Affect and Ascent in the Theology of Bonaventure
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Acquired Contemplation Full
THE ART OF ACQUIRED CONTEMPLATION FOR EVERYONE (Into the Mystery of God) Deacon Dr. Bob McDonald ECCE HOMO Behold the Man Behold the Man-God Behold His holy face Creased with sadness and pain. His head shrouded and shredded with thorns The atrocious crown for the King of Kings Scourged and torn with forty lashes Humiliated and mockingly adored. Pleading with love rejected Impaled by my crucifying sins Yet persisting in his love for me I see all this in his tortured eyes. So, grant me the grace to love you As you have loved me That I may lay down my life in joy As you have joyfully laid down your life for me. In the stillness I seek you In the silence I find you In the quiet I listen For the music of God. THE ART OF ACQUIRED CONTEMPLATION Chapter 1 What is Acquired Contemplation? Chapter 2 The Christian Tradition Chapter 3 The Scriptural Foundation Chapter 4 The Method Chapter 5 Expectations Chapter 6 The Last Word CHAPTER 1 WHAT IS ACQUIRED CONTEMPLATION? It will no doubt come as a surprise For the reader to be told that acquired contemplation is indeed somethinG that can be “acquired” and that it is in Fact available to all Christians in all walKs oF liFe. It is not, as is commonly held, an esoteric practice reserved For men and women oF exceptional holiness. It is now Known to possess a universal potential which all oF us can enjoy and which has been larGely untapped by lay Christians For niGh on 2000 years. -
Ia Q. 79 A. 12 Whether Synderesis Is a Special Power of the Soul Distinct
Whether synderesis is a special power of the soul distinct from the others? Ia q. 79 a. 12 Objection 1. It would seem that “synderesis” is a proceeds from the understanding of certain things— special power, distinct from the others. For those things namely, those which are naturally known without any which fall under one division, seem to be of the same investigation on the part of reason, as from an im- genus. But in the gloss of Jerome on Ezech. 1:6, “syn- movable principle—and ends also at the understand- deresis” is divided against the irascible, the concupisci- ing, inasmuch as by means of those principles naturally ble, and the rational, which are powers. Therefore “syn- known, we judge of those things which we have discov- deresis” is a power. ered by reasoning. Now it is clear that, as the specula- Objection 2. Further, opposite things are of the tive reason argues about speculative things, so that prac- same genus. But “synderesis” and sensuality seem to tical reason argues about practical things. Therefore we be opposed to one another because “synderesis” always must have, bestowed on us by nature, not only specu- incites to good; while sensuality always incites to evil: lative principles, but also practical principles. Now the whence it is signified by the serpent, as is clear from first speculative principles bestowed on us by nature do Augustine (De Trin. xii, 12,13). It seems, therefore, not belong to a special power, but to a special habit, that ‘synderesis’ is a power just as sensuality is. -
2019-2020 Member Institutions
South Dakota Minnesota Wisconsin Michigan Ohio Maine Mount Marty College College of Saint Benedict Alverno College University of Detroit Mercy Franciscan University of Steubenville Saint Joseph’s College of Maine Presentation College Saint John’s University Edgewood College John Carroll University Saint Mary’s University of Minnesota Marquette University Indiana Mercy College of Ohio Vermont Nebraska St. Catherine University Holy Cross College Mount St. Joseph University Saint Michael’s College Creighton University The College of Saint Scholastica Illinois Marian University Ohio Dominican University University of St. Thomas DePaul University Saint Mary’s College University of Dayton New Hampshire Kansas Dominican University Saint Mary-of-the-Woods College Ursuline College Saint Anselm College Benedictine College Iowa Lewis University University of Notre Dame Walsh University 2019-2020 Newman University New York Briar Cliff University Loyola University Chicago Xavier University Member Institutions University of Saint Mary Quincy University Kentucky Fordham University Missouri University of St. Francis Bellarmine University Iona College Fontbonne University Brescia University Le Moyne College Saint Louis University Manhattan College Molloy College Mount Saint Mary College Niagara University Siena College St. Bonaventure University St. Francis College St. John Fisher College St. John’s University-New York St. Thomas Aquinas College Massachusetts Assumption College Boston College College of the Holy Cross Merrimack College Regis College Stonehill -
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. -
© in This Web Service Cambridge University
Cambridge University Press 978-0-521-89754-9 - An Introduction to Medieval Theology Rik Van Nieuwenhove Index More information Index Abelard, Peter, 82, 84, 99–111, 116, 120 beatific vision, 41, 62, 191 Alain of Lille, 71 beatitude, 172, 195–96 Albert the Great, 171, 264 Beatrijs van Nazareth, 170 Alexander of Hales, 147, 211, 227 beguine movement, 170 allegory, 15, 43, 45, 47, 177 Benedict XII, Pope, 265 Amaury of Bène, 71 Benedict, St., 28–29, 42 Ambrose, 7, 10, 149 Berengar of Tours, 60, 83, 129, 160, see also amor ipse notitia est 51, 117, see love and knowledge Eucharist anagogy, 47 Bernard of Clairvaux, 79, 82, 100, 104, 110, 112–15, analogy, see univocity 147, 251 analogy in Aquinas, 182–85, 234, 235 critique of Abelard, 110–11 Anselm of Canterbury, 16, 30, 71, 78, 81, 83–98, on loving God, 112–14 204, 236 Boccaccio, Giovanni, 251 Anselm of Laon, 72, 99 Boethius, 29–33, 125, 137 Anthony, St., 27 Bonaventure, 34, 47, 123, 141, 146, 148, 170, 173, apophaticism, 8, 34, 271 176, 179, 211–24, 227, 228, 230, 232, 242, 243, Aquinas, 182–83 245, 254 Aquinas, 22, 24, 34, 47, 51, 72, 87, 89, 90, 133, 146, Boniface, Pope, 249 148, 151, 154, 164, 169, 171–210, 214, 225, 227, 230, 235, 236, 237, 238, 240, 241, 244, 246, Calvin, 14 254, 255, 257, 266 Carabine, Deirdre, 65 Arianism, 20, 21 Carthusians, 79 Aristotle, 9, 20, 29, 78, 84, 179, 181, 192, 195, 212, Cassian, John, 27–29, 47 213, 216, 223, 225, 226, 227, 229, 237, 254, Cassidorius, 124 267, 268 cathedral schools, 82, 169 Arts, 124, 222 Catherine of Siena, 251 and pedagogy (Hugh), 124–28 -
The Well-Trained Theologian
THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity. -
“Theology” from the Presocratics to Peter Abelard: Philosophy and Science
Section Four PHILOSOPHY AND COSMOLOGY IN PERSONS ФилосоФия и Космология в лицах The word “Theology” from the Presocratics to Peter Abelard: Philosophy and Science. Some Remarks Mauro Ferrante1 — PhD Università degli Studi “Niccolò Cusano” — Telematica Roma (Rome, Italy) E-mail: [email protected]; [email protected] The purpose of this paper is to reconstruct, through the analysis of some key moments, the evolution of the term “theology” within the Western philosophical thought. Starting with the first formulation by the Presocratics, the study takes into consideration both the first attestation of the term by Plato (in the second book of the Republic) and the role it plays in Aristotle’s works (Metaphysics). In its second part, the paper considers the importance of the term “theology” in the Latin world, through the study of the Augustine’s critic against the greek thinkers, which will lead to a further development in the Middle Ages. The point of arrival is Peter Abelard, who formulated a concept of “theology” conceived as a science. At first, the term was tied to a pagan conception of society and was devoid of any scientific connotation. With the advent of Christianity, it begins to take on an universalistic character connected with the concept of an absolute truth. It is here pointed out, through all of these antecedents, how, in the Middle Ages, when the “theology” became an autonomous science and responds to its own laws, how it is assumed and used as an instrument to manage both science and truth. Thanks to the contributions of the ancient philosophers, developed by medieval thinkers, it was possible to subsequently use the term “theology” also in a political sense. -
Axial Arguments Over God from Hellenistic Through Medieval Christianity
Axial Arguments over God from Hellenistic through Medieval Christianity 1. Welcome to this next video lecture tracking the co-evolution of religion and technology. In this video we shall survey axial arguments over the existence of God in early and medieval Christian thought. In contrast to bronze age scribes whose calling was to preserve traditional oral myth and ritual, Christian scribes, still working within the church, but outside court and temple in the new axial scribal institution of the university, engaged in a metalevel, theoretical systematization and critique of Christian belief and practice. 2. As we saw in the first millennium translation of Christian belief into the axial categories of Hellenistic philosophy, Origen had offered a spiritual hermeneutics for the creation account in the book of Genesis. While his commentary on Genesis has not survived, we do have his commentary on the Prologue of John’s Gospel. We can also draw upon his own systematic work on Christian ontology, On First Principles (Peri Archōn). a. Origen argued for a theoretically informed narrative of creation. To summarize the cosmogenesis presented in the last lecture, Orgin argued that creation occurred in two stages. (1) The first creation was a purely spiritual cosmos, (2) a plērōma of pure spirits, as perfect an image of the divine as a created image could be. However as finite yet living forever, eventually these spirits would turn away from God. But how could pure spirits ever turn away from God? Because, as made in the divine image, they were also made in the image of God’s creative freedom, with the ability to make their own choices. -
History of the Christian Church*
a Grace Notes course History of the Christian Church VOLUME 5. The Middle Ages, the Papal Theocracy in Conflict with the Secular Power from Gregory VII to Boniface VIII, AD 1049 to 1294 By Philip Schaff CH512 Chapter 12: Scholastic and Mystic Theology History of the Christian Church Volume 5 The Middle Ages, the Papal Theocracy in Conflict with the Secular Power from Gregory VII to Boniface VIII, AD 1049 to 1294 CH512 Table of Contents Chapter 12. Scholastic and Mystic Theology .................................................................................2 5.95. Literature and General Introduction ......................................................................................... 2 5.96. Sources and Development of Scholasticism .............................................................................. 4 5.97. Realism and Nominalism ........................................................................................................... 6 5.98. Anselm of Canterbury ................................................................................................................ 7 5.99. Peter Abelard ........................................................................................................................... 12 5.100. Abelard’s Teachings and Theology ........................................................................................ 18 5.101. Younger Contemporaries of Abelard ..................................................................................... 21 5.102. Peter the Lombard and the Summists -
Sarah Coakley and the Future of Systematic Theology
Being George Eliot: An Impossible Standpoint? Janice McRandal “Coakley is the George Eliot of Theologians.”1 This claim, made by Mark Oppenheimer, has sat uncomfortably in my memory for many years now, punctuated by a perpetual question mark. Oppenheimer was most likely referring to the way prose operated in Coakley’s work, but the ambiguity, or rather the irony, of this analogy has stuck. Eliot, of course, chose to conceal her gender. It was a means to an end, a way to penetrate the literary community of the Victorian era; a choice she felt would allow her work to be taken seriously and shield her from the puritanical gaze. It was a successful strategy for Mary Ann Evans: George Eliot’s legacy is secure alongside the great writers of Western literature. But this is hardly an uncomplicated ascription, perhaps demonstrated by the lasting confusion surrounding Virginia Woolf’s famous declaring of Eliot’s Middlemarch to be “one of the few English novels written for grown- up people.”2 In Coakley’s case, writing systematic theology as a woman 1. Mark Oppenheimer, “Prayerful Vulnerability,” Christian Century 120, no. 13 (2003): 26. 2. Virginia Woolf, “George Eliot,” The Times Literary Supplement, 20 November 1919. Regarding the vii COAKLEY AND THE FUTURE OF SYSTEMATIC THEOLOGY has become an identity marker, a way in which her work is praised and critiqued. She has been celebrated for her “erudite, challenging and eirenic theological voice,”3 her work being described as a “connoisseur’s piece,”4 while simultaneously being critiqued for her academic Fachsprache,5 an ongoing issue of concern for feminists debating the use of exclusive language in the field.6 Much of this evaluation seems to depend on assumptions regarding what constitutes a serious systematician, or a solemn feminist. -
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. -
Sarah Coakley
god, sexuality, and the self God, Sexuality, and the Self is a new venture in systematic theology. Sarah Coakley invites the reader to reconceive the relation of sexual desire and the desire for God, and – through the lens of prayer practice – to chart the intrinsic connection of this relation to a theology of the Trinity. The goal is to integrate the demanding ascetical undertaking of prayer with the recovery of lost and neglected materials from the tradition, and thus to reanimate doctrinal reflection both imaginatively and spiritually. What emerges is a vision of human longing for the triune God which is both edgy and compelling: Coakley’s théologie totale questions standard shib- boleths on ‘sexuality’ and ‘gender’, and thereby suggests a way beyond current destructive impasses in the churches. The book is clearly and accessibly written, and will be of great interest to all scholars and students of theology. sarah coakley is Norris–Hulse Professor of Divinity at the University of Cambridge. Her publications include Religion and the Body (Cambridge, 2000), Powers and Submissions: Philosophy, Spirituality and Gender (2002), Pain and its Transformations (2008), The Spiritual Senses (with Paul L. Gavrilyuk; Cambridge, 2011), and Sacrifice Regained (Cambridge, 2012). Coakley is also the editor of Re-Thinking Gregory of Nyssa (2003) and co-editor (with Charles M. Stang) of Re-Thinking Dionysius the Areopagite (2009). University Printing House, Cambridge CB28BS, United Kingdom Published in the United States of America by Cambridge University Press, New York Cambridge University Press is part of the University of Cambridge. It furthers the University’s mission by disseminating knowledge in the pursuit of education, learning, and research at the highest international levels of excellence.