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Introduction 17 vidual members. 27 As D.L. D’Avray indicates, this methodology fosters a matrix of ideas that spread out from the original scripture text. 28 The very first sermon of the Sunday Sermons, On Advent, demonstrates this pattern: Theme: The one desired by the nations will come. Haggai 2:8 Protheme: There is a time and opportunity for each affair. Wisdom 8:6 Prayer: At the outset of our words, let us, most beloved, first call upon the Father.... Subdivision of Theme: The one desired by the nations will come. Haggai 2:8 First: As the most gracious mediator Second: As the most truthful doctor Third: As the most humble king First Primary: [he] will come First Secondary: To display the remedies of peace and harmony Second Secondary: To offer proofs of piety and justice Third Secondary: To demonstrate examples of humility and indigence Second Primary: the one desired First Secondary: Because of the splendor of original innocence Second Secondary: Because of the preciousness of illuminating grace Third Secondary: Because of the pleasure of soothing wisdom Third Primary: all the nations 27 On this methodology, see Mulchahey, “First the Bow is Bent Study,” 407-14. 28 D’Avray, The Preaching of the Friars, 246. BTTSXII.indd 17 11/20/07 12:18:1
18 The Sunday Sermons of St. Bonaventure First Secondary: Because the original fault was deleted Second Secondary: Because the just judgment was relaxed Third Secondary: Because the nations sought the sublimity of final glory 29 The introduction of the sermo modernus model coincided in Paris with an expanding ecclesial commitment to pastoral care initiated by, among others, Peter the Cantor, on the cusp of the thirteenth century. 30 The rapid growth and subsequent clericalization of the Minorites necessitated a sermon style commensurate with their ecclesial ministry. Far removed from the early penitential preaching style and form of life revealed in the Earlier Rule of 1221, the brothers in Paris and other urban centers integrated papal directives, such as Gregory IX’s Quoniam abundavit iniquitatis of 1237, into their formation theory and practice. Sermon construction, given the requisite dogmatic content, now belonged by rights to ordained brothers alone, who were entrusted to contest heresy and drive out vice through the good news of God’s word. 31 Since a theological education was intrinsic to this 29 Sermo 1, Sermones dominicales, 131-38. 30 On the renewal in preaching that preceded the Minorite arrival at the University of Paris, see Jörg Oberste, “Predigt und Gesellschaft um 1200: Praktische Moraltheologie und pastorale Neuorientierung im Umfeld der Pariser Universität am Vorabend der Mendikanten” in Die Bettelorden im Aufbau: Beiträge zu Institutionalisierungsprozessen im mittelalterlichen Religiosentum, edited by Gert Melville and Jörg Oberste (Münster: LIT Verlag, 1999), 245-95. 31 Oberste, “Predigt und Gesellschaft um 1200,” 292-94. While the Later Rule reflects dimensions of the early preaching style of the brothers, there is no doubt that it represents a view removed from that first proposed and practiced by Francis. On this point, see Servus Gieben, “Preaching in the <strong>Franciscan</strong> Order (Thirteenth Century)” in Monks, Nuns, and Friars in Medieval Society (Swanee: Swanee Medieval Colloquium, 1989), 9-12. An English translation of Quoniam abundavit iniquitatis is available in FA:ED 1, 575-77. BTTSXII.indd 18 11/20/07 12:18:1
Page 2 and 3: WORKS of ST. BONAVENTURE The Sunday
Page 4 and 5: Works of St. Bonaventure The Sunday
Page 6 and 7: Table of Contents Introduction.....
Page 8 and 9: Abbreviations and Short Titles CCCM
Page 10 and 11: PG PL PLS Bonaventurae, 1882-1902.
Page 12 and 13: Introduction to the Sunday Sermons
Page 14 and 15: Introduction 13 membered Bonaventur
Page 16 and 17: Introduction 15 Preaching in Paris
Page 20 and 21: Introduction 19 manner of ministry,
Page 22 and 23: Introduction 21 utilizes it rather
Page 24 and 25: Introduction 23 ber of the Parisian
Page 26 and 27: Introduction 25 dated from 1258-126
Page 28 and 29: Introduction 27 al Minister, Haymo
Page 30 and 31: Introduction 29 portion of the enti
Page 32 and 33: Introduction 31 Preaching, Prayer a
Page 34 and 35: Introduction 33 ostolic life are sp
Page 36 and 37: Introduction 35 Of all his sermon c
Page 38 and 39: Introduction 37 affections, and ben
Page 40 and 41: Introduction 39 in the grace preach
Page 42 and 43: Introduction 41 wisdom, so that wit
Page 44 and 45: Introduction 43 suggests Bonaventur
Page 46 and 47: Introduction 45 Sermons from the ou
Page 48 and 49: Introduction 47 of Montefeltro, Bon
Page 50 and 51: Introduction 49 “… all sacramen
Page 52 and 53: Introduction 51 elements essential
Page 54 and 55: Introduction 53 ter of Zion, King S
Page 56 and 57: Introduction 55 by conformity with
Page 58: Introduction 57 through the salvifi

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