Papers by Benjamin Winter
Many are familiar with the children’s song “Dem Dry Bones.” Yet perhaps fewer are aware that the ... more Many are familiar with the children’s song “Dem Dry Bones.” Yet perhaps fewer are aware that the inspiration for this song comes from the book of Ezekiel. As a hallmark of prophetic literature in Hebrew Scripture, Ezekiel is notable for its poignant images and oftentimes bizarre content. The text contains many mystical experiences and visions—not the least of which is the reanimation of the “dry bones” mentioned above. Here God communicates with Ezekiel in a tangible and personal manner unmatched throughout the rest of Scripture. And yet the passage is notoriously difficult to understand, making its way into popular culture in song under the auspices of an anatomy lesson. This paper aims to present a succinct and concise analysis of Ezekiel 37:1-14 with the goal of sharing its underlying theological message with a broader audience. Highlighting five key sections of the narrative, I utilize the concept of prophetic inspiration as a jumping off point to explain the issues at stake in a close reading of the vision’s form, content, and interpretation. What deep truths about God’s faithfulness to God’s people can people of faith glean from this passage today?
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Section I analyzes the reasoning behind Aristotle’s rejection of Platonic Goodness-itself in NE B... more Section I analyzes the reasoning behind Aristotle’s rejection of Platonic Goodness-itself in NE Book One, and discusses each of the arguments raised against Plato’s school. Section II then gives a description of practical wisdom (phronesis) in NE Book Six—which is central to the trajectory of the text as a whole—and establishes the roots of this account in the same epistemic framework that Aristotle uses to refute Plato in Book One. Finally, Section III turns to NE Book Ten, arguing that its endorsement of “divine contemplation” must be understood as the function of a completely fulfilled human being, one who satisfies the criteria for “divinity” only insofar as he happily performs the actions necessary for a virtuous daily life in the political world. Aristotle’s exhortation to divine contemplation, then, stands as the apotheosis of a performative project aimed at instilling virtue in the minds of readers; and NE is a text that couches human happiness as the highest good in order to guide readers towards a life that balances contemplation and activity.
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Part VII of the Breviloquium, fittingly enough, focuses upon the " last things, " on what we usua... more Part VII of the Breviloquium, fittingly enough, focuses upon the " last things, " on what we usually call " eschatology. " Perhaps it is the very traditional shape of Bonaventure's treatment of eschatology that makes it seem most distant from our own thought. To understand Bonaventure's eschatology best, we must appreciate its historical and intellectual context. Only then can we properly receive the theological fruits of his thought. Some of Bonaventure's central concerns in the text—the materiality of the resurrected body, the nature of the physical fire of purgation, the justice of divine " sentences " of eternal reward or eternal punishment—are concerns that may seem alien to twenty-first century readers. And yet, in other ways, these concerns resonate with us. Our own scholarly era has aimed at a deeper retrieval of the embodied and material dimensions of Christian thought and practice, reaching beyond modern caricatures of Jansenist, body-hating pieties. Bonaventure's focus upon the material conditions of the last things might not translate directly into our own idiom, but he models a deep attention to the material particularities of embodied human existence that we may find congenial. Above all, Bonaventure's theological framework still offers insights for our own eschatological reflection. Never losing sight of the central mystery of the Incarnation of Christ, Bonaventure aims to think through the implications of this mystery for our understanding of the last things. In so doing, he brings the best of contemporary physics and metaphysics into dialogue with the received witness of Scripture, the writings of Church Fathers, and the teachings of more recent Scholastic Doctors. In a nutshell, Bonaventure invites us to consider how the last things are, at their heart,
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The Knights of Columbus Vatican Film Library – part of Special Collections in the Saint Louis Uni... more The Knights of Columbus Vatican Film Library – part of Special Collections in the Saint Louis University Libraries – announces the opening of the exhibition "Keeping Time Through Prayer: Liturgy in the Middle Ages."
Curated by Benjamin Winter, Center for Medieval and Renaissance Studies research assistant in the Vatican Film Library and doctoral student in the Department of Theological Studies of Saint Louis University, this new exhibition introduces viewers to the practice of liturgy in the medieval period. It draws from as many regional, lingual and theological contexts as possible. At this time in Western European history, the celebration of Mass was seen as an essential function of society. For more than a millennium the daily lives of religious, canonical and lay people were ordered by liturgy's sacred rhythm and ritual.
http://www.slu.edu/319-ongoing-liturgy-in-the-middle-ages-exhibit
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The roots of conflict run deep between Christians and Jews, yet these religions share a common st... more The roots of conflict run deep between Christians and Jews, yet these religions share a common story about the God and God’s Law. Saint Paul, who did more than anyone else to expand Christianity from Jewish cult to Gentile phenomenon, had a complex relationship with the Mosaic Law. Depending on how passages are interpreted, Paul can be seen as either advocating an abrogation or a fulfillment of the Mosaic Law. Seeking to clarify the issue, my paper first examines the Greek verb katargeo (“to veil”) within the context of 2 Cor 3. Next, it treats the reception of Paul by St. Thomas Aquinas, drawing from Aquinas’ (as yet) untranslated commentary on 2 Cor 3. Finally, the paper turns to a brief theological discussion of the Catholic Church’s present stance on Judaism. I conclude that today’s teaching breaks from the interpretation of 2 Cor 3 put forward by St. Thomas.
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Any reader of Augustine’s Confessiones (conf.) will find it impossible to overlook the figure of ... more Any reader of Augustine’s Confessiones (conf.) will find it impossible to overlook the figure of Monica. Her presence pervades the narrative, and her influence looms over Augustine’s pivotal conversion to Catholicism. In fact, Monica is one of the most famous women of late antiquity. It is incredible that we know as much about Monica as we do—women in her position were almost never described in writing, save perhaps as stock characters in theater. Monica was not an ascetic, like the Desert Mothers about whom various Legenda were preserved for the purpose of spiritual instruction. Monica did not wield political power. Monica was, simply put, Augustine’s mother. His writings about her are a gem of history—a fact attested to by the breadth of scholarly secondary literature on their relationship. Everything we read about Monica is filtered through Augustine; and yet, on a deeper level, everything we read from Augustine is filtered through Monica. As her son, he benefited from her financial support, maternal guidance, and (perhaps most importantly) her sincere faith. This paper will closely analyze the text of conf. in order to provide a character sketch of Monica. We will ask: What is the role and function of a mother in the ancient world? In what ways is Monica a “good” wife and mother? How is all of this colored by Augustine’s pen? To answer these questions, we will consider Monica as a child, as the domina (mistress) of her household, as a widow, a philosopher, a mystic, a saint, and a manipulator. All of these titles could, to varying extents, be predicated of Monica. In the second and final section, we will explore the theological ramifications of these roles by briefly laying out Augustine’s understanding of the marriage contract. Using Monica’s life as a lens, we will come to some conclusions about the place of motherhood and marriage in Augustine’s thought.
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This study examines one of Bonaventure's letters that I found in the Reg. lat 449 codex. I give i... more This study examines one of Bonaventure's letters that I found in the Reg. lat 449 codex. I give information about the format of the manuscript, its provenance, style, and content. The hand is a Gothic hybrid. Notable features of the script are outlined and details of each folio are provided. Using digital imaging technology, I was able to draw out what was not previously legible and make a complete transcription.
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This document contains my dissertation prospectus, as well as outlines, appendices, and a bibliog... more This document contains my dissertation prospectus, as well as outlines, appendices, and a bibliography. I made a few revisions since successfully defending the prospectus in May, and am now happy to share this "groundwork" for the dissertation I am currently working on! Here is a blurb from the introduction:
Bonaventure situates a "triplex error" in philosophy [eternity of the world, fatal necessity, and monopsychism] within the discourse of metaphysics and ethics, with physics serving as a lynchpin between the two. While the three errors distort natural knowledge of these three disciplines—and their relation to one another—contemplation of the triplex Verbum, by contrast, reorders knowledge and reforms human memory, will, and intellect. Contemplation of Christ—the triplex Verbum who is known through humility—resolves the triplex error by reminding us of our place in the order of the universe (macrocosm), and by rightly ordering our souls (microcosm). As Bonaventure himself summarizes: “Our purpose then is to show that in Christ are hidden all the treasures of God’s wisdom and knowledge, and that he is the center of all knowledge” (hex. 1.11).
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Also available on ProQuest/UMI
With the meteoric rise of Aristotle in the intellectual life of thirteenth-century Europe, a seri... more With the meteoric rise of Aristotle in the intellectual life of thirteenth-century Europe, a series of proofs concerning the world's possible eternity took on new meaning. The recovery of various Aristotelian texts, an influx of commentaries from the Arab world, and rapid changes in the size and composition of Western academies all allowed for the radical reassessment of traditional arguments for and against an eternal world. My paper treats the six arguments against the eternity of the world provided by Bonaventure in book two of his Sentence commentary. Utilizing material from the Disputed Questions on the Knowledge of Christ and the Breviloquium, I advance a reading of these six arguments that analyzes the philosophical and theological reasoning behind Bonaventure's rejection of the possibility of an eternal world. I also engage with the writings of St. Thomas Aquinas (who disagreed with Bonaventure on this subject), with the goal of placing the two theological giants in productive dialog. The primary issues I address are whether Aristotle's doctrine of an eternal world implies a realized actual infinity (which is logically reprehensible), and why even the possibility of a potentially infinite past conflicts with the finitude of creation. By analyzing topics such as the nature of the infinite and the doctrine of ex nihilo, I hope to show the continuing tenability of Bonaventure's view.
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This paper provides a broad look at pride and humility in Bonaventure’s three collations, specifi... more This paper provides a broad look at pride and humility in Bonaventure’s three collations, specifically centered on his response to three common philosophical errors of his time. First, I give brief context on the composition of the collations and how they engage these three errors—ending with notes on the structure of the Collations on the Six Days of Creation. Next, I consider pride as the origin of these philosophical errors. Finally, I describe humility as the end of philosophical errors, and the beginning of wisdom.
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My paper examines the philosophical foundations of Saint Bonaventure’s Quaestiones Disputatae de ... more My paper examines the philosophical foundations of Saint Bonaventure’s Quaestiones Disputatae de Scientia Christi (de scientia), questions 1–3, specifically in light of the Platonic philosophy of Forms. Bonaventure owed a debt to Plato’s tripartite schema, which related the Form of the Good (G-itself) to goodness (G-ness) in particular things as Pattern, Image, and Exemplar. Building on this triple relation, the Seraphic Doctor provides a brilliant exposition of the harmony between God and the world, via a divine idea framework that is—I will argue—at once Platonic, Augustinian, and Pseudo-Dionysian. These themes are perhaps most clearly viewed through an image (common to Plato, Augustine, and Pseudo-Dionysius) of a Sun illuminating an intelligible realm.
Within this image there are three distinct types of being and three distinct movements: (1) essential being and emanation; (2) ideal being and participation; (3) reciprocal being and consummation. All three are implied in the vision of a self-generating sun (1) shining upon or illuminating (2) objects that are ideally rather than actually distinct (3). This essay parses out the sun metaphor by considering—in tandem—a question from the de scientia and a relevant passage from Plato’s Republic, Augustine’s De libero arbitrio, and Pseudo-Dionysius’s Divine Names. The passages were all chosen for their direct advertence to the sun metaphor, as well as for their fittingness with the tripartite theme of emergence, participation, and recapitulation (N.B. My goal in selecting these specific passages is not to argue that Bonaventure had them in mind; rather, that the passages give readers adequate insight into the complex epistemic framework within which he conducts his investigations into the relationship between Divine Ideas and created reality). Treating these subjects, the Seraphic Doctor offers a holistic synthesis of ancient learning with the language and theology of his day—an achievement we would be foolish to ignore.
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My argument in this paper is that Bonaventure takes the hierarchical order of knowledge derived f... more My argument in this paper is that Bonaventure takes the hierarchical order of knowledge derived from the Dionysian tradition, and colors it with Augustine’s notion of a limited, creaturely participation in God that is both cognitive and affective. In the end, I aim to show that Bonaventure understands beatitude as a Christocentric state of being, and that this Christocentrism is enhanced by Augustine’s own concern to keep a separation between divine and human comprehension of things.
Presentated at the 51st Annual International Congress on Medieval Studies (Kalamazoo)
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Parsing out the circumstances that brought us to the present moment is no easy task. Assuming tha... more Parsing out the circumstances that brought us to the present moment is no easy task. Assuming that this task is fundamental to the vocation of the historical theologian, my paper seeks to refine that vocation by telling a narrative of the rise of historical consciousness in Western Christianity (Part I). This narrative makes no presumption of objectivity. Rather, it is written from a Catholic perspective, by a student of history and theology, for the purpose of piquing the interest of readers and bettering the author’s own understanding of a complex subject. In organizing this narrative, I begin with 1) an exposition of the Reformation, insofar as it fostered a widespread perception of discontinuity between the Catholic Church and the primitive church. Then, I proceed through 2) a more detailed treatment of the tools and practices that advanced and qualified this sense of discontinuity with the past, contributing to what has been termed “the rise of historical consciousness.” Finally, I complete the narrative arc by 3) considering the historical scholarship of two major figures: Newman and Nietzsche.
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Papers by Benjamin Winter
Curated by Benjamin Winter, Center for Medieval and Renaissance Studies research assistant in the Vatican Film Library and doctoral student in the Department of Theological Studies of Saint Louis University, this new exhibition introduces viewers to the practice of liturgy in the medieval period. It draws from as many regional, lingual and theological contexts as possible. At this time in Western European history, the celebration of Mass was seen as an essential function of society. For more than a millennium the daily lives of religious, canonical and lay people were ordered by liturgy's sacred rhythm and ritual.
http://www.slu.edu/319-ongoing-liturgy-in-the-middle-ages-exhibit
Bonaventure situates a "triplex error" in philosophy [eternity of the world, fatal necessity, and monopsychism] within the discourse of metaphysics and ethics, with physics serving as a lynchpin between the two. While the three errors distort natural knowledge of these three disciplines—and their relation to one another—contemplation of the triplex Verbum, by contrast, reorders knowledge and reforms human memory, will, and intellect. Contemplation of Christ—the triplex Verbum who is known through humility—resolves the triplex error by reminding us of our place in the order of the universe (macrocosm), and by rightly ordering our souls (microcosm). As Bonaventure himself summarizes: “Our purpose then is to show that in Christ are hidden all the treasures of God’s wisdom and knowledge, and that he is the center of all knowledge” (hex. 1.11).
Within this image there are three distinct types of being and three distinct movements: (1) essential being and emanation; (2) ideal being and participation; (3) reciprocal being and consummation. All three are implied in the vision of a self-generating sun (1) shining upon or illuminating (2) objects that are ideally rather than actually distinct (3). This essay parses out the sun metaphor by considering—in tandem—a question from the de scientia and a relevant passage from Plato’s Republic, Augustine’s De libero arbitrio, and Pseudo-Dionysius’s Divine Names. The passages were all chosen for their direct advertence to the sun metaphor, as well as for their fittingness with the tripartite theme of emergence, participation, and recapitulation (N.B. My goal in selecting these specific passages is not to argue that Bonaventure had them in mind; rather, that the passages give readers adequate insight into the complex epistemic framework within which he conducts his investigations into the relationship between Divine Ideas and created reality). Treating these subjects, the Seraphic Doctor offers a holistic synthesis of ancient learning with the language and theology of his day—an achievement we would be foolish to ignore.
Presentated at the 51st Annual International Congress on Medieval Studies (Kalamazoo)
Curated by Benjamin Winter, Center for Medieval and Renaissance Studies research assistant in the Vatican Film Library and doctoral student in the Department of Theological Studies of Saint Louis University, this new exhibition introduces viewers to the practice of liturgy in the medieval period. It draws from as many regional, lingual and theological contexts as possible. At this time in Western European history, the celebration of Mass was seen as an essential function of society. For more than a millennium the daily lives of religious, canonical and lay people were ordered by liturgy's sacred rhythm and ritual.
http://www.slu.edu/319-ongoing-liturgy-in-the-middle-ages-exhibit
Bonaventure situates a "triplex error" in philosophy [eternity of the world, fatal necessity, and monopsychism] within the discourse of metaphysics and ethics, with physics serving as a lynchpin between the two. While the three errors distort natural knowledge of these three disciplines—and their relation to one another—contemplation of the triplex Verbum, by contrast, reorders knowledge and reforms human memory, will, and intellect. Contemplation of Christ—the triplex Verbum who is known through humility—resolves the triplex error by reminding us of our place in the order of the universe (macrocosm), and by rightly ordering our souls (microcosm). As Bonaventure himself summarizes: “Our purpose then is to show that in Christ are hidden all the treasures of God’s wisdom and knowledge, and that he is the center of all knowledge” (hex. 1.11).
Within this image there are three distinct types of being and three distinct movements: (1) essential being and emanation; (2) ideal being and participation; (3) reciprocal being and consummation. All three are implied in the vision of a self-generating sun (1) shining upon or illuminating (2) objects that are ideally rather than actually distinct (3). This essay parses out the sun metaphor by considering—in tandem—a question from the de scientia and a relevant passage from Plato’s Republic, Augustine’s De libero arbitrio, and Pseudo-Dionysius’s Divine Names. The passages were all chosen for their direct advertence to the sun metaphor, as well as for their fittingness with the tripartite theme of emergence, participation, and recapitulation (N.B. My goal in selecting these specific passages is not to argue that Bonaventure had them in mind; rather, that the passages give readers adequate insight into the complex epistemic framework within which he conducts his investigations into the relationship between Divine Ideas and created reality). Treating these subjects, the Seraphic Doctor offers a holistic synthesis of ancient learning with the language and theology of his day—an achievement we would be foolish to ignore.
Presentated at the 51st Annual International Congress on Medieval Studies (Kalamazoo)
life of Monica, who is “one of the best known women of classical antiquity” (1).
1) Why did Bonaventure write the Legenda Maior?
2) Which narratives in this hagiographical text deal with suffering and death?
3) How does Bonaventure’s theology inform these narratives?
4) What are some applications to pastoral care of the sick today?
impenetrable spiritual darkness. The second is an ascent, through prayer and humility, into superabundant spiritual darkness. I argue that the reader who comes to understand both narratives participates in an exercise of the mind. Through this exercise, the reader gains the ability to express doubt in a manner that reflects praise, honor, and eminence back to God. Instead of viewing knowledge as a bulwark to be constructed against all forms of uncertainty, the Itinerarium aims to cultivate the inner disposition of humble “blindness” that opens human hearts to the enkindling fire of the Holy Spirit.
Manuscripts with liturgical calendars and manuscripts related to the cult of saints are exhibited in Case A. These documents show how liturgy dictated the rhythm of time and set the boundaries of humanity’s relationship to God. These aspects are evident in the universal celebration of events in the “Church Year,” and in the particular and highly varied practices of local communities with their unique feasts and cults.
Case B examines the effects of liturgical ritual on communities. It displays liturgical manuscripts that include performance instructions—examples of how worship practices were shaped by the abilities and resources of participants. The relationships between various types of mass books (such as antiphonals, breviaries, and graduals) are also explored, as a tribute to the complexity of the manuscript tradition within which these treasures of medieval life are preserved.
http://www.slu.edu/319-ongoing-liturgy-in-the-middle-ages-exhibit