a.2.3.1 Conscience The discussion of conscience and synderesis are to be found in his Commentary on the Sentences of Peter Lombard, Book II, distinction 39. For Bonaventure, the same is true with Aquinas conscience resides particularly in man’s rational faculty for this establish a relation to man’s performance of his action and that makes it a part of practical reason. This according to Bonaventure is divided into two parts, first, part seems to be a power for discovering the truth of very general practical principles like “obey God,” “honor your parents,” and “do not harm your neighbors” (934a). He talks about this power as a light on a par with the power of the intellect to discover the truth of the first principles of theoretical reason. (938a and b.)
a.2.3.2 Synderesis The Greek term synderesis was introduced into Latin by St. Jerome and he referred to it as the spark of conscience. This definition given by St. Jerome as also the same with Bonaventure’s definition implies that if it is a spark of conscience it can be said that synderesis is dependent from conscience and not the vice versa. But St. Bonaventure rejects this contention, for to him “spark of …show more content…
Bonaventure, must understand that he comes forth from the divine by creation, and by the aid of the divine, must return to its creator. The aforementioned process of becoming a true metaphysician depicts St. Bonaventure’s idea of philosophy and theology as heavily intertwined. There are persons whom Bonaventure regarded as lacking in becoming a true metaphysician one of them is Aristotle. For to him, Most of Aristotle’s idea have lost its grounding for he is much concerned in explaining the sensible world and was not able to realize the importance of the idea of exemplarism, divine ideas and the divine governance of the world. But for Bonaventure, Plato is rated higher in estimation, but fails because he lacked the help of faith. As St. John Paul II would
a.2.3.2 Synderesis The Greek term synderesis was introduced into Latin by St. Jerome and he referred to it as the spark of conscience. This definition given by St. Jerome as also the same with Bonaventure’s definition implies that if it is a spark of conscience it can be said that synderesis is dependent from conscience and not the vice versa. But St. Bonaventure rejects this contention, for to him “spark of …show more content…
Bonaventure, must understand that he comes forth from the divine by creation, and by the aid of the divine, must return to its creator. The aforementioned process of becoming a true metaphysician depicts St. Bonaventure’s idea of philosophy and theology as heavily intertwined. There are persons whom Bonaventure regarded as lacking in becoming a true metaphysician one of them is Aristotle. For to him, Most of Aristotle’s idea have lost its grounding for he is much concerned in explaining the sensible world and was not able to realize the importance of the idea of exemplarism, divine ideas and the divine governance of the world. But for Bonaventure, Plato is rated higher in estimation, but fails because he lacked the help of faith. As St. John Paul II would