"...[I]n...later Bonventure, practically nothing has changed as regards the inner understanding of the philosophical and theological problems. In as far as he philosophizes and theologizes, he does so with the same materials and the same methods as he had used earlier (viz. Scholastic). But there is a new element involved which may be called extra-philosophical, or extra-theological if we understand theology in the restricted sense of speculative-Scholastic, systematic theology. This new element allows us to gain a new perspective and to see anew the historical orientation of the whole question. We could also say that the change does not take place within the Scholastic, systematic framework. Rather, with his roots in the ground of Franciscanism, Bonaventure sees the entire phenomenon of Scholasticism and of scientific thought in a new and different way. He does not cease to recognize its great value for the present time; he himself does not cease pursuing it and loving it; he does not give up his concern for its correctness. But at the same time, he sees that it is not final in itself. One day the for of life of St. Francis will become the universal form of the Church--the simplex et idiota will triumph over the greatest scholars, and the Church of the final age will breath the spirit of his spirit."
Joseph Ratzinger, Theology of History in Saint Bonaventure, 161-162.
"[With his Habilitation thesis] Ratzinger demonstrated that for Bonaventure revelation is far wider and richer than merely that which the human intellect can comprehend or that which is contained in scripture. Revelation is historical and contexual: it is Jesus Christ."
Emery de Gaál, The Theology of Pope Benedict XVI, 67.