Bonaventure

The Global Compact for the common home can be understood as proposing anew the "lex naturae," traceable to the "Noahite Alliance." This is the original pact, the most universal one, stipulated, not only with the whole of humankind, but also with every living being together with humankind. Humankind, "God's vicar in the work of creation," is tasked with renewing this alliance. "Home" is a relative concept: "the usefulness of the home is in its non being," namely in its being endowed with rooms, doors, and windows; wherefore nature is a home because it is a space available, not only for some thing but for for someone. Outwith the privileged perspective of a place of abode, the ecological question does not exist, given that evolution, on its own, is blind, and is indifferent to any result. Yet who are the dwellers in this home? In eschatological perspective, the created order is to become "the dwelling place of God with human beings." The feeling of emptiness that we perceive in a secularised world may be understood also as a need for God. Inhabiting (from the frequentative of the Latin habere, to have) the common home means, not only being there, but having-being, namely making a habit of it, using it, being accustomed to it. Yet, in order for it to be inhabited, and inhabited together, the common home that is the world must be managed with oikonomía, on three levels: the natural (ecology), the man-made (technology and the economy), the cultural and religious (ecumenism and dialogue). The emptiness that we find in the world points to a fulness, the absence to a presence; just as a footprint points to a tread (vestigium). In this manner, the finitude of the world itself is a "trace" of the "passing through" of the Creator. Searching for Wisdom (Sapientia) means retracing His vestigia, both by abduction and by imitation or following. The "invisible" traces of God in History and in Nature are revealed to Christian faith to be vestigia Trinitatis: As Bonaventure says, the metaphysician considers God as the originating principle, the exemplary centre, and the fulfilling end of all things; the believer contemplates Him as Father, Son, and Holy Spirit. If the vestigia are the void that in every thing refers to the fulness, then every thing is, not only in relationship to every other thing, but is, most of all, in relationship to the Creator, acknowledging Whom leads to thanksgiving.. Knowledge without acknowledgement and thanksgiving is Luciferian; it is to presume, to demand without waiting for an answer, it is taking for oneself the fruit of the tree of knowledge, rather than accepting the fruit of the tree of Life.

Atti del V convegno di studi della Società Italiana per lo Studio del Pensiero Medievale (Venezia, 25-28 settembre 1995). A cura di Carla Casagrande e Silvana Vecchio. I. Tolomio, 'Corpus carcer' nell'Alto Medioevo - Metamorfosi di un concetto - L. Sileo, La definizione di anima nel dibattito della prima metà del Duecento - F. Mignini, Anima e corpo negli scritti psicologici di Sigieri di Brabante - I. Sciuto, Le passioni dell'anima nel pensiero di Tommaso d'Aquino - R. Martorelli Vico, Anima e corpo nell'embriologia medievale - L. Cova, Morte e immortalità del composto umano nella teologia francescana - J. Baschet, La parenté partagée: engendrement charnel et infusion de l'âme (à propos d'une miniature de la fin du XVe siècle) - C. Trottmann, Sulla funzione dell'anima e del corpo nella beatitudine. Elementi di riflessione nella scolastica - B. Faes de Mottoni, Bonaventura e il corpo dell'angelo - P. Lucentini, Il corpo e l'anima nella tradizione ermetica medievale - S. Nagel, La 'vox' come 'medium' fra anima e corpo: annotazioni in margine ai commenti al "De animalibus" attribuiti a Pietro Ispano - G. Spinosa, Vista, 'spiritus' e immaginazione, intermediari tra l'anima e il corpo nel platonismo medievale dei secoli XII e XIII - A. Gallo, Anima e corpo nell'ascolto della musica: il 'raptus' secondo Pietro d'Alvernia - L. Mauro, La 'musica del polso' in alcuni trattati del Quattrocento - F. Bruni, Teologia del corpo e pietà popolare: le reliquie come metonimia - D. Knox, Disciplina del corpo e dell'anima. L'eredità del Medioevo - R. Lambertini, Il cuore e l'anima della città. Osservazioni a margine sull'uso di metafore organicistiche in testi politici bassomedievali - C. Marmo, Corpo e anima del linguaggio nel XIII secolo. Indice dei manoscritti. - Indice dei nomi e delle opere anonime.

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For generations, early Franciscan thought has been widely regarded as unoriginal: a mere attempt to systematize the longstanding intellectual tradition of Augustine in the face of the rising popularity of Aristotle. This volume brings together leading scholars in the field to undertake a major study of the major doctrines and debates of the so-called Summa Halensis (1236-45), which was collaboratively authored by the founding members of the Franciscan school at Paris, above all, Alexander of Hales, and John of La Rochelle, in an effort to lay down the Franciscan intellectual tradition or the first time. The contributions will highlight that this tradition, far from unoriginal, laid the groundwork for later Franciscan thought, which is often regarded as formative for modern thought. Furthermore, the volume shows the role this Summa played in the development of the burgeoning field of systematic theology, which has its origins in the young university of Paris. This is a crucial and groundbreaking study for those with interests in the history of western thought and theology specifically.