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The final route to God is the route of being, in which Bonaventure brought Anselm's argument together with Aristotelian and Neoplatonic metaphysics to view God as the absolutely perfect being whose essence entails its existence, an absolutely simple being that causes all other, composite beings to exist. [14]
In the intellectual argument, they seek a synthesis of faith and reason. Philosophical and scientific knowledge of that time to support the argument. The Collationes are highly structured. They orient themselves formally to the days of creation. Each day of creation corresponds to a vision.
Philoponus's works were adopted by many; his first argument against an infinite past being the "argument from the impossibility of the existence of an actual infinite", which states: [10] "An actual infinite cannot exist." "An infinite temporal regress of events is an actual infinite." "Thus an infinite temporal regress of events cannot exist."
Bonaventure uses images and even direct quotations from Dionysius' Mystical Theology in the last chapter of his famous work Itinerarium Mentis in Deum (The Soul's Journey into God). [ 41 ] During the thirteenth century, the Franciscan Robert Grosseteste made an important contribution by bringing out between 1240 and 1243 a translation, with ...
The work's precise date of composition, and its author, has occasioned much debate. [1] Until the late nineteenth century, it was traditionally ascribed to Bonaventure.Once it was realised that the work was not by him, the ascription was changed to pseudo-Bonaventure, and was judged to be of unknown Franciscan authorship.
Augustine's theory was defended by Christian philosophers of the later Middle Ages, particularly Franciscans such as Bonaventure and Matthew of Aquasparta. According to Bonaventure: Things have existence in the mind, in their own nature (proprio genere), and in the eternal art. So the truth of things as they are in the mind or in their own ...
Fuller arguments are taken up in later sections of the Summa theologiae, and other publications. For example, in the Summa contra gentiles SCG I, 13, 30, he clarifies that his arguments do not assume or presuppose that there was a first moment in time. A commentator notes that Thomas does not think that God could be first in a temporal sense ...
The argument says that the entire set of contingent things must have a cause that is not contingent because otherwise it would be included in the set. Furthermore, through a series of arguments, he derived that the necessary existent must have attributes that he identified with God in Islam , including unity, simplicity, immateriality ...