41493 (762067), страница 2

Просмтор этого файла доступен только зарегистрированным пользователям. Но у нас супер быстрая регистрация: достаточно только электронной почты!

Текст из файла (страница 2)

Bonaventure emphasizes:

That by which we have certain knowledge is immutable because it is necessary truth. But our mind is mutable. Therefore, that by which we know is superior to our mind. But there is nothing above our mind other than God and eternal truth. Therefore, the divine truth and the eternal reason is that by which knowledge comes to be (17).

He does not see any other way to explain the existence of the corruptible intellect, changeable world as its regular object, and at the same time the existence of truth by which that corruptible intellect knows something with certainty. And referring to different modes of knowledge he writes:

That by which we know excels every created truth. Therefore, it is uncreated truth (21)

We know only by the truth, which is not a created one (or from this world), but the eternal truth itself. The truth is a category of the intellect. Hence, we know only by the eternal mind when it illumines our mind, and in this way we participate in the eternal. But how is it possible? It is because we are created in likeness of that divine mind itself on the first place, and that divine mind therefore is the closest thing to our mind. That is why Bonaventure considers the knowledge of God the most natural kind of knowledge to the human being. Other kinds of knowledge depend on it.

As God is the cause of being, so the divine reality is the principle of knowing and order of living. But God is the cause of being in such a way that nothing can be done by any cause unless God moves that cause in the action by means of the divinity itself and by the eternal divine power. Therefore, nothing can be understood at all unless God immediately illumines the subject of knowledge by means of the eternal, divine truth (24).

This is the most straight forward and absolute statement, and all other arguments revolve around it just providing different hues and shades to this major picture, this philosophical intuition which is very well supported and expressed in detail. Accordingly, that part of our intellectual activity “is called higher in as far as it turns to the eternal laws. It is called lower in as far as it is concerned with the temporal things” (27).

It is obvious which one is preferable. Hence, it constitutes an ethical foundation for the pursuits in the area of philosophy and the lifestyle in general. This maxim could be expressed in the following manner: Love God, know God and act with and for God. And this style of life is suitable for all who understand this doctrine. It will be developed even further in the Itinerarium, but in the Disputed Questions (IV) Bonaventure gives the last argument for the God’s participation in the human knowledge (summarizes his position on the illumination) in the following way:

According to the Saints, God is said to be master of all knowledge. This is the case because God cooperates in general with every intellect, or because God infuses the gift of grace, or because - in the act of knowing – the intellect attains to the divine. If God cooperates in general, then we would be lead to say that the divine being teaches the senses as well as the intellect. But this is absurd. If it is because God infuses the gift of grace, then all knowledge would be gratuitous or infused, and non would be innate or acquired. But this is most absurd. Nothing remains, therefore, except to say that our intellect attains to the divine as to the light of our minds and the cause of the knowledge of all truth (34).

Here the ideas of cooperation and grace are understood as having only limited application and not in general, while the preference is given to the idea of attaining of the intellect to the divine in the general case of knowing.

The arguments for the negative position are considered in their turn. They do not break the Bonaventure’s conviction that God does participate in all our knowledge and that the latter is ultimately based on the illumination, but they oblige him to explain the complications and restate his positive position carefully in the Conclusion:

For knowledge with certitude, even in the state of wayfarers, the intellect must attain to the eternal reasons as that reason which regulates and motivates. It is not the sole principle of knowledge, nor is it attained in its clarity; but together with the proper created reason it is known obscurely and as in a mirror.

Bonaventure clarifies this conclusion explicitly on the next four pages, but I would

emphasize a few important points:

In the case of certain knowledge the mind must be regulated by unchangeable and eternal rules which operate not by means of habit of the mind but by means of themselves as realities which are above the mind in the eternal truth (p.133).

For certain knowledge, the eternal reason is necessary involved as a regulative and motivating principle, but certainly not as the sole principle nor in its full clarity (134).

But along with the created reason, it is continued by us in part as is fitting in this life.

A creature is related to God as a vestige (as to its principle), as an image (as to its object), and as a likeness (as to an infused gift) (p.135).

Bonaventure proclaims divine cooperation “in any work accomplished by a creature”:

as far as it is a vestige. . . as the creative principle

as far as it is a likeness. . .in a manner of an infused gift

as far as it is an image . . . as the moving cause (136)

The difficulties with the opposition are resolved in the following paragraph:

Since certain knowledge pertains to the rational spirit in as far as it is an image of God, it is in this sort of knowledge that the soul attains to the eternal reasons. But because it is never fully conformed to God in this life, it does not attain to the reasons clearly, fully, and distinctly, but only to a greater or lesser degree according to the degree of its conformity to God. . . . . it always attains to the reasons in some way (136).

So the mysterious existence of certainty in our seemingly contingent minds is explained

with this doctrine of light. The fact that we can doubt sometimes even the very existence

of God and his light is explained by the lesser degree of conformity of the image to the

exemplar. The latter is due to the deformity of gift and glory and could be mended. The

observable fact that we do learn from the world of sense is also explained:

Since the soul is not an image in its entirety, together with these eternal reasons it attains to the likeness of things abstracted from the sense image. These are proper and distinct principles of knowledge, and without them the light of the eternal reason is insufficient of itself to produce knowledge as long as the soul is in this wayfaring state.

But at the same time mysterious cases of knowledge by saints an prophets which

seem to break the rule are also explained in the following lines:

. . . unless perhaps because of a special revelation, it transcends this state. This happens in the case of those who are drawn up into ecstasy and in the case of the revelations of certain prophets (p.136).

We can see that the theory does explain natural kinds of knowledge as well as the

supernatural ones and gives it a real metaphysical perspective. Aristotle’s knowledge and Plato’s wisdom find their reconciliation, and the teachings of the Fathers are paid homage, the theology is confirmed by the philosophy. Doesn’t it look like an ideal picture? To me it is very attractive, and it gives me a great pleasure to continue the investigation of the theory, going through more and more details. So let us also look at the Itineraruim.

As we have seen in the On the Reduction of Arts to Theology and the Disputed Questions on the Knowledge of Christ, there are various kinds of knowledge and the knowledge of the eternal reasons or the divine mind is the highest of them all. While all of them naturally desirable to the human beings – as Aristotle writes in his Metaphysics: “All men by nature desire to know.” (I:1) – the knowledge of God is the most desirable. I have also shown that Bonaventure believed that this knowledge depends on the degree of mind's conformity to God, and those degrees differ in different human beings. Therefore, the question arrives: “How to get there?” Bonaventure attempts to answer this in his Itinerarium Mentis in Deum. He wants to show how this conformity can be increased in the mind, and the model for the project (Saint Francis) is chosen not accidentally.

The saint was that ecstatic soul who perceived the world pure and beautiful and loved every creature in it as an expression of his Beloved, the Creator of them all. This pure love, so common among saints, is understood by Bonaventure as the most important precondition for that spiritual journey of the mind to perfection. It is not by accident Bonaventure calls “upon the Eternal Father through His Son, our Lord Jesus Christ, that through the intercession of the most Blessed Virgin Mary, Mother . . . . and through that of blessed Francis. . . . He may enlighten the eyes of our mind…” (Prologue 1, p.31.) Jesus had such love, that he sacrificed himself for the sake of men. His Mother Mary had such love to her Son, and St. Francis had such love and deep respect to Jesus and Mary.

It is interesting to me that a Russian Saint Seraphim Sarovsky (1754 – 1833) also loved and worshiped the Mother of God, constantly remembered her and often was visited by Mary and her Blessed Son Jesus. The Saint even died before the icon of the Mother of God standing on his knees in his final prayer. He was extremely like St. Francis, and also many great miracles happened in his life. The Saint’s ecstatic love to all creatures and God, their source, was constantly felt by all people who ever met him and received multiple blessings from that encounter. May be there are also other means to conform the mind to God, but pure love surely is the most commonly mentioned by great Saints condition, and they know it from their own experience. The latter is not easily understood by those empiricists who speak of “impossibility” of spiritual knowledge.

Thеy do not have the necessary precondition for sufficient conformity of their minds to the divine mind, therefore, they do not have the spiritual experience, hence , for them the theory like Bonaventure’s cannot be easily verifiable. It is very much like when people who were told about certain observable facts do not want (or incapable) to go to the laboratory and see for themselves. Those are usually indifferent to the achievements of science or very often even hostile to the whole enterprise, because they feel that the talk about that knowledge of others reveals their ignorance, laziness or other infirmities and incapability, which is not flattering to their egos. Modern psychologists call it defense mechanisms, and denial in particular, when the truth when painful for the psyche is denied explicitly but at the same time is driven into sub-consciousness implicitly causing other trouble. But the itinerary of the mind into God leads the soul to the ecstatic peace, as Bonaventure puts it, and this very peace people of all ages and nations observe in the characters of those saints and sages who are conformed to their exemplar. This peace and extreme happiness are usually felt like physically emanating from those wise men and women, and they do not depend on anything material but on rather something extremely subtle. Saint Seraphim of Russia described that in following words:

Fast, prayer, vigilance and all other Christian deeds are very good in themselves, but not only observing of those constitutes the purpose of our Christian life. Those are only means of the latter. The true purpose of our Christian life is accumulation of the Holly Spirit of God. (Reverend Seraphim Sarovsky, p.26-27, my translation).

I quote this Saint as well as some other enlightened teachers of different times and places here only in order to show the universal appeal of those ideas expressed by Bonaventure in XIII century, which constitute the object of my investigation. When we read the descriptions of lives and teachings of real Saints and sages, it becomes obvious that they possess certain extraordinary knowledge and powers. It is also obvious that they live extraordinary style of life. One is connected with the other. So, it is not just about theories we have to learn in school in order to acquire similar intuitions and other abilities, but we have to consider also the lifestyle variable in this experiment. I believe that in this way we have much better chances to receive the data, so to speak. It is precisely on this account Bonaventure writes his Itinerarium, where besides another theoretical representation of his doctrine of light he also emphasizes the desirable character of the soul which might be successful in this journey to God, so in the process she might see for herself the light from above together with the eternal archetypes this light might reveal to the soul. Of course, as students of philosophy we are interested mostly in the doctrine expressed there, but would those really speak to us if the intuitions were nor ours? Is not it the reason why any doctrine seems appealing to some and crazy to others? People often say: “It may be clever, but it is not real”. As we remember, Kant wrote in his Critique of Pure Reason: “Concepts without intuitions are empty…” We can consider mere concepts only on the basis of their internal consistency, but the mind unenlightened by intuitions can still think about any of them as possible dreams of a logician. It is not the case with Bonaventure’s concepts in the Itinerarium, because they refer to the real experiences of light by Saints and others being on their way to become Saints. I see that it is, without a doubt, also an experience of Bonaventure himself. Having said this, let us gather some more information on illumination presented in seven consequent steps but looking at the theory expressed only in Chapter II:

We may behold God in the mirror of visible creation, not only by considering creatures as vestiges of God, but also by seeing Him in them; for He is present in them by His essence, His power and His presence. And because this is the higher way of considering than the preceding one, it follows as the second level of contemplation, on which we ought to be led to the contemplation of God in every creature that enters our mind through the bodily senses (1).

Характеристики

Список файлов статьи