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  1. B. W. A. (1975). The Historical Constitution of St. Bonaventure's Philosophy. Review of Metaphysics 29 (1):145-148.
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  2. Ann W. Astell (2009). A Discerning Smell: Olfaction Among the Senses in St. Bonaventure's Long Life of St. Francis. Franciscan Studies 67 (1):91-131.
  3. H. Z. B. (1975). Thomas and Bonaventure. Review of Metaphysics 29 (2):349-350.
  4. Rebecca S. Beal (2007). Bonaventure as a Reader of Endings: The Commentary on Ecclesiastes. Franciscan Studies 65 (1):29-62.
  5. Christopher Beiting (1999). The Idea of Limbo in Alexander of Hales and Bonaventure. Franciscan Studies 57 (1):3-56.
  6. Joshua C. Benson (2011). Bonaventure's De Reductione Artium Ad Theologiam and Its Early Reception as an Inaugural Sermon. American Catholic Philosophical Quarterly 85 (1):7-24.
    This essay further substantiates the author’s earlier thesis that St. Bonaventure’s De reductione was the second half (or resumptio) of his inaugural lecture atParis. After reviewing the central aspect of that thesis, the essay further shows how an unedited inaugural sermon, Fons sapientiae Verbum Dei in excelsis (found in Vatican Burghesiani 157) received the De reductione in its earliest form, particularly in its use of specific authorities and its division of the lights of knowledge. The discovery of this sermon further (...)
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  7. Joshua C. Benson (2009). Identifying the Literary Genre of the De Reductione Artium Ad Theologiam: Bonaventure's Inaugural Lecture at Paris. Franciscan Studies 67 (1):149-178.
  8. Joshua C. Benson (2004). Structure and Meaning in St. Bonaventure's Quaestiones Disputatae De Scientia Christi. Franciscan Studies 62 (1):67-90.
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  9. John Blewett (1947). St. Bonaventure's Breviloquium. The Modern Schoolman 24 (4):257-258.
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  10. Michelle Blohm (2011). The Feminine and Masculine as Principles of Ascent in the Itinerarium Mentis in Deum. American Catholic Philosophical Quarterly 85 (1):25-42.
    Bonaventure in his Itinerarium mentis in Deum traces the mystical journey of the spiritual wayfarer from the state of man posterior to the Fall of Adam and Eveto union with the Trinity as a partaker of the inter-Trinitarian love life. This journey takes the form of an ascent characterized by a Procline and Augustinian influenced ontology. I argue that the first two levels of the three-tiered ascent are understood ontologically as feminine and masculine principles, or evaluative metaphors, and mirror the (...)
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  11. The Editorial Board (1955). In Memoriam Philotheus Boehner, O. F. M. 1901-1955. Franciscan Studies 15 (2):101-105.
  12. O. F. M. Boehner (1947). Obras de San Buenaventura (Review). Franciscan Studies 7 (4):513-514.
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  13. Philotheus Boehner (1947). Bibliography of English Translations From Medieval Sources (Review). Franciscan Studies 7 (1):99-100.
  14. Philotheus Boehner (1947). Obras de San Buenaventura (Review). Franciscan Studies 7 (4):513-514.
  15. Bonansea (1974). The Impossibility of Creation From Eternity According to St. Bonaventure. Proceedings of the American Catholic Philosophical Association 48:121-135.
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  16. Saint Bonaventure & Oleg Bychkov (2008). Bonaventure Commentary on the Sentences [of Peter Lombard]: Prologue. Franciscan Studies 66 (1):75-83.
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  17. Wendy Petersen Boring (2010). Revising Our Approach to" Augustinian Illumination&Quot;: A Reconsideration of Bonaventure's Quaestiones Disputatae de Scientia Christi IV, Aquinas's Summa Theologiae Ia. 84, 1-8, and Henry of Ghent's, Summa Quaestionum Ordinarum, Q. 2, Art. 1, 2. [REVIEW] Franciscan Studies 68 (1):39-81.
  18. J. Guy Bougerol (1963). Introduction à l'Etude de S. Bonaventure. Philosophical Studies 12:266-268.
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  19. Alain Boureau (2013). Bonaventure, commentateur de l'Apocalypse Pour une nouvelle attribution de Vox Domini. Franciscan Studies 70 (1):139-181.
    Je propose ici une hypothèse radicale, mais fragile: le commentaire sur l’Apocalypse désigné par son incipit Vox Domini, qui a été édité1 dans les Opera omnia de Thomas d’Aquin, avant d’être rejeté du corpus authentique, serait l’œuvre de Bonaventure. Je ne peux présenter aucune preuve absolue, mais un ensemble de probabilités ou de convergences. L’enjeu est de taille pour trois raisons: cette œuvre longue (environ 200.000 mots) a forcément occupé longuement Bonaventure et l’histoire de sa carrière doit être revue. Ensuite, (...)
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  20. Leonard J. Bowman (1977). Bonaventure's "Contuition" and Heidegger's "Thinking": Some Parallels. Franciscan Studies 37 (1):18-31.
  21. Leonard J. Bowman (1974). A View of St. Bonaventure's Symbolic Theology. Proceedings of the American Catholic Philosophical Association 48:25-32.
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  22. Brady (1974). The Opera Omnia of St. Bonaventure Revisited. Proceedings of the American Catholic Philosophical Association 48:295-304.
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  23. Ignatius Brady (1968). The Authenticity of Two Sermons of Saint Bonaventure. Franciscan Studies 28 (1):4-26.
  24. Bonaventure A. Brown (1964). Moral Theology (Review). Franciscan Studies 6 (1):118-119.
  25. Gregory Brown (1986). Dualism and Substance as Substratum in Descartes and Bonaventure. The Modern Schoolman 63 (2):119-132.
  26. Edmund Burke (1939). The Philosophy of St. Bonaventure. Thought 14 (3):492-493.
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  27. R. B. C. (1965). Saint Bonaventure. Review of Metaphysics 19 (2):368-368.
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  28. Pietro Maranesi O. F. M. Cap & O. F. M. Stewart (1993). Bonaventure of Bagnoregio: A Transcription of the Third Collation of the Hexaëmeron From the St. Petersburg Manuscript. Franciscan Studies 53 (1):47-57.
  29. Aidan Carr (1947). Poverty in Perfection According to St. Bonaventure: Part Two. Franciscan Studies 7 (4):415-425.
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  30. Dale M. Coulter (2012). The Victorine Sub-Structure of Bonaventure's Thought. Franciscan Studies 70 (1):399-410.
  31. Ewert Cousins (1969). Truth in St. Bonaventure. Proceedings of the American Catholic Philosophical Association 43:204-210.
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  32. Ewert H. Cousins (1968). The Coincidence of Opposites in the Christology of Saint Bonaventure. Franciscan Studies 28 (1):27-45.
  33. Christopher Cullen (2011). Bonaventure on Nature Before Grace. American Catholic Philosophical Quarterly 85 (1):161 - 176.
    This essay investigates Bonaventure’s account of the original state of human nature and his reasons for holding the theory that God created human beingswithout grace in an actual, historical moment. Bonaventure argues that positing a historical moment before grace is more congruent with the divine order, precisely because it emphasizes the distinction between nature and grace and delays the conferral of grace until man’s desire is elicited and his willingness to cooperate in the divine plan made clear. Bonaventure incorporates Aristotle’s (...)
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  34. Jacques Dalarun (2008). De St. Bonaventure à La Légende ombrienne et de La Légende ombrienne à St. Bonaventure. Franciscan Studies 66 (1):505-510.
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  35. Ilia Delio (2001). The Soul in Ascent: Bonaventure on Poverty, Prayer, and Union with God by Timothy J. Johnson (Review). Franciscan Studies 59 (1):275-278.
  36. John P. Doyle (1974). Saint Bonaventure and the Ontological Argument. The Modern Schoolman 52 (1):27-48.
  37. Sandra S. Edwards (1978). St. Bonaventure on Distinctions. Franciscan Studies 38 (1):194-212.
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  38. Girard J. Etzkorn (1991). Commemoration of the Seventh Centenary of the Death of St. Bonaventure. Franciscan Studies 51 (1):137-140.
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  39. Charles N. Foshee (1967). St. Bonaventure and the Augustinian Concept of Mens. Franciscan Studies 27 (1):163-175.
  40. M. Frances (1953). Examination of Conscience According to Saint Bonaventure (Review). Franciscan Studies 13 (2-3):225-225.
  41. Bernared A. Gendreau (1961). The Quest for Certainty in Bonaventure. Franciscan Studies 21 (1-2):104-227.
  42. William C. Grummel (1938). The Philosophy of St. Bonaventure. The Modern Schoolman 16 (1):22-22.
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  43. Hunter Guthrie (1938). St. Bonaventure. The Modern Schoolman 15 (4):83-88.
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  44. Jay M. Hammond (2009). Bonaventure's Itinerarium: A Respondeo. Franciscan Studies 67 (1):301-321.
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  45. Jay M. Hammond (2009). Bonaventure (Review). Franciscan Studies 67 (1):541-543.
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  46. Jay M. Hammond (2009). Dating Bonaventure's Inception as Regent Master. Franciscan Studies 67 (1):179-226.
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  47. Jay M. Hammond (2004). Clare's Influence on Bonaventure? Franciscan Studies 62 (1):101-117.
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  48. Conrad Harkins (1969). The Authorship of a Commentary on the Franciscan Rule Published Among the Works of St. Bonaventure. Franciscan Studies 29 (1):157-248.
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  49. J. Hartmann (1966). The Role of Charity in the Ecclesiology of St. Bonaventure. Augustinianum 6 (1):121-122.
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  50. J. Hartmann (1962). Examination of Conscience According to Saint Bonaventure. Augustinianum 2 (2):447-448.
1 — 50 / 91