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74-462: Bonaventure OFM ( / ˈ b ɒ n ə v ɛ n tʃ ər , ˌ b ɒ n ə ˈ v ɛ n tʃ ər / BON -ə-ven-chər, -⁠ VEN - ; Italian : Bonaventura da Bagnoregio [ˌbɔnavenˈtuːra da (b)baɲɲoˈrɛːdʒo] ; Latin : Bonaventura de Balneoregio ; born Giovanni di Fidanza ; 1221 – 15 July 1274) was an Italian Catholic Franciscan bishop , cardinal , scholastic theologian and philosopher . The seventh Minister General of

148-577: A "half-mystic" and wrote that he showed "strong pandeistic inclinations". Emanationism, exemplarism, and consummation are explicitly listed by Bonaventure as the core principles of theology, all of which are heavily Platonic themes and carry equally Platonic subtopics and discussions but yet are all rooted in the second Person of the Trinity, the Son, incarnate as Jesus Christ, who is the 'principio' of divine exemplars, from which creation emanates and by which creation

222-528: A Catholic perspective, including issues that divide Catholicism from Protestantism and other faith communities. Since the encyclopedia was first published starting in 1907 and has never been updated (versus the New Catholic Encyclopedia ), many of its entries may be out of date either with respect to the wider culture or to the Catholic ecclesiastical world. In particular, it predates the creation of

296-399: A Trinitarian key. Bonaventure, however, is not only a meditative thinker, whose works may form good manuals of devotion; he is a dogmatic theologian of high rank, and on all the disputed questions of scholastic thought, such as universals , matter, seminal reasons, the principle of individuation, or the intellectus agens , he gives weighty and well-reasoned decisions. He agrees with Albert

370-663: A basis for reunion, and they were actually accepted by a general chapter at Assisi in 1430; but the majority of the Conventual houses refused to agree to them, and they remained without effect. Equally unsuccessful were the attempts of the Franciscan Pope Sixtus IV , who bestowed a vast number of privileges on both original mendicant orders, but by this very fact lost the favor of the Observants and failed in his plans for reunion. Julius II succeeded in doing away with some of

444-868: A body of regulations known as the Rule of St Francis. These are: The Order of Friars Minor, known as the "Observants", most commonly simply called Franciscan friars , official name: "Friars Minor" (OFM). According to the 2013 Annuario Pontificio , the OFM has 2,212 communities; 14,123 members; 9,735 priests The Order of Friars Minor Capuchin or simply Capuchins , official name: "Friars Minor Capuchin" (OFM Cap). it has 1,633 communities; 10,786 members; 7,057 priests The Conventual Franciscans or Minorites , official name: "Friars Minor Conventual" (OFM Conv). It has 667 communities; 4,289 members; 2,921 priests A sermon on Mt 10:9 which Francis heard in 1209 made such an impression on him that he decided to fully devote himself to

518-507: A life of apostolic poverty. Clad in a rough garment, barefoot, and, after the Evangelical precept, without staff or scrip, he began to preach repentance. The mendicant orders had long been exempt from the jurisdiction of the bishop, and enjoyed (as distinguished from the secular clergy) unrestricted freedom to preach and hear confessions in the churches connected with their monasteries. This had led to endless friction and open quarrels between

592-596: A major source of conflict within the order, resulting in numerous secessions. The Order of Friars Minor, previously known as the Observant branch (postnominal abbreviation OFM Obs.), is one of the three Franciscan First Orders within the Catholic Church , the others being the Capuchins (postnominal abbreviation OFM Cap.) and Conventuals (postnominal abbreviation OFM Conv). The Order of Friars Minor, in its current form,

666-652: A project to republish the 1907-1913 original edition of the '"Catholic Encyclopedia on the Internet . Knight founded the Web site New Advent to host the undertaking. Volunteers from several countries, including the United States, Canada , France , and Brazil helped in the transcription of the original text material. The site first went online two years later in 1995, and transcription work ended after four years efforts in 1997. In 2007, Catholic Answers internet website published

740-449: A rational justification of things by which He could know them. They also say that there are no truths concerning the future except that of necessary things. And from this it follows that all things come about either by chance or by necessity. And since it is impossible that things come about by chance, the Arabs conclude to absolute necessity, that is, that these substances that move the globe are

814-534: A watermarked version derived from page scans. This version has since been replaced with a transcription of the Encyclopedia similar to that found at the New Advent web site. The Catholic Answers transcription, however, is an exact transcription of the original text, whereas the New Advent version at times modernizes certain usages (e.g., using the titles of Old Testament books found in several Protestant versions of

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888-614: Is a distinguishing mark of the Scholastic period. Much of Bonaventure's philosophical thought shows a considerable influence by Augustine of Hippo , so much so that De Wulf considers him the best medieval representative of Augustinianism . Bonaventure adds Aristotelian principles to the Augustinian doctrine, especially in connection with the illumination of the intellect and the composition of human beings and other living creatures in terms of matter and form. Augustine, who had introduced into

962-531: Is a threefold error: a concealment of exemplarity, of divine providence and of world government. Like all the great scholastic doctors, Bonaventure starts with the discussion of the relations between reason and faith. All the sciences are but the handmaids of theology; reason can discover some of the moral truths that form the groundwork of the Christian system, but other truths can only be received and apprehended through divine illumination. To obtain this illumination,

1036-557: Is entirely new, and not merely a translation or a compilation from other encyclopedic sources. The editors have insisted that the articles should contain the latest and most accurate information to be obtained from the standard works on each subject. However, "from standard works" allows that some of the articles from European contributors such as Pierre Batiffol (French) and Johann Peter Kirsch (German) had previously been published in whole or in part in Europe and were translated and edited for

1110-661: Is made intelligible and which creation finds as its goal. Creation is two-fold, expressing the divine truth, the divine exemplar in the Word of God; it "speaks" of that which it is the likeness and subsists in itself and in the Son. Bonaventure's mature work, the Collationes in Hexaemeron , takes exemplarism, drawn out from his transformation of Platonic Realism, as the basis for vital points of Christian theological dogma: God's love of creation, God's foreknowledge, providence and divine governance,

1184-464: Is possible to logically prove the existence of God and the immortality of the soul. In fact, unlike Aquinas, Bonaventure holds that reason can demonstrate the beginning of the world. He offers several arguments for the existence of God, including versions of Anselm of Canterbury 's ontological argument and Augustine's argument from eternal truths. His main argument for the immortality of the soul appeals to humans' natural desire for perfect happiness, and

1258-586: Is reflected in C. S. Lewis 's argument from desire . Contrary to Aquinas, Bonaventure did not believe that philosophy was an autonomous discipline that could be pursued successfully independently of theology. Any philosopher is bound to fall into serious error, he believed, who lacks the light of faith. A master of the memorable phrase, Bonaventure held that philosophy opens the mind to at least three different routes humans can take on their journey to God. Non-intellectual material creatures he conceived as shadows and vestiges (literally, footprints) of God, understood as

1332-621: Is the result of an amalgamation of several smaller Franciscan orders (e.g. Alcantarines , Recollects , Reformanti , etc.), completed in 1897 by Pope Leo XIII . The Capuchin and Conventual remain distinct religious institutes within the Catholic Church, observing the Rule of Saint Francis with different emphases. Franciscans are sometimes referred to as minorites or greyfriars because of their habit . In Poland and Lithuania they are known as Bernardines , after Bernardino of Siena , although

1406-434: Is three". The reflection of the Trinity was there to be recognized in nature "when that book was open to man and our eyes had not yet become darkened". [Bonaventure] teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In this way, he points out to us the challenge of trying to read reality in

1480-690: The Lectures on the Six Days of Creation , show substantial developments beyond the Sentences . Bonaventure wrote on almost every subject treated by the Scholastics (see Scholasticism ) and his writings are substantial. A great number of them deal with faith in Christ, God and theology. No work of Bonaventure's is exclusively philosophical, a striking illustration of the mutual interpenetration of philosophy and theology that

1554-676: The Holy Bible (used in Protestant churches / denominations ), such as "1 & 2 Chronicles" and "Obadiah", in place of the titles traditionally used differently in the Vulgate ( Latin ) / Douay–Rheims (Roman Catholic) Bible versions, (such as titles of "1 & 2 Paralipomenon" and "Abdias") and Biblical citation formatting (i.e., the Catholic Answers version retains the original's usage of Roman numerals for chapter numbers [e.g., Genesis I,1], while

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1628-489: The Seventh Crusade , when Louis IX asked who the particularly zealous monks pursuing Saracens were, and was told they were "de cordes liés" . Upon the crusaders return to France, the name became part of the language. Arranged according to date of celebration which is marked in brackets. Books Articles Catholic Encyclopedia The Catholic Encyclopedia: An International Work of Reference on

1702-644: The Vatican City State (1929) and the Second Vatican Council (1962–1965), which introduced changes to Catholic practice. The writing of the encyclopedia began on January 11, 1905, under the supervision of five editors: The first edition was initially printed by the Robert Appleton Company of New York City . The volumes came out sequentially, the first two in 1907 and the last three in 1912: The editors had their first editorial meeting at

1776-598: The vita . He entered the Franciscan Order in 1243 and studied at the University of Paris , possibly under Alexander of Hales , and certainly under Alexander's successor, John of Rochelle . In 1253 he held the Franciscan chair at Paris. A dispute between seculars and mendicants delayed his reception as Master until 1257, where his degree was taken in company with Thomas Aquinas . Three years earlier his fame had earned him

1850-453: The "constitutio gravis in contrarium" Bacon speaks of. The prohibition was rescinded in Roger's favor unexpectedly in 1266. Bonaventure was instrumental in procuring the election of Pope Gregory X , who rewarded him with the title of Cardinal Bishop of Albano , and insisted on his presence at the great Second Council of Lyon in 1274. There, after his significant contributions led to a union of

1924-756: The Aristotelian notion of the eternity of the world vigorously (though he disagreed with Aquinas about the abstract possibility of an eternal universe). Bonaventure accepts the general Christian Neoplatonic doctrine, found in Augustine and pseudo-Dionysius, that "forms" do not exist as subsistent entities, but as ideals, predefinitions, archetypes, or in Bonaventure's words: "exemplars", in the mind of God, according to which actual things were formed. This conception has no slight influence upon his philosophy. Physicist and philosopher Max Bernhard Weinstein described Bonaventure as

1998-517: The Arts to Theology ( De reductione artium ad theologiam ), and Soliloquy on the Four Spiritual Exercises ( Soliloquium de quatuor mentalibus exercitiis ), The Tree of Life ( Lignum vitae ), and The Triple Way ( De Triplici via ), the latter three written for the spiritual direction of his fellow Franciscans. The German philosopher Dieter Hattrup denies that Reduction of the Arts to Theology

2072-650: The Constitution, Doctrine, Discipline, and History of the Catholic Church , also referred to as the Old Catholic Encyclopedia and the Original Catholic Encyclopedia , is an English-language encyclopedia published in the United States. The first volume appeared in March 1907 and the last three volumes appeared in 1912, followed by a master index volume in 1914 and later supplementary volumes. It

2146-596: The Encyclopedia. Those who wrote new articles in English include Anthony Maas and Herbert Thurston . Under the copyright law of the United States , all works published in the United States before 1928 are considered in the public domain . In 1993, Kevin Knight, a 26-year-old resident of Denver, Colorado , decided, during the visit of Pope John Paul II (1920-2005, served 1978-2005), to that city for World Youth Day , to launch

2220-475: The Great in regarding theology as a practical science; its truths, according to his view, are peculiarly adapted to influence the affections. He discusses very carefully the nature and meaning of the divine attributes; considers universals to be the ideal forms pre-existing in the divine mind according to which things were shaped; holds matter to be pure potentiality that receives individual being and determinateness from

2294-646: The Greek and Latin churches, Bonaventure died suddenly and under suspicious circumstances. The 1913 edition of the Catholic Encyclopedia has citations that suggest he was poisoned, but no mention is made of this in the 2003 second edition of the New Catholic Encyclopedia . He steered the Franciscans on a moderate and intellectual course that made them the most prominent order in the Catholic Church until

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2368-463: The New Advent version uses Arabic numerals throughout [e.g., Genesis 1:1]). Another transcription is hosted by Catholic Online internet website. Similarly to the Catholic Answers transcription, it uses an exact rendition of the original text. Scanned copies of the 1907-1913 Encyclopedia are available on Google Books , at the Internet Archive , and at Wikimedia Commons . Wikisource also hosts

2442-553: The Order of Friars Minor , he also served for a time as Bishop of Albano . He was canonised on 14 April 1482 by Pope Sixtus IV and declared a Doctor of the Church in 1588 by Pope Sixtus V , becoming known as the "Seraphic Doctor" (Latin: Doctor Seraphicus ). His feast day is 15 July. Many writings from the Middle Ages once attributed to him have been subsequently re-classified under

2516-569: The Sentences , which is now conserved at Bagnoregio, in the parish church of St. Nicholas. Bonaventure was formally canonised in 1482 by the Franciscan Pope Sixtus IV , and ranked along with Thomas Aquinas as the greatest of the Doctors of the Church by another Franciscan, Pope Sixtus V , in 1587. Bonaventure was regarded as one of the greatest philosophers of the Middle Ages. His works, as arranged in

2590-561: The absolutely perfect being whose essence entails its existence, an absolutely simple being that causes all other, composite beings to exist. Bonaventure's thoughts on our ability to see the Trinity in creation, lost or hampered in the Fall , are recorded and praised by Pope Francis in his encyclical letter , Laudato si' : Saint Bonaventure went so far as to say that human beings, before sin, were able to see how each creature "testifies that God

2664-442: The accomplishments of Catholics and others in nearly all intellectual and professional pursuits, including artists, educators, poets and scientists. While more limited in focus than other general encyclopedias, it was far broader in scope than previous efforts at comprehensive Catholic encyclopedias, which covered only internal Church affairs. It offers in-depth portrayals of historical and philosophical ideas, persons and events, from

2738-544: The authority of the Minister General of the Order, a member of the Observant branch, but were allowed their distinct practices. They included: A difference of opinion developed in the community concerning the interpretation of the rule regarding property. The Observants held to a strict interpretation that the friars may not hold any property either individually nor communally. The literal and unconditional observance of this

2812-473: The coming of the Jesuits. His theology was marked by an attempt completely to integrate faith and reason. He thought of Christ as the "one true master" who offers humans knowledge that begins in faith, is developed through rational understanding, and is perfected by mystical union with God. In the year 1434, 160 years after his death, his body was moved to a new church that was considered more fitting. Upon doing so,

2886-399: The directors of the company. In 1912, the company's name was changed to The Encyclopedia Press. Publication of the encyclopedia's volumes was the sole business conducted by the company during the project's lifetime. The encyclopedia was designed to serve the Catholic Church , concentrating on information related to the Church and explaining matters from the Catholic point of view. It records

2960-434: The editors subsequently held 134 formal meetings to consider the plan, scope and progress of the multi-volumed reference work, culminating in publication ending on April 19, 1913. A first supplement was published nine years later in 1922; a second supplement in nine loose-leaf sections was published by The Gilmary Society three decades later, between 1950 and 1958. In 1912, a special completely illustrated, commemorative volume

3034-416: The formative power of God, acting according to the ideas; and finally maintains that the agent intellect has no separate existence. On these and on many other points of scholastic philosophy the "Seraphic Doctor" exhibits a combination of subtlety and moderation, which makes his works particularly valuable. In form and intent the work of Bonaventure is always the work of a theologian; he writes as one for whom

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3108-558: The groups that followed the Franciscan Rule literally were united to the Observants, and the right to elect the Minister General of the Order , together with the seal of the order, was given to the group united under the Observants. This grouping, since it adhered more closely to the rule of the founder, was allowed to claim a certain superiority over the Conventuals. The Observant general (elected now for six years, not for life) inherited

3182-411: The head was found to be entirely incorrupt. "The hair, lips, teeth, and tongue were perfectly preserved and retained their natural colour. The people of Lyon were profoundly affected by this miracle, and they chose Bonaventure for the patron of their city. The movement, already afoot, to obtain his canonization received thereby a new and powerful impetus." However, a century later in 1562, the city of Lyon

3256-584: The most recent Critical Edition by the Quaracchi Fathers ( Collegio S. Bonaventura ), consist of a Commentary on the Sentences of Lombard , in four volumes, and eight other volumes, including a Commentary on the Gospel of St Luke and a number of smaller works; the most famous of which are The Mind's Road to God ( Itinerarium mentis in Deum ), an outline of his theology or Brief Reading ( Breviloquium ), Reduction of

3330-568: The mystical and Platonizing mode of speculation that had already, to some extent, found expression in Hugo and Richard of St. Victor , Alexander of Hales , and in Bernard of Clairvaux . To him, the purely intellectual element, though never absent, is of inferior interest when compared with the living power of the affections or the heart. Like Thomas Aquinas, with whom he shared numerous profound agreements in matters theological and philosophical, he combated

3404-476: The name " Pseudo-Bonaventure ". He was born at Civita di Bagnoregio , not far from Viterbo , then part of the Papal States . Almost nothing is known of his childhood, other than the names of his parents, Giovanni di Fidanza and Maria di Ritella. Bonaventure reports that in his youth he was saved from an untimely death by the prayers of Francis of Assisi , which is the primary motivation for Bonaventure's writing

3478-401: The necessary causes of all things. From this it follows that truth is hidden, that is, the truth of government of worldly things in terms of pain and glory. If, indeed, these substances are inerrant movers, nothing is supposed concerning hell or the existence of the devil: neither did Aristotle ever suppose the existence of the devil, nor happiness after this life, as it appears. Here, then, there

3552-516: The offices of the Archdiocese of New York 's newspaper The Messenger , on West 16th Street, New York City . The text received a nihil obstat from an official censor, Remy Lafort, on November 1, 1908, and an imprimatur from John Murphy Farley , then Archbishop of New York . This review process was presumably accelerated by the reuse of older authorized publications. In addition to frequent informal conferences and constant communication by letters,

3626-465: The only angle of vision and the proximate criterion of truth is the Christian faith. This fact affects his importance as a philosopher; when coupled with his style, it makes Bonaventure perhaps the least accessible of the major figures of the thirteenth century. This is true because philosophy interests him largely as a praeparatio evangelica , as something to be interpreted as a foreshadow of or deviation from what God has revealed. Bonaventure's feast day

3700-421: The pope disallowed ownership of property, requiring members of the order to beg for food while preaching. The austerity was meant to emulate the life and ministry of Jesus Christ . Franciscans traveled and preached in the streets, while boarding in church properties. The extreme poverty required of members was relaxed in the final revision of the Rule in 1223. The degree of observance required of members remained

3774-467: The position of lecturer on The Four Books of Sentences —a book of theology written by Peter Lombard in the twelfth century—and in 1255 he received the degree of master, the medieval equivalent of doctor. After having successfully defended his order against the reproaches of the anti- mendicant party, he was elected Minister General of the Franciscan Order. On 24 November 1265, he was selected for

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3848-566: The post of Archbishop of York ; however, he was never consecrated and resigned the appointment in October 1266. During his tenure, the General Chapter of Narbonne, held in 1260, promulgated a decree prohibiting the publication of any work out of the order without permission from superiors. This prohibition has induced modern writers to pass severe judgment upon Roger Bacon 's superiors, who were assumed to be envious of Bacon's abilities. However,

3922-555: The prohibition enjoined on Bacon was a general one, which extended to the whole order. Its promulgation was not directed against him, but rather against Gerard of Borgo San Donnino . In 1254 Gerard had published without permission a work, Introductorius in Evangelium æternum ( An Introduction to the Eternal Gospel ) that was judged heretical within a year. Thereupon the General Chapter of Narbonne promulgated their decree, identical with

3996-452: The reformed congregations and annexed them to the Observants; it then declared the Observants an independent order, and separated them completely from the Conventuals. The less strict principles of the Conventuals, permitting the possession of real estate and the enjoyment of fixed revenues, were recognized as tolerable, while the Observants, in contrast to this usus moderatus , were held strictly to their own usus arctus or pauper . All of

4070-540: The sister of King Louis IX of France , and her monastery of Poor Clares at Longchamps, Bonaventure wrote the treatise Concerning the Perfection of Life . The Commentary on the Sentences , written at the command of his superiors when he was twenty-seven, is Bonaventure's major work and most of his other theological and philosophical writings are in some way dependent on it. However, some of Bonaventure's later works, such as

4144-539: The smaller branches, but left the division of the two great parties untouched. This division was finally legalized by Leo X , after a general chapter held in Rome in 1517, in connection with the reform movement of the Fifth Lateran Council , had once more declared the impossibility of reunion. Leo X summoned on 11 July 1516 a general chapter to meet at Rome on the feast of Pentecost 31 May 1517. This chapter suppressed all

4218-574: The social ladder to the maiorum (nobles, first class citizens). After a life of conversion, the name of his brotherhood (Order of Second-Class Brothers) indicates his coming to an appreciation of his social condition on behalf of those who have no class or citizenship in society. The modern organization of the Friars Minor comprises several separate families or groups, each considered a religious order in its own right under its own Minister General and particular type of governance. They all live according to

4292-501: The soul must employ the proper means, which are prayer; the exercise of the virtues , whereby it is rendered fit to accept the divine light; and meditation that may rise even to ecstatic union with God . The supreme end of life is a union in contemplation or intellect or intense absorbing love ; but it cannot be entirely reached in this life, and remains as a hope for the future. Like Aquinas and other notable thirteenth-century philosophers and theologians, Bonaventure believed that it

4366-524: The strict observance of the rule. Pope Martin V , in the Brief Ad statum of 23 August 1430, allowed the Conventuals to hold property like all other orders. Projects for a union between the two main branches of the order were put forth not only by the Council of Constance but by several popes, without any positive result. By direction of Pope Martin V , John of Capistrano drew up statutes which were to serve as

4440-515: The term elsewhere refers rather to Cistercians . The "Order of Friars Minor" are commonly called simply the " Franciscans ". This Order is a mendicant religious order of men that traces its origin to Francis of Assisi. Their official Latin name is the Ordo Fratrum Minorum Which is the name Francis gave his brotherhood. Having been born among the minorum (serfs, second class citizens), before his conversion, he aspired to move up

4514-778: The title of "Minister-General of the Whole Order of St. Francis" and was granted the right to confirm the choice of a head for the Conventuals, who was known as "Master-General of the Friars Minor Conventual"—although this privilege never became practically operative. In 1875, the Kulturkampf expelled the majority of the German Franciscans, most of whom settled in North America. The habit has been gradually changed in colour and certain other details. Its colour, which

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4588-404: The two divisions of the clergy. This question was definitively settled by the Council of Trent . Amid numerous dissensions in the 14th century, a number of separate observances sprang up, almost like sects (to say nothing of the heretical parties of the Beghards and Fraticelli ), some of which developed within the order on both hermit and cenobitic principles. They all operated generally under

4662-473: The ultimate cause of a world that philosophical reason can prove was created at a first moment in time. Intellectual creatures he conceived of as images and likenesses of God, the workings of the human mind and will leading us to God understood as illuminator of knowledge and donor of grace and virtue. The final route to God is the route of being, in which Bonaventure brought Anselm 's argument together with Aristotelian and Neoplatonic metaphysics to view God as

4736-547: The unconstrained but perfect will of God, divine justice and the devil, the immortality of and uniqueness of human soul, and the goodness and beauty of creation. This also serves as his repudiation of Arab peripatetic necessitarianism and pure Aristotelian identified by the Greek Fathers, if left uncorrected by Plato and Revelation which teach the same thing under different modes. Upon [rejection of exemplarism], there follows another [error], that is, that God has neither foreknowledge nor providence, since He does not have within Himself

4810-518: The west many of the doctrines that would define scholastic philosophy, was a critically important source of Bonaventure's Platonism. The mystic pseudo-Dionysius the Areopagite was another notable influence. In philosophy, Bonaventure presents a marked contrast to his contemporaries, Roger Bacon , Albert the Great , and Thomas Aquinas . While these may be taken as representing, respectively, physical science yet in its infancy, and Aristotelian scholasticism in its most perfect form, Bonaventure presents

4884-416: Was at first grey or a medium brown, is now a dark brown. The dress, which consists of a loose-sleeved gown, is confined by a white cord, from which is hung, since the fifteenth century, the Seraphic Rosary with its seven decades. Sandals are substituted for shoes. Around the neck and over the shoulders hangs the cowl. The habit of referring to the Francisans as Cordeliers in France is said to date back to

4958-446: Was awarded to those patrons who contributed to the start of the enterprise in 1907 by buying multiple encyclopedia sets early on. There was controversy over the presence of The Catholic Encyclopedia on the shelves in public libraries in the United States with nativist protests that this violated the constitutional separation of church and state , including a successful court appeal in Belleville, New Jersey . The encyclopedia

5032-403: Was captured by Huguenots , who burned Bonaventure's body in the public square. In the 19th century, during the " dechristianization of France " during the French Revolution, the urn containing the incorrupt head was hidden, after which the church was razed to the ground. The urn has never been recovered. The only extant relic of Bonaventure is the arm and hand with which he wrote his Commentary on

5106-594: Was classified as an obligatory memorial and assigned to the date of his death, 15 July. He is the patron saint of bowel disorders. Bonaventure is remembered in the Church of England with a commemoration on 15 July . Bonaventure Drive/Bonaventure public school, in London, Ontario, Canada Bonaventura College is a Catholic high school in Leiden in the Netherlands . Order of Friars Minor Francis began preaching around 1207 and traveled to Rome to seek approval of his order from Pope Innocent III in 1209. The original Rule of Saint Francis approved by

5180-412: Was designed "to give its readers full and authoritative information on the entire cycle of Catholic interests, action and doctrine". The Catholic Encyclopedia was published by the Robert Appleton Company (RAC), a publishing company incorporated in New York in February 1905 for the express purpose of publishing the encyclopedia. The five members of the encyclopedia's Editorial Board also served as

5254-414: Was included in the General Roman Calendar immediately upon his canonisation in 1482. It was at first celebrated on the second Sunday in July, but was moved in 1568 to 14 July, since 15 July, the anniversary of his death, was at that time taken up with the feast of Saint Henry . It remained on that date, with the rank of "double", until 1960, when it was reclassified as a feast of the third class. In 1969 it

5328-520: Was later updated over a half-century later under the auspices of the faculty of The Catholic University of America in Washington, D.C. and the successor New Catholic Encyclopedia was first published 53 years later in 1967, followed by several supplements during the next three decades. Then a revised second edition 35 years more in 2002. It too has been supplemented every few years since. The Catholic Encyclopedia and Its Makers states that: The work

5402-523: Was rendered impracticable by the great expansion of the order, its pursuit of learning, and the accumulated property of the large cloisters in the towns. Regulations were drafted by which all alms donated were held by custodians appointed by the Holy See, who would make distributions upon request. It was John XXII who had introduced Conventualism in the sense of community of goods, income, and property as in other religious orders, in contradiction to Observantism or

5476-416: Was written by Bonaventure, claiming that the style of thinking does not match Bonaventure's original style. His position is no longer tenable given recent research: the text remains "indubitably authentic". A work that for many years was falsely attributed to Bonaventure, De septem itineribus aeternitatis , was actually written by Rudolf von Biberach ( c.  1270 – 1329). For Isabelle of France ,

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