The Times of Life and the Future: Vision of St. Bonaventure

RAFFAELE DI MURO OFMCONV

1. Who is Bonaventure

Born Giovanni Fidanza, Saint Bonaventure hailed from the town of Bagnoregio, situated near Viterbo, Italy. In approximately 1217, at the age of seventeen, he embarked on a journey to Paris with the purpose of pursuing his studies at the esteemed University of Paris. Nine years later, his vocational path led him to join the Franciscan Order, where he received the name Bonaventure. Undeterred from his pursuit of knowledge, he continued his academic journey under the tutelage of the renowned theologian, Alexander of Hales, who was a fellow Franciscan friar minor and held an esteemed position at the University of Paris. The young friar Bonaventure began his teaching duties at the French university, where he distinguished himself as the head of the Seraphic theological school. Elected Minister General in 1257, he held the position for seventeen years. During this time, he authored significant spiritual works, including two biographies of Saint Francis. By virtue of his balanced temperament, Saint Bonaventure achieved the harmonisation of the divergent currents within Franciscanism. He successfully guided the conventual and spiritual factions towards a unified understanding of the Franciscan ideal. He is considered the second founder of the Order for his enduring contributions. He provided a robust theological framework and fostered a harmonious balance within its governance. In 1273, he was elevated to the position of Archbishop of Albano. He distinguished himself by playing a pivotal role in the preparations for the Second Council of Lyons, offering unwavering support to the Pope. He died on July 15, 1274 [1]

H. Egan suggests that

"Saint Bonaventure embodied a remarkable synthesis within his person, uniting the simplicity espoused by Saint Francis of Assisi with the intellectual richness of Franciscan thought. This unifying theme permeates his writings, all of which center on the profound union between the individual and the divine. Through a masterful fusion of philosophical inquiry and mystical devotion, Bonaventure navigated a path between pure intellectualism and unrefined emotionalism. Theoretical reflection served to enhance his spiritual understanding and mystical experiences, yet mystical contemplation remained the cornerstone of his philosophical explorations".[2].

Within his treatise, Itinerarium mentis in Deo, Bonaventure outlines a mystical ascent culminating in communion with God. This pursuit commences with the exploration of the divine presence in creation and within the human self. Through a progressive journey of contemplation and ardent seeking, the soul ultimately reaches the pinnacle of this divine union. Bonaventure presents the theology of the mystical senses and the Triple Way which is the title of another of his important works. In this work, Bonaventure outlines a mystical path in three stages: the purgative way, the illuminative way, and the unitive way. The believer embarks on a progressive journey towards Christian perfection. This path unfolds in distinct stages: first, a resolute and unwavering practice of asceticism. This prepares the soul for contemplation, a state graced by divine illumination. Finally, the journey culminates in the mystical phase which concludes this extraordinary progression toward Christian perfection. Bonaventure's mystical writings exerted a profound and enduring influence not only within the Franciscan Order and the wider Church during the Middle Ages, but also in subsequent eras. He is the foremost theological authority on mysticism within the Seraphic family[3]

2. Introduction to the Triple Way

The pamphlet De Triplici via was written by Bonaventure around 1250-1260 for the benefit of a diocesan priest who desired perfection. Drawing upon the hierarchical schema established by Pseudo-Dionysius, Saint Bonaventure constructs a formalised synthesis of the Christian spiritual journey. There are three stages in the path of sanctification: purification, illumination and perfection. Furthermore, the work's structure underscores a series of prescribed spiritual exercises designed to facilitate the progressive advancement of one's inner life. This itinerary leads to the indwelling of God in man, through a series of virtuous attitudes that lead to constant spiritual progress. The hierarchical schema recalls the angelic hierarchies. The Seraphic Doctor eloquently illustrates how God's grace operates powerfully within the human heart that is receptive to its influence. Grace, the central protagonist on this ascending path, empowers the believer to strive for a continually deepening and total adherence to Christ[4]

Thus the Seraphic Doctor summarises the journey of The Triple Way that leads to the mystical stage:

“A concise overview of all of the degrees can be easily compiled. The degrees of purgation can be distinguished as follows: let shame for your disgrace, fear of the judgment, and sorrow for your loss fill your heart, implore for assistance and a remedy, extirpate the root cause of the enemy's evil; long for martyrdom to attain the victor's crown, draw near to Christ to find comfort in his shade. The degrees of illumination are thus distinguished. Consider he who suffers, submit to faith; the one who endures pain and is sorrowful in mourning; the greatness of he who endures, and thank him in all confidence; the nature of the suffering, and follow him, seeking to become like him; the many and varied pains, and embrace him with fervour; contemplate the effects of passion, as intelligent as you are. The degrees of the unitive way can be distinguished as follows: may vigilance prompt you to be ready for the Bridegroom; may confidence strengthen you, through the assurance of the Bridegroom; may ardor inflame you, for his sweetness; may rapture transport you, for his excellence; may complacency quiet you, for his beauty: may joy intoxicate you, for the absolute fullness of his love. May adherence make you one with him, through the power of his love"[5].

The Triple Way, a progressive spiritual journey, commences with the conversion of the individual. This conversion is driven by a fervent yearning for evangelical perfection and a resolute determination to sever ties with a past marked by sin and estrangement from God. Following this initial conversion, the illuminative phase ensues. During this phase, the believer's reflection and action are profoundly inspired by the mystery of Christ's poverty and suffering. This experience strengthens their spiritual progress, as they are fortified by the Lord's example and love displayed during the Passion. Finally, the journey culminates in the unitive or perfection dimension. Within this phase, the faithful experience a progressive deepening of their adherence to Jesus Christ, the Bridegroom. This union overflows with the ineffable joy that emanates from his loving presence, offering complete fulfilment. The mystical dimension emerges only after a rigorous ascetic path, which serves as its essential foundation. This dimension signifies the pinnacle of a Christian's spiritual maturity, representing the culmination of their transformative journey. It is noteworthy that this triple way serves as a foundational text within the history of spirituality. Its influence extends to the mystical treatises of various Franciscan authors across centuries, as well as to figures within other schools of spiritual thought. Indeed, the gradual paths to sanctification outlined by members of the Seraphic family can be seen as drawing inspiration from the pathways elucidated by Bonaventure.

3. The Joy of Conversion

Saint Bonaventure emphasises self-awareness as a crucial prerequisite for the journey of conversion. This necessitates a practice of honest self-criticism, allowing individuals to identify their shortcomings and, with the aid of divine grace, implement necessary corrections to embark on a path of holiness. According to Bonaventure's thought, the conscience must be actively stimulated to conduct a thorough and productive examination of one's inner world[6].

During conversion, the individual's self-reflection primarily centers on three themes associated with their past transgressions:

1. The negligence in guarding the heart, the time, the holy purposes for every action.
2. Distractions in prayer, reading, and doing good works.
3. The lightheartedness in facing temptations[7].

For those seeking to advance on their faith journey, internal work involves diligently safeguarding their inner world from the futile scattering of the heart, the deceptive temptations of the adversary and distractions during sacred moments of prayer. Fueled by a yearning for holiness and a profound union with God, the believer is called to cultivate a resolute spirit. This requires unwavering determination in pursuing actions that nurture their spiritual well-being and align with their divinely inspired goals. The pursuit of holiness requires unwavering dedication, prioritising actions that nurture spiritual growth and deepen the connection with God. Analysing one's weaknesses and frailties is fundamental to this endeavour, as it fosters a clear-eyed understanding of areas requiring improvement and prevents a superficial commitment to the demanding yet rewarding inner journey. Indulging in sensuality, curiosity, and material attachments inflicts substantial damage upon our hearts. This candid self-reflection, illuminated by a thorough examination of conscience, reveals our shortcomings and allows us to rectify any dissipating attitudes.[8].

In addition to examining external temptations, it is crucial to evaluate internal evils that "pollute" the spirit's beauty. These include envy, wrath and sloth, which act as insidious spiritual enemies. Their potential to derail the journey of perfection necessitates careful consideration to avoid their causing irreparable harm[9].

This profound introspection is facilitated by cultivating significant motivations. One such motivation is a fervent desire for gratitude towards Christ's sacrificial suffering on Calvary, through which salvation was granted. Furthermore, contemplating the finitude of earthly life and the prospect of a new dimension in God's presence fosters a deepened introspection. Ultimately, Bonaventure emphasises the importance of an active conscience. He urges us to persistently "prod" it, ensuring it consistently guides us towards our best selves.[10].

To rectify one's spiritual path after potential missteps, cultivating certain key attitudes is essential:

1. Determination
2. Rigour
3. Gentleness of soul

Determination manifests as the integration of decision into one's behaviour, directing it firmly towards a path of holiness. This severity is synonymous with inflexibility in the face of potential sin. There can be no concessions or hesitations in this pursuit. However, a gentle and kind approach plays a crucial role. It fosters a state of inner peace and unwavering serenity, allowing the heart to make significant sacrifices. These qualities, readily apparent to one's brethren, serve as an inspiration for their own edification.[11].

Just as Jesus was crucified for man, so man learns to crucify his passions and his weaknesses.[12]This period signifies a profound turning point for the believer, marked by lamentations for past transgressions and deep sorrow for inflicted wrongs. The recollection of personal failings ignites a fire of repentance and a fervent yearning for a new path illuminated by divine love and grace. This constitutes an internal renewal, a rebirth of the soul.[13] Paramount to this transformative process is the sincere plea for forgiveness directed towards the Most High, imploring His boundless mercy with fervent resolve. This heartfelt petition ignites within the individual a nascent flame of hope, a harbinger of profound inner joy.[14]

4. Allowing oneself to be illuminated by God

Those who devote themselves to loving and following the Lord are progressively enlightened and enkindled by His presence. Divine grace bestows upon them a precious light that illuminates the intellect, fostering certainty and clarity, while simultaneously igniting the heart with fervent devotion.[15].

Specifically, the Most High grants these illuminations:

1. The understanding of one's own perfection.
2. The understanding and experience of the power of divine grace.
3. The understanding of one's interconnectedness with other living beings.

Through divine illumination, we gain a profound understanding of how our humanity can achieve its full potential, encompassing the physical, intellectual, and spiritual realms. In essence, God grants us the knowledge of how to live in accordance with His established ideal of human perfection. Secondly, divine illumination reveals the potency of grace bestowed upon us through the sacraments, a cornerstone of Christian life. Finally, human beings find themselves positioned within the framework of God's perfect design, fostering harmony with superior, equal, and lesser beings. This profound understanding is the fruit of meditation.[16].

As expressed by Bonaventure

"Finally, within the illuminative way, the light of reason must be a reflection of meditation, guiding it back to the source of all goodness through contemplation of the promised rewards. We must engage in deep reflection and frequent contemplation of the truth: God, who never deceives, has promised those who possess faith and love liberation from all evil, fellowship with all the saints, and the complete fulfilment of every desire – for He is the source and culmination of all good, surpassing every entreaty and yearning. If we prioritise loving and desiring Him above all else, for His own sake, we must strive towards Him with the entirety of our longing and devotion.[17].

Through meditation and unwavering faith in His pronouncements, if humanity opens its mind and heart to Him, the Lord enlightens us with His wisdom. God yearns for complete receptivity in His creation, allowing Him to fill us with His divine light and love. The believer's yearning for the Most High must be ever-present, with thoughts and actions consistently directed towards Him and the fulfilment of His promises. This creates a magnificent confluence between human openness and God's omnipotence.

Engulfed by God's goodness, a profound sense of praise arises. Those experiencing His love, forgiveness, and restoration are compelled to contemplate the wonders of the Most High, who is rightfully exalted and praised. This immersion fosters profound admiration and meditation on the mystery of divine benevolence, leading individuals to contemplate the tangible expressions of His love throughout creation.[18].

5. The Mystical or Perfection Phase

The Angelic Doctor describes the phase of perfection as follows:

“A transformative fire ignites within the soul, compelling a detachment from earthly affections. This detachment is necessary because finite love offers no true progress. Even if it appears to grow, it cannot fully satisfy. And even if it satisfies momentarily, it ultimately falls short of the ultimate fulfilment we crave. Therefore, let us raise the torch of love beyond the realm of the senses and the imagination. Let this be our guiding principle. For the individual yearning to love God perfectly and directly, here is a preparatory meditation: The Beloved is beyond the senses: The object of our love is not perceptible by the senses; unseen, unheard, untasted, and untouched. Divine love transcends the limitations of the physical world. The Beloved is beyond imagination: concepts, images, numbers, limitations, and change do not apply to the divine. God is truly unimaginable, yet infinitely desirable. The Beloved is beyond comprehension: Divine love cannot be proven through logic or defined by words. It surpasses all human thought, evaluation, and inquiry. It is super-intelligible, and therefore, the source of all true desire."[19]”

Bonaventure describes the pinnacle of the spiritual journey as the mystical phase. This profound and all-encompassing union with God occurs after a period of dedicated self-denial and contemplation. This process, metaphorically likened to fire, "opens" the individual to a state of oneness with the Beloved. All earthly attachments must be relinquished, allowing the Lord to reign supreme within the heart. This fosters an indelible and intense communion for believers, a state that engages all facets of their being – intellect, reason, and will – each directed solely towards God.[20].

6. The Progression

For the believer yearning for an ever-deepening union with God, the relationship with the divine undergoes a process of continual growth. In this context, Bonaventure outlines the six distinct stages, or degrees, of divine love:[21].

1. Tenderness. This stage entails cultivating the ability to draw joy from the presence of the Lord, experiencing a foretaste of His love and the blessed communion with Him.
2. Longing. Is about a perpetual yearning for the presence and love of the Lord. The pursuit of union with Him remains an unceasing endeavour.
3. Fullness. The yearning for God intensifies to its peak, leaving the human perpetually striving. True fulfilment remains ever-elusive, for the depths of divine love are ultimately inexhaustible.
4. Elation. It is a love of the most exalted order, prompting the individual to willingly embrace suffering for the sake of Christ. Even the loss of worldly possessions becomes a desirable outcome, as it fosters a deeper communion with Him.
5. Confidence. This stage marks a state of unwavering certainty in one's love for Christ, fostering the conviction that nothing can ever sever this bond. This unwavering faith ushers in an unparalleled state of joy and peace.
6. Serenity. This final stage embodies absolute tranquility. The loving presence of the Lord is experienced in its most profound form, engendering a supernatural state of serenity. Here, we reach the pinnacle of the journey towards spiritual perfection.

Saint Bonaventure outlines a progressive spiritual path that acknowledges the individual's developmental stages. This concept is embodied in his seven steps, which ultimately lead to inner peace.[22]

1. Shame. Man feels ashamed in the face of his own ignominy and sin.
2. Fear. Reflecting upon one's own weaknesses leads to contemplating the final divine judgment.
3. Pain. The believer is sorrowful and acknowledges how his sins have impeded their communion with the divine.
4. Clamour. This is the exultation of the individual who perceives the divine love and expresses their profound joy.
5. Rigour. With focused determination and unwavering resolve, the individual diligently eradicates the sources of their sin and moral transgressions.
6. Fervour. A yearning for martyrdom consumes the individual, who longs to offer himself completely to God.

Even in the pursuit of martyrdom, Saint Bonaventure emphasizes the concept of continual growth in love and spiritual advancement. He envisions a concrete and progressive union with God, strengthened and bearing fruit at each stage of the journey. It is through the perfection of love that one aspires to martyrdom, which in turn leads to a further deepening of that love. This path of ascent is demanding, but its ultimate goal is clear. Another facet of this path involves conforming oneself to Christ. For this reason, Bonaventure encourages us to contemplate the Lord's passion. Through meditation on Jesus' sacrificial love for humanity, the believer gains the courage to embrace potential suffering for Christ's sake. The figure of the suffering Christ inspires believers to embrace generosity and continuous self-giving in their own lives, unafraid of personal sacrifice.

Contemplating Christ compels us to strive for conformity with Him. The believer cannot remain impassive in the face of the Lord's sufferings; rather, they are called to cultivate a love that mirrors and unites with His own. It is crucial to remember that these stages are invariably preceded by a path of penance. Deep reflection on one's shortcomings becomes a necessary catalyst, prompting a resolute determination to eradicate them.

The text also illustrates a progressive development in the act of loving. As a visual aid, we have included a diagram depicting the gradual increase in charity outlined in The Triple Way. The Seraphic Doctor offers a nuanced exploration of different stages of human spiritual evolution.[23].

For those who love and follow Christ with unwavering devotion, their love undergoes a process of continual growth. This journey commences with a yearning for the divine Spouse, who offers solace, gratification, and strengthens the human experience. Ultimately, it culminates in a state of ecstasy and an unparalleled, ineffable joy. The pinnacle of this path is marked by a divinely ordained union, empowered by the Lord's strength. This represents the zenith of the believer's capacity to express love.

The act of following Christ entails a progressive journey, as illustrated in the accompanying diagram.[24].

The path to spiritual perfection commences with the contemplation of Christ's salvific act, his selfless sacrifice for humanity's salvation. This profound realisation ignites a deepening sense of gratitude for the gift of redemption. Following this transformative understanding comes imitation, the outward expression of love that conforms fully to Christ's example. This outward benevolence, a manifestation of the believer's inner transformation, flourishes and develops over time.

7. The future

The mystical text under examination emphasises the concept of continuous growth as the defining characteristic of the spiritual journey. This ongoing development is cultivated through daily struggles, sustained by a life of vibrant and consistent prayer, and fueled by a relentless pursuit of contemplation. For Bonaventure, the future is not a static destination, but rather a continuous process of growth, progress, and spiritual evolution. This mystical itinerary is envisioned as a dynamic state of "becoming" that ultimately culminates in the mystical phase. The future that awaits humanity is one of constant internal fortification, accompanied by an ever-deepening influence of divine grace that progressively permeates the believer's heart.

This spiritual journey can be likened to an exodus, characterised by a demanding effort on the part of the believer to cultivate virtue. It is a process of self-discovery that necessitates acknowledging one's limitations and ultimately leads to a stripping away of egotism. The faithful progressively sheds the desire for self-assertion, the compulsion to impose one's will, and the excessive attachment to one's self-identity. Through this process of self-abnegation, the believer creates a space exclusively for God's action that progressively unites and transforms the believer from within. This constitutes the initial step on a path leading the soul towards mystical union with God. This blissful state is attained only after a period of dedicated renunciation and purification. It is a demanding ascent that does not shy away from fatigue and suffering. As theologian Romano Occhialini observes, "the mystic is a Christian who has reached, after a strenuous climb, an altitude where the air is purer and thinner, where the light is so dazzling that it dissolves all definition. Looking down, the mystic sees the terrain traversed, recalling the twists and turns, the obstacles, pitfalls, and dangers encountered."[25].

Mystical experiences, therefore, serve as the culmination of the Christian's arduous ascent. They represent the crowning achievement of a life marked by the believer's generosity and a special grace bestowed by the Lord. This demanding journey, characterized by self-mortification and struggle, is revealed as essential for attaining complete conformity to Christ and unifying the human will with the divine will. Through this process, the individual is strengthened and rendered capable of realising a powerful union with the Creator. While mystical experiences are ultimately a free gift from God to humanity, they are typically preceded by a dedicated journey of prayer and penance, acting as a preparation for this extraordinary encounter. The mystical life presupposes a period of cultivating familiarity with the Creator and embracing a life of penance. This entails a progressive fixation on God, beginning with meditation on divine mysteries. It progresses through a detachment from earthly concerns and culminates in achieving the tranquility and peace bestowed by the presence of the Almighty. This state of inner peace represents the future that awaits those who walk faithfully in God's path.

[1] Cf. H. Egan,  I mistici e la mistica. Antologia della mistica cristiana, Città del Vaticano 1995°, 271.

[2] Ivi, 270.

[3] Cf. Ivi, 272-274.

[4] Cf. B. Garcia, Bonaventura da Bagnoregio, in Dizionario Francescano. I Mistici, vol. 1, 330-331.

[5] Bonaventura da Bagnoregio, Le tre vie, ovvero l’incendio d’amore, in Dizionario Francescano. I Mistici, vol. 1, 368. Henceforth, the work titled Le tre vie shall be designated by the abbreviation TV.

[6] TV, I, 4.

[7] Cf. TV, I, 4.

[8] Cf. TV, I, 5.  

[9] Cf. TV, I, 6.

[10] Cf. TV, I, 7.

[11] Cf. TV, I, 8-9.  

[12] Cf. TV, II, 8.   

[13]Cf. TV, II, 2.  

[14] Cf. TV, II, 2.  

[15] Cf. TV , I, 10-11.

[16] Cf. TV, I, 12-14.

[17]  TV, I, 14.

[18]  Cf. TV, II, 8.  

[19] TV, I, 15-16.

[20]  Cf. TV, I, 15-17.

[21] Cf. TV, II, 9-11.  

[22] Cf. TV, III, 2.  

[23] Cf. TV, III, 6.  

[24] Cf. TV, III, 9.  

[25] U. Occhialini, Vita cristiana ed esperienza mistica, Rivista di Vita Spirituale 53 (1999) 133