Book contents
- Frontmatter
- Contents
- Preface
- Glossary
- 1 Peter Lombard and Jerome
- 2 Philip the Chancellor
- 3 Bonaventure
- 4 Aquinas
- 5 Balance-sheet
- TRANSLATIONS
- Notes on the translations
- Jerome, Commentary on Ezekiel 1.7
- Augustine, On the Trinity, book 12 (excerpts)
- Peter Lombard, Books of Judgements 2.39
- Philip the Chancellor, Summa de bono, treatise on conscience
- Bonaventure, Commentary on Peter Lombard's Books of ‘Judgements’ 2.39
- Aquinas, Debated Questions on Truth 16–17
- APPENDICES
- Bibliography
- Analytical index of subjects
- Index of proper names
- Index of Biblical references
Bonaventure, Commentary on Peter Lombard's Books of ‘Judgements’ 2.39
Published online by Cambridge University Press: 06 January 2010
- Frontmatter
- Contents
- Preface
- Glossary
- 1 Peter Lombard and Jerome
- 2 Philip the Chancellor
- 3 Bonaventure
- 4 Aquinas
- 5 Balance-sheet
- TRANSLATIONS
- Notes on the translations
- Jerome, Commentary on Ezekiel 1.7
- Augustine, On the Trinity, book 12 (excerpts)
- Peter Lombard, Books of Judgements 2.39
- Philip the Chancellor, Summa de bono, treatise on conscience
- Bonaventure, Commentary on Peter Lombard's Books of ‘Judgements’ 2.39
- Aquinas, Debated Questions on Truth 16–17
- APPENDICES
- Bibliography
- Analytical index of subjects
- Index of proper names
- Index of Biblical references
Summary
John of Fidanza was born near Viterbo and took the name ‘Bonaventure’ when he became a Franciscan about 1238. He was educated and subsequently taught at the University of Paris until 1257, when he became minister general of the Franciscans, His commentary on Peter Lombard's Judgements, from which the treatise on conscience translated below is taken, was written between 1250 and 1255. Later works include Old Testament commentaries and The Journey of the Mind towards God.
COMMENTARY ON PETER LOMBARD'S ‘BOOKS OF JUDGEMENTS’ 2.39
(Latin text in S. Bonaventurae, Opera omnia, vol. 2. Ad Claras Aquas (Quaracchi), ex typographia Collegii S. Bonaventurae, 1885, pp. 898–915.) I have omitted all but four of the objections and replies.
Conscientia
Does conscientia belong to the thinking or to the desiring part of the soul?
Arguments that it belongs to the desiring part:
3 According to what John of Damascus says, ‘the law of the flesh is opposed to the law of the mind’ (On the Orthodox Faith 95). But the law of the flesh belongs to the motivational part [of the soul]; therefore the law of the mind also belongs to the same part. But ‘conscientia is the law of the mind’, as John of Damascus says. Therefore conscientia belongs to the desiring part.
- Type
- Chapter
- Information
- Conscience in Medieval Philosophy , pp. 110 - 121Publisher: Cambridge University PressPrint publication year: 1980