By St. Bonaventure, Dominic Monti, Robert J. Karris
One of many works of Bonaventure that demonstrates his ability in "the divine artwork of synthesis" and is taken into account "the capstone of his educational career." this can be Bonaventure's entire presentation of Christian doctrine in a sort appropriate for tutorial reasons. it may be utilized by someone with an curiosity within the writings of the Seraphic general practitioner.
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BONAVENTURE'S BREVILOQUIUM them, taught us through them. Thus, the apostles, instructed in all the truth by the Spirit according to the divine promise,18 could give the Church of Christ the entire doctrine of saving truth, and by completing Holy Scripture, extend the knowledge of that truth. SECTION 2 THE LENGTH OF HOLY SCRIPTURE 1. Sacred Scripture also possesses length, which consists of its description of times and ages from the beginning of the world until the Day of Judgment. O Thus Scripture traverses the greatest possible length, since it begins with the origin of the world and time in the first chapter of Genesis and continues until the end of the world and time in the closing chapters of the Apocalypse.
Hugh of St. Victor, De sacram. 1 (PL 176: 307, 415); these six ages of the world are based on Augustine, De Gen. contra Manich. 23 (PL 34: 190-193); De Gen. 21: "It was on the Sabbath Day that he rested in the tomb" (PL 34: 304), trans. John Hammond Taylor, The Literal Meaning ofGenesis,ACW 42 (New York: Newman Press, 1982), 116-17. PROLOGUE 9 2. The full compass of time, running according to a triple law - innately given, externally imposed, and infused from above - rightly passes through seven ages, reaching its consummation at the end of the sixth.
The first denotes the essence; the second, the substance; the third, the hypostasis; and the fourth, the person. 5. And because in the person who is distinguished we should consider not only the one who is distinct but also that by which it is distinguished, and this is the property or characteristic, it follows necessarily that in the divine persons there are five modes of speaking or inquiring: namely, 'who,' when it is a question of the person; 'this one,' when it is a question of the hypostasis, which denotes an indeterminate supposit of the substance; 'which,' when of the characteristic; 'what,' when of the substance; 'why' or 'whereby,' when of the essence.
Breviloquium (Works of St. Bonaventure, Vol. 9) by St. Bonaventure, Dominic Monti, Robert J. Karris