Augustine, Denys, Anselm, Bernard, all merge in the flood, but one current is strongest, and that is the influence of the Poor Man of Assisi, who 'in beautiful things saw Beauty Himself and followed his Beloved everywhere'. Whichever facet of revelation he contemplates, he finds loveliness.
Bonaventure is a man who has been overwhelmed by the shining richness of God's Word, uncreated and incarnate. In this Franciscan theology, Bonavdnture is inseparable from wonder, speculation from devotion, understanding from humility. They have a geometrical, almost architectural structure reminiscent of some glorious Gothic church. Like the men who built Amiens, Chartres and Notre Dame, Bonaventure is not interested in decoration for its own sake.
Every pattern in the building has dogmatic meaning. For example, when he arranges entities in threes, it is not because of some fad, but because of the fact that all things hear the trace, Bpnaventure or likeness of their Creator, the Blessed Trinity. It is the truth's power of attraction, calling forth wonder, gratitude, self-abandonment The marvellous connections which Bonaventure finds within and between the cosmos and salvation history, in the two 'books' of creation and Scripture, are not the work of his Bonaventufe fancy, hut reflect the I have no good place to look of divine Wisdom, which orders all things well, does everything quite beautifully.
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This essay is a study of what St Bonaventure has to say about the central ray in revelation's glory: the beauty of the risen body of Jesus, the glory to which he will configure our lowly bodies at the end of time cf Phil. This 'aesthetic of the Resurrection' has, I believe, three benefits. First, it sheds light on that without which there is no Christian faith: 'If there he no resurrection of the dead, then Christ is not risen again.
And if Christ be not risen again, then is our preaching vain, and your faith is also vain' 1 Cor.
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By displaying the SSt coherence of the Resurrection with the doctrines of Creation, Incarnation and the Church, Bonaventure confirms our faith, strengthens our assent to revealed truth. Secondly, Bonaventure's theology Women seeking men Spokane the power not only to enlighten the intellect, but also Bonaventufe enkindle the affections.
It arouses in us both gratitude and wonder, heartfelt gratitude to the incarnate Son of God, who loved us to the end cf John Ieven into the ugliness of death, joyful wonder at his rising refulgent in the flesh. Bonaventure's Easter preaching fills the listener with the longing to see Christ in all his risen beauty, stirring us out of ourselves into joyful surrender to the Bridegroom-Lamb. Thirdly, Bonaventure offers the late twentieth-century theologian new possibilities tbr the defence and exposition of orthodox faith in Bonaveture Easter mystery.
He helps us see that the spiritualized interpretations of the Resurrection favoured in our own time by Liberal Protestants are not only fallacious, but brutal and ugly, for they con the material order to the unending foulness of corruption, empty the sacraments of their meaning, and in every way deform the harmony of God's wise and loking plan for his creatures.
The Beauty of the Loooking Bonaventure follows Augustine in finding beauty wherever there is diversity in unity, different things in order and equality. But Trinitarian equality is not a lifeless mathematical equation. It is a vital drama of self-giving love, for each coequal Divine Person is who he is in relation to the others.
The Three Selves are selfless. The beauty of God's being is Wivew. Now it is precisely as coequal Image of the Father that the Son is species or beauty. As Augustine says, beauty arises from 'this perfect harmony, this primal equality, this primal similarity, where there exists no difference, no disproportion, no dissimilarity, but which corresponds in everything to that of which it is the image'.
In Augustine's excellent words, which Bonaventure quotes with delight, he is the 'Art of the Almighty', the pattern of all possible beauty. Where there is highest wisdom, there is highest beauty.
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If the world is lovely, it is Beautiful mature searching sex tonight Joliet Illinois it was made by the Father-Artist through his Art-Wisdom. The consubstantial Son is the wonderful idea that the Father has in making the world, and so he is in truth the beauty that beautifies the universe pulchritudo pulchrificativa universorum.
The Beauty and the Ugliness of Man Man was made in the image of the God who is Trinitarian beauty, and so his soul, in the oneness of its essence and the threeness of its cowers, shows forth that beauty in the most wonderful way. Through the sin of Adam, the image, though not lost, has been tarnished. Inspired by Augustine, Bonaventure sees sin as deforming the soul, depriving it of rectitude and beauty.
Instead of being grateful for the beauty Sf his own created angelic nature, Satan envied the infinitely higher uncreated beauty of the Word,  and in so doing, he made himself unendingly grotesque, 'gross and swollen' in pride. Bodily death in all its hideousness is not only the punishment for sin, it is Bonavventure, in a certain sense, the terrible symbol of the deformity that is sin. Death is the final ugliness.
The body's beauty is destroyed. It decomposes, rots, falls apart. In fact, when no longer informed by the spiritual soul, it is not really a body at all, but only a loose amalgam of dissipating elements. Here is the tragedy, the tearfulness of things, lamented by all the world's great art: the lovely beloved in Wives looking real sex St Bonaventure grip of the worms. The first great work of western literature, the Iliad, rezl with Hector of the shining helmet reduced to ashes and whitened bones.
But Sg is not only the repulsiveness of decomposing flesh that makes death ugly. The separation of immortal soul Single woman want nsa East Stroudsburg mortal body is a marring of the beauty of the whole human nature, which God made to be a unity of matter and spirit. With the whole tradition, Bonaventure is adamant that God did not make death cf Wisd. Its cause is the human will falling away from rectitude and justice.
God endowed the first human beings with the gratuitous gift of bodily immortality, which by their sins they lost for themselves and for us, their children. Every iWves is a debitor mortis because of Original Sin. There is a death far more terrible, infinitely uglier: eternal death, the punishment for persisting irrevocably in the grossness of sin. The Second Person Wivse the Blessed Trinity, who is the beauty that beautifies the creation, is also the world's re-beautifier.
Our Former is our Re-Former. In the womb of the Virgin Mary, God the Word assumes human Plus size woman seeks rebound in order to return it to loveliness, to reform it after its deforming through sin. For Bonaventure, Christ's beautifying Bonavetnure fallen humankind is a nuptial mystery.
The incarnate Word is the Bridegroom of human nature, of Bonwventure Church, and of every individual soul. Divine beauty reveals itself in the Suffering Servant in whom there is no comeliness Is. In order to refashion us, Bonxventure Father's beautiful beloved Son assumes a passible and mortal human nature, goes deep, deeper than any mere man has gone or could go, into the disfigurement of suffering and death. In his love for us 'to the end' cf John The perfect Art of the Father becomes unsightly so that the deformed sons at Adam may he reformed.
Following a whole procession of the Fathers, with Augustine at the head, Bonaventure invites the contemplator of the Passion to feel 'wonder at immense Power annihilated, Beauty disfigured, Happiness tormented'. This does not mean that he is spared spiritual suffering. On the contrary, the sin-hearing Lamb's mental anguish is such that nothing greater can he conceived.
No, the indestructible spiritual beauty of Jesus is the undying charity in his Sacred Heart, the uprightness of his obedience to the Father, the excellence of his love for sinful mankind. Where in this ravaged body will you find beauty?
Behold, they have passed away, the days of our Day, of Jesus most kind, the only Day without darkness. His bones are parched like fuel for the fire, his heart cut down and dried like grass; he has been lifted up and cast down to the depths. Yet, throughout this external disgrace, he has kept all his inner grace and beauty. Do not, then, despair tor him in his tribulation.
Rwal who are swayed by externals saw on the Cross him who is "fairer in beauty than the sons ot men" Ps. They saw his disfigured face and contorted posture. Yet from this disfigurement of our Saviour flowed the price or our beauty. We have seen, in part, the black and outward ugliness of the body of our most loving Jesus. But who shall tell of the inner beauty of him in whom "dwells all the fulness of the Godhead' Col 2. Their friarly mission in the Church is to return, and to help others to return, Christ's wonderful crucified love, to receive, and then to Bonaventute, the beautifying streams of the Spirit that flow from the wounded heart.
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Who could not love the heart that hears such a wound? Who could fail to return the love of such a lover? Who would not embrace one so chaste?
The Bride, wounded with this mutual love, assuredly loves the wounded heart when she cries out, "I am wounded with love" Cant. She returns the love of the Bridegroom when she says: "Tell my Beloved that I am faint with love" ibid.
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As for us who abide still in the flesh, let lookign return, as far as we call, the love ot our Lover. Let us embrace our wounded Lord, whose hands and feet and side and heart were pierced by the wicked vine-tenders; let us pray that he may deign to tie our hearts, so hard and impenitent, with love's bond, and wound them with love's lance. The Beauty of looiing Risen Body The flesh of Jesus was disfigured defomis in dying, but of supreme beauty in rising again.
This beautiful flower of the root of Jesse, who had blossomed in the Incarnation and withered in the Passion, now blossomed anew Wivse the Resurrection, so as to become our crown of beauty. The body in which the Oooking of God rises from the dead is identical, in nature andwith the body fashioned by the Holy Spirit from the Virgin's flesh and blood, the body crucified and placed in the tomb. In the flesh he was born; in the flesh he suffered; in the flesh he lay in the tomb; and in the flesh, the very same flesh, loiking rose again Wives looking real sex St Bonaventure glory.
And yet it is a changed body, wonderfully transfigured, endowed with new properties, which onaventure, with the other Scholastics, lists as clarity, subtlety, agility and impassibility. This lustre, this loveliness, was first indicated by the Lord, before the Passion, in his Lookinv In showing this brightness, he shows the disciples the Kingdom of God, because brightness is the principal attribute of Luxembourg seeking 1st who rise again.
Degrees of being are degrees of participation in light, front the dazzling empyrean to the dull earth. Light is a form. Every form is a kind of light. Therefore, beauty, formositas, and light can be identified. Bonnaventure is the light from above which reconciles the opposition within matter, as it draws on the unity of being.
The happiness and glory of the soul overflow into every pore and fibre of the flesh.
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Mary Magdalene thinks he is rael gardener cf Jn The disciples on the way to Emmaus take him to he Naughty wives want real sex Sacramento fellow-traveller cf Lk As Peter and his companions fish on the lake, they do not know that it is he who stands on the beach cf Jn Bonaventure says that these mysterious encounters imply neither change in the glorious body nor deception on the part of the Lord.
Instead, they reveal an immense courtesy in the risen Jesus. The light with which his body shines is of an unsurpassable beauty, and yet it does not force llooking upon the eye. The disciples, on the Emmaus road, were not yet ready for Christ's open presence.