By John F. Quinn
Bonaventure, -- Saint, Cardinal, -- nearly 1217-1274. Philosophy, Medieval.
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Additional info for Historical Constitution of Bonaventure's Philosophy (Studies and Texts)
403-26. On the definitive condition of Gilson's views in this work see: Christianisme et philosophic (Paris, J. Vrin: 1936), Preface, English translation by Ralph McDonald, Christianity and Philosophy (New York, Sheed & Ward: 1939). For the reactions to Gilson's position on Christian philosophy consult the list of reviews in BT, 4 (1934-36): 1934, p. 298; note especially: M. D. Chenu, RSPT, 21 (1932), p. 231; M. J. Congar, eo. of/, pp. 596-98; O. Lottin, BTAM, 2 (1933-36), pp. 65-67. For the opinions of other historians at that time on Christian philosophy see: Gilson, L'esprit philos.
Replying to his critics, Gilson stated, in 1927, that the philosophies of Bonaventure and Aquinas had in common with most medieval doctrines a Christian origin, content and design; however, their two syntheses offered diverse solutions to the problems of the thirteenth century. Then, from 1929 to 1932, Gilson developed both his view of the meaning of Augustinianism and his position on the division of Aquinas from the Augustinians. Gilson defined Augustinianism in the strict sense as the doctrine of St.
The doctors drew up syntheses explaining being, real or possible, and its attributes in a truly rational manner. Their syntheses, nonetheless, were not entirely diverse from one another; they blended in various ways as their different authors developed the doctrines forming the metaphysical framework of thirteenth-century philosophy. Illustrating this complexity, De Wulf outlined numerous problems handled by the scholastic, each in his own way, so that many syntheses were produced, but with a common ground in Aristotle's doctrine of act and potency.
Historical Constitution of Bonaventure's Philosophy (Studies and Texts) by John F. Quinn