Texts and Translations
Introduction incarnate Word, the historical manifestation of divine compassion; and as the inspired Word, the ongoing revelation of divine truth encountered in contemplation. The inspired
Word fosters the subjective recognition and acceptance of the Word of God, which otherwise would remain beyond the realm of human understanding:
The third key [to contemplation] is the knowledge of the inspired Word through whom all things are revealed; indeed there can be no revelation except through the inspired Word.
This exposition of Christ as the inspired Word signals the full maturation of Bonaventure's insights into the Second Person of the Trinity. Although mentioned as early as The Breviloquium the inspired Word emerges as a salient spiritual theme only at the culmination of Bonaventure's life-long reflection on the mystery of God and the character of Christian holiness. His acknowledgment of the crucial role of the inspired Word in relation to contemplation underscores the dynamic nature of following the crucified Christ in the context of everyday life. The objective knowledge of the eternal and incarnate Word runs the risk of remaining abstract without the continual assistance of the inspired Word. According to Bonaventure, the journey back to God begins here, at the crossroads of divine revelation and personal response, where the Word of God, uttered by the Father, is disclosed in the fullness of truth and manifested in those transfonned by the embrace of the crucified Christ.
Texts and Translations The frequently quoted Italian phrase, traduttori son traditori or "translators are traitors," once again comes to mind as the translations of this volume are reviewed. Despite the best of intentions and linguistic preparation, every translator recognizes that he or she is ultimately something of a traitor in the J 3. Col/lltioliS on the Six Days, coJJ. 3, n. :n (V, 34/a).
Introductioll
attempt to render the meaning of the text into another language. This anthology of Bonaventure's writings confirms such suspicions while validating the efforts of the translators.
The willingness to undertake the inherent risks of translation and subsequent editing underscores the desire of the translators to enter into a dialogue with Bonaventure who, as a spiritual master of the past, continues to offer direction for contemporary men and women.
Bonaventure's writings cannot be reduced to simple genius, random chance, or singular inspiration. They are linked intimately to the communities of men and women, religious and lay, whose search for meaning afforded him the opportunity to interpret the world for them. These communities served as the matrix for Bonaventure's spiritual journey and confirmed his attempts to articulate the reality of a life lived in God's presence. Although they have undergone profound changes through the centuries, these communities continue the quest for meaning while cultivating a renewed appreciation of their spiritual heritage. For this reason it was a privilege to translate a selection of Bonaventure's writings and edit others in the company of those who share an abiding interest in exploring that vision of life often summed up in the word "Franciscan."
Just as Bonaventure's life cannot be understood without reference to Francis of Assisi and those who nurtured, challenged and inspired him, so, too, this volume is best appreciated as the interpretive endeavor of those sharing a bond with the worldwide Franciscan community. The translations of this volume give voice to many who still discover countless spiritual insights by ruminating on the writings of this great follower of Francis; namely, Bonaventure of Bagnoregio.
Introduction Acknowledgements A tremendous debt of thanks is due to all who provided translations for this anthology and who waited patiently for its appearance. This second printing is due to the support of Michael F. Cusato, OFM, Director of the Franciscan Institute and Roberta A. McKelvie, OSF, Managing Editor of Franciscan
Institute Publications. Dominic Monti and Timothy Noone contributed original translations that appear for the first time in English. The translations of other Bonaventurian writings by Regis Armstrong, Eric Doyle, Zachary Hayes, and Gregory Shanahan are presented through the kindness of their publishers. Michael Downey's willingness to write the forward is another example of his generous spirit. Thanks goes to Ingrid Peterson, who critiqued sections of this work and serves still as a mentor in all things Franciscan. Marilyn
Finnerty deserves high praise for her tireless editing efforts from inception to publication. It is Agnieszka, however, to whom the greatest debt of gratitude is due. Her seemingly limitless ability to enflesh the Word of God in the ordinariness of daily life confirms my belief in miracles.