By George Sale, George Psalmanazar, Archibald Bower, George Shelvocke, John Campbell and John Swinton.
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Additional info for The Modern Part of the Universal History - 1759 - Folio Edition - Volume Two
This last feature may have a connection with the union of the Greek and Roman churches that took place during the Second Council of Lyons in 1274, a year after the delivery of the Collationes in Hexaemeron. Bonaventure preached to the Council. But more fundamental to Bonaventure’s visions is his sense of history,14 his sense that hierarchies have been 14 On this see J. Ratzinger, Die Geschichtstheologie des heiligen Bonaventura (MunichZurich: Schnell and Steiner, 1959); English trans. by Z. Hayes, The Theology of History in St.
But the result was unequivocally the same: for Olivi too, the Celestial Hierarchy is distinctively a work of theology, not of natural philosophy. Its readers should not be fooled by its apparent proximity with pagan philosophy. 28 Like John the Evangelist, he had been educated in Greek 23 Peter John Olivi, Quaestiones in secundum librum Sententiarum, ed. Bernhard Jansen (Quaracchi: Coll. S. Bonaventura, 1922–26), 3 vols, (henceforth, Summa), vol. 1, q. 36, pp. 641–2. 24 LSHA, fol. ’ 25 Summa, vol.
Like William of Auvergne, Bonaventure applied the conception of hierarchy to the whole universe – to the divine Trinity, the planets, the individual human soul12 and much else, and, like William, he analyzed in ﬁne detail the correspondences and resemblances between each and every hierarchy. But the details in Bonaventure’s visions are far more profound and much fuller than in William’s schemes. 4 is entirely about the celestial hierarchy and its correspondences with the divine Trinity which illuminates it like the sun.