Commentary on the Gospel of John: Works of St. Bonaventure, Volume XI

559 Pages·2007·26.09 MB·English

by  OFM (editor), Translator (editor)

BONAVENTURE
TEXTS IN TRANSLATION
WORKS of
SERIES
sT BONAVENTURE
General Editor
Robert J. Karris, O.F.M.
COMMENTARY
ON THE GOSPEL OF JOHN
Vo[umeXl
Introduction, Translation and Notes
COMMENTARY
by Robert J. Karris, O.F.M.
ON THE GOSPEL OF JOHN
Franciscan Institute Publications
Franciscan Institute Publications The Franciscan Institute
Saint Bonaventure University Saint Bonaventure University
2007 Saint Bonaventure, NY 14778
2007
;)bI5 .. 53
TABLE OF CONTENTS
J3bbl3
Copyright © 2007
The Franciscan Institute
St. Bonaventure University
Introduction ........................................................... 1
St. Bonaventure, New York
Prooemium ........................................................... 33
John 1 ................................................................... 57
John 2 ................................................................. 139
All rights reserved.
John 3 ................................................................. 173
No part ofthe book may be reproduced or transmitted
in any form or by any means, electronic or mechanical, John 4 ................................................................. 217
without permission in writing from the publisher. John 5 ................................................................. 271
John 6 ................................................................. 325
John 7 ................................................................. 399
John 8 ................................................................. 449
ISBN: 978-1-57659-143-7
John 9 ................................................................. 511
John 10 ............................................................... 547
Bonaventure, Saint, Cardinal, ca. 1217-1274. John 11 ............................................................... 585
[Commentarius in Evangelium S. Ioannis. English] John 12 ............................................................... 637
Commentary on the Gospel of John / St. Bonaventure; edited
John 13 ............................................................... 685
by Robert J. Karris.
John 14 ............................................................... 721
p. cm.-(Franciscan Institute publications)
John 15 ............................................................... 757
(Bonaventure texts in translation series; v. 11)
John 16 ............................................................... 785
(Works of St. Bonaventure)
John 17 ............................................................... 825
ISBN 978-1-57659-143-7 (alk. paper) John 18 ............................................................... 859
1. Bible. N.T. John--Commentaries. 1. Karris, Robert J. II. Title. John 19 ............................................................... 899
BS2615.53B6613 2007
John 20 ............................................................... 943
226.5'07-dc22
John 21 ............................................................... 989
2007004937
Indices .............................................................. 1023
Printed in the United States of America
Bookmasters, Inc.
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INTRODUCTION
How TO APPROACH BONAVENTURE'S COMMENTARY ON THE
GOSPEL OF ST. JOHN
St. Bonaventure was like many a friar after him,
for he never threw anything away. At the base of his
Commentary on St. John is the exposition he had earlier
created as a biblical bachelor. When he became a Master,
Bonaventure gradually added 414 quaestiones that
plumbed deeper into the meaning of a particular verse!
1 I give one example. In his commentary on John 11:1 Bonaventure
gives the literal interpretation:,'~So the condition of the sick person is
given with a name, as the text says: Now a certain man was sick,
Lazq,rus. From the hometown, as the text adds, of Bethany, to which
place the Lord was accustomed to come. The text also mentions Lazarus'
family when it says: the village ofM ary and Martha, his sisters." In his
quaestio 1 (John 11 n. 12) Bonaventure digs deeper into the meaning
of this verse: "Question 1 deals with the very first verse where it is
said: 'Lazarus was from the village of Mary and Martha, his sisters.'
- Since 'the head of the woman should be the man,' the text should
rather have put it differently: Martha and Mary were from the village
ofLazarus.-It has to be maintained that it is not without reason that
Mary and Martha are introduced as principal characters in this verse,
since, although they are women by gender, nevertheless they exceeded
Lazarus in strength of mind and in virtue. For it was by merit of their
faith, as will become clear below, that Lazarus was resuscitated. So
pay close attention that the Evangelist says two things. First, from
the village of Mary and Martha, so that he gives a preference to the
women instead of to Lazarus because of virtue. Second, his sisters,
so that he might mention them last and thus delay mention of the
fragility of their sex."
2 ST. BONAVENTURE'S COMMENTARY ON THE GOSPEL OF JOHN INTRODUCTION 3
and some 26 non-literal interpretations to explore the Commentary at a particular passage, e.g., John 2:1-11,
polyvalence of a text' and to make his commentary more the wedding feast at Cana, they will surely derive some
useful for preachers.3 Further, he fashioned "a division of benefit from Bonaventure's exposition. But they would
the text" or what we might prosaically call an "outline" gain far more benefit if they would see this passage, as
to convey his overall interpretation of John's Gospel,4 Bonaventure did in his "division of the text," as part of
Finally, he articulated a "prooemium" or "Introduction" Christ the Word's manifestation to various groups and
to lead his readers to the same mountain from which individuals, some of whom respond with sight and faith
he was surveying John's Gospel. From this mountain and others who do not. Further, because of their study
Bonaventure was overwhelmed by the gracious and of Bonaventure's "prooemium" readers would realize that
generous majesty of the Incarnate Word as he reveals through his narrative of Jesus' first sign John, the eye
himself in his life, death, and resurrection. From this witness, endeavors to lead them to a deeper faith (see John
mountain peak Bonaventure sees clearly that John's 20:30-31). In brief, Bonaventure's Commentary on John
goal, which stems from his role as eye-witness to the is a hybrid, composed of various elements,' all of which
Incarnate Word's revelation, is to lead his readers to function very well together, and many of which will be
faith." So if readers immediately jump into Bonaventure's the subject of further consideration in this Introduction.
2 A suitable example occurs in John 19 n. 60 where Bonaventure
CONTEMPORARY DIMENSIONS
explores the allegorical meaning of John 19:34 by asking why Christ's
side was opened after his death and not before: "The allegorical reason OF BONAVENTURE'S COMMENTARY
is this: Just as Eve was formed from the side of Adam when he was
asleep, so too the Church was formed from the side of Christ sleeping Context is everything. In the contemporary scholarly
on the cross. For Augustine maintains: 4Because of this the second
context Bonaventure's Commentary on John is unknown.6
Adam slept on the cross, so that from there his wife might be formed,
that flowed from his side.'" The leading Catholic commentators ofo ur era, Raymond E.
3 Perhaps this is one of the reasons for the popularity of
Bonaventure's Commentary on John. See Dominic V. Monti,
"Bonaventure's Interpretation of Scripture in his Exegetical Works,"
PhD thesis, The Divinity School, University of Chicago, 1979, p. 105
n. 1: "Stegmiiller, n. 1778 (2: 211-12), counts some sixty-seven extant
manuscripts. This is one of the most widely diffused of any Scholastic
commentaries. The Commentary on John of Aquinas, for example,
survives in only twenty-three." that it has the certitude of authority. And this is the reason why all
4 I invite readers to page ahead in this Introduction and to thumb books of sacred scripture are handed down in the narrative mode, not
through Bonaventure's Table of Contents or "division of the text" to by rational argumentation, for their purpose is to bring about faith,
get a feel for his reading strategy. which occurs by means of free consent."
6 See Prooemium 10: "Now regarding this question of certitude 6 One can speculate on the reasons for this. Perhaps, one reason
it must be said: 'The end imposes a necessity on those things that may stem from the overall scholarly prejudice towards medieval
pertain to the end.' And since this teaching has as its goal to bring exegesis as "all allegory." Another reason, related to the first, may be
about faith, it ought not have the certitude of logical demonstration. scholarly lassitude or ignorance. A powerful reason may be the failure
It could not have internal certitude, because that flows from grace. It of the Franciscan Family to make this commentary available in an
should not possess persuasive power. Therefore, the situation must be English translation. This failure is being remedied in this volume.
4 ST. BONAVENTURE'S COMMENTkIlY 0):; THE GOSPEL OF JOHN INTRODUCTION 5
Brown,' Rudolf Schnackenburg,S and Francis J. Moloney," Further, Bonaventure has no inkling that there may be
make no mention of St. Bonaventure, even in their Qumran or Nag Hammadi backgrounds forJohn's thought.
bibliographies. The very extensive bibliography in Ernst While Bonaventure frequently addresses the problem of
Haenchen's two-volume commentary in the Hermeneia the discrepancies between the Synoptics and John, he
series makes no reference to Bonaventure's Commentary does not broach the subject of whether the Synoptics or
on John.'o The most recent commentary that I know of is John are more historically reliable as sources for Jesus'
a German handbook of796 pages. Its bibliography offifty life. As a matter of fact, the issue of the historical Jesus
four pages has no entry for Bonaventure's Commentary on appears nowhere on Bonaventure's interpretive radar.
the Gospel of St. John.ll So I have to start from scratch in But before we relegate Bonaventure's Commentary
presentingthecontemporarydimensionsofhiscommentary. on John to some medieval Parisian museum, we should
Willy-nilly many ofm y readers join me and bring to our be aware of those areas in which Bonaventure's exposi
reading of St. Bonaventure's Commentary on the Gospel tion is very modern, even contemporary. Areas in which
ofS t. John eyes that have been trained to see things from Bonaventure anticipates contemporary studies on
the perspective of contemporary New Testament Studies. John's Gospel are many. I mention a few. Bonaventure
Our eyes will be disappointed, for they will not see was astute enough to see straight off that bearing wit
Bonaventure engaging in questions about the historical ness is an important theme in John's Gospel.!3 He,
background of John's GospeL Thus, while Bonaventure thereby, anticipated such studies as that of Andrew T.
cannot help but notice the hostility shown Jesus by Lincoln.!4 While Raymond F. Collins may have coined
the Jews in John's Gospel, his lack of historical critical the phrase, "The Representative Figures of the Fourth
methodology does not allow him to provide a consistently Gospel," Bonaventure remarkably anticipated Collins'
nuanced reading of the polemical passages in John." insights.!S For example, his expositions of the three
passages in which Nicodemus occurs (3:1-15; 7:50-52;
19:38-42) are extraordinarily profound. Bonaventure's
7 See The Gospel According to John (i-xii, xiii-xxi). Anchor Bible commentary on passages in John that concern women
29, 29A (Garden City: Doubleday, 1966, 1970).
8 See The Gospel According to St John, Volumes 1-2. (New York:
Seabury Press, 1980). The Gospel According to St John, Volume 3. 13 A careful reading of Bonaventure's interpretation of John 1:6-35
(New York: Crossroad, 1982). reveals that he appreciates The Fourth Gospel's portrayal of John as
9 See The Gospel of John. Sacra Pagina 4 (Collegeville: Liturgical "the witnesser."
Press, 1998). 14 Truth on Trial: The Lawsuit Motif in the Fourth Gospel. (Peabody,
See John 1: A Commentary on the Gospel of John Chapters 1-6, MA: Hendrickson, 2000).
10
John2:A Commentary on the Gospel ofJ ohn Chapters 7-21. Hermeneia 15 "The Representative Figures of the Fourth Gospel," Downside
(Philadelphia: Fortress, 1984). The bibliography is found in John 2, pp. Review 94 (1976) 16-46. Now reprinted in his These Things Have Been
254-346. Written. (Louvain: Peeters, 1990), pp. 2-45. Bonaventure, however, uses
11 See Hartwig Thyen, Das Johannesevangelium. Handbuch zum his Augustinian-based theology to interpret how the representative
Neuen Testament 6 (Tiibingen: Mohr Siebeck, 2005). The bibliography figure moves from non-belief to belief and by implication how a
is found on pp. 7-61. contemporary reader oft he Fourth Gospel might move to a deeper faith.
12 On medieval anti-Judaism in general and on Bonaventure's For more detail see Thomas J. Herbst, The Road to Union: Johannine
cr.
anti-Judaism in particular, Bonaventure on Luke, chapters 9-16, pp. Dimensions of Bonaventure's Christology. Pensiero Francescano 4
xiii-Ivii. (Grottaferrata: Frati Editori di Quaracchi, 2005), esp. pp. 307-366.
6 ST. BONAVENTURE'S COMMENTARY'ON THE GoSPEL OF JOlIN INTRODUCTION 7
is rich in depth and appreciation. What he says about That is, they bypass the commentator's introduction to
the Samaritan woman, Martha and Mary, and Mary of and outline of the biblical text. While such an approach
Magdala is wondrously contemporary.1. Bonaventure's may be expedient, it prevents the reader from benefiting
analysis of John 13-17 may know nothing of Greek and from the great wisdom ofthe commentator. This approach
Latin consolatory literature, but he anticipates contem especially lessens the reader's grasp of the insights
porary studies by accentuating the consolatory, strength of a medieval commentator, for Bonaventure, like his
ening, and exhortatory functions of these chapters.'7 contemporary Thomas Aquinas, used the division of the
text (divisio textus) as a means of interpretation. ,. Thus,
whereas many contemporary commentators divide John's
BONAVENTURE AS A MEDIEVAL COMMENTATOR Gospel into two parts of almost equal length, The Book of
Signs (chapters 1-12) and The Book of Glory (chapters
THE DIVISION OF THE TEXT 13-21), St. Bonaventure divides it into two parts of very
unequal length: The Word in se (John 1:1-5) and the Word
Indeed,contextiseverything,andinordertounderstand united to the flesh (John 1:6-21:25). This second part has
Bonaventure's commentary on John we should place him three sections: The Incarnation (John 1:6-11:46), the
in his own interpretive context. The extent to which we Passion (John 11:47-19:42), and the Resurrection (John
twenty- first century folks understand that context, the 20:1-21:25). A close reading of Bonaventure's exposition
better able we will be to understand his achievement.18 of John 1:6-11:46 (The Incarnation) will indicate that
I give some examples. When most contemporary readers his dominant interpretive theme is christological and
approach a commentary, they go immediately to what is Christ's "manifestation" or revelation to various
the commentator has to say about a particular passage. individuals and groups. Thus, in his interpretation
of John 4 Bonaventure finds a dual manifestation:
16 Bonaventure's interpretation of Jesus' words to Mary of
Magdala, Noli me tangere C'don't be touching me"), in John 20:17
seems more satisfactory than many a contemporary interpretation.
See Bonaventure's postill below and Harold W. Attridge, '''Don't Be
Touching Me': Recent Scholarship on Mary Magdalene," in A Feminist 19 See John F. Boyle, ''Authorial Intent and the Divisio textus" in
Companion to John, Volume II. Edited by Amy..Jill Levine. (Cleveland: Reading John with St. Thomas Aquinas: Theological Exegesis and
Pilgrim Press, 2003), pp. 140-166. Speculative Theology. Edited by Michael Dauphinais and Matthew
See George L. Parsenios, Departure and Consolation: The Levering. (Washington: CUA Press, 2005), pp. 3-8. See further John
17
Johannine Farewell Discourse in Light of Greco~Roman Literature. F. Boyle, "The Theological Character of the Scholastic 'Division
Supplements to Novum Testamentum 117 (Leiden: Brill, 2005); Paul of the Text' with Particular Reference to the Commentaries of
A. Holloway, "Left Behind: Jesus' Consolation to His Disciples in John Saint Thomas Aquinas," in With Reverence for the Word: Medieval
13,31-17,26/' Zeitschrift fur die neutestamentliche Wissenschaft 96 Scriptural Exegesis in Judaism, Christianity, and Islam. Edited by
(2005) 1-33. Jane Dammen McAuliffe, Barry D. Walfish, and Joseph W. Goering.
I refer interested readers to two fine works by Thomas Herbst, (Oxford: OUP, 2003), pp. 276-283. See also Bourgerol, "Introduzione,"
18
O.F.M.: 4<The Passion as paradoxical Exemplarism in Bonaventure's in San Bonaventura, Commento al Vangelo di san Giovanni/ 1 (1-10).
Commentary on the Gospel of John," Antonianum 78 (2003) 209-248; Translation by Eliodoro Mariani. Introduction and Notes by Jacques
The Road to Union. Guy Bougero!. (Rome: Citta Nuova, 1990), pp. 21-22.
INTRODUCTION 9
Christ manifests himself to the Samaritans, especially See further John 14 n. 36: What is the meaning of John
the Samaritan woman, and then to the Galileans." 14:16: "The Father will give you another Paraclete"?
Some questions deal with a discrepancy between
what John says and what the Synoptics (Matthew, Mark,
QUAESTIONES and Luke) say. For example, John 1 n. 100 asks about
the call of the disciples: "Chapter one of John's Gospel
Bonaventure's use of quaestiones or "questions" maintains that the disciples were called before John was
might be usefully compared to the excursus in some delivered over. Matthew 4:12-22, however, states that
contemporary commentaries such as those in the Jesus c~lled them after John had been delivered up."
Hermeneia Series. Like the contemporary excursus these Very often Bonaventure draws upon the wisdom of St.
"questions" are meant to explore the meaning of a passage Augustine to solve these discrepancies. See, e.g., John 20
in greater depth. But the analogy· of the contemporary n. 11: "Since other women had come with the Magdalene
excursus begins to limp when we realize the frequency to the tomb, why does John speak only of her? Augustine
of Bonaventure's "questions." I have counted 414 of them. responds in the third book of his Harmony of the Gospels:
They occur in every chapter. There is no chapter that has 'Mary Magdalene was more ardent than the other women
less than a dozen questions. Bonaventure devotes the most who had ministered to the Lord. For this reason John not
questions to two chapters: 38 on John 1 and 32 on John 6 unfittingly mentioned her by herself and kept quiet about
21
I give a sample of the nature of these questions. As I the others who were with her, as others bear witness.'"
just noted, many of Bonaventure's questions explore in At times Bonaventure devotes a question to an
some depth the literal sense of a verse. See, e.g., John 8 inconsistency within the text of John's Gospel itself See
n. 14 which deals with John 8:6-8 and asks: What was John 3 n. 45 where Bonaventure solves the problem of the
the Lord writing on the ground when he pronounced inconsistency between John 3:22 (Jesus is baptizing) and
his sentence concerning the woman taken in the act of John 4:2 (Jesus does not baptize). See also John 7 n. 17:
adultery? See also John 8 n. 42 and the meaning oft he word John 7:8 says: "I do not go up" while John 7:10 states:"Then
"beginning" ·in John 8:25. In John 14 n. 21 Bonaventure he also went up." At times the Evangelist addresses the
delves more profoundly into the meaning of John 14:12: inconsistenciesbetweenJohn'sGospelandanotherpassage
"The person who believes in me, the works that I do that in Sacred Scripture. See, e.g., John 15 n. 30: John 15:16
person will also do, and greater than these will he do." says one thing whereas Deuteronomy 26:17 says another.
Other questions deal with the erroneous conclusions
20 See Boyle, "The Theological Character," pp. 281-282 for that some heretics have drawn from John's Gospel. For
the different division of the text Thomas Aquinas utilizes in his example, John 1 n. 8 addresses the following issue: "But a
interpretation of John's Gospel. heretic objects: If the Word proceeds from the speaker as
21 For Bonaventure's use of quaestiones in his Commentary on a son from a father and the son is posterior to the father,
Ecclesiastes, see Commentary on Ecclesiastes. Translation and Notes
by Campion Murray. O.F.M. and Robert J. Karris, O.F.M. Introduction then the Word was not in the beginning with God." A
by Robert J. Karris, O.F.M. WSB VII (St. Bonaventure, NY: Franciscan further example is found in John 14 n. 47: "Question 2
Institute Publications, 2005), pp. 11-23. For the 12 chapters of
addresses John 14:28: 'You would indeed rejoice that I
Ecclesiastes Bonaventure provides 34 quaestiones.
10 ST. BONAVENTURE'S CO_mARY ON THE GoSPEL OF JOHN INTRODUCTION 11
am going to the Father, for the Father is greater than I.' of their brother Lazarus. See also John 11 n. 12 relative
1. From this verse Arius argued that the Son is inferior to the wording of John 11:1 and John 20 n. 26, which is a
to the Father: ... The answer to this problem is found in question without the name, on the meaning of John 20:17.
Augustine's rule in Book 1 of On the Trinity that all things Sometimes a question is raised, not because of
that are said of the Son that indicate equality refer to the its intrinsic worth in the total exegetical project,
divine nature and that all things that are said of the Son but because of Bonaventure's position as a Friar
that indicate inequality refer to the human nature. And Minor. See, e.g., John 12 n. 12 on John 12:6 and Judas
this verse should be understood accordingly." See also carrying the money bag: "Finally, since the Lord lived
John 18 n. 67: Some heretics have argued from John 18:36 in extreme poverty and commanded his disciples
("My kingdom is not of this world") that this world does not to accept money, why is it that he had a purse?"
not pertain to the God of light, but to the god of darkness. While some of Bonaventure's questions deal
Sometimes tradition forces Bonaventure to tackle a with weighty matters such as the three persons of
particular question. See John 2 n.15 (The wedding at Cana the Trinity, some are small potatoes. See John 4 n.
was that of John the evangelist); John 4 n. 86 (Gregory); 46 (Why didn't the disciples question Jesus?) Also
John 15 n. 16 (Augustine); John 15 n. 25 (Gregory). consult John 21 n. 13 about John 21:1: "Since Lake
Some questions have moral implications. See John 2 Gennesareth has sweet water and is tiny in comparison
n. 16 (Why did the Lord go to a wedding? To show that with a sea, why does the Evangelist call it a sea?"
he was not against matrimony.); John 13 n. 25 (Why A number ofq uestions are taken up with Christological
did the Lord give his disciples an example of humility issues. For instance, John 5 n. 43 with respect to John
rather than of some other virtue, since there are other 5:19: "The Son can do nothing by himself." Also see John
excellent virtues?) John 10 n. 28 asks how prelates and 7 n. 15-16 which asks why persecution forced the Lord to
indeed all Christians are bound to observe John 10: 11: leave Judea (John 7:1) when his persecutors could not act
"The good shepherd lays down his life for his sheep." John before the time determined by the Lord. See further John
19 n. 68 focuses on the loving devotion of Nicodemus and 13 n. 38-40 re: John 13:21: "He was disturbed in spirit."
asks whether he sinned in his superfluous prodigality. Some questions, while theological, are not Trinitarian
Sometimes Bonaventure explains metaphors and or Christological. For example, John 16 n. 9 ponders the
similes, e.g., John 4 n. 66 (How our salvation is Jesus' meaning ofJ ohn 16:2:"The houris coming for everyone who
food). Also in John 16 n. 40 he explains the meaning of kills you to think that he is offering worship to God." John
John 16:25:"1 have spoken these things to you in proverbs." 16 n. 36 deals with John 16:20, ''You will weep and lament,"
At times some of Bonaventure's questions histori and asks whether the apostles gained merit from their
cize or psychologize components of a story. See, for in sorrOw. John 21 n. 28 raises the question of what happened
stance, John 5:15-18 with its series of questions about to the bread and fish that the risen Christ consumed.
why Jesus didn't cure all the sick at the pool, etc. Bonaventure follows Augustine in answering: "So, then,
Bonaventure's questions about women in John's the happiness ofthe body after the resurrection will be as
Gospel are surprisingly contemporary. For example, the incomplete ifitneeds food as it will be ifitcannot take food."
faith of Martha and Mary merited Jesus' resuscitation
12 ST. BONAVENTURE'S COMMENTARY ON THE GOSPEL OF JOHN INTRODUCTION 13
In conclusion, there seems to be no unifying theme that Martha ·and Mary and the resuscitation of Lazarus in
surges through these 414 questions, for the biblical text John 11:1-44; 1 deals with the anointing at Bethany in
of John's Gospel controls what questions will be raised.22 John 12:1-8; 1 focuses on John 18:10 and Peter's cutting
off the ear; 2 concern the seamless garment and opened
side of crucified Jesus in John 19:23, 34; 1 is about the
BONAVENTURE'S 26 NON-LITERAL INTERPRETATIONS running of John and Peter in John 20:3; 2 concern John
21: the breaking of day in 21:4 and Peter and John in
A third factor in Bonaventure's context was his practice 21:15-23. Four of these non-literal interpretations are
of adding non-literal interpretations after he had explored barely more than one sentence long: John 6 n. 21 (in a
the literal sense ofa biblical passage. Bonaventure supplies question); John 18:10 n. 18; John 21:4 n. 6; John 21 n. 5l.
far fewer non-literal interpretations in his Commentary on The two most elaborate non-literal interpretations are:
John than he did in his expansive Commentary on Luke. I John 4:54 n. 82-83 and John 11:6 n. 8-11.
offer these observations to help the reader assimilate the I quote extensively from John 4:54 n. 82-83 to
number and significance of the non-literal interpretations give readers a sample of Bonaventure's non-literal
found in Bonaventure's Commentary on John. There are interpretation: "The hours of this day are the different
26 non-literal interpretations: 7 allegorical; 7 spiritual; 6 statuses of Christ. Through a consideration of these the
distinctiones;23 5 moral; 1 mysticaL Furthermore, chapters soul is freed from different maladies.24 - 83.The first
1,3,7,8,10,13,16,17 have no non-literal interpretations. hour is the incarnation. And this frees a person from
With the exception of the three distinctiones in John pride by illuminating the soul towards humility, because
14 and 15, all the non-literal interpretations occur in he humbled himself in the incarnation. Philippians 2:7
narrative sections: 2 deal with the wedding feast of Cana reads: "He humbled himself, accepting the form of a
in John 2: 1-11; 1 concerns the cleansing of temple in John slave." - The second is his nativity, and this frees us from
2:13-22; 1 deals with the Samaritan woman of John 4:3- avarice by illuminating the soul towards poverty, for the
42; 1 deals with the second sign at Cana in John 4:43-54; newly born Christ is poor, as Luke 2:7 says: "She brought
1 focuses on the man sick for 38 years in John 5:1-16; 3 forth her first born son and wrapped him in swaddling
are about the multiplication of barley loaves in John 6:1- clothes and laid him in a manger, because there was no
15; 3 treat the man born blind in John 9:1-41; 4 concern room for them in the inn." - The third is his circumcision,
and this frees us from disobedience by illuminating us
22 See Monti, "Bonaventure's Interpretation of Scripture," p. 127:
"It is also difficult to distill a systematic theology out ofthern, because 24 Hugh of St. Cher, p. 311m gives two lists for the seventh hour:
the questions do not follow any logical order, but occur simply as "Or the seven hours can be said to be those seven, about which the
they arise from a reading of the biblical text." But Monti, pp. 127-131 Apostle speaks in 2 Cor 7:11: You were made sorry according to God.
does go on to pursue the "Incarnate Word" as a special theme in the What earnestness it has wrought in you, what explanations, what
quaestiones. indignation, what fear, what yearning, what zeal, what readiness to
2a In his commentary on the 24 chapters that comprise the Gospel avenge. Or the seven hours are seven considerations of the world. The
of Luke Bonaventure has 36 distinctiones. See my "St. Bonaventure's first is the consideration of its brevity, second its changeableness, third
use of Distinctiones: His Independence of and Dependence on Hugh of its infidelity, fourth its deceit, fifth its evil, sixth the things that fight
St. Cher," Franciscan Studies 60 (2002) 209-250, esp. 209. against you, seventh the things that are inimical to you."
14' ST. BONAVEN'I'lJRE'S COMMENTMtY ON THE GoSPEL OF JOlIN INTRODUCTION 15
towards obedience. For although Christ was not subject the shadow of death."2' Zechariah 9:11 reads: "You also by
to the Law, he, nonetheless, subjected himself to it. So the blood of your covenant have led the vanquished out
of him it is fittingly said what the Apostle expresses in of the pit .... " The greatest mercy is to shed one's blood for
1 Corinthians 9: 19: ''Although I am free in all things, I prisoners. - The tenth is the rest in the tomb, and this
have made myself the slave of alL ... " - The fourth is his frees us from the pressures ofthe_world by illuminating
apparition, and this frees us from envy by illuminating us us to peace, because Christ rested in the sepulcher. Psalm
to communication of teaching, for he himself then made 4:9 states: "In peace in the selfsame I will sleep and I
himself known to the Gentiles. Wisdom 7:12-13 has: "I will rest." And Psalm 75:3 reads: "His place is in peace."
rejoiced in all, for this wisdom went before me ... which I - The eleventh is the resurrection, and this frees us from
communicate without envy, and I do not hide her riches." the oldness of life by illuminating us to newness of life,
- The fifth is the offering in the temple, and this frees us since then Christ became the new man. Romans 6:4 says:
from ingratitude by illuminating us to prayer, since at "Just as Christ has arisen from the dead through the
that time the Lord himself was offered in the temple as a glory of the Father, so we also may walk in the newness
sign that human beings must offer themselves totally out of life." - The twelfth is the ascension, and this frees us
of gratitude. Luke 2:22 states: "They brought the child from the love of earthly things by illuminating us to the
Jesus to Jerusalem to present him'to the Lord." - The desire for eternal things, whence Christ has preceded
sixth is his baptism, and this frees us from uncleanness by us. Colossians 3:1-2 has: "Seek the things that are above
illuminating us to newness oflife, for Christ was washed where Christ is seated at the right hand of God. Consider
in the River Jordan. Matthew 3:13 states: "Jesus came the things that are above, not the things that are on earth."
from Galilee to the Jordan ... to be baptized by him." 1 It seems to me that the majority of these non-literal
Peter 3:21 says: "Baptism saves you, not the putting off of interpretations are largely Bonaventure's own and
the filth of the flesh," etc. - The seventh is the temptation not dependent upon previous commentators, even his
during his fasting, and this frees the son oft he royal official contemporary Cardinal Hugh of St. Cher. These non
from fever by illuminating him to the mortification of the literal interpretations would be of benefit to preachers as
flesh, since Christ afflicted the flesh through his fasting. they prepared their sermons, especially for the Sundays of
Matthew 4:1-2 states: "Jesus was led into the desert by Lent that might feature the Samaritan woman, the man
the Spirit to be tempted by the devil. And when he had born blind, and the raising of Lazarus at the insistent
fasted for forty days and forty nights, he was hungry." - faith of his sisters, Mary and Martha.
The eighth is his passion, and this frees uS from anger by
illuminating us to patience, for Christ was most patient in
his suffering. 1 Peter 2:21-22 says: "Christ suffered for us,
leaving you an example that you may follow in his steps,
who committed no sin nor was deceit found in his mouth."
- The ninth is the descent into hell, and this frees us from
hardness of heart by illuminating us to compassion, since
the Lord was merciful to those who were "in darkness and
" See Luke 1:79.
1