BONNETTY, Augustin. - French philosopher and historian, b. at Entrevaux on 9 Apr. 1798, d. in Paris on 29 Mar. 1879. In 1830 he founded the *Annales de philosophie chrétienne*, which, together with *L’Université catholique* (whose direction he assumed in 1840 and later merged with the *Annales* in 1855), became the arena in which he made his most significant scientific contributions until his death. Bonnetty’s doctrinal stance is closely tied to the French fideist and traditionalist movement, the only one he believed capable of overcoming rationalism, especially that of Cousin, which was then dominant. His system, however, is not as extreme as those of De Bonald and Bautain. Bonnetty does not intend to discuss theoretically what the natural limits of human reason and its possibilities might be. Indeed, he considers such questions idle for a Christian, since, as he says, man was not left to himself; from the moment of creation, through language, he was instructed by God in necessary truths, particularly those of a moral and religious order. Yet, surpassing the historical aspect that he himself had embraced, Bonnetty seems to assert something more: that even after Revelation, while man is capable of demonstrating the rationality of many revealed religious and moral doctrines, he is absolutely incapable of discovering them without the aid of Revelation. To support his thesis, Bonnetty appeals to the unity of the human race and the common origin of different languages.
From this depreciation of philosophical speculation, it was easy to slide into not only a negative but even a condemnatory attitude toward Scholasticism, which in its greatest exponents extols the demonstrative power of the human intellect. The Sacred Congregation of the Index, by its decree of 11 June 1855, therefore asked Bonnetty to subscribe to four propositions that summarize and fix the Church’s doctrine on the matter (cf. Denz.-U., nn. 1649–1652).
The first proposition opposes the uniqueness of the principle of knowledge (divine Revelation transmitted to us through oral tradition) admitted by Bonnetty for the truths of natural religion, affirming instead the power of reason, which can equally lead us to the truth, proceeding as faith does from a single author, God. The second proposition is essential, specifying the preceding one by asserting that reason can demonstrate with certainty the existence of God, the spirituality of the soul, and human freedom. The third proclaims, against Bonnetty’s doctrine, the priority of rational knowledge to faith: “rationis usus fidem praecedit et ad eam hominem ope revelationis et gratiae conducit.” The fourth defends, against Bonnetty’s accusations, the Scholastic method, especially that of St. Thomas Aquinas and St. Bonaventure, declaring that it does not favor rationalism and cannot be blamed for the fact that modern philosophy has strayed into naturalism and pantheism.
Bonnetty submitted and subscribed to the propositions proposed to him.
Besides the philosophical aspect, it is important to highlight Bonnetty’s historical contributions within his scientific activity. In addition to the numerous articles published in the *Annales*, we recall: *Morceaux choisis de l’histoire de l’Église* (2 vols., Paris 1828; 2nd ed. under the title *Beautés de l’hist. de l’Église*, ibid. 1841); *Table alphabétique de tous les auteurs sacrés et profanes qui ont été découverts et édités par le Card. Mai* (ibid. 1850); *Documents historiques sur la religion des Romains* (4 vols., ibid. 1867–87); *La reine Blanche, si Louis et le comte de Chalon-bord* (ibid. 1878), etc.