
Contents
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Translations Translations
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Seraphic Love and Anagogical Ecstasy in Dionysius Seraphic Love and Anagogical Ecstasy in Dionysius
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The Sentence Commentary The Sentence Commentary
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The Breviloquium The Breviloquium
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On the Threefold Way On the Threefold Way
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The Journey of the Mind into God The Journey of the Mind into God
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On the Reduction of the Arts to Theology On the Reduction of the Arts to Theology
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Collations on the Six Days of Creation Collations on the Six Days of Creation
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Conclusion Conclusion
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Notes Notes
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Bibliography Bibliography
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23 Bonaventure and Dionysius
Get accessMonica Tobon holds a BA in Philosophy and an MA and PhD in Classics, all from University College London, where she is currently an Honorary Research Fellow in the Department of Greek and Latin. She lectured in various areas of philosophy and the history of Christian Spirituality at the Franciscan International Study Centre in Canterbury, UK, from 2010 until its closure in 2017, since when she has focused primarily on research and writing. She has previously published on Bonaventure, Evagrius, and disability in the early Church, and has publications forthcoming on Dionysius and Evagrius, including a monograph on the latter under contract with Routledge.
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Published:18 March 2022
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Abstract
Bonaventure, known as the ‘Seraphic Doctor’, has been described as ‘the most Dionysian mind of the Middle Ages’. Believing Dionysius to have been taught by Paul himself, he regarded him as the supreme authority on contemplation, and the Dionysian vision of creation as the ecstatic outpouring of divine eros and its return to God through hierarchically mediated reciprocal ecstasy was well suited to his desire to forge a distinctive Franciscan theological and spiritual synthesis centred on the ecstatic person of St Francis. He had access to various translations of the Dionysian corpus including one of unknown authorship possessed, and considered authoritative, by the first Franciscan school. This essay argues that, like Eriugena and Gallus, he reads Dionysius correctly rather than eisegetically in assigning an anagogical role to eros. Dionysian elements are present in every aspect of Bonaventure’s thought and at every stage of his career, and by way of illustration, this essay refers to six key texts whose subject matter ranges from exegesis and systematic theology to ecclesiology and spirituality.
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