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Lord, to whom shall we go? Thou hast the words of eternal life.1 Simon Peter spoke these wordswords charged with desire, loyalty, and honorin the presence his Savior, yet they are equally expressed by Christs Church today. We too long for the coming of our King and seek to open the doors of our hearts in facilitation of His continued entrance.2 As we study Holy Scripture, written as it is that we might believe that Jesus is the Christ, the Son of God, we are granted a constantly growing, flourishing awareness of how Gods promises are fulfilled in the Word, Gods only begotten Son and mans righteous advocate before the Father.3 It is said that Holy Writ finds its apotheosis in the lowliness of the cross. This radical commingling of Sacred with profane should inspire us, humbly, to turn our penurious eyes upward. Gazing from the foot of the cross we perceive the Lord of heaven and earth as he bears our iniquities in obedience to the Fatherand there, in His side-splitting solicitude for our souls, find salvation.4

Saint Bonaventure witnessed to this truth. He elucidates that the book of Scripture has as its primary object saving knowledge of the restorative Principle, Who is Christ our Savior and mediator.5 Following Hugh of St. Victor, however, Bonaventure distinguishes two methods by which God reveals Gods self to humanity: through Scriptures and through creatures.6 The Bible could not adequately present Gods salvific plan for humanity if it failed to explain the Origin of the universe in which we live. Sacred Scripture teaches us that through the eyes of faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of

John 6:68. Cf. Matt 7:7 ; Rev 3:20. 3 John 20:31 ; 1 John 2:1. 4 See the garden of Gethsemane narrative (John 18:1-14, Luke 22:39-46, Matt 26:36-46, Mark 14:32-42) ; Phil 2:8 ; Is 53. 5 Saint Bonaventure, Works of Saint Bonaventure: Breviloquium , trans. Dominic V. Monti, OFM (Saint Bonaventure, NY: Franciscan Institute Publications, 2005), II, 5, 2, p. 73. 6 Ibid. See also Romans 1:19: Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made .
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things which do appear.7 This same Word of God is Christ, the One in Whom we live, move, and have our being.8 These two statements of faith are inseparable. Indeed, the Apostle Peter reminds us that all things that pertain to life and godliness come through the knowledge of him that hath called us to glory and virtue.9 All of these wondrous things would be readily apparent to each person were our eyes not obscured by the darkness of sin.10 For although God made man a little lower than the angels, man corrupted what was once free from any stain or fault and free from all punishment and misery by turning from immutable to mutable goods in the archetypal act of pride.11 Thus by one man sin entered into the world, and death by sin.12 Thankfully for us, Saint Paul concludes with hope. Just as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.13 In order to save us Christ had to completely fulfill human nature in a way that Adam did not.14 Any discussion of Christ as the second Adam, then, is meant to help us understand the larger, more important question: How did Christ take on our human nature? Christ saves us insofar as He: beneficently and obediently deigned to take on a human body ; sagaciously took on a human soul perfect in both knowledge and wisdom ; and omnipotently balances the two in harmony both with themselves and with His divine nature as the Word -- all of this while remaining in parity with the Father since, through His divine nature as the Word, He: is ultimate Goodness, insofar as He both sends His Spirit and is willingly sent by His Father ; is ultimate Wisdom, insofar as He possesses divine knowledge of both vision and intelligence; and is

Heb 11:3 ; cf. Heb 1:1-3. Acts 17:28 ; 1 Cor 8:6. 9 2 Pet 1:3. 10 Ps 119:18 ; Verse 19 cries out: I am a stranger in the earth: hide not Thy commandments from me! 11 Ps 8:5; Breviloquium, II, 10, 5, p. 91. 12 Rom 5:12. 13 Rom 5:19. 14 This is why Paul elaborates, in another passage, that the first man Adam was made a living soul; the last Adam was made a quickening spirit The first man is of the earth, earthy; the second man is the Lord from heaven (1 Cor 15:45, 47).
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ultimate Power, insofar as he both condescended from God to man in the Incarnation and currently intercedes on behalf of man before God as an high priest and mediator.15 I cannot think of a more apt place to begin than with the singular event of history, viz., the assumption by Christ of a human body in the Incarnation. That, in Christ, all the fullness of the Godhead dwells bodily is a mystery no words can explain.16 Bonaventure points us in the right direction in reflecting upon how [t]he deep mystery of the incarnation is the value of Christs humanity for he was so humbled that he can truly be said to have been cast into the deep and degraded.17 This humility can be said of Christ primarily with regard to His assumption of a bodily nature. Christ entered this world as a human body insofar as He: became temporal ; became subject to contingency ; and became obedient to suffering -- all in expression of His diffusive goodness.18 First, the aspect of temporality. Christs Incarnation is the fulfillment of Gods desire to redeem the time.19 For in Jesus the eternal became temporal in a trifold manner affective of the present, past, and future, as well as in a simple manner affective atemporally. Jesus distributed signs and wonders with an open hand in order to illustrate to his contemporaries the immanence of Gods ever-present benevolence.20 Jesus also interpreted Scripture in the synagogues, to his disciples directly, and as ascended Lord on the road to Emmaus -- all in order to redeem past revelation in light of his salvific mission to both Jews and Gentiles.21 Jesus unveiled a new covenant for how the Church would live in the future with God.22 Finally Jesus figured his second coming by teaching that

See the attached diagram for a visual rendering of this thesis. Col 2:9. But we can speak of mysterious truths in love, that we might grow up into [Christ] in all things (Eph 4:15). 17 Saint Bonaventure, Prologues to the Four Books of the Sentence Commentary, in Bonaventure: Mystic of Gods Word, ed. Timothy J. Johnson (New York: New City Press, 1999), 54. 18 These three embodied categories are by no means extensive but serve us well in our quest to probe this mystery. 19 Col 4:5. 20 Mark 1:34 ; John 4:39-54. 21 See Mark 1:21-28 and Luke 4:31-37 ; Matt 6:21-28 ; Luke 24:13-35. 22 Luke 22:14-20.
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time is in the Fathers hands alone.23 These four relations between Jesus and time also correspond to the fourfold manner in which Scripture is read as literal (present) ; spiritual (past) ; tropological (future) ; and anagogical (atemporal) truth. Second, the aspect of contingency. In his Incarnation Jesus assumed our flesh, he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.24 This passage explains how Jesus accepted the limitations of human nature with respect to contingencyeven though as the Word all was created in Him. Jesus became a temporal creature with a body and a soul. Bonaventure writes that no creature can excel another creature to an infinite degree. But if the soul of Christ knew the infinite, then, since other souls can know only the finite, the soul of Christ would excel other souls infinitely.25 This proof of the creatureliness of Christ's soul reveals that, like us, he cannot comprehend the infinite. For to know the infinite as infinite involves not only an assimilation but a certain equality as well and this is impossible for a created being.26 Furthermore, a soul cannot delimit infinity within itself. For if an infinity of things is finite to [Christs] soul, since his soul itself is finite, [then] the objects [would not be] infinite.27 These three proofs show that contingency with respect to time is an indisputable quality of Christs soula quality expressed or exemplified in the historical event of his Incarnation.28 Finally, we treat the aspect of truly suffering in bodily obedience. Any causal separation between Christs Incarnation and His passion is a modern invention. The Incarnation implies fully the mission of Jesus, namely, to humble himself, and become obedient unto death, even the death
Mark 13:31-32: Heaven and earth shall pass away: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. 24 Phil 2:7. 25 Saint Bonaventure, Works of Saint Bonaventure: Disputed Questions on the Knowledge of Christ, trans. Zachary Hayes, OFM (Saint Bonaventure, NY: Franciscan Institute Publications, 2005), Disputed Questions, Q. VII, Arguments for Negative, 11, p. 185. 26 Disputed Questions, Q. VI, Replies, 19-20, p. 177. 27 Disputed Questions, Q. VII, Arguments for Negative, 2, p. 183. 28 Note: Christ only has a soul insofar as he is human, so throughout the remainder of this paper the phrase soul of Christ is taken to represent Christ in his total humanity. Also, the human soul was created from n othing and as such is contingent, adding to the temporality of Christs human nature (see Breviloquium, II, 9, 1-4, p. 84-86).
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Winter of the cross.29 To save us Christ needed to live the life of perfection and obedience that we could not live while still being subject to every temptation known to man.30 Bonaventure describes this hidden mystery as a sacred secret, that the mighty God was clothed with the protection of our weakness in order to overcome the enemy.31 Jesus fulfilled the time-bound Law according to the will of the Father. For God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.32 In this way Jesus gave our human will the capacity to become perfected in overcoming its vacillating abulia through the process of syndresis. Having explained how Jesus perfected the human body and (briefly) the human will with reference to his temporal bodyall out of goodnesswe must now approach the mystery of how he perfected the human intellect in perfect wisdom. To be truly human Jesus had to possess the ability to know as we know; we believe that Christ took on a completely human soul. Yet his soul,

unlike the soul of any other human, was perfect (complete) in the two goals of all human knowledge: [T]o recognize the origin of good, to seek it out, reach it, and rest in it; and to know the source and origin of evil, so as to avoid it and guard against it.33 In other words, in his human wisdom Jesus balanced both the lower (inner) and higher (outer) knowledge proper to the soul. Bonaventure explains this mystery by positing the following categorization: in comprehensive knowledge there is an actual knowledge of all past, present, and future things, while in ecstatic knowledge the soul acquires a readiness to know.34 We will now proceed to parse out this twofold intellectual excellence with a view of human nature before, during, and after the fall into sin. Jesus act of perfecting the higher knowledge proper to human nature can be understood clearly by referring to the state of humanity, represented by the first Adam, before the fall into sin. In
Phil 2:8. Heb 4:15: For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 31"Prologues," p. 57. 32 Rom 8:3. 33 Prologues, p. 59. 34 Disputed Questions, Q. VII, Conclusion, p. 188.
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this state humans were "so wise that when they saw all things in themselves they also perceived them in their proper genus and with reference to Gods creating Art.35 They read the book of creation with both the knowledge of twilight (the eye of flesh) and the knowledge of dawn (the eye of reason), even possessing the eye of contemplation, to see God and those things that are within God.36 Yet humans are unable to recover the knowledge of full daylight, which was corrupted in the fall.37 We can no longer rest as we once did in God, we cannot gaze up into the sun without burning our eyes. We can only gaze at the cross.38 And this is where we find Jesus in his perfect humanity, the one who knew the Father with such closeness that he alone could feel Gods distance from sin.39 The ecstatic knowledge in the soul of Christ is what made its forsakenness possible. The soul of Christ possesses a grace which fills its capacity in every way the eternal mirror offers itself to that soul, manifesting itself with total familiarity.40 Yet this glory, ablaze at the moment of Transfiguration, was kept hidden from human eyes in order that Christ might fulfill Gods will in taking what is low and despised in the world, things that are not, to reduce to nothing things that are.41 The truest wisdom of Christ is made perfect in weakness.42 To more fully grasp the perfection of Christs ecstatic knowledge we must explain what is meant by created and uncreated wisdom. Bonaventure writes that it is by reason of some intermediate, disposing habit that God is known by the soul of Christ in a more excellent manner than by others.43 This habit is none other than perfect created wisdom. Created wisdom is the habit of the mind that is perfected insofar as it leads the human soul toward its end, viz., the reception of

Breviloquium, II, 12, 4, p. 97. Breviloquium, II, 12, 4, p. 98. Bonaventure here utilizes the co ncept of triple vision proposed by Hugh of St. Victor. 37 Again Bonaventure makes use of a previously established epistemology in this case drawing upon St. Augustine. 38 Heb 2:9: But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. 39 See Matt 27:46 ; Mark 15:34. 40 Disputed Questions, Q. VII, Conclusion, p. 188. 41 1 Cor 1:29. See also 1 Cor 3:19: For the wisdom of this world is foolishness with God. 42 2 Cor. 12:9. 43 Disputed Questions, Q. V, Arguments for the Negative, 8, p. 152.
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Winter uncreated wisdom.44 Thus the soul of Christ, like all other human souls, does not possess uncreated wisdom as such (due to its finitude and contingency) but is most excellently disposed to receive uncreated wisdom. The ecstatic knowledge of Christs soul is the result of a perfectly disposing habit, a result that allowed Jesus to find perfect rest in God and as such to recognize the good in perfect human wisdom. The disposing habit itself is understood with reference to Jesus act of perfecting the lower knowledge proper to human nature. This act of perfection can be viewed most clearly by way of contrast with the state of humanity, represented by the first Adam, during the fall into sin. Outer

reason or lower knowledge is the intellectual capacity to discover sensible things, and is perfected in comprehensive knowledge. It shares an equal part of humanitys rational nature with inner reason, that intellectual capacity to discover intelligible things, which is perfected in ecstatic knowledge. Outer reason in its perfection plays a key role as the midpoint between the contingent needs of the human body and the atemporal needs of the human soul. Without the cooperation of outer reason the human person quickly falls into sin, quickly pauses in gazing at the beauty of created, contingent fruits long enough to listen to the snake of concupiscence.45 But hope remains, for [a]lthough men and women fell from uprightness to the extent of losing uprightness itself, they did not lose the aptitude for it. They lost the habit of uprightness without losing the inclination to it.46 Again, we return to created wisdom as that intermediary principle that paves the way and disposes for the recapturing of the vision of contemplation (ecstasy) that was lost in the fall. Bonaventure states correctly that [n]o created object could compensate for the good lost [in the fall], since [this good] was infinite, and so the human person desires, seeks, but never rests. Thus by
This end, for all human souls, occurs in the beatific vision but is most properly said of Christ's soul in reference to the hypostatic union (see "communication of idioms," below). For a detailed discussion of these two types of human wisdom see Disputed Questions, Q. V, Conclusion, p. 153-54. 45 Here we have figured Adam (inner reason), Eve (outer reason), and the Snake (cupidity for material things), following Augustine in De Trinitate Book XII, 13. 46 Prologues, p. 63.
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corrupting cupidity? A more precise way to phrase the same question is as follows: How is Christs outer reason perfected in comprehensive knowledge? The answer lies in the properties of the true human nature that Christ assumed. When viewed from the standpoint of created order humanity itself is a mean between two extremes. Bonaventure sheds detailed light on our status in a passage worth quoting in full: So that divine power might be manifest in human nature, God fashioned [human nature] from the two natures that were the maximum distance from one another, united in a single person or nature. These are the body and the soul, the former being a corporeal substance, the later a spiritual and immaterial one.48 Christs comprehensive knowledge forms a bridge in human nature between utterly contingent physical things and eternal intelligible things because it is a full knowledge (immaterial) of all things (material) past, present, and future. 49 It is not, however, a knowledge of all possible thingsthis exists only in uncreated wisdom, and can be accessed by a human soul ecstatically but not in full. By way of contrast, the comprehensive knowledge of Christs soul is the perfection of the disposing habit of uncreated wisdom. This perfection made it possible for Jesus to avoid evil in perfect human knowledge. Jesus act of balancing both the higher and lower knowledge proper to human nature can only be understood clearly by referring to the state of humanity, now represented by the second Adam, after the fall into sinor in light of the Incarnation. Jesus lived a perfect life, but not with the goal of perfection itself. For as the Word He was already in the form of God, and thought it not robbery to be equal with God. Simply avoiding evil and doing good was not enough to save humanity from death. Christ in fact became like his brothers and sisters in every respect, so that he
Prologues, p. 63. Breviloquium, II, 10, 3, p. 90. 49 Disputed Questions, Q. VII, Conclusion, p. 188.
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Winter 10 might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people.50 Here we once again brush against the inextricability of Christs Incarnation and Crucifixion. Because of this great mystery Bonaventure can proclaim that Christ is the Giver, who is the principle of all revelation by his coming into the mind, and the foundation of all authority by his coming into the flesh.51 The Apostle Paul testifies to this very truth: [I]t pleased the Father that in [Christ] should all fullness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.52 Raised up on the earthly tree, Christ drew all created things unto himself in a spiritual, substitutionary death.53 This unparalleled historical act had significant effects on human nature. Bonaventure speaks to these effects by stating that since the soul of Christ has comprehensive knowledge of all things that happen in the universe and ecstatic knowledge of all things contained in the divine art its entire desire to knowledge finds satisfaction.54 Since these faculties are predicated truly of human nature it follows that, with regard to us, Christs wisdom (as the balanced sum of both his comprehensive and ecstatic knowledge) is different than our wisdom in its perfection, but not in its kind. This means that in our humanity itself we are capable of conforming to Christ to an incredible degree! In exact harmony with this truth Paul declares: For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.55 In another passage also serving to underpin Bonavanture's theology Paul exhorts: Let this mind be in you, which was also in Christ

Heb 2:17. I use the NRSV here, a deviation from my habitual (preferred) use of the KJV, because I most recently studied the book of Hebrews in the former translation. 51 Saint Bonaventure, Christ, the One Teacher of All, in Bonaventure: Mystic of Gods Word, ed. Timothy J. Johnson (New York: New City Press, 1999), p.153. 52 Col 1:19-20. 53 John 8:32. 54 Disputed Questions, Q. VII, Replies 19-20-21, p. 194. 55 1 Cor 2:16.
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Winter 11 Jesus.56 Bonaventure replies: [I]f the Son has life in himself, while he has taken to himself our mortality, he has joined us to the true and immortal life, and through this he has brought us to life in himself.57 Only in these assertions of faith can we be certain that we have an advocate with the Father, Jesus Christ the righteous, and that, believing, we "have life in his name."58 Having explained how Jesus perfected the human soul with reference to the reasoning facultiesall through wisdomwe must now approach the mystery of his union with the Word through the communication of idioms. Without the hypostatic union of Christs divine and human natures none of the truths expostulated above would be possible. As Bonaventure correctly posits: Of itself the light of created intellect is not sufficient for the certain comprehension of anything without the light of the eternal Word.59 Just as the light of uncreated wisdom in the eternal Word is that to which created wisdom disposes the soul, so the power of Christs divinity is that to which the communication of idioms disposes the entirety of Christs human nature. Bonaventure defines the communication of idioms by its operation as the most intimate mode of revelation that transmits the secrets of the divinity to the soul that basks in the glory of its unifying presence.60 This luminescent glory is none other than that of the hypostatic union. It can be fully affirmed, then, that the communication of idioms between Christs divine and human natures is the mysterious balance that saves us, for it alone perfects Christs goodness and wisdom through Gods ultimate power. Bonaventure writes that the incarnation of Gods Son is called a river. For just as in a circle the end is joined to the beginning, so in the incarnation the highest is joined to the lowest, God to the dust of the earth, the first to the last, the eternal Son of God to human nature created on the sixth day.61 Although human words cannot circumscribe the full radiance of this truth we can say
Phil 2:5. Prologues, p. 66. 58 1 John 2:1 ; John 20:31. 59 Christ, the One Teacher of All, p. 157. 60 Disputed Questions, Q. VI, Replies to the Affirmative, 6, p. 173. 61 Prologues, 51.
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Winter 12 that just as Christs human knowledge and wisdom (comprehension and ecstasy) are united in his soul, so Christs human body and soul are in unity both with themselves and with His divine nature as the Word. It is through this power that, insofar as He is human, Christ is able to mediate between us and the Father. As Paul testifies: [T]here is one God, and one mediator between God and men, the man Christ Jesus.62 Here we have arrived at the Source of a beautiful river that finds its estuary in Holy Scripture, for in the Incarnation coexist both the strength (in the power of the hypostatic union) and the weakness (in the kenosis of our now-risen High Priest), of Christ himself. We are finally equipped to show how each of the three attributes of Christs soul described above (i.e. the bodily goodness of Jesus, the intelligible wisdom of Jesus, and the unparalleled power of the God-man) also take place in God insofar as Christ is the Word, due to the correspondence that these attributes find in Christs Divinity. First, Christ is Goodness insofar as He is the Word written in the Book of Life for the salvation of all things.63 This Goodness is graciously transmitted to us in time by Christs own promise to send his Comforter that he may abide with you for ever; Even the Spirit of truth.64 Because Christ was obediently sent by the Father into human flesh to dwell among us, this Word of Life is made accessible, through our very nature, in the most fitting and beneficent manner.65 Our nature now becomes Christs workmanship because he made possible the conformation of our souls to his will.66 Second, Christ is Wisdom insofar as the Word is spoken in Divine Ideas. Christ is the One Word of Gods Eternal Mind, the expressive (knowledge of intelligence) and expressed (knowledge vision) logos by whom and through whom all things were made. Christs soul mirrors Gods perfect fecundity in its ecstatic knowledge. Finally, Christ is Power insofar as the Word is spoken as the Creative Principle. For the One Word was with the Father in
1 Tim 2:5. The book of life is the divine Wisdom insofar as it [considers] things as they return to God ( Breviloquium, I, 8, 2, p.50). 64 John 14:16-17. 65 John 1:14. 66 Eph 2:10.
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Winter 13 the beginning. Its descending power finds its focal point in the Incarnation; its ascending power finds its focal point in Christs mediation (intercession) between man and God. As Bonaventure affirms: Since authority accrues to that word which is powerful and true, and Christ as the word of the Father is the power and wisdom of God, it follows that the firmness of all authority is founded, stabilized, and brought to completion in him.67 To summarize, because in Christ eternal Wisdom and its work coincide in the same person, he is called the book written within and without for the restoration of the world.68 In conclusion, it is reverentially proclaimed that Christ has perfect access to both the Divine Ideas and their expression in created things through his divine and human natures. As one hypostatic substance Christ pulled together the two extremes of God and man by becoming the second Adam. This truth should illuminate every aspect of our lives, while it is called today, as we listen to Christ above all others through the humility of faith; for he who hears does not hear perfectly unless he brings understanding to the words and obedience to the deeds.69 Since we have such a great cloud of witnesses in Scripture, Tradition, and indeed in the Living Church, we can boldly approach the throne of grace in appeal to the saving merits, obedience, and suffering of Christthe only one who once for all extends the free gift of salvation.70 Bonaventure has given us the tools to probe the deep mysteries of Revelation. Allow me to complete this paper with an exemplification of his method: [E]ven though the divine and human natures are distant from each other as the infinite is from the finite, yet they can be united in a hypostatic union in a way that preserves the properties of each nature. But the divine nature itself never becomes finite, nor the human nature infinite. Therefore, though God is a man and a man is God because of the union of person and hypostasis, nonetheless the operations of each nature are to be maintained unconfused, even though they are predicated mutually because of the communication of idioms.71
Christ, the One Teacher of All, p.154. Breviloquium, II, 11, 2, p. 94. 69 Heb 3:13 ; Christ, the One Teacher of All, p. 163. 70 Heb 12:1 ; Heb 4:16. 71 Disputed Questions, Q. VI, Conclusion, p. 170.
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All of this has purpose only insofar as it aids us in contemplating with fervent unction and pure hearts the following singular truth poetically expressed by Pseudo-Dionysius: In a fashion beyond words, the simplicity of Jesus became something complex, the timeless took on the duration of the temporal, and, with neither change nor confusion of what constitutes him, he came into our human nature, he who totally transcends the natural order of the world.72 In the end, we return to the Word of Eternal Life. To him be glory both now and forever, Amen.

Pseudo-Dionysius, The Divine Names, in Pseudo-Dionysius: The Complete Works, trans. Colm Luibheid (New York: Paulist Press, 1987), p. 52.
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Winter 15 Bibliography Pseudo-Dionysius. The Divine Names. In Pseudo-Dionysius: The Complete Works. Translated by Colm Luibheid. Classics of Western Spirituality Series, ed. John Farina. New York: Paulist Press, 1987. Saint Bonaventure. Christ, the One Teacher of All. In Bonaventure: Mystic of Gods Word, ed. Timothy J. Johnson, 152-66. New York: New City Press, 1999. Saint Bonaventure. Prologues to the Four Books of the Sentence Commentary. In Bonaventure: Mystic of Gods Word, ed. Timothy J. Johnson, 49-72. New York: New City Press, 1999. Saint Bonaventure. Works of Saint Bonaventure: Breviloquium. Translated by Dominic V. Monti, OFM. Bonaventure Texts in Translation Series, Volume IV, ed. Robert J. Karris, OFM. Saint Bonaventure, NY: Franciscan Institute Publications, 2005. Saint Bonaventure. Works of Saint Bonaventure: Disputed Questions on the Knowledge of Christ. Translated by Zachary Hayes, OFM. Bonaventure Texts in Translation Series, Volume IV, ed. Robert J. Karris, OFM. Saint Bonaventure, NY: Franciscan Institute Publications, 2005.