Saint Bonaventure, known as the "Seraphic Doctor", is one of the most important figures in the history of medieval Christianity and an undisputed master of Franciscan thought. Born Giovanni di Fidanza in 1221 in Bagnoregio, Italy, he was a theologian, philosopher and mystic who profoundly influenced Christian theology, particularly within the Franciscan order . His life and work testify to his dedication to the Christian faith, to the order of Saint Francis of Assisi and to the search for mystical union with God.
The Early Years: A Divine Call
The birth of Giovanni di Fidanza, the future Saint Bonaventure, took place in 1221 in Bagnoregio, a small town in Lazio, in the heart of Italy. Although his origins were modest, in a family of the local bourgeoisie, the conditions of his birth and childhood did not suggest that he would become one of the greatest theologians and mystics in Christian history. The Fidanza family, traditionally Christian, was not particularly distinguished, but Giovanni distinguished himself from an early age for his liveliness of mind and his spiritual inclination.
When he was about 2 years old, a dramatic event almost changed the course of his life. Young Giovanni fell seriously ill, and doctors were unable to treat his condition. In this desperate situation, his mother, a woman of deep faith, turned to Saint Francis of Assisi , the founder of the Franciscan order, who was already recognized at that time as a man of prayer and an instrument of divine healing. According to tradition, Giovanni's mother offered a fervent and faith-filled prayer, imploring the saint to heal her son. She thus made a promise: if her child survived, she would offer him to the service of God, following the example of Saint Francis.
The miraculous healing that followed profoundly transformed Giovanni's life and marked a spiritual turning point. He quickly recovered his health, and his grateful mother kept her promise. Giovanni, touched by divine grace, felt an inner call that would redefine his existence. He felt drawn to a religious vocation, and this miraculous event reinforced his conviction that God had destined him to a particular path, that of following Saint Francis of Assisi, and dedicating his life to the Christian faith.
Promising Youth and Academic Training
After his recovery, Giovanni spent part of his childhood and adolescence studying diligently. His family, although modest, had a certain desire to offer him a quality education. This translated into a rigorous academic training, where he learned the classics, logic, and the rudiments of philosophy. His lively and inquisitive mind quickly revealed itself, and he distinguished himself in his studies, which foreshadowed a brilliant academic career. He was particularly attracted to the great intellectual figures of his time, such as Augustine of Hippo and the early philosophical writings of Christian scholasticism. It was in this context that he found himself at the University of Paris, then the intellectual center of the Christian world, where he deepened his knowledge of theology and philosophy.
However, it was not just the academy that captivated Giovanni, but also a deeper spiritual quest. He increasingly felt the need to give a deeper meaning to his studies and his life. The call he had perceived during his illness was confirmed by a desire to live according to evangelical principles, distancing himself from worldly concerns to embrace poverty, chastity and obedience, the three founding vows of the Franciscan order.
Entry into the Franciscan Order and the Choice of the Name Bonaventure
At the age of 22, Giovanni made a decisive choice: he went to meet the order of Friars Minor, founded by Saint Francis of Assisi. This decision was not simply that of a young man in search of meaning, but that of a spiritual vocation deeply rooted in a personal mystical experience, born of his miraculous healing. Upon entering the order, Giovanni adopted the name Bonaventure, a name that means "fortune telling" in Latin, and which symbolizes not only his new life dedicated to God, but also the divine benevolence that had saved him in his youth.
The name he chose also had a theological significance: Bonaventure intended to emphasize the divine providence that had guided him throughout his life, from his miraculous healing to his entry into the Franciscan order. This name symbolized the idea that by following the path of Saint Francis, he was choosing not only an earthly "good adventure," but above all a spiritual adventure that would lead him to an intimate and profound encounter with God.
Thus, the early years of Bonaventure's life were marked by a divine call, a call that first manifested itself in a miraculous healing and which was confirmed in his deliberate choice to follow a radical religious path, that of Saint Francis of Assisi. These early stages of his life laid the foundations of his spiritual and intellectual existence, which continued to grow and deepen, to the point of making him a pillar of Christian thought and an essential figure in spiritual and mystical history.
The Franciscan Order: An Apostle of Simplicity and Poverty
Bonaventure’s entry into the Order of Friars Minor (Franciscans) marked the beginning of a profound spiritual and intellectual transformation, not only for him but also for the order itself. Founded by St. Francis of Assisi in the early 13th century, the Franciscan order was distinguished by its radical commitment to poverty, humility, and charity. These ideals were at the heart of the teaching of St. Francis, who himself lived in total poverty, rejecting material possessions and seeking to imitate the life of Christ in every detail. The call to poverty was not for St. Francis simply a matter of material renunciation, but an invitation to live in total dependence on divine providence and to concentrate fully on prayer and contemplation.
Bonaventure, deeply touched by the example of Saint Francis, embraced this vocation with fervor. From his earliest years in the order, he dedicated himself to the practice of poverty as a means of drawing closer to God. In his eyes, this poverty was not a mere ascetic ideal, but a direct path to the spiritual encounter with Christ. By renouncing all forms of possession, Bonaventure believed that the soul could free itself from material distractions and find a path to divine contemplation, an intimate communion with God that was beyond visible and temporal things.
He considered that poverty, far from being a deprivation, was a true spiritual wealth, because it allowed one to detach oneself from the concerns of the world and open oneself to the grace of God. Following the example of Christ, who was born in poverty and led a life of humility and service, Bonaventure saw in this practice a form of purification of the soul, a way of making oneself available to divine love. This conviction led him to ardently defend the Rule of Saint Francis and to encourage his brothers to live according to the ideals of poverty and simplicity, without compromise, whatever their social or economic situation.
For Bonaventure, God's love was most pure when accompanied by humility and poverty, virtues that St. Francis so perfectly embodied. The rejection of material goods was not an end in itself, but a means to come closer to purity of heart, which allowed one to love God and one's brothers and sisters better. Thus, poverty became the framework in which God's love could grow and blossom fully, without hindrance. It was a call to a life of simplicity, humility, and total trust in God.
Bonaventure and the Integration of Philosophy and Theology
Alongside his life of poverty, Bonaventure devoted himself to the study of theology and philosophy. Within the Franciscan order, academic study was not seen as an end in itself, but as a means to better understand the mysteries of God and to nourish the spiritual life. Bonaventure quickly distinguished himself by his intelligence and his ability to marry Christian thought with the philosophy of his time. With his academic training, he understood the importance of reason and intellect in deepening the faith, but he also believed that reason should be put at the service of spiritual contemplation and not the other way around.
One of Bonaventure's great achievements was his ability to integrate the philosophy of St. Augustine and Thomas Aquinas into Franciscan theology. While remaining faithful to the principles of poverty and simplicity, he was able to draw inspiration from the great thinkers of Christian antiquity to structure his own theological thought. From St. Augustine, Bonaventure drew much of his thinking on the nature of the human soul and its relationship to God, while from Thomas Aquinas he drew inspiration for the notion of the harmony between faith and reason.
However, unlike Thomas Aquinas, who emphasized rationality in the search for God, Bonaventure insisted on the primacy of love and spiritual experience. In his eyes, the knowledge of God was not only an intellectual exercise, but an intimate quest, based on prayer, meditation and contemplation. Academic study was a means to better understand God, certainly, but it was through love and prayer that one could truly unite oneself with Him.
Bonaventure developed a mystical theology, in which reason and faith were harmoniously intertwined to lead to the contemplation of God. In this, he distinguished himself from the more rigid scholasticism of his time, by privileging spiritual research and the inner experience of God. He believed that true knowledge of God could only be acquired through a spiritual ascent, which first involved the contemplation of creation, then deeper reflection on the mysteries of Christ, and finally, intimate union with God.
Ascension in the Order: A Spiritual Leader
Bonaventure's deep devotion to poverty and simplicity, as well as his talent for theological reflection, allowed him to rise quickly through the ranks of the Franciscan order. In 1257, at the age of 36, he was elected minister general of the order, a position that gave him considerable spiritual authority. In this role, he did not hesitate to staunchly defend the Rule of St. Francis and to strengthen the Franciscans' commitment to radical poverty, while ensuring that the unity of the order was maintained.
His spiritual and intellectual leadership marked a period of reform and renewal for the Franciscan order. Bonaventure was not only a learned theologian, but also a spiritual guide, a model of poverty and humility. He managed to balance academic teaching with community life, prayer and contemplation, insisting that true wealth lay in the love of God and not in material goods.
In this way, Bonaventure embodied both spiritual fervor and intellectual wisdom, becoming a staunch defender of evangelical simplicity and poverty, while contributing to the development of a theology that sought to marry reason and mystical experience. Under his leadership, the Franciscan order became not only a major spiritual movement, but also an intellectual force that helped shape medieval Christian thought.
Theology and Philosophy: The Harmony of Reason and Faith
Bonaventure played a central role in the development of medieval theology, particularly in elaborating a vision of the Christian faith that distinguished itself from the dominant scholasticism of his day. Although scholastic thought, embodied by figures such as Thomas Aquinas, advocated a rational and systematic understanding of divine truths, Bonaventure brought a spiritual and mystical dimension essential to the development of Christian theology. For him, human reason could indeed apprehend certain aspects of divine truth, but true knowledge of God resided in direct mystical experience and spiritual union with the divine. This conviction marked his theology, in which he sought to balance reason and mystical experience, seeing them as complementary, not opposed.
Bonaventure rejected the idea that faith could be reduced to mere intellectual reasoning or an abstract analysis of Christian truths. In his view, although human reason was a valuable tool, it remained limited when it came to fully grasping the divine nature. Thus, at the heart of his theological thought was the conviction that true understanding of God could only be obtained through divine grace and through a profound interior experience, that of mystical contemplation. This mystical approach was characterized by a personal quest for God through a spiritual ascension, an elevation of the soul toward the divine that was accompanied by an intense love and intimate communion with God. Faith and mystical experience were thus at the center of his theological vision, allowing a direct encounter with the divine presence, beyond what reason alone could perceive.
Bonaventure's Summa Theologica: A Mystical Vision of Creation
Among Bonaventure's great theological works, one of the most important is his Summa Theologica , written in response to the work of Thomas Aquinas. Although Bonaventure recognized the importance of scholastic philosophy and Aquinas' thought, he sought to highlight a more spiritual and mystical dimension of Christian theology. His Summa Theologica differed from that of Thomas Aquinas in its more centered approach to love and contemplation. Instead of focusing primarily on logic and the systematization of Christian truths, Bonaventure placed emphasis on the beauty of the world and creation, which he saw as a reflection of divine greatness.
For Bonaventure, creation itself bore witness to the infinite beauty of God. This vision of creation was not only a domain where human beings could exercise their reason, but a means by which the human soul could rise to God. The contemplation of nature and the universe thus allowed the soul to become aware of the presence of God in all things, in a movement of spiritual recognition that led to a profound love and communion with the Creator.
His approach to the theology of creation also emphasized the idea that man, as the image of God, must seek to return to God through a process of inner purification. The beauty of creation, far from being a mere external reality, became an inner path to God, a mirror of His greatness. Thus, the contemplation of nature was seen by Bonaventure as a means of directly experiencing the magnificence of God and of deepening man's relationship with Him.
A Theology Based on Love and Purity of Heart
One of the central ideas of Bonaventure's theology was the conviction that in order to fully understand the divine mysteries, it was necessary to purify one's heart and to be in an inner disposition of humility and love. Purity of heart was, for him, essential to the understanding of spiritual realities. The intellect alone, however sharp, could not suffice to grasp the greatness of God. Bonaventure insisted on the necessity of love in the knowledge of God, affirming that love was the way by which the soul opened itself fully to divine grace.
For him, faith and intellect were inseparable, but intellect had to submit to love. Divine truth could only be fully understood in a pure heart, a heart totally turned toward God. Thus Bonaventure conceived the knowledge of God not only as an intellectual quest, but also as an interior journey, where reason must be at the service of love and prayer. This mystical approach profoundly influenced Christian spirituality, and in particular Franciscan spirituality, which emphasized humility, prayer, and the experience of divine love.
The Influence of Augustinian Thought and Spiritual Ascension
One of the major influences on Bonaventure's theological thought was that of Saint Augustine. Bonaventure was a fervent defender of Augustinian thought, which he integrated deeply into his own theological vision. Saint Augustine, in his Confessions and Treatises , had developed a reflection on the nature of the human soul and its journey towards God. Bonaventure adopted this idea of the soul in search of God, emphasizing the importance of contemplation and spiritual ascension.
Bonaventure's vision of the knowledge of God was thus part of a perspective of an inner journey, a mystical journey that led the soul through several stages of purification towards an intimate union with the divine. He conceived this spiritual ascension as an inner quest of the soul, which had to rise progressively through the contemplation of creation, then meditation on the mysteries of Christ, until perfect union with God. This ascension was not only an intellectual process, but also a path of inner transformation, a path in which love and prayer played a fundamental role.
A Profound Influence on Franciscan Spirituality and Theology
Bonaventure's theology had a decisive influence on Franciscan spirituality, marked by a constant return to simplicity, poverty and contemplation. His vision of mystical theology and the relationship between faith and reason became a model for subsequent generations of theologians, mystics and spiritualists. Bonaventure was not only a brilliant theologian, but also a spiritual guide whose thought continues to inspire those who seek to live a Christian life centered on the love of God and interior contemplation.
Mysticism and Contemplation: Spiritual Ascension
For Saint Bonaventure, the spiritual life was not just about acquiring theological knowledge or following external rules, but about undertaking an inner journey, a spiritual ascension, towards God. This mystical approach was not limited to simple abstract or intellectual contemplation, but involved a deep and personal commitment to God, a quest for inner purification, an elevation of the soul towards an intimate union with the divine. Bonaventure saw this ascension as a progressive process, where each step allowed the soul to draw ever closer to God, in a movement of spiritual transformation.
The Stages of Spiritual Ascension
The spiritual ascension that Bonaventure advocated could be compared to a journey of purification, meditation and mystical union. This spiritual journey, which he detailed in particular in his work Les Itinéraires de l'Esprit vers Dieu , was organized into several stages, each representing an increasingly higher degree in the relationship with God.
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Reflection on Creation
The first step toward spiritual ascension, according to Bonaventure, was to contemplate the beauty of God's creation. Nature and the universe were seen as the first testimonies of God's greatness, reflections of His wisdom and love. Bonaventure believed that man, by becoming aware of the beauty of the material world, could turn toward the Creator and recognize in Him the source of all beauty and life. This initial stage of contemplation was essential to help the soul detach itself from the distractions of the world and focus on the divine. -
Meditation on the Life of Christ
After meditating on creation, the soul was invited to turn to the central figure of the Christian faith: Jesus Christ. The life, Passion and Resurrection of Christ were at the heart of this second stage. Bonaventure recommended meditating on the mysteries of Christ as key events in the life of the soul, allowing it to mystically unite with Christ. Every moment of Christ's life, every act of His love for humanity, became for the believer a gateway to a deeper communion with God. -
The Mystical Union with God
The third and final stage of spiritual ascension was that of mystical union with God. This stage did not reside in a simple intellectual understanding of God, but in a direct and intimate experience of His presence. This mystical union, according to Bonaventure, was the culmination of spiritual ascension: the soul, purified and detached from worldly concerns, could then merge into divine love. At this level, contemplation no longer aimed simply at understanding or meditating on God, but at experiencing a deep and personal union with Him, surpassing the limits of reason and words.
The Spirit's Routes to God: A Method of Spiritual Elevation
In The Itineraries of the Spirit toward God , Bonaventure proposes a method of contemplation that guides the soul through these different stages of ascension. This text highlights his systematic and progressive approach to spirituality, where each stage builds on the previous one to lead the soul to a profound transformation. Bonaventure emphasizes the importance of a structured spiritual journey, where reflection and meditation on creation and the life of Christ become effective means to purify the soul and elevate it toward God.
For Bonaventure, this spiritual ascension was a path of purification, but also of deeper knowledge. Knowing God did not mean simply acquiring theological concepts, but entering into a personal and direct relationship with Him, through prayer, contemplation and inner transformation. Each step of the process was designed to free the soul from earthly distractions and help it focus entirely on the divine.
The Franciscan Ideal: An Intimate Relationship with God
Bonaventure's spiritual ascent was grounded in the Franciscan ideal, which placed poverty, humility, and simplicity as central virtues in the quest for God. Bonaventure was deeply committed to the vision of St. Francis of Assisi, who taught that the human heart must be stripped of material attachments in order to be fully open to God. This notion of spiritual poverty was not simply a renunciation of material goods, but a way of creating an interior space conducive to intimacy with God.
The Franciscan ideal, as Bonaventure conceived it, invited every believer to turn to God in a personal and authentic relationship, without artifice or intellectual complication. Spiritual ascent thus became not only a path to the knowledge of God, but also an act of purity of heart, simplicity and dedication. Through prayer, meditation and contemplation, the soul could draw closer to God in a deeper way, beyond the intellectual or external aspects of faith.
Franciscan Mysticism: A Fusion of Love and Contemplation
Bonaventure embodies, through his mysticism, the ideal of a mystical and intimate relationship with God that goes beyond mere knowledge. He demonstrates that the spiritual quest is not only to understand God, but to merge into a loving union with Him. This mystical vision, deeply rooted in the Franciscan tradition, sees contemplation as an act of pure love, where the soul, in its spiritual quest, aspires to a perfect union with the divine.
For Bonaventure, spiritual ascension is therefore a holistic process that includes not only reason and intellectual understanding, but also love and the direct experience of God's presence in daily life. In this dynamic, he teaches that mystical contemplation is not an end in itself, but a path to achieve perfect communion with God, according to the Franciscan ideal of simplicity, poverty and total dedication to divine love.
A Leader of Order: Governance and Reforms
In 1257, Bonaventure was elected Minister General of the Franciscan Order, a position of great responsibility that would mark a turning point in the history of the order. At this time, the Franciscan Order was experiencing a period of rapid growth and diversification, but it was also shaken by internal tensions, particularly concerning the application of the Rule of St. Francis of Assisi. Divergent views within the order on how to live poverty and organize community life threatened to compromise the unity of the nascent order. Bonaventure, elected at this critical moment, would play a decisive role in the consolidation of the Franciscan Order and in the return to its founding principles.
The Reform of the Order: Maintaining Unity and the Original Spirit
When Bonaventure became minister general, the order was at a crossroads, where the ideals of St. Francis of Assisi, who advocated radical poverty, conflicted with the needs of the daily management of a growing order. Some factions within the order proposed a more flexible interpretation of the rule of poverty, or even an adaptation to material realities. Bonaventure, aware of the challenges facing the order, sought to preserve the spirit of St. Francis while meeting organizational and administrative needs.
One of the first reforms he undertook was to strengthen the original rule of poverty and simplicity, while putting in place practical measures so that the order could structure itself coherently without compromising its ideals. He sought to reconcile the demands of radical poverty with the realities of the order's development, ensuring that the communities of brothers remained faithful to spiritual ideals while pragmatically managing the resources necessary for their existence. This reform aimed to avoid any drift towards material comfort while ensuring the survival and effectiveness of the order in a changing world.
A Return to Meditation on the Life of Saint Francis
As minister general, Bonaventure also encouraged a return to the spiritual roots of the order, emphasizing meditation on the life and work of St. Francis of Assisi. He believed that to keep the Franciscan spirit intact, the friars must continually remember and nourish themselves with the teachings and example of their founder. The life of St. Francis, embodying poverty, humility, and love of the poor, was to be the spiritual compass of the order, and Bonaventure stressed the importance of contemplating this example of holiness.
This spiritual reform included a reevaluation of the role of the friars in society, encouraging them to live not only material poverty, but also spiritual poverty, renouncing pride and selfishness. Bonaventure encouraged his friars to develop an intimate relationship with God through prayer, meditation, and contemplation, and to draw inspiration from the life of St. Francis as a model of dedication to God and others.
The Practice of Charity: Commitment to the Poor and the Sick
Another fundamental aspect of Bonaventure's governance was his deep commitment to the poor and the sick, as a concrete expression of Christian charity. One of the cardinal principles of the Franciscan order, under his leadership, was love for the most destitute and action in favor of those marginalized in society. Bonaventure renewed the emphasis on the importance of charity in the mission of the order, emphasizing that poverty was not simply a material deprivation, but a means of being fully at the service of others.
Under his leadership, the order devoted itself more to works of mercy, such as helping the sick, providing hospitality to the poor, and spiritual healing of souls. Bonaventure encouraged his brothers to live according to the example of Christ, showing unconditional love to the neediest and caring for those rejected by society. His governance thus embodied a spiritual and practical response to the needs of the time, emphasizing the importance of charity in the Franciscan way of life.
Reconciling Spiritual and Organizational Leadership
Bonaventure's governance was marked by his ability to balance the administrative management of the order with spiritual devotion. He knew that the order needed a strong organization to function effectively, but he also ensured that this organization never became an end in itself, but remained a means to ensure the spiritual mission of the Franciscans. He established administrative structures while preserving the unity and simplicity that were at the heart of the Franciscan vocation.
His leadership was distinguished by his ability to listen and guide his brothers with great wisdom and profound humility. Bonaventure knew that the unity of the order depended on a strong spiritual direction that was respectful of the particularities of each local community. He embodied the model of a spiritual leader who guides not only by words, but also by example.
Saint Bonaventure: A Mystical and Spiritual Heritage
Saint Bonaventure died in 1274, but his intellectual and spiritual legacy endures through the centuries, marking the history of the Catholic Church in a profound and lasting way. His contributions to theology, mysticism, and Christian spirituality are still studied and admired today by theologians and practitioners of the faith alike. His unique vision of the union of reason and faith, and his fusion of scholastic theology and mystical experience, have made him a key figure in the field of Christian spirituality.
Canonization and Proclamation Doctor of the Church
Saint Bonaventure was canonized in 1482 by Pope Sixtus IV, an act that officially recognized his holiness and spiritual influence. This canonization marked the culmination of a life of devotion to God and service to the Church. His spiritual and intellectual journey, as well as his mystical writings, had already made him a venerated and respected figure within the Christian community of his time.
In 1588, Pope Sixtus V proclaimed Bonaventure a Doctor of the Church, a prestigious title given to those who have made outstanding contributions to Christian theology and doctrine. By naming him a Doctor of the Church, the Catholic Church emphasized the universal scope and importance of his theological and mystical work, which continues to inform Christian reflection on the relationship between man and God. This distinction reflects Bonaventure's profound impact on Christian thought, where he is seen as a model of faith, wisdom, and mysticism.
A Model for the Franciscan Order
Bonaventure's influence remains particularly strong within the Franciscan orders, of which he is one of the most emblematic figures. Through his spirituality, his mysticism and his approach to poverty, humility and contemplation, Bonaventure embodies the ideals of Saint Francis of Assisi, the founder of the order. In this tradition, Bonaventure is seen as a model of religious life that combines a deep love of God with a sincere commitment to poverty and simplicity, two pillars of Franciscan spirituality.
The Franciscans, always faithful to the legacy of St. Francis, continue to follow the teachings of Bonaventure, especially in their quest for a life of humility and prayer, seeking to live an intimate relationship with God through contemplation and poverty. His work continues to be a reference for the members of the order, inspiring the spiritual and theological formation of new brothers and sisters.
Bonaventure's Influence Beyond the Franciscan Order
Bonaventure’s legacy is not limited to the Franciscan order. His mystical approach to faith, which emphasizes the direct experience of God, transcends the boundaries of his own order and continues to influence many Christians throughout the world. His teaching, which combines reason and faith, theology and mysticism, has helped enrich the Christian spiritual tradition as a whole. He has opened a path to a deeper understanding of the relationship between the human soul and God, fostering a spiritual experience that goes beyond dogma and intellectual concepts.
Bonaventure's works are still widely read and studied today, not only in seminaries and theological institutions, but also by those seeking to deepen their own spiritual lives. His vision of spiritual ascension, which involves contemplation of creation, meditation on the life of Christ, and mystical union with God, continues to be a valuable guide for those seeking to live an authentic and full Christian life.
A Figure of Holiness and Devotion
Beyond his theological and mystical work, Bonaventure left a model of holiness and devotion. His life embodies a constant search for union with God, and his ability to combine deep spirituality with intellectual commitment makes him an inspiring figure for all Christians, not just theologians or mystics. Bonaventure taught not only how to think about God, but how to live in God, fully integrating prayer, meditation and contemplation into daily life.
Through his teaching and example of life, Bonaventure showed that authentic faith does not reside only in external acts or in theological understanding, but in an interior transformation of the soul that constantly seeks to draw closer to God, through love and prayer. This ideal of devotion, associated with a life of simplicity and humility, continues to resonate in the hearts of contemporary Christians, who see in him a model of fidelity to the divine call.
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"Bonaventure: The Work and Spirituality" by Henri de Lubac. Editions du Seuil, 1984.
"Saint Bonaventure: Philosophy and Mysticism" by Pierre-Marie Gy. Éditions Vrin, 2009.
"The Works of Saint Bonaventure" translated by Albert C. Outler. Oxford University Press, 2000.
"The Life of Saint Bonaventure" by Jacques de Vitry. Belles Lettres Editions, 2012.
"Saint Bonaventure and the Franciscan Order" by Rémi Brague. Éditions Gallimard, 2003.
