority (Books 8–11); and finally of transcendence (Books 12–15).] Y ALL ACCOUNTS, Augustine’s De Trinitate is a complex and difficult B book. Augustine himself declared that it would be “understood only by a few.” Among the few cannot be included a number of contemporary trinitarian theologians for whom Augustine has become something of a whipping boy.1 Variously misrepresented and frequently misunderstood, a variety of theological sins have been laid at his feet, notably the sin of individualism, with more than a suspicion of modalism. Subsequently con- temporary trinitarian thought has turned wholesale from the Western tra- dition championed by Augustine and Aquinas to embrace the supposedly superior position of the East, particularly that of the Cappadocians. As Augustine scholar Michael Rene´Barnes has noted: “It is impossible to do contemporary trinitarian theology and not have a judgment on Augustine; NEIL ORMEROD received a Ph. D. in pure mathematics from the University of New South Wales, Australia, and his D. Theol. from the Melbourne College of Divinity. He is lecturer in theology at the Catholic Institute of Sydney and president of the Australian Catholic Theological Association. -
Creation and God As One, Creator, and Trinity in Early Theology Through Augustine and Its Theological Fruitfulness in the 21St Century
Creation and God as One, Creator, and Trinity in Early Theology through Augustine and Its Theological Fruitfulness in the 21st Century Submitted by Jane Ellingwood to the University of Exeter as a dissertation for the degree of Doctor of Philosophy in Theology in September 2015 This dissertation is available for Library use on the understanding that it is copyright material and that no quotation from the dissertation may be published without proper acknowledgement. I certify that all material in this dissertation which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: _________Jane Ellingwood _________________________ 2 Abstract My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. -
Saint Bonaventure Church
SAINT BONAVENTURE CHURCH TWELFTH SUNDAY IN ORDINARY TIME | JUNE 21, 2020 As Christian stewards, our mission is to proclaim the Gospel of Jesus Christ to all people through word, sacrament, service and community life. Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father knowing ... fear not, you are more valuable than many sparrows. – Matthew 29:31 Page two 12th Sunday in Ordinary Time PPastor’sastor’s CCornerorner Dear Brothers and Sisters in Christ, Today I want to offer a prayer for all the Dads on this Father’s Day: God our Father, in your wisdom and love you made all things. Bless these men, that they may be strengthened as Christian fathers. Let the example of their faith and love shine forth. Grant that we, their sons and daughters, may honor them always with a spirit of profound respect. Grant this through Christ our Lord. Amen. Today is the Twelfth Sunday in Ordinary Time. The response to today’s Psalm is, “Lord, in your great love, answer me.” I find this very appropriate. I have been doing a lot of praying during the “lock down time” of the last three months. We were ready to celebrate the opening of our church in March, only to be told to stay home. We have all been through so much. I was so happy when the Bishop offered to bless our newly retrofitted and renovated church on June 14. Originally this was going to be just a livestream Mass. Then with the help of the Bishops of California, including Bishop Vann, as well as Bishop Jaime Soto, a native son of Orange County and Bishop of Sacramento, we were allowed by the Governor to open our churches on June 14. -
A Theological Assessment of Anselm's Cur Deus Homo
123/2 master:119/3 19/5/09 12:40 Page 121 121 A Theological Assessment of Anselm’s Cur Deus Homo Dan Saunders The hypothesis of this article is that Anselm’s Cur Deus Homo shoUld not be regarded as a serioUs or complete theory of the atonement. This is dUe to its thoroUgh disregard of and incompatibility with ScriptUre, internal inconsistencies, errors and general theological inaccUracies. To prove this hypothesis we provide a biblical sUrvey of atonement themes and meaning. We examine the Mosaic sin-offering and atonement sacrifices of LeviticUs 4 and 16 and the Servant Song of Isaiah 53. We show that JesUs’ Understanding was that he was the Servant, as indicated by lingUistic and conceptUal connections in Mark 10:45b, LUke 22:37 and Acts 8. We conclUde that atonement mUst be viewed in relation to the salvific death of JesUs and explained with reference to the terms, metaphors and ideas Used in ScriptUre. We then sUrvey historical theology in order to place Cur Deus Homo in its appropriate historical context. OUr theological assessment then proceeds from both a scriptUral and historical perspective, while also noting the systematic and practical advances, implications and conseqUences of Cur Deus Homo . We conclUde that althoUgh a solid apologetic for the incarnation and a lasting repUdiation of the devil- ransom theory, Cur Deus Homo is deficient as a theory of the atonement. The satisfaction theory becomes little more than a moral theory and leads to other errors. The theory of penal sUbstitUtion by way of sacrificial ransom, best articUlated by the Reformers, is to be preferred as the view that most accords with ScriptUre. -
Early Medieval G
University of Richmond UR Scholarship Repository Religious Studies Faculty Publications Religious Studies 2001 History of Western Ethics: Early Medieval G. Scott aD vis University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/religiousstudies-faculty- publications Part of the Ethics in Religion Commons, and the History of Christianity Commons Recommended Citation Davis, G. Scott. "History of Western Ethics: Early Medieval." In Encyclopedia of Ethics, edited by Lawrence Becker and Charlotte Becker, 709-15. 2nd ed. Vol. 2. New York: Routledge, 2001. This Article is brought to you for free and open access by the Religious Studies at UR Scholarship Repository. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. history of Western ethics: 5. Early Medieval Copyright 2001 from Encyclopedia of Ethics by Lawrence Becker and Charlotte Becker. Reproduced by permission of Taylor and Francis, LLC, a division of Informa plc. history of Western ethics: 5. Early Medieval ''Medieval" and its cognates arose as terms of op probrium, used by the Italian humanists to charac terize more a style than an age. Hence it is difficult at best to distinguish late antiquity from the early middle ages. It is equally difficult to determine the proper scope of "ethics," the philosophical schools of late antiquity having become purveyors of ways of life in the broadest sense, not clearly to be distin guished from the more intellectually oriented ver sions of their religious rivals. This article will begin with the emergence of philosophically informed re flection on the nature of life, its ends, and respon sibilities in the writings of the Latin Fathers and close with the twelfth century, prior to the systematic reintroduction and study of the Aristotelian corpus. -
THE CATHOLIC UNIVERSITY of AMERICA Doctrina Christiana
THE CATHOLIC UNIVERSITY OF AMERICA Doctrina Christiana: Christian Learning in Augustine's De doctrina christiana A DISSERTATION Submitted to the Faculty of the Department of Medieval and Byzantine Studies School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Timothy A. Kearns Washington, D.C. 2014 Doctrina Christiana: Christian Learning in Augustine's De doctrina christiana Timothy A. Kearns, Ph.D. Director: Timothy B. Noone, Ph.D. In the twentieth century, Augustinian scholars were unable to agree on what precisely the De doctrina christiana is about as a work. This dissertation is an attempt to answer that question. I have here employed primarily close reading of the text itself but I have also made extensive efforts to detail the intellectual and social context of Augustine’s work, something that has not been done before for this book. Additionally, I have put to use the theory of textuality as developed by Jorge Gracia. My main conclusions are three: 1. Augustine intends to show how all learned disciplines are subordinated to the study of scripture and how that study of scripture is itself ordered to love. 2. But in what way is that study of scripture ordered to love? It is ordered to love because by means of such study exegetes can make progress toward wisdom for themselves and help their audiences do the same. 3. Exegetes grow in wisdom through such study because the scriptures require them to question themselves and their own values and habits and the values and habits of their culture both by means of what the scriptures directly teach and by how readers should (according to Augustine) go about reading them; a person’s questioning of him or herself is moral inquiry, and moral inquiry rightly carried out builds up love of God and neighbor in the inquirer by reforming those habits and values out of line with the teachings of Christ. -
Cur Deus Homo (Why God Became Man) Free
FREE CUR DEUS HOMO (WHY GOD BECAME MAN) PDF St Anselm of Canterbury,James Gardiner Vose | 98 pages | 20 Nov 2015 | Createspace | 9781519419538 | English | United States Anselm on the Incarnation | Christian History Institute Anselm of Canterbury was a native of Aosta and the son of the Lombard landowner. He left home for France in and entered the monastic school at Bec in Normany inwhich was directed by the famous teacher Lanfranc of Pavia. He Cur Deus Homo (Why God Became Man) monastic vows insucceeded Lanfranc as prior inand became abbot in He would go on to follow Lanfranc as the Archbishop of Canterbury inand publish a number of important theological and philosophical works over the course of his career, including Monologion, Proslogion, and De Processione Sancti Spiritusas well as his theological masterpiece Cur Deus Homo (Why God Became Man) the atonement, Cur Deus Homo. Cur Deus Homo was written between and in response to two different challenges to the Christian faith: the Jewish criticisms of Christian doctrine and the theological debates of the secular schools. Jewish opponents questioned the necessity, possibility, and dignity of the incarnation and atonement. The schoolmen argued that God became man simply to deliver man from the dominion of the Devil. Against the latter he argues that God became man not to merely trick Satan into overstepping his authority but to make satisfaction for sin. The work takes the form of a discussion between Anselm and his favorite pupil, Boso, who gives voice to the questions of unbelievers and believers. Their conversations are divided into two books and each book is subdivided into multiple chapters. -
Bonaventure and the Sin of the Church
Theological Studies 63 (2002) BONAVENTURE AND THE SIN OF THE CHURCH C. COLT ANDERSON [The author describes how the medieval tradition answered the question of whether one can legitimately speak of collective ecclesial sin. Using principally Bonaventure as a focal point, he examines how the notion of ecclesial sin functioned simultaneously as reform rhetoric and an ecclesial apologetic of humility. Finally, he applies Bonaventure’s analysis of ecclesial sin to the present crisis regarding sexual abuse of minors to show how this idea can function even today to exhort believers to maintain unity as they struggle for re- form.] VER SINCE THE Second Vatican Council declared that the Church is “at E once holy and always in need of purification,” there has been an ongoing debate over whether one may speak of the Church sinning as a collective body.1 Interest in this question has been stimulated by John Paul II’s repeated calls for the Church to repent for the many abusive policies and actions its members have engaged in over the last two millennia.2 More C. COLT ANDERSON is assistant professor in the department of church history at the University of St. Mary of the Lake/Mundelein Seminary in the archdiocese of Chicago. He received his Ph. D. from Marquette University. A specialist in the rhetoric and methods employed by the medieval reformers, he has also published a book entitled A Call to Piety: St. Bonaventure’s Collations on the Six Days (Fran- ciscan, 2002). 1 Lumen gentium no. 8, in Decrees of the Ecumenical Councils, ed. -
Love and the Knowledge of God in Augustine's De Trinitate
LOVE AND THE KNOWLEDGE OF GOD IN AUGUSTINE'S DE TRINITATE LOVE AND THE KNOWLEDGE OF GOD IN AUGUSTINE'S DE TRINITATE By MARTIN WESTERHOLM, B.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Master of Arts McMaster University © Copyright by Martin Westerholm, August 2009 MASTER OF ARTS (2009) McMaster University (Religious Studies) Hamilton, ON TITLE: Love and the Knowledge of God in Augustine's De Trinitate AUTHOR: Martin Westerholm, B.A. (McMaster University) SUPERVISOR: Professor P. Travis Kroeker NUMBER OF PAGES: v, 130 11 Abstract: This thesis offers a close reading of Augustine's De Trinitate that is aimed at addressing the vexed question of the unity of the work. The most influential 20th century interpretation of De Trinitate holds that Augustine moves from a theological examination of the nature of the Trinity based on scripture to a philosophical investigation based on the structure of the human mind. This interpretation has led to the misconceptions that Augustine espouses a form of natural theology and separates theological doctrine from the concerns of the practical life. This thesis shows that De Trinitate is unified around the methodological rule that only the mind that loves God is capable of knowing him. This means, first, that Augustine's procedure is improperly characterized as natural theology; and, second, that, in making love a prerequisite for, and means to, knowledge of God, the ethical question of the ordering of love is inseparable from doctrinal concerns. This thesis shows that De Trinitate offers a coherent and compelling moral ontology in which the perceived tensions in Augustine'S theology of love can be reconciled.