By Jay M. Hammond, J. A. Wayne Hellmann, Jared Goff
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Additional info for A Companion to Bonaventure
In contemplation, a person not only tastes the “sweetness of God,”76 but is led to spiritual transformation. The goal of being more and more transformed after the likeness of God (deiformis gratiae) by holiness, knowledge of God, and love of God is to be achieved by means of a “threefold way,” namely, the best known monastic practices: meditation (meditatio, pars 1), prayer (oratio, pars 2), and contemplation (contemplatio, pars 3). The person is transformed according to God’s image in as much as he has a share in God’s attributes.
56 St Francis, Testament, 23. 57 Joachim of Flora, Expositio in Apocalipsin (1527; repr. Main: 1964), 148r: quia tertius iste status saeculi, qui futurus est in fine mundi, non in Henoch aut in Moyse, sed tantum in Helya designatur. -L. R. Daniel, “The double procession of the Holy Spirit in Joachim of Fiore’s Understanding of History,” Speculum 22 (1980): 469–483. bonaventure: life and works 31 Bonaventure, too, explicitly points to the parallels between Francis—who had been baptized with the name of John the Baptist—and Elijah.
Interior transformation happens by meditating in faith and love on Christ’s suffering on the cross. Meditating on certain aspects of the passion should help the person to grow in a Christ-like attitude of kindness, patience, courage, obedience. The transformation is complete when a person longs for the love of Christ to share in his suffering, in order to have communion with him—like Paul and Francis. Only after entering into the mystery of the cross in this existential way he will be able “to see the truth” in the cross (contemplatio veritatis).
A Companion to Bonaventure by Jay M. Hammond, J. A. Wayne Hellmann, Jared Goff