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An Emerging Theology Between Scripture and Metaphysics: Bonaventure, Aquinas and the Scriptural Foundation of Medieval Theology: Hermeneutical Tools, Theological Questions and New Perspectives
St. Bonaventure asserts that man can ascend contemplatively to God through three phases. The first one is to contemplate God outside us by appreciating the corporeal things as vestiges of the deity: this is the “immanent” phase of Bonaventure’s Aesthetics, framed by the first and second stages of contemplation of God. The second phase consists of entering into our soul, as a spiritual image of God: this intermediate phase, in which we can contemplate God inside ourselves by his image in our soul, constitutes the Seraphic’s “introspective” Aesthetics, with the third and fourth stages of contemplation of God. In the third phase, man, transcending the vestiges in objects and the image of the deity in his soul, elevates himself to God, contemplating him as the spiritual and eternal First Principle: that third phase constitutes the Bonaventure’s “transcendent” Aesthetics, in which man can contemplate God considering his essential attributes (fifth stage) and his personal properties (sixth stage). The current article aims to highlight this fifth stage of Bonaventure’s Aesthetics. To achieve this goal, we analyze step by step the reasoning that, to prove his thesis, our author exposes in Chapter 5 of his Itinerarium mentis in Deum.
En el articulo se analiza la manera de que Henri de Lubac represento a santo Tomas de Aquino en su obra sobre la exegesis medieval. En la primera parte, se ofrece un estudio general de la obra. La segunda parte es un analisis del capitulo de la Exegese medievale dedicado a santo Tomas y a la edad escolastica. El estudio general de la obra previamente realizado permite comprender la manera especifica de que el teologo frances trata al Aquinate en caunto exegeta: sin fijarse en los aspectos tecnicos de su exegesis y subrayando su pertenencia a la tradicion de la exegesis espiritual. El objetivo del teologo frances fue demostrar que la verdadera novedad de santo Tomas respecto a los comentaristas anteriores no consiste en emplear metodos exegeticos distintos, sino en conceder a la exegesis el lugar diferente dentro del conjunto de su proyecto teologico.
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