The emergence of the new science in the twentieth century has radically shifted our understanding of the universe from a closed, fixed system to an open and dynamic one. While theology has traditionally taken its cue from cosmology, the exponential rate of scientific progress has largely relegated theology to a snail's pace through the course of history. Slowly emerging from the confines of scholastic thought, however, theologians have begun to reconsider theological doctrine in light of the new science. Some principal areas of study include the doctrine of God, divine action, the role of suffering and evil in creation, and the nature of the human person. While these areas have received considerable attention over the last thirty years, less attention has been devoted to the significance of Christ, particularly in light of evolution. The Jesuit paleontologist, Pierre Teilhard de Chardin, developed a spirituality of Christogenesis based on a unique synthesis of science and mystical insight which has had contemporary significance because of its originality and relevance; however, Teilhard's doctrine lacks a theological metaphysics. It is not clear, for example, how Teilhard's centrality of Christ relates to the Trinity or how the immanent Trinity relates to the economic Trinity vis-à-vis evolution.In the late 1960s Ewert Cousins introduced Bonaventure as a dialogue partner with Teilhard, seeing in Bonaventure's doctrine of exemplarism a more reasonable theological basis for Teilhard's Christogenic universe. Shortly afterwards, Zachary Hayes published several articles on Bonaventure's metaphysics, disclosing a theological relationship between Incarna-
The rise of Spirituality as an academic discipline in the twentieth century begs the question of relationship between spirituality and theology. This paper looks at the integration of spirituality and theology through the lens of the Franciscan theologian, Bonaventure of Bagnoregio. Bonaventure’s view of spirituality as the foundation of theology provides a healthy antidote to the pursuit of theology as an intellectual exercise. The import of doing theology as a way of life is discussed in light of our present age.
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