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diff --git a/33448.txt b/33448.txt new file mode 100644 index 0000000..0d6593c --- /dev/null +++ b/33448.txt @@ -0,0 +1,3574 @@ +Project Gutenberg's Saint Bonaventure, by Rev. Fr. Laurence Costelloe, O.F.M. + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Saint Bonaventure + The Seraphic Doctor Minister-General of the Franciscan Order + +Author: Rev. Fr. Laurence Costelloe, O.F.M. + +Release Date: August 16, 2010 [EBook #33448] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK SAINT BONAVENTURE *** + + + + +Produced by Don Kostuch + + + + +[Transcriber's Notes] + This text is derived from a copy in the Ave Maria University + library, catalog number "B 765 .B74 C678 1911" + + Footnotes have been renumbered to avoid ambiguity. +[End Transcriber's Notes] + + +THE FRIAR SAINTS SERIES + +_Editors for the Franciscan Lives_ + +The Very Rev. Fr. OSMUND. O.F.M., Provincial, and C. M. ANTONY + + +_Editors for the Dominican Lives_ + +The Rev. Fr. BEDE JARRETT. O.P., and C. M. ANTONY + + +ST. BONAVENTURE + +Nihil Obstat: + D. THOMAS BERGH, O.S.B., + _Censor Deputatus_ + +Imprimatur: + EDM. CAN. SURMONT, + _Vicarius Generalis_ + +WESTMONASTERII, + _die 30 Martii, 1911._ + + +[Illustration; + ST. BONAVENTURE. + + _From an engraving by Eitel after the painting by + Cavazzola (P. Morando)_] + + +SAINT BONAVENTURE + +THE SERAPHIC DOCTOR MINISTER-GENERAL OF THE FRANCISCAN ORDER +CARDINAL BISHOP OF ALBANO + + +BY THE REV. FR. LAURENCE COSTELLOE, O.F.M. + +[Illustration: + Herald. "DEUS MEUS ET OMNIA"] + + +WITH SIX ILLUSTRATIONS + +LONGMANS, GREEN AND CO. + +FOURTH AVENUE AND 30TH STREET, NEW YORK +LONDON, BOMBAY AND CALCUTTA + +1911 + +{v} + +PREFATORY NOTICE. + +The first two volumes of the "Friar Saints" Series now published will +be followed at short intervals by four more "Lives," two at a time, +Dominican and Franciscan together. Should the first six "Lives" prove +successful they will be followed by a second set of six. The order of +publication will probably be as follows:-- + + _Dominican_. + + (1) St. Thomas Aquinas. + By Fr. PLACID CONWAY, O.P. + + (2) St. Vincent Ferrer. + By Fr. STANISLAUS HOGAN, O.P. + + (3) St. Pius V. + By C. M. ANTONY. + + (4) St. Antoninus of Florence. + By Fr. BEDE JARRETT, O.P. + + (5) St. Raymond of Pennafort. + By Fr. THOMAS SCHWERTNER, O.P + + (6) St. Louis Bertrand. + By the Rev. Mother MARY REGINALD, + + _Franciscan_. + + (1) St. Bonaventure. + By Fr. LAURENCE COSTELLOE. O.F.M. + + (2) St. Antony of Padua. + By C. M. ANTONY. + + (3) St. John Capistran. + By Fr. VINCENT FITZGERALD, O.F.M. + + (4) St. Bernardine of Siena. + By Miss M. WARD. + + (5) St. Leonard of Port-Maurice. + By Fr. ALEXANDER MURPHY, O.F.M. + + (6) St. Peter of Alcantara. + By Fr. EOBERT CARROL, O.F.M. O.S.D. + +{vi} + +The "Friar Saints" Series, which has received the warm approval of the +authorities of both Orders in England, Ireland, and America, is +earnestly recommended to Tertiaries, and to the Catholic public +generally. + +The Master-General of the Dominicans at Rome, sending his blessing to +the writers and readers of the "Friar Saints" Series, says: "The Lives +should teach their readers not only to know the Saints, but also to +imitate them ". + +The Minister-General of the Franciscans, Fr. Denis Schuler, sends his +blessing and best wishes for the success of the "Lives of the Friar +Saints". + + F. OSMUND. O.F.M., PROVINCIAL, + F. BEDE JARRETT, O.P., + C. M. ANTONY, + _Editors_. + +{vii} + +FOREWORD. + +The life of Saint Bonaventure, the "Seraphic Doctor," is now +appropriately presented to the public as the first of the Franciscan +lives in this "Series of the Lives of the Friar Saints". Till the days +of this "Second Founder of the Franciscan Order," the simplicity of +our Holy Father St. Francis had been the salient feature of his +institute: no successful effort had hitherto been made to organize the +growing Order unto the full measure of its efficiency. Speaking +generally, everything so far had been left to individual initiative, +and the keynote of those early days is struck in the liberty enjoyed +by the individual--a liberty which, though charming to contemplate and +of irresistible appeal to a democratic age, is yet incompatible with +the distinctive work a corporate body must perforce fulfil if its +deeds are to justify its {viii} existence. To effect this purpose a +certain amount of that rigid uniformity attendant on all organization +was imperatively demanded. + +Under the influence of St. Bonaventure this was successfully +accomplished. Among the many elements that entered into this process +of development we must, perhaps, assign the most conspicuous place to +the systematic pursuit of learning which our Saint engrafted on St. +Francis' ideal of contemplation and zeal, and which, under the +guidance of God's Providence, has been destined to render the +Franciscan Order an effective force in dealing with the world's most +vital problems. Together with this pursuit of learning came the +introduction into the Order of a uniform exterior observance; an +observance inculcated and fostered by a systematized code of +Constitutions and ordinances which remain substantially the same +to-day as when first framed centuries ago. + +The life of St. Bonaventure may, accordingly, be considered as the +ideal to which the modern Franciscan tends: an ideal in which the +simplicity of St. Francis is blended with a thorough grasp of the +latest developments in scientific thought: in which personal holiness, +because cognizant of self-weakness, is {ix} large-hearted and generous +in its sympathy with others: in which the multitudinous details of +active and administrative life are raised by a strong interior spirit +from what might be a fertile source of distraction into a means of +closer union with God. + +We have now but to add that the following pages on the life-work of +St. Bonaventure, written by the late Fr. Laurence Costelloe, O.F.M., +are based on the critical life of the Seraphic Doctor contained in the +tenth volume of his works (Quaracchi, 1902). At the request of his +superiors he intended to revise and publish his work, but sudden death +frustrated his design. This revision has now been undertaken by the +Rev. Fr. Leo, O.F.M., who has verified the sources, and introduced +such changes as were demanded by the prescribed length of this work. + + OSMUND COONEY, O.F.M., + _Provincial_. + + THE FRIARY, FOREST GATE, LONDON, + _Feast of the Annunciation, 1911_ + +{x} + +{xi} + +CONTENTS. + + CHAPTER PAGE + + I. CHILDHOOD AND YOUTH 1 + II. SANCTITY AND LEARNING 8 + III. THE MENDICANT ORDERS ASSAILED 17 + IV. THE MENDICANTS VINDICATED 23 + V. MINISTER-GENERAL 30 + VI. DISCIPLINE AND OBSERVANCE 37 + VII. INCIDENTS OF ADMINISTRATION 45 + VIII. ST. FRANCIS' BIOGRAPHER 56 + IX. INTERIOR SPIRIT 64 + X. LOVE OF GOD 72 + XI. THE ARCHBISHOPRIC OF YORK 82 + XII. MISCELLANEOUS ANECDOTES OF THE SAINT 88 + XIII. THE CARDINALATE 97 + XIV. DEATH 104 + XV. CANONIZATION 115 + + +{xii} + + LIST OF ILLUSTRATIONS. + + ST. BONAVENTURE _Frontispiece_ + _From an Engraving by Eitel, + after the painting + by Cavazzola (P. Morando)_. + + THE CORONATION OF OUR LADY To face _To face p. 36_ + _From a Photograph by Alinari of the picture + by Pinturichio in the Vatican, Rome._ + + ST. BONAVENTURE IN ECSTASY WHILE + WRITING THE LIFE OF ST. FRANCIS IS + VISITED BY ST. THOMAS AQUINAS + _From a Fresco by Giacomelli in the + Franciscan Church at Cimiex_ _To face p. 62_ + + THE PAPAL ENVOY PRESENTING + ST. BONAVENTURE WITH THE CARDINAL'S HAT _Page 73_ + + ST. BONAVENTURE + _From Raphael's Disputa in the Vatican_. _Page 105_ + + ST. BONAVENTURE. _Church of S. Maria + degli Angeli, Dintorni + (Tiberio d' Assisi) + From a Photograph by Alinari_. _To face p. 114_ + + +{1} + + +CHAPTER I. + +CHILDHOOD AND YOUTH. + +It is refreshing to turn from the depressing materialism of the +present time to the inspiring faith of the Middle Ages. The change of +outlook is invigorating; it has on the soul the effect which a bracing +atmosphere has on the body. + +The temper of modern times tends to enfeeble our sense of the +supernatural. If we would maintain undiminished our spiritual vigour +we must withdraw occasionally from its influence and endeavour to +dwell for a time in a more healthy religious atmosphere. + +This is why I would take my readers back to the thirteenth century--a +period glowing with the faith and fervour of the great spiritual +revival effected by St. Francis and St. Dominic. I do not intend to +treat of that epoch and its characteristics generally; a field so wide +could be but very imperfectly surveyed in these pages. I think we +shall receive a clearer and more forcible impression of it if we study +it as exemplified in the life of one {2} of those great saints who +personified its spirit in themselves. Of course we should find this in +all its fulness in St. Francis, but there are so many works treating +of the Seraphic Patriarch that only the discovery of some entirely new +aspect of his marvellous life would fully justify another. I do not +pretend to this; but I consider that we shall achieve our purpose by +studying the life of one of Francis' most remarkable sons, viz. the +Seraphic Doctor, St. Bonaventure. This great man presents to us an +aspect of the Franciscan spirit which those who study the life of St. +Francis in all its literal simplicity may fail to discover. For actual +pre-eminence in learning and the establishment of means to secure its +continuance amongst his followers do not at first sight appear to +receive either approval or support from the life of St. Francis. +Learning and the honour naturally attaching to it seem to savour of +temporal greatness, but direct and absolute opposition to this was the +dominant note in Francis' life. He would have his brethren called +"Friars Minor," or lesser brethren, and he directly says in his Rule: +"Let those who are unlearned not seek to learn". Yet we find St. +Bonaventure--deeply imbued with the spirit of St. Francis, and seventh +General of his Order--bearing the high dignity of Master of Theology +and Arts, and as Cardinal of the Holy Roman Church, occupying one of +the most exalted stations in Christendom. + +{3} + +In the course of our survey we shall discover the secret of this +apparent anomaly. No one appears to have been more fully alive to its +existence than St. Bonaventure himself, as frequent references to it +in his writings testify. It is from these references and the +explanations they contain that we receive the truest insight into the +development of the spirit of learning in the Franciscan Order. + +St. Bonaventure was born in the year 1221, at Balneumregis, the modern +Bagnorea, in the vicinity of Viterbo. His parents were John and +Ritella Fidanza. Their station in life is a matter of conjecture. One +historian asserts that John Fidanza was descended from the noble house +of Fidanza of Castello, and was a Master of Medicine. We are in no way +concerned to prove the nobility of Bonaventure's ancestors. His +personal eminence in learning and holiness, with which alone we are +concerned, was not the inheritance of rank or station. It may have +been otherwise with those instincts of piety and virtue that developed +in his soul even as a child. To the fostering care of a devout mother +the presence of these may justly be attributed. Experience teaches us +that the mother's influence, if it be good, and well and prudently +directed, is paramount in the life of the child for all time, +determining it for good according to the degree of its own excellence. + + +Of the early years of our Saint only one striking episode is preserved +to us, which is thus recorded {4} by himself in his introduction +[Footnote 1] to the Life of St. Francis. Lamenting his "inability and +unworthiness to relate that life most worthy of all imitation," he +feels himself bound, "through the love he is compelled to feel for our +Holy Father," to undertake the task which the General Chapter so +urgently laid on him. "For," he continues, "through his invocation and +merits I was snatched from the jaws of death while yet a child--as I +remember with fresh and vivid memory. Were I then to refrain from +publishing his praises I should fear to incur the crime of +ingratitude." In his smaller life of St. Francis,[Footnote 2] he again +refers to this incident, but adds a further detail. "God does not +cease," are his words, "to glorify his servant by numberless miracles +wrought in various parts of the world, as I myself can vouch from +personal experience. For as I lay dangerously ill as a child, I was +snatched from the very jaws of death and restored to healthy life +owing to a vow my mother made to the Blessed Father Francis." + +[Footnote 1: "Legenda Major Sti Francisci," Prolog. No.3.] + +[Footnote 2: "Legenda Minor Sti Francisci," Lectio Octava.] + +Around this incident, thus simply recorded, the legend has grown up +that our Saint owes his name to a prophecy uttered by St. Francis on +the occasion of his cure. We are told that the sick child was +presented to Francis by the anxious mother who with tears besought his +intercession. The Saint took the child in his arms and, raising his +eyes to {5} Heaven, prayed earnestly for its restoration. Assured that +his petition was granted, he restored it to its mother, and regarding +it with prophetic gaze, exclaimed, _O buona ventura--_"Oh good luck!" +We cannot vouch for the authenticity of this narrative, but it has the +support of a fairly reliable tradition. One thing is certain, that +prior to the time of our Saint, the name Bonaventure was in existence. +From his father he appears to have received the name of John, and in +many MSS. he is frequently referred to under that name. He has also +been referred to as Eustachius, Jacobus, Eutychius. This must be +attributed partly to errors in transcription and partly to the Saint's +intercourse with Greek theologians who adapted the Greek form of his +name. Bonaventure, however, is the name by which he was commonly known +to his contemporaries, and it is the one under which his fame has come +down to us. + +As has been said, the story of his boyhood is lost to us. We might +sketch a fanciful portrait of it, to harmonize with the holiness and +learning of his subsequent life, but conjecture is not history. In the +absence of recorded facts we are condemned to silence. The biographers +to whom we might look for enlightenment on this matter are silent. +They seem so intent on proclaiming the world-wide fame of his mature +years and recording his great achievements on behalf of the Church and +the Franciscan Order, that they have overlooked the {6} comparatively +obscure period of his youth. This was no uncommon fault with the +chroniclers of that period. We have another very striking example of +it in the insoluble obscurity in which the biographers of the renowned +Duns Scotus have left the question of his birthplace and nationality. +We do not know where Bonaventure acquired the rudiments of learning; +we do not know with anything like certainty the name of the convent in +which he made his novitiate. Our certain knowledge of him dates from +his appearance in Paris in the year 1242. + +Certain of our Saint's words, however, lift the veil, though somewhat +slightly, from the shadows that obscure his early years. Writing in +after years against a detractor of the Rule he professed, Bonaventure +thus gave expression [Footnote 3] to the trend of his earlier +thoughts: "Do not take offence," he wrote, "that in the beginning, the +brethren were simple and unlettered. This ought rather to raise the +Order in your esteem. For my part I acknowledge as before God that +what chiefly drew me to love the life-work of Blessed Francis was that +it bore so close a resemblance to the beginning and growth of the +Church. As the Church began with simple fishermen and afterwards +numbered renowned and skilled doctors, so too did it happen in the +Order of the Blessed Francis. In this way God makes it {7} evident +that the Institute was founded not by the prudence of men but by +Christ." + +[Footnote 3: "Epistola de tribus Quaestionibus," +Tom. VIII, p. 336. No. 13.] + +With his mind penetrated with that miracle of his early years we can +readily conceive how the spiritual awakening started by the Franciscan +movement seized on Bonaventure's thoughts. His mother's vow, +harmonizing with his youthful desires, would clothe those impulses +with the glamour of the virtue of religion. It is certain that our +Saint entered the Franciscan Order as a youth; all the ancient +chroniclers testify to this. The precise year of his reception, +however, is a debatable question. To the learned editors of our +Saint's works [Footnote 4] it seems almost established that he entered +the Order in the year 1238. We know authoritatively that it was in the +novitiate of the Roman Province St. Bonaventure received the habit, +but the name of the friary has not come down to us. The three years +following on his profession in 1239 were spent in the study of +philosophy at some quiet house of the Roman Province which tradition +tells us was Orvieto. Wherever these three years were passed, our +Saint's lectors could not but notice his opening powers, and plans +were formed for developing those conspicuous abilities which would +reflect, they were sure--and time has ratified their conviction--such +glory on the Order. Accordingly in 1242 Bonaventure proceeded to the +University of Paris. + +[Footnote 4: "Opera Omnia" (Quaracchi, 1902), +Tom. X, pp. 42, 43, 44.] + +{8} + + +CHAPTER II. + +SANCTITY AND LEARNING. + +When St. Bonaventure arrived at Paris he was twenty-one years of age +and had spent three years in the Order. In those days Paris was the +great centre of philosophical and theological learning. Universities +devoted to the study of those branches did not exist in Italy until +fully a century later, hence all who were desirous of acquiring +proficiency in these sciences had to journey to France. The +Franciscans founded a monastery at Paris about the year 1216. +[Footnote 5] Only about twenty years later were they thoroughly +established there. By the munificent benefactions of St. Louis and his +saintly mother, Blanche of Castille, they succeeded in erecting a +large church and monastery. The latter was to be the chief house of +studies not only for France but for all the Provinces of the Order. + +[Footnote 5: "Wadding," Tom. I, Anno 1219. No. 43.] + +A very detailed account of this convent, and of the nature of the +studies, and the manner in which they were pursued, is given by +Wadding. [Footnote 6] There was accommodation for 240 Friars, +including professors. The school comprised four departments, one for +Grammar, Rhetoric and Logic respectively, and one for Theology and +Philosophy. The study {9} rooms and public lecture halls were the +largest and best appointed in the city. They were four in number, each +measuring seventy-six feet by forty-six. Unlike similar structures of +that period, they were built without pillars and were lighted by +eleven large windows. At the end of the Theological hall stood a large +rostrum composed of two stages or compartments, from the higher of +which the Licentiates and Doctors lectured, whilst the lower served +for the Bachelors who under the guidance of the former were sometimes +allowed to lecture on Physics and Theology. Each morning there were +two lectures on Theology, and in the evening two on Scripture. An hour +was devoted every day to the discussion by students and professors of +the matter treated of in class. Once a week the public defence of some +thesis was undertaken. Like the other students of the University the +Friars, when necessary, attended lectures outside their own convent. +They underwent examinations and took their degrees publicly. As early +as the year 1234, we find special ordinations, issuing from the +Minister-General of the Order, determining the number of Friars to be +sent to Paris from each Province and regulating the manner in which +they were to be presented for degrees. Two Fathers from each Province +were generally chosen every year for the degree of Doctor. Having +successfully complied with all the tests, public and private, imposed +by the University, they were {10} formally proclaimed Doctors in the +court of the Archbishop of Paris. + +[Footnote 6: Tom. II, Anno 1234. Nos. 17-36.] + +To this world-famous centre of theological learning Bonaventure came +in 1242, and for three years followed the ordinary University course +which was based mainly on Scriptural Exegesis and on the Exposition of +the "Book of Sentences". This oft-referred-to work was a compendium of +Dogmatic Theology written about the year 1140 by Peter Lombard. It +takes its name from the fact that its doctrine is based upon the +"Sentences," i.e. the views or opinions of the Fathers of the Church. +Divided into four books, it treats respectively of God and the +Trinity; of Creation and the Fall; of the Incarnation; and finally of +the Sacramental system. For years it constituted the recognized +text-book among scholastic theologians whose labours and lectures upon +it are embodied in the immense commentaries bequeathed to us. + +At this time the great Franciscan doctor Alexander of Hales occupied +the chair of Theology at Paris. Born in Gloucestershire, he derived +his name from the monastery in that county at which he was educated. +Before his entrance into the Order (1222) he had studied at Paris and +was already one of the most renowned professors of that University. He +was subsequently styled and is now known as "The Irrefragable Doctor," +and "The Monarch of Theologians": There is, perhaps, no greater +blessing for a rich and growing {11} mind than to come early and to +remain long under the influence of another mind which, while equally +rich, is yet more highly educated and matured with a wider experience +than itself. During the three years our Saint was following Alexander +through his expositions of Scripture and of "The Sentences of +Lombard"--studying his points of view, his workable materials and his +constructive methods--the magnificence of his master's genius allured +him as with magnetic force; and Bonaventure's emulous efforts to be +worthy of his master's care could not but lead him to undreamt of +heights of knowledge. + +We catch a glimpse of their mutually cordial attitude from a few of +their casual expressions. Whereas St. Bonaventure refers to Alexander +as "his master", and "his father" and in his choice of a decision is +drawn almost unconsciously to "that Father's" opinion, Alexander +anticipated in the case of his pupil the verdict of Sixtus IV. That +part of the Bull of canonization serves as so apt a commentary on +Alexander's words that we quote it in full. "Bonaventure was great in +learning, but not less great in humility and holiness. The innocence +and dove-like simplicity of his life were such that the renowned +Doctor Alexander of Hales used to say of him, 'It seemed as though +Adam had never sinned in him'." + +In 1245, when twenty-four years of age, Bonaventure received his +degree of Bachelor. Following {12} this came the necessary letters +from the Minister-General, our Saint then fulfilling the office of +Professor to his own brethren and at times teaching publicly in the +University under the guidance of a fully-qualified lector. That same +year Alexander died, and the chair thus vacated was filled by John of +La Rochelle. Three years later, however, he resigned, and then at the +command of the Minister-General, John of Parma, and at the earnest +entreaty of the authorities of the University, Bonaventure succeeded +to the post. This took place in 1248. Bonaventure was now a +Licentiate, i.e. he was "licensed" or allowed to lecture publicly in +view of his qualifications being recognized. It was no doubt a trial +to his humility to follow so eminent a light as the "Monarch of +Theologians," but fortunately personal distrust yielded to obedience. +One of the ancient chroniclers, referring to this event, shows us +Bonaventure as his contemporaries saw him. "This Brother Bonaventure," +writes Blessed Francis of Fabriano, "was a most eloquent man, +wonderful in his understanding of the Sacred Page and of the whole of +Theology. He was also an excellent lecturer, a very fine preacher and +in his presence every tongue was hushed." + +Bonaventure occupied this post from 1245 to 1257, and during that time +acquired those stores of knowledge which he at first communicated to +his pupils in the form of lectures, and then, with after-thoughts, +corrections and additions bequeathed to {13} the world in the four +folio volumes known as "The Commentary on the Sentences of the +Lombard". His love of God growing in proportion, Bonaventure +ultimately reached those sublime heights of contemplation which earned +for him the title of Seraphic Doctor. To the Saint his youthful age +seemed unequal to the fulfilment of such a task. His superiors, +however, in laying on him the burden of obedience, felt assured that +he would more than justify the wisdom of their appointment. And indeed +so exceptional were the natural and supernatural gifts of this +Seraphic Doctor that Sixtus IV. could say of him in his Bull of +Canonization: "Such things he uttered on sacred science that the Holy +Ghost would seem to have spoken through his mouth." And again, +"Enlightened by Him Who is the Light, the Way, the Truth and the Life, +in the space of a few years he attained to incredible knowledge". + +The timidity with which his humility undertook the work contrasts +strangely with the universal appreciation it has received at the hands +of others. Thus at the end of the third volume, he writes: "I render +thanks to our Lord Jesus Christ, that taking pity on the poverty of my +knowledge and ability, He has enabled me to come to the end of this +work. I beseech Him to aid me to go forward in my work unto the merit +of obedience and the welfare of my brethren--for which two motives +alone this task was undertaken." And again in the {14} Introduction to +the second volume, "By the help of God's grace I have ended the +Commentary on the first book, and at the instance of the Brethren must +needs begin the second. . . . I do not intend to propound new opinions +but to reproduce those that are generally admitted. Nor should anyone +think that I wish to be the author of a new book; I am sincerely +conscious and acknowledge that I am but a poor and faulty compiler." + +This is the language of profound humility which is all the more +striking in view of posterity's verdict on our Saint, and his +writings. Salimbene, [Footnote 7] a contemporary chronicler, writes as +follows of Bonaventure: "He then lectured on the whole Gospel of St. +Luke--a beautiful and excellent treatise: and he wrote four books on +the Sentences which even to this day remain useful and esteemed. It +was then the year 1248 but now the year 1284." Gerson, the learned +chancellor of Paris University, is more unstinting in his praise. +"Were I to be asked," he writes, "who is the most eminent amongst all +the doctors, I should answer, without prejudice, 'Bonaventure'. I know +not that Paris ever possessed another such Doctor." And again, "In +Theology there is nothing more sublime, more divine, more salutary, +nor more sweet than Bonaventure's writings". The following striking +testimony of Pope Sixtus V in the Bull _Triumphantis +Jerusalem_--conferring on St. Bonaventure the title {15} of +"Doctor"--adumbrates his two salient characteristics as embodied in +his title "The Seraphic Doctor". "In his writings," the Pope's words +run, "Bonaventure united to the deepest erudition an equal amount of +the most ardent piety, so that whilst enlightening his readers, he +also moved their hearts, penetrating to the inmost recesses of their +souls." + +[Footnote 7: "Chronica," p. 129.] + +Numberless other proofs might be adduced of the high esteem in which +Bonaventure's works have always been held, but these will suffice. As +an instance, however, of the widespread popularity they enjoyed it is +curious to note that amongst the depredations of his book-borrowing +friends which Charles Lamb, the genial author of the "Essays of Elia," +deplores, [Footnote 8] is the abstraction of his "Opera Bonaventurae". +"That foul gap in the bottom of the shelf facing you, like a great +eye-tooth knocked out, with the huge Switzer-like tomes on each side +(like the Guildhall giants in their reformed posture, guardant of +nothing) once held the tallest of my folios, 'Opera Bonaventurae,' +choice and massy divinity, to which its two supporters (school +divinity also, but of a lesser calibre--Bellarmine and Holy Thomas), +showed but as dwarfs--itself an Ascapart!" + +[Footnote 8: "The Two Races of Men".] + +The fundamental characteristic underlying the fervour and the love of +the Seraphic Doctor's writings, is his ever-conscious realization of +God's {16} presence. This with Bonaventure was not a feature of +passing or variable devotion; it rested upon the basis of +philosophical conviction, and of vivid childlike faith. To +Bonaventure, in his system of thought as in his spiritual ideals, God +is constantly and emphatically the Alpha and Omega, the Beginning and +the End, the Source and Centre, by Whom and in Whom and from Whom all +things are. Throughout the whole of his writings God is ever the +central idea round which all converges. As in his writings so in his +life. In this continual and abiding presence of God--the very spirit +as it is also the ideal of monastic solitude--his soul, his entire +being, grew and blossomed, turning ever to the light and warmth of the +Divine Beauty as the sunflower to the sun. + +Not only was this the source of his light and unction, it was also the +guiding principle of his spiritual and mental life. Hence sprang that +moderation of tone--the calm balancing of evidence as in the presence +of an impartial Judge. Hence that humility--his simultaneous knowledge +of God and himself--to which all arrogance and pretension are so +alien. Hence, too, that directness of aim--fastening on the essence +of facts, rather than on their accidental surroundings--which ensured +at once a love of truth for truth's sake, and limpid, simple utterance +as its worthiest channel. In God's sight all men are brothers, so it +became our Saint to communicate his lights in the spirit of deference +{17} and self-effacement. Hence, finally, came that unflinching +loyalty to His Lord's revelations which implies aversion to curious +searchings, singular views, and novel innovations--which, when not the +result, are often the occasion of heretical betrayal of the trust +committed to our care. + + + +CHAPTER III. + +THE MENDICANT ORDERS ASSAILED. + +From 1248 to 1255 Bonaventure taught publicly at Paris with great +distinction. About this time, however, owing to a violent outburst of +opposition to the Mendicant Friars on the part of the secular +professors of the University, he was compelled to suspend his +lectures. This occurrence affords us a valuable insight into the +condition of the Friars at that epoch. It shows us how they were +regarded by their friends and by their enemies, and it enables us to +form a better estimate of their merits. Their lives and actions were +openly and unsparingly impeached. They were put on their trial before +the entire Church, and their very existence depended on the issue. +Every weak spot in their constitution was laid bare--their faults and +failings were proclaimed with emphasis: Their adversaries were men of +repute and learning--doctors and professors of the most renowned +Theological School of Christendom. Thoroughly versed in all the {18} +wiles of controversy, and apparently animated by religious zeal, they +were unscrupulous in their methods, and frequently had recourse to +slander and falsehood. The conflict was thorough and decisive. Issuing +triumphant from such an ordeal the Mendicant Orders proved once and +for all that their position in the Church of Christ is impregnable. So +important an incident ought not to be lightly dismissed. + +Various causes tended to create a spirit of opposition to the Friars. +Jealousy at their success, and a spirit of worldliness to which their +lives was a constant reproach, appear to be the chief. The Friars +succeeded in attracting universal admiration. Their professors were +the most brilliant in the University; their lecture halls the best +appointed; their audience the most enthusiastic. They enjoyed the +favour of the Pope and of the King, both of whom conferred many +privileges on them. They possessed neither money nor lands, yet they +stood in need of nothing. They had renounced the pomp and glory of the +world, but the world ran eagerly after them. Their preaching attracted +immense crowds and their confessionals were thronged. They were the +least by profession but the greatest by repute. To some extent they +supplanted the secular clergy. The bishops and the Faithful found +themselves less dependent upon the latter, for the Friars formed +willing and efficient substitutes for them in almost every capacity. +The spirit of {19} the secular clergy of Paris at that period was not +such as to enable them to view this new development without hostility. +An indevout and worldly spirit reigned amongst them, and they were +profoundly indifferent to the highest maxims of the Gospel. This we +learn from the strain in which Pope Alexander [Footnote 9] writes to the +Bishop of Paris in the year 1256: "Concerning certain masters and +scholars of Paris it is notorious that they glory not in being +considered the children of peace but rather in being the authors of +scandal; they glory not in being called the sons of God, but of Satan. +So great is their disorder that they hinder piety not only in +themselves but also in others, and impede the salvation of souls which +we so greatly desire." + +[Footnote 9: Cf. "Wadding," Tom. IV, Anno 1256. No. 23.] + +The smouldering elements of discord were fanned into flame in the year +1254, and the secular and regular professors came to an open rupture. +The matter arose thus. A noisy brawl occurred amongst the students. +The civil guard intervened; a riot ensued, and one student was killed +and several were wounded. Such encounters were not infrequent, and +they resulted in creating a bad spirit between the magistrates and the +authorities of the University. The latter sought to exempt the +students from civil jurisdiction, whilst the former, in the interests +of public order, insisted on subjecting them to it. The occurrence +just recorded brought matters to a {20} climax. The University +demanded the punishment of the civil guard, the magistrates refused +compliance. Thereupon the entire staff of secular professors suspended +their lectures and withdrew from the city. The Regulars kept their +halls open and continued to teach. This gave great offence to the +secular professors, and when the difference between them and the +municipal authorities was eventually settled, and they had once more +resumed their duties, they did not forget it. Determined to prevent +its recurrence, they framed a statute binding the Regulars to act in +accordance with the majority of the professors. To this they refused +to submit, and in consequence they were forced to abandon their +Chairs. They appealed to the Pope who eventually reinstated them and +revoked the obnoxious statute. + +Meantime the agitation against them was vigorously carried on. Its +leading spirit was William of St. Amour, a doctor and professor of the +University. Prominently associated with him were Odo of Douay, +Christian, Canon of Beauvais, John Belin and John of Gectville, an +Englishman and Rector of the University--all men of consequence and +possessing considerable influence. William of St. Amour was a type of +the worldly-wise Christian, and he represented a large and powerful +element at Paris. He was a man of undoubted ability and learning, but +wanting in moderation and soundness of judgment. Possibly he may have +meant well, {21} but blinded by prejudice he did not see the injustice +of his conduct, nor the falseness of his views. He aimed at expelling +the Regulars from the University and eventually obtaining their +suppression. He wrote and preached, against them. His book on the +"Perils of the Last Times," his sermon on the "Publican and the +Pharisee," his pamphlet on the "Robust Beggar," were violent +onslaughts upon them. They were based on false principles and teemed +with slander and invective. William endeavoured to show that the +mendicant form of life was unchristian and pernicious, and that those +who professed it were outside the pale of salvation. Mendicancy, +preaching, hearing confessions, and teaching publicly were the capital +sins that consigned the Friars to reprobation. + +He speaks thus of mendicancy: "There is a great danger attendant upon +begging. Those who live by it become flatterers, liars, detractors, +thieves and unjust. To leave all things for Christ and to follow +Christ begging is not an act of perfection. Regulars may not beg even +though the Church permits it. Whoever begs whilst in good health sins +grievously. Hence, whoever places himself in the necessity of doing so +is not within the pale of salvation." + +To preach and hear confessions was also on the part of the Friars +wrong and unjustifiable: "All though authorized by the Pope or the +bishop they may not preach unless invited by the parish priest. {22} +They may not live by the Gospel. Those who preach to the Faithful who +have their own pastors, viz. bishops and priests, are not true but +false Apostles. It is greatly to be feared that such as these will +grievously injure the Church unless they are expelled from it. +Confession to Mendicants, approved of by the Pope, does not satisfy +the Easter Precept." + +To become professors and teach publicly was another grievous +transgression: "The office of master is an honour, and Religious +should not aspire to honours. Seeing that they belong to a state of +perfection, they should observe the Gospel Counsels, one of which is: +'Wish not to be called master'. Aspiring to the dignity of master they +transgress this counsel and thereby sin publicly, scandalize the +Faithful and deserve to be shunned." + +Such were the opinions proclaimed by William, and the effect they +produced was deplorable. A species of universal boycott was instituted +against the Mendicants. Students were dissuaded from attending their +lectures; they were excluded from the University, and the people were +exhorted to refuse them alms. Matters reached such a crisis that the +Dominicans were way-laid and beaten in the streets so that they were +afraid to leave their convent. The opposition to the latter seems to +have been much keener than to the Franciscans, and it would appear +that they were forced to quit the University earlier. It is certain +that {23} St. Bonaventure lectured publicly on the question in +dispute. His treatise on "Evangelical Perfection" is a reply to the +utterances of William of St. Amour. It is recorded that the latter, +hearing of the Saint's action, sent one of his adherents to report the +substance of his lectures--to which he wrote a rejoinder. As we intend +to treat in detail of Bonaventure's apology for the Franciscan Order, +we shall make no further reference to it here. Lest, however, a false +impression concerning the merits of this controversy should remain on +the minds of my readers, I consider it expedient to point out, in the +next chapter, how it was regarded by the Holy See. + + + +CHAPTER IV. + +THE MENDICANTS VINDICATED. + +The commotion caused by William of St. Amour's book extended to the +Court, and the pious King Louis, desirous of removing the scandal, +formally referred the matter to the Holy See. Two doctors of the Paris +University were appointed to take the book to the Papal Court and +present it for examination to the Pope. This project having become +public, William and his chief adherents determined to defend their +views and set out for Anagni. The Pope received the King's envoys and +regarded the matter as of very grave importance. He appointed a +Commission of Cardinals carefully to examine the {24} book and to +judge between the Mendicants and their opponents. + +A public discussion was instituted at which were present +representatives of both parties. On the side of the Mendicants were +the Ministers General of the Dominican and Franciscan Orders--Humbert +of Rome and John of Parma--Albert the Great, St. Thomas of Aquin, +O.P., Bertrand of Bajona, O.F.M., and, according to some authors, St. +Bonaventure. We cannot say with certainty who the defenders of St. +Amour's book were. It is doubtful if he himself had arrived at Anagni +before the work was condemned. Albert the Great and St. Thomas +powerfully vindicated the cause of the Mendicants. The treatise +composed by the latter, "_Contra impugnantes Dei cultum_," is a +masterly defence of the principles attacked by St. Amour. St. +Bonaventure's work on "Evangelical Perfection" is no less solid and +convincing. It was written in connection with this dispute and was +very probably submitted to the Commission. This may account for the +assertion put forward by some writers that Bonaventure was present at +Anagni and took part in the discussion--an assertion which more +accurate investigation has almost entirely discredited. On the arrival +of William and his followers a strenuous effort was made to avert the +impending condemnation, and even to effect its revocation, but to no +purpose. + +After an examination extending over several {25} weeks the Cardinals +gave their decision. It was an unconditional condemnation of Amour's +book, which was ordered to be publicly burned both at the Papal Court +and at the University of Paris. The sentence was proclaimed by the +Pope in the Bull _Romanus Pontifex_ issued on 5 October, 1256. +Referring to William and his supporters the Pontiff says:--[Footnote 10] + +[Footnote 10: Cf. Wadding, Tom. IV, Anno 1256. No. 31.] + +"They heaped calumny on the Brethren and placed a stumbling-block in +the way of the chosen children of the Church. Nay, more, in the excess +of their bitterness they burst forth into malicious invectives, and +composed a certain book which is most pernicious and detestable--a +book not only not according to reason but utterly opposed to it; not +true but false; not edifying but scandalous; not enlightening but +misleading. This book having been brought to Our knowledge, We +entrusted it for examination to certain Cardinals that they might +discover and diligently consider all that it contained. Which having +carefully and with due deliberation performed, they report to Us that +the said book contains many things false and pernicious concerning the +Pope and the bishops, also concerning those who, overcoming the world +and its works, live by alms in strict poverty. It also assails those +who, burning with zeal for souls and devoted to sacred science, +greatly further the spiritual welfare of God's Church. It condemns the +state of life of {26} poor Religious, such as the Friars Preachers and +Friars Minor, who by the power of the Spirit, having abandoned earthly +things, aspire with all their force to the heavenly reward. The book +is a veritable hot-bed of scandal and disorder, and greatly injures +souls by withdrawing them from devotion, the giving of alms, and +entrance into holy Religion. This same book which bears the title +'Perils of the Last Times,' with the advice of Our Brethren and by Our +Apostolic authority We reject and condemn for ever as wicked, +iniquitous and execrable, and containing bad, false and nefarious +sentiments. We strictly command all its possessors to burn it and +procure its destruction within eight days from the issue of this Our +condemnation. Against those who despise Our command We pronounce +sentence of excommunication." + +This condemnation does not appear to have produced the desired effect. +The agitation against the Friars still continued. It was found +necessary to counteract the pernicious influence of Amour's teaching +by some more direct and forcible method, and to this end the Pope +addressed [Footnote 11] the following letter 19 October, 1256, to King +Louis and the French bishops:-- + +[Footnote 11: Ibid. No. 33.] + +"Not without much bitterness of heart and trouble of mind, We have +learnt that certain Masters and Doctors and others, 'sharpening their +tongues like swords,' and 'bearing the poison of {27} asps in their +lips,' for the defamation, vexation and destruction of the innocent, +have wickedly poured it out in slander and injuries on our beloved +sons, the Brothers of the Order of Preachers and Friars Minor. By +lecturing and preaching and otherwise, they have dared to say that +they were not in the way of salvation; that their Mendicancy was +neither salutary or meritorious, since health permitting, and other +reasonable hindrances ceasing, they should work with their hands and +not depend for necessary help upon others. Furthermore, they have +asserted that they may not preach nor hear confessions, even when +authorized by the Pope or the bishop, lest they encroach upon the +rights of the parish priests, and many other things false and +reprehensible have they uttered against them. Now these same Orders +for some time back have been approved by the Holy See as holy, +renowned and illustrious. And some of the Brothers thereof, having +reached their heavenly country, are inscribed in the catalogue of the +Saints and shine like suns in the Church of God, whilst by their +Brethren the light of holy doctrine is shed over the whole world, the +Gospel of Christ is earnestly and efficaciously preached, and right +and sound counsel and salutary example prevail. Furthermore, as the +aforesaid Brothers are assiduously and continually engaged in the +study of the Holy Scriptures and the Word of God, in saying the Divine +Office and in prayer, they are by no means indulging in idleness, but +exercising {28} themselves in the best and highest pursuit, for wisdom +is the noblest attainment; nor do they do more who devote themselves +to external labours, than those who are engaged in the study of divine +things. Hence, the Lord, whilst Martha was busy working and +ministering, commended principally the docility and devout attention +of Mary to His word. From this it appears clearly that the Brothers +are not bound to work with their hands. Nay more, were they to neglect +spiritual things for manual labour they would be abandoning, not +without detriment to their souls, the greater for the lesser, the +necessary for the unnecessary. Moreover, these Brothers, having left +all things for God, when they beg the bare necessaries of life, +imitate the poor Christ and practise Evangelical Perfection. Hence, it +clearly follows that they are in the way of salvation, and by the +observance of their Rule merit eternal life. Furthermore, by +commission or command of the Roman Pontiff or the Bishop of the +Dioceses they may lawfully preach and hear confessions. Therefore, We +strictly command all the Doctors or Masters who have dared to deny +these things, publicly to retract and renounce the same and hold and +proclaim the contrary. Should they refuse to do this they must be +proceeded against by suspension, excommunication, and the perpetual +deprivation of their benefices. Lay people transgressing in this +matter are to be seriously reprimanded." + +{29} + +Some of the prominent adherents of William of St. Amour accepted the +Papal condemnation in a submissive spirit and publicly retracted their +false opinions, and promised on oath never more to maintain them. +Amongst these were Christian of Beauvais and Odo of Douay. William +himself was not so tractable. He had recourse to evasions and +explanations, and endeavoured to show that his views were not really +condemned. He continued to foster a spirit of hostility to the +Mendicants amongst his partisans at Paris, and eventually he drew upon +himself the sentence of perpetual banishment from France. Under pain +of excommunication and forfeiture of all his benefices he was +forbidden ever to return, and under like penalties he was prohibited +to preach or teach. His friends at Paris did all in their power to +procure his recall, but they were strenuously opposed by the +Mendicants. Thus, the ill-feeling between the two parties was +maintained, and it was only by the renewed intervention of the Pope +and the employment by him of stringent measures against the secular +professors that order was established and the Mendicants treated with +justice and tolerance. + +After ten years' exile Pope Clement permitted William to return to +Paris. He had not abandoned his old opinions, and it needed a severe +reprimand on the part of the Pope accompanied by a threat of further +banishment to restrain him from again assailing the Mendicants. After +his death, some {30} years later, the agitation against the Friars +gradually died out, and they regained the esteem and confidence in +which they had formerly been held. + + + +CHAPTER V. + +MINISTER-GENERAL. + +Bonaventure was elected Minister-General of the Franciscan Order in +the year 1257. At that time the Order was passing through a serious +crisis in its history. Internal difficulties had arisen concerning the +observance of certain points of the Rule. Some of the Brethren +advocated the rigorous and literal acceptation of all its +prescriptions: others contended for a more mild and liberal +interpretation. Amongst the advocates of both views were extremists +who sought to introduce excessive rigour or undue laxity: the main +body on either side were men of moderation. These eventually prevailed +and preserved to the world the Order of St. Francis in the only +feasible way in which it could continue to exist. Those who aimed at +too great laxity, which would deprive the Order of its distinctive +features, and those who would accentuate those features until they +became impracticable or grotesque, were gradually eliminated. + +The process by which this was effected was slow {31} and fraught with +the gravest danger to the Order. It could be accomplished successfully +only under the prudent guidance of a wise Superior. Bonaventure was +eminently such a man. His predecessor, John of Parma, could not cope +with the difficulties of the situation. He was possessed of great +ability, and his heroic sanctity has raised him to our altars, but he +seems to have lacked that enlightened judgment and liberal sympathy +which smooths away opposition and brings conflicting views into +harmony. Where the motive of subjection is the love of God and the +desire of perfection, the exercise of authority must be tempered with +infinite tact and kindness. The inflexible rigour of the stern +Superior is so wholly opposed to the spirit of Christ, to whom the +Religious ever looks, that instead of securing obedience it excites +resentment, and if it does not culminate in apostasy begets an abiding +spirit of bitterness and discontent. With one section of the Order the +latter appears to have been the effect of John of Parma's rule. Some +writers [Footnote 12] affirm that he was released from his office at +the express wish of the Sovereign Pontiff. + +[Footnote 12: Cf. Wadding, Tom. IV, Anno 1256. Nos. 2 and 3.] + +In view of his failure, Bonaventure's success is all the more +conspicuous. In order to appreciate this success at its proper value +we must consider briefly the difficulties that troubled the peace of +the Order. What precisely they were it is somewhat {32} difficult to +determine. They must be traced back to the influence of Brother Elias. +For a period, even during the lifetime of St. Francis, this man seems +to have exerted an influence in the Order second only to that of the +Saint himself. He was truly a remarkable man and the story of his life +is strange and sad. + +An intimate friend and devoted disciple of St. Francis, he had been +deemed worthy by the latter to rule the Order during his absence in +Palestine. Though full of admiration for the Seraphic Father and +professing intense reverence for his saintly life and Christ-like +spirit, he appears never to have quite accepted his views concerning +the absolute poverty and rigorous mode of life he wished to impose +upon his followers. He seems to have considered that such austerity +would render impossible its uniform and continued observance by any +considerable body of men. Whilst a few chosen souls such as Francis +himself could live up to it, the heterogeneous multitude who were +flocking to the Order could not prudently be expected to do so. Hence +he advocated certain mitigations in the matter of poverty. What these +were we cannot definitely affirm. His views and actions are presented +to us from a thoroughly hostile standpoint. His biographers, generally +speaking, were his avowed opponents, and although they were men of +remarkable virtue and integrity of life, we can hardly believe that +they were free from the {33} influence of bias and party spirit. In +their eyes Elias was a wrecker--the enemy of their Order and the +destroyer of its high ideals. Hence their accounts of him must be +cautiously received and allowance made for the exaggerations of pious +zeal. + +We are told that Elias sought to introduce the use of money; that in +visiting the Order he rode on horseback; that he wore a somewhat +elegant habit; that there was a general tendency to relaxation +discernible in his life. No doubt he was guilty of these things, but +in view of subsequent developments it is not easy to determine how far +they were incompatible with the spirit of the Rule. We are told that +he was a man of remarkable foresight and a born ruler. Perhaps he +wished to establish from the beginning what the natural evolution of +circumstances was eventually to achieve. He may have foreseen that +certain prescriptions theoretically feasible for all, and practically +so for a few, would actually become impracticable for the general body +of the Order. Thus by the very force of circumstances it soon became +necessary for the Friars to use money at least indirectly. Be the +country where they reside Catholic or Protestant, friendly or hostile, +there are instances where to live means to use money. Nor does the +Minister-General of the Order now visit the Order on foot, nor is the +Franciscan habit of the present day such perhaps as would meet with +entire approval from those {34} early rigorists. But there has been no +substantial defection from the primitive spirit of the Rule; these +modifications have arisen as the necessary result of changed +conditions. Nor is this to be wondered at. Christianity itself began +even as the Franciscan Order. Like to that Order it increased and +developed. In course of time, whilst theoretically maintaining its +highest ideals, it practically ceased to make them the guiding +principles of its general conduct. Thus, community of goods, prevalent +in the time of the Apostles, gradually ceased. Again, the successors +of the Apostles who were counselled to possess neither gold nor silver +nor scrip eventually appear as temporal rulers; and the Saviour's +doctrine of submission to evil gave way, when circumstances demanded, +to armed resistance. The highest ideals of Christianity were +practically abandoned by the multitude, and maintained only by the +few. Indeed, it is very questionable from an historical point of view, +whether the absolute perfection of the Gospel outlined in the counsels +of our Lord could ever be more than the ideal of the very +few--something to which one or other favoured soul might actually +attain but which was never intended to be the practical aim of society +in general. This must be borne in mind when studying the history of +the Franciscan movement, which was an attempt to restore literally and +rigidly the highest Christian ideals. Broadly speaking it succeeded +and continues to succeed. The Order {35} can never revert to the +attitude of the world towards the Evangelical Counsels although time +and circumstances may modify its interpretation of them. + +The Friars have absolute community of goods; they are bound to the +poor use of the necessities of life. Whilst some interpret their +obligations in this and all other matters most rigidly, and emulate +St. Francis in every respect, others, although fully observing the +substance of the Rule, quite justifiably regard its precepts in a +milder light. They are none the less true Franciscans. Of late years +there has arisen a class of writers whom we may describe as the +academic critics of the Rule and Spirit of St. Francis. Regarding the +Franciscan movement from an extrinsic and speculative point of view, +they are particularly attracted by its more rigorous features. But +they look upon them as things of the past and discuss them with +melancholy interest. They seem to think that the Franciscan ideal has +vanished from the world, and that the modern Friar is scarcely a +representative of his prototype. Whoever is not a Francis, or a Giles, +or a Juniper, is not worthy of consideration. To the professor of the +Rule of St. Francis there is something particularly irritating in the +attitude of these writers. He knows that he is observing the Rule in +its simple literalness--that there is no precept of it which he does +not fulfil; yet because he does not realize the romantic ideal +conceived by these shallow critics he {36} receives at most only +tolerant pity or condescending regard. + +But to return to Elias and the dissensions his influence created in +the Order. He seems to have gained over to his side the majority of +the Provincial Ministers, so that he was twice elected General. On +both occasions, strange to say, his administration ended in his +deposition. Still, many of his supporters adhered to him and he was +proposed a third time for the office of General. On this occasion +Elias was ignominiously rejected by the Pope, who also deprived him of +some privileges he enjoyed. Thereupon, overcome by pride and +indignation, he set the Pontiff at defiance, and sought the protection +of his declared enemy, the Emperor Frederic. He thus absolutely +abandoned the Order, but there remained behind him some who advocated +his views. We are even told that the succeeding General, Crescentius, +was one of his followers and pursued a similar policy. Certain it is +the dissensions increased during his time of office. + + +[Illustration: +_Photo. A liuari Pinturichio, pinx_. + +THE CORONATION OF OUR LADY. + +_From the picture in the Vatican, Rome._ + +_(St. Bonaventure is the figure to the left of the group of Saints)_.] + +{37} + +We have seen how John of Parma, his successor, failed to grapple with +the difficulties of the situation. Wadding [Footnote 13] represents +him as stern and uncompromising in his views, and as equally rigorous +in forcing those views on others. When at length he saw that many +Religious, who would conscientiously carry out a less lofty ideal, +were being simply forced by reason of his well-meant yet none the less +stringent insistence to a revolt against the very principle of +obedience, John summoned a General Chapter at Rome and resigned his +office. According to certain writers, [Footnote 14] Alexander IV., the +Cardinals and the Brethren assembled sought to persuade him to +continue in office. John, however, was resolute in his refusal. For a +whole day the business of the Chapter was suspended; still the +Minister-General stood firm. Then the Vocals [Footnote 15] "in view +of his determined attitude said to him: 'Father, you who have invited +the whole Order and know the merits of all the Brethren, tell us who +is the best suited to succeed you?' There and then John replied +'Brother Bonaventure of Bagnorea; no one is more worthy than he'. +Thereupon he was unanimously elected." + +[Footnote 13: Tom. IV, Anno 1256. NO.2.] + +[Footnote 14: Author of the Chronicles of the XXIV Generals. +"Analecta Franciscana," Tom. III, pp. 286, 287. Also Bernard of Besse. +Ibid. p. 698.] + +[Footnote 15: Salimbene, p. 137.] + +CHAPTER VI. + +DISCIPLINE AND OBSERVANCE. + +Bonaventure was teaching at Paris when he was elected +Minister-General. However reluctant he may have been to accept the +responsibility, he did not think of shirking it. He was a young man-- +only thirty-seven years of age--and fully conscious {38} of his +deficiencies and of the arduous task before him. That he undertook it +calmly and confidently shows that he possessed the virtue of fortitude +in no slight degree. He was well aware of the dissensions within the +Order and of the relaxation of discipline that prevailed amongst some +of the Brethren. To remedy these was his first concern. + +Shortly after his election he wrote [Footnote 16] a remarkable letter +to the Provincials of the Order. He began by acknowledging his +unfitness for the high and important office to which he had been +called, alleging the weakness of his body, the imperfection of his +mind, the inexperience of his life and the repugnance of his will. +Still, he did not dare to resist the voice of obedience, and to make +up for his shortcomings he counts upon the worthy cooperation of the +Provincial Ministers. He then refers to the irregularities existing in +the Order which had begun to endanger its success and bring it into +disrepute amongst the Faithful. Remembering that the Order was then in +existence barely fifty years it is interesting to consider what these +were. Ten causes of relaxation are enumerated by Bonaventure:-- + +1. Too great multiplication of temporal affairs for which money is +eagerly sought, carelessly received, and recklessly handled. + +2. The idleness of some of the Brethren. + +3. Useless travelling from place to place, to the {39} scandal rather +than to the edification of the people. + +4. Importunate begging, whereby the Brethren are feared as highwaymen. + +5. The construction of costly and pretentious buildings, which +disturbs the peace of the Order and exposes the Brethren to the +attacks of their enemies. + +6. The increase of dangerous friendships from which arose suspicions, +calumnies and scandals. + +7. The imprudent bestowal of offices on those who were incapable of +discharging them. + +8. The eager reception of legacies and officious interference with +obsequies, to the great offence of the secular clergy. + +9. Frequent and expensive change of residence, to the disturbance of +the locality and the prejudice of poverty. + +10. Finally, expensive living, by which the Brethren became a burden +to the people. + +[Footnote 16: Cf. "Opera Omnia" (Quaracchi), Tom. VIII, p. 468.] + +Whilst many, he remarks, are blameless in these matters, still, the +evil redounds upon all, and must not be overlooked nor tolerated on +any account. He then points out the remedy and insists on its +application. He concludes his letter with the following remarkable +utterance: "Should I learn from the Visitors whom I desire to pay +special attention to these matters, that my directions have been +obeyed, I shall give thanks to God and to you; but if it should be +otherwise (which God {40} forbid), you may rest assured that my +conscience will not permit me to allow the matter to pass unnoticed. +Although it is not my intention to forge new chains for you, yet must +I in compliance with the dictates of conscience aim at the extirpation +of abuses." + +From this we can gather the nature of the policy adopted by the Saint. +It was clearly one of firmness and moderation. Perceiving that they +arose from minor causes, such as the particular views of individuals, +he makes no reference to the internal dissensions of the Order. He +aimed at uniformity on general lines, convinced that if this were +accomplished lesser differences would gradually disappear, or, at +least, lose their power of seriously disturbing the peace of the +Order. The Rule was to be observed; no abuse was to be tolerated. But +whilst strongly condemning the excesses of those who aimed at +relaxation, he was not less determined in restraining the zeal of +those who sought excessive rigour. This provoked the displeasure of +the latter. In view of the Saint's words quoted above and of the +Constitutions enforced by him at the Chapter of Narbonne, their +failure to agree with his policy demonstrates how extreme were the +views they entertained. And it is apparent that those who regard such +men as representing the true spirit of the Order are seriously +mistaken. Excessive rigour is as foreign to the latter as excessive +mildness. True virtue avoids {41} both extremes, and Bonaventure's +wisdom enabled him to aim at the golden mean. + +In 1260 our Saint celebrated the General Chapter of Narbonne. Here the +various Constitutions hitherto established in the Order were revised +and promulgated anew. These Constitutions differ but slightly from +those that prevail at the present day. The vicissitudes of six hundred +years have necessitated certain additions and modifications, but they +have remained substantially the same and constitute an enduring +monument to the wisdom and foresight of Bonaventure. Wadding [Footnote +17] says of them: "The Statutes of Bonaventure are weighty--the +outcome of mature deliberation and discussion--and they are redolent +of a truly religious spirit. In them is enjoined whatever is of +primary importance and necessity. They ought never to be abrogated, +but whatever modifications changes of time and place may call for +should be added to them, for of all they are the most excellent." The +Annalist is unsparing in his condemnation of the attempts made at +various times to change them. "One cannot but be displeased," he +writes, deploring a state of things which now happily no longer +exists, "at the facility with which some make laws at General +Chapters. It would seem as though one could not consider himself a +renowned ruler unless he posed as a legislator and drew up new laws to +mark his term of office. Hence, we have daily {42} fresh and +bewildering laws, and such a multitude of crude and undigested +statutes, that the poor subject does not know to-day what he may have +to observe to-morrow." + +[Footnote 17: Tom. IV, Anno 1260. No. II.] + +The Constitutions of Narbonne were distributed under twelve heads and +formed an enlightened and prudent interpretation of the twelve +chapters of the Rule. Writing [Footnote 18] to the Provincials six +years after their promulgation, Bonaventure attributes the existence +of certain irregularities to their non-observance. His appeal to the +prelates of the Order on this occasion reveals the burning zeal of the +Saint: "Lest the 'blood of souls'--not only of those committed to our +care but of all who esteem the religious life--should be 'demanded at +our hands' .... I adjure you by the shedding of Christ's Most Precious +Blood and by the Wounds of His Passion, which appeared with +unmistakable clearness on the body of our Holy Father, St. Francis, +that like prudent and faithful servants of Christ you apply yourselves +diligently to the rooting out of pestiferous abuses, and that you show +yourselves attentive to discipline and examples of religious fervour. +In the first place, excite the Brethren to a love of prayer, and at +the same time entreat and even compel them to observe the Rule +faithfully--'fearing the countenance of none; rooting up and pulling +down; wasting and destroying'; committing the disaffected and +insubordinate to prison, {43} or expelling them from the Order, as the +laws or justice and piety may demand, lest, whilst with cruel mercy +you spare a diseased member, the corruption extend itself to the +entire body." + +[Footnote 18: "Opera Omnia," Tom. VIII, p. 470.] + +No reasonable man reading these words of Bonaventure could doubt his +earnestness in procuring regular observance, or think of accusing him +of remissness or laxity. It only shows how extreme were the views of a +certain section of the Order when we find them attempting to do so. +Peter John Olivi, the leader of the rigorists, replying to some who +sought to justify their relaxations by saying that Bonaventure and +others lived very laxly, says: [Footnote 19] "Hitherto, it was the +custom to adduce worthy men as examples of perfection; now, alas! they +are brought forward to justify relaxation and inobservance .... Let me +say what I think of Bonaventure. He was a most excellent and pious +man, and in his teaching he insisted on the perfection of poverty. But +he was of a somewhat delicate constitution and therefore, perhaps, +inclined to be somewhat indulgent to himself, as I have often heard +him humbly admit. For he was not greater than the Apostle who said 'We +all offend in many things'. Still, the prevailing relaxation affected +him so much that I heard him declare at the Chapter of Paris that from +the day he was made General there never was a moment when he was not +prepared to be ground to dust so that the Order might retain the +purity and {44} strictness intended by St. Francis and his companions, +and attain the end they aimed at. On this account the holy man may be +excused somewhat, though not entirely. He was not one of those who +sought to justify relaxation or assail the purity of the Rule, making +such conduct the rule of their lives. If he was in any way found +wanting he regarded the matter with grief and sorrow." In conclusion, +Peter John Olivi makes the astounding assertion that he does not +consider Bonaventure's attitude to have been mortally sinful. "I do +not think," he says, "that such men are to be judged guilty of mortal +sin unless, taking everything into account, this kind of excess should +in their case be considered enormous." + +[Footnote 19: Cf. "Opera Omnia," Tom. X, p. 50.] + +Assuredly, Bonaventure is deserving of our sympathy. On the one hand +we find him grief-stricken at the relaxations in the Order and doing +everything in his power to remedy them; on the other hand we find him +assailed as conniving at them and in some degree responsible for them. +The rigorists could not distinguish between what was strictly +commanded and what was a matter of perfection. This latter could be +recommended but not enforced, and because our Saint's wisdom would not +allow him to attempt its enforcement they accused him of laxity. + +It has been said in a previous chapter that the observance of St. +Francis was something peculiar to the Saint himself and could not +become a matter {45} of obligation for all. Strict observance admits +of many degrees of perfection. This Bonaventure perceived, and whilst +sincerely desiring that which was most perfect he felt that it was +unattainable. Hence, he chose a middle course and steadfastly adhered +to it. By this means unity and peace were on the whole well maintained +in the Order during his Generalship. Still the elements of discord +were not destroyed. They were only held in check by the powerful +personality of the Saint. They continued to operate slowly and +imperceptibly, giving rise in time to the fanatical sect known as the +Fraticelli. We are justified in thinking that the maintenance of the +body of the Order in its substantial purity was due to the wise +administration of Bonaventure. A more rigorous General or a less +observant one might have led the Order to some extreme which would +have wrought its ruin. From this point of view our Saint deserves the +title which has widely been bestowed upon him of Second Founder of the +Franciscan Order. + + +CHAPTER VII. + +INCIDENTS OF ADMINISTRATION. + +Bonaventure's life, for the ensuing years, is a record of +fast-succeeding events centring mainly round the work of his personal +sanctification and his exertions for the welfare of the Order. On {46} +23 October, 1257, our Saint received the degree of Doctor of Theology. +The differences between the University and the Mendicant Friars had +gradually passed away and a better spirit, prevailed. Still, the +favour bestowed upon our Saint is to be attributed principally to the +letter of the Sovereign Pontiff commanding the University to extend, +all its privileges to the Friars Thomas of Aquin and Bonaventure. + +During the Pentecost of 1281 [Footnote 20] we find him assisting at +the foundation of a hospital at Pisa. In the official record of this +institution we read how "Friar Bonaventure, the Minister-General of +the whole Order of Friars Minor, was, at the command of Pope +Alexander, present at the afore-mentioned foundation; at the command +of the same Holy Father he made each and every benefactor of the +hospital a sharer in the prayers said and good works performed by all +the members of the Order". + +[Footnote 20: Cf. "Opera Omnia," Tom. X, p. 52.] + +Bonaventure celebrated five General Chapters--that of Narbonne in +1260; of Pisa in 1263; of Paris in 1266; of Assisi in 1269; of Lyons +in 1274. These Chapters are the most convincing proofs of his +indefatigable activity. In each of them, apart from the general +efforts made to further regular observance, some special ordination of +a remarkable kind was enacted. Thus, in the Chapter of Pisa, the +suffrages for the dead were regulated, and amongst the Masses and +prayers appointed to {47} be said for deceased benefactors we find the +Solemn Requiem for the parents of the Brethren. In the Chapter of +Assisi in 1269 the recital of the Angelus and the celebration of a +Mass every Saturday in honour of our Lady were prescribed. In the +Chapter of Paris, by the tact and prudence of Bonaventure, a somewhat +serious difference which had arisen between the Franciscans and +Dominicans was amicably settled. The disagreement arose concerning the +respective spheres of the Inquisitors of the two Orders. The office of +Inquisitor, already held by the Dominicans, was assigned to the +Franciscans by Innocent IV. in the year 1254. The settlement of this +dispute became the occasion of the consolidation of that spirit of +fraternity and friendship that has ever since existed between the two +Orders, and which, as is commonly known, originated in the reciprocal +brotherly love of Francis and Dominic. + +It is asserted that it was at the Chapter of Narbonne that the +Franciscan habit received its present shape. Up to that time it +appears to have been more or less identical with the dress worn by the +Umbrian shepherds--a simple tunic with a girdle, and a hood to protect +the head. It is not, however, easy to determine the precise nature of +the alteration effected. + +There is one incident of Bonaventure's administration which calls for +special attention; an incident which has deeply influenced the +historical estimate formed of him by certain writers. This is his +action {48} with regard to John of Parma--his predecessor in the +Generalship of the Order. The upholders of the rigorous observance of +the Rule pretend to see in it evidence of harshness, injustice, nay, +even of duplicity. This assumption, needless to say, is utterly devoid +of solid foundation. + +Owing to the peculiar temperament of the times and some untoward +circumstances, John of Parma fell under the suspicion of heresy, and +at the request of the Sovereign Pontiff it became necessary for +Bonaventure to investigate the charge. The biographers of our Saint +are at variance in determining the year in which this trial was held. +Wadding [Footnote 21] and the editors of our Saint's works [Footnote +22] place it under the year 1257, but as Father Livarius Oliger, +O.F.M., points out in a review [Footnote 23] of Father Lemmens' recent +"Life of St. Bonaventure," the investigation is known to have been +proceeded with before Cardinal John Cajetan, who at the time was the +Protector of the Order. Cardinal Cajetan, however, was nominated +Protector of the Order "shortly after the assumption of Pope Urban," +who was elected Pope, 29 August, 1261. This is a typical instance of +the chronological difficulties and uncertainties which are associated +with the life of our Saint. + +[Footnote 21: Tom. IV, Anno 1256. Nos. 5 and 6.] + +[Footnote 22: II Tom. X, p. 48. No.4.] + +[Footnote 23: "Archivium Franciscanum Historicum," Annus III, +Fasc. II, p. 346.] + +{49} + +How a man so remarkable for learning and virtue as the ex-General +should have provoked such an accusation demands some further +explanation. + +In the first place, it must be borne in mind that this was the period +when the Inquisition reigned in all the fervent zeal of its recent +institution. Whatever savoured in the least of heterodoxy, either in +theory or in practice, aroused its vigilance. It was closely +investigated and its author, no matter what admirable qualities he +might otherwise display, was regarded with suspicion and distrust. +This attitude of the ecclesiastical authorities was fully justified by +the prevalence of false mysticism, under the guise of which the +Waldenses and Albigenses were just then putting forth the most +pernicious and subversive doctrines. + +True mysticism is the perfection of Christianity. Its essence is union +with God. The more perfectly it accomplishes this union, the more +thoroughly it achieves its end. It is the noblest and most exalted +aspect of religion, but, at the same time, it is attended by very +grave dangers. The mystic sees only God and his own soul--or rather he +has no direct consciousness of anything but God alone. He converses +with God and is guided directly by him--anything else is to a large +extent ignored. + +The danger of this state is apparent. The mystic is at the mercy of +his imagination and of a thousand natural influences which he is +liable to {50} mistake for the voice of God. And when he thinks that +God speaks, no matter to what folly or extravagance the imagined voice +may urge him, nor how clearly it may oppose the dictates of obedience, +he considers himself bound to obey it; for is he not sure, even as St. +Peter, that he "must obey God rather than man!" Unless he possess a +sound judgment and a thorough grasp of Catholic doctrine, or, failing +these, unless he be humbly submissive to the teaching of some +competent spiritual guide, he needs must go astray. This danger, +Francis, who was a mystic in the truest sense of the word, avoided +perfectly, but as much cannot be said of some of his earlier +followers. For notwithstanding Pontifical utterances and the +enactments of General Chapters, they persisted in maintaining that +their particular views concerning the observance of the Rule were the +only permissible ones. A mild form of fanaticism seems to have laid +hold of them. Their immoderate regard for the Rule and its observance +led them to extremes. They were convinced that it was inspired by our +Lord Himself and they attributed to it an authority equal to that of +the Gospels. Contending that it was perfectly clear and intelligible, +they denied that any authority on earth had the power to explain or +interpret it. In these ideas they were strengthened by the writings of +Joachim, Abbot of Flora. + +This remarkable man flourished about the latter {51} portion of the +twelfth century. He was deeply imbued with the spirit of mysticism, +and its dangers were only too fully realized in his case. In treating +of the Blessed Trinity he erred seriously, and his doctrine was +condemned by the Fourth Lateran Council. He seems to have considered +himself inspired, and he gave utterance to a long series of prophecies +concerning the Church's future. He declaimed vehemently against all +ranks of the clergy--denouncing Popes, Cardinals and Bishops for their +indifference and corruption, and predicting for them the most terrible +punishments. Turning to the relations between mankind and God he +proceeded to divide Revelation into three epochs: that of the Father, +or the Old Testament; that of the Son, or the New Testament; and that +of the Holy Ghost--a period which was to come and which would be much +more perfect than the preceding two. It was to be characterized by the +most powerful and universal sway of Divine Love, a clear vision of the +eternal truths, and the rise of a contemplative monachism. + +Notwithstanding these peculiar tenets, Joachim was a man of rare +virtue and piety and he died in full union with the Church. He was +regarded by many as a saint and a prophet, and his writings were +thought to be divinely inspired. John of Parma, indeed, held him in +high esteem, but some of the Brethren with whom he was intimately +associated, and to some extent identified, exceeded {52} the bounds of +all moderation in their ardent advocacy of him. Inflamed as they were +with intense religious fervour and deeply penetrated with a spirit of +penance and self-sacrifice, the teaching of Joachim appealed most +forcibly to them. His denunciation of the worldliness of the age, his +contempt for all things temporal, his love of contemplation, and above +all, his vivid prophecy about the institution of a new Religious Order +in which the light and love of God would govern all, filled them with +unbounded admiration. They pretended to see in Joachim the precursor +of St. Francis and the realization of his prophecy in the Order he +established. Amongst the most extreme partisans of Joachim were two +intimate friends of John of Parma--Friars Gerard and Leonard. Upon +these principally rested the suspicion of heresy. They were tried, +found guilty, and condemned to perpetual confinement. + +The trial of Blessed John of Parma then came on. He was accused of +leaning to the views of Abbot Joachim and of wavering in his belief in +the Trinity. The ex-General, perhaps, inclined somewhat to certain of +the Abbot's views; in any case the suspicion that such was the fact +had subjected him to many and great persecutions. The public character +of John, the immense influence he wielded over a great part of the +Order, rendered it imperative that the case should be thoroughly +investigated and a definite issue come to at a public trial. Were {53} +John guilty of heresy--the stern measure would be more than justified; +were he innocent--his name would gain lustre from the ordeal, and +malicious tongues be silenced. + +The details of the trial have not come down to us. Wadding [Footnote +24] merely gives us the result, stating "that iniquity was not found +in him ". He admits, however, that John was too favourably inclined to +the mysticism of Joachim, and that he submissively retracted in the +presence of the Cardinal and assembled Fathers. A few details we have, +but it is impossible to determine how far they are coloured with +partisan prejudice. One historian states that the suavity of John's +answers so wrought on his opponents that they openly declared that as +a heretic he should be sentenced to perpetual imprisonment. To be +stigmatized as a heretic was more than John could bear in patience. +Drawing himself to his full height and looking up to heaven he +professed clearly and with ardent zeal his adherence to all the +articles contained in the Apostles' Creed. "He assumed the role of an +innocent follower of Christ," writes Angelo Clarenus, "and averred +that he did believe as he ever had believed on that question as on all +other questions what the Church holds and the Saints teach." This +further incensed his accusers; and they determined to imprison for +life their late Minister-General. That he was finally {54} acquitted +must be attributed to the intervention of Cardinal Otto Boni--then one +of the most influential members of the Sacred College and afterwards +Pope Adrian V. He dispatched two letters, one to the Cardinal +President, the other to Bonaventure, in which, among other things, he +wrote: "It is with the deepest regret I have learned of the process +instituted against John of Parma, and that party strife has led to his +arraignment on a charge of heresy. For many years--even before my +elevation to the Cardinalate--I have had personal warrant both as to +the orthodoxy of his doctrine and the holiness of his life; nor have I +yet found anyone more loyal to his creed or more faithful to his +ideals. So firmly am I persuaded of this, that I have no hesitation in +saying that his faith is my faith. Let me then most earnestly beseech +you that this trial be not conducted recklessly nor with partisan +bias. He and I are one: injustice towards him will redound on me; the +verdict you pass on him you pass also on me; his sentence, too, is +mine--and my sincerest wish is to be fully associated with him." + +[Footnote 24: Tom. IV, Anno 1256. No.6.] + +These letters produced the desired effect. John left the Assembly +fully acquitted, and availing himself of the choice of residence that +Bonaventure courteously extended to him, withdrew to the friary at +Greccio. There he spent many years in the practice of every virtue and +finally expired in the odour of sanctity. + +{55} + +Angelo Clarenus, [Footnote 25] condemns the part played by Bonaventure +in this inquiry. "Bonaventure," he states, "on the testimony of John +of Parma himself, acted wrongly in no slight degree; for whilst +discussing the question in dispute privately with John of Parma in his +cell he agreed with him, affirming that he thought as he did, but +publicly in presence of the Brethren he showed that he held the +contrary." And again he says: "Brother John enters; as one suspect of +heresy he is forced to take an oath; a wise man is cross-examined by +those less wise, an aged man by youths; one full of the Holy Ghost is +searched into by the indevout, and by those who follow the desires of +their heart. Then the wisdom and holiness of Bonaventure were obscured +and vanished, and his mildness by the agitation of his soul was +changed into violent anger. To such an extent was he carried away that +he exclaimed: 'If it were not for the honour of the Order I should +have him publicly punished as a heretic'." + +[Footnote 25: Cf. "Opera Omnia," Tom. X, p. 49.] + +To preside at this trial was one of the painful duties which his +position placed upon Bonaventure. At the instance of the Brethren and +the Sovereign Pontiff he was bound to undertake it. John of Parma had +acquired a great reputation for holiness, and his indefatigable +labours on behalf of the Order and of the Church had made his name +famous throughout Europe. Furthermore, he was a {56} personal friend +of Bonaventure, for was it not he who recommended him for the office +of General! In the face of these considerations it is incredible that +he should have been guilty of injustice or duplicity towards him. It +is much easier to believe that Angelo Clarenus, carried away by party +spirit, gave ready credence to the exaggerated reports circulated by +the admirers of John of Parma, who were bitterly, though unreasonably, +indignant that Bonaventure should have listened to the accusation of +heresy and lent his authority to the investigation that followed. + + + +CHAPTER VIII. + +ST. FRANCIS' BIOGRAPHER. + +At the General Chapter of Narbonne, in 1260, Bonaventure was requested +to write the life of St. Francis. Owing to the circumstances that +surround it, considerable importance attaches to this incident. There +already existed several legends of the Saint. Thomas of Celano had +written one in 1229. His work received the approval of Gregory IX., +who had officially recommended it to the Brethren. In the year 1246, +at the request of the Minister-General, Crescentius, appeared the +"Legend of the Three Companions," written by Brothers Angelo, Rufinus +and Leo. A second life was written by Thomas of Celano in 1247 or +1248. + +A few years ago the well-known French writer, {57} M. Paul Sabatier, +edited a work [Footnote 26] which he contended was anterior to any of +these. He maintained it was nothing less than a complete life of St. +Francis written by Brother Leo in the year 1227--within a year of the +Saint's death. This remarkable work had been already well known, but +according to M. Sabatier its authorship and the date of its +_compilation_ had been misconceived. Although the learned writer +supports his contention with weighty arguments he cannot be said to +have rendered it certain. He is enamoured of the tone and spirit of +the book. If it be an original work and the production of Brother Leo, +it is, to the modern critic, an ideal biography. It reveals simply and +forcibly the human side of Francis. The personal traits of the Saint +are brought prominently before us in all their unique individuality. +We have the real, living man--not the stereotyped example of every +virtue which the earlier hagiographers delighted in. Still it must be +admitted that the book is characterized by the prejudices of its +author. Certain sayings and doings of Francis which appealed to his +prepossessions are insisted upon with evident emphasis. Indeed, to +such an extent is this apparent that the work cannot be regarded as +purely historical. It is largely polemical and would seem to have been +designed to refute the ideas of the moderate party concerning certain +points of observance. + +[Footnote 26: "The Mirror of Perfection," by Brother Leo, Paris, 1898.] + +Before quitting this subject it may be said that {58} the ardour and +enthusiasm with which the greatest literary critics of the day, +Catholic and non-Catholic, devote themselves to the investigation of +the sources of St. Francis' biography, is one of the most remarkable +phenomena which our times witness. We hear of the formation of +societies composed of the ablest scholars of Europe for the study of +early documents relating to Francis and his Order. How the words of +Christ are herein verified: "He that humbleth himself shall be +exalted!" I doubt if there is a personality in history, exclusive of +the Divine Founder of Christianity, whose words and actions are so +closely studied in a spirit of loving admiration as are those of St. +Francis. + +To return to Bonaventure and the task imposed upon him by the General +Chapter, the importance of the latter becomes apparent when we reflect +that as far as the Order could effect it, the legend he was about to +compose was to be the sole record of the life of Francis which should +come down to posterity. This purpose evidently underlay the demand for +its composition, for when the work was finished and submitted to the +General Chapter of Pisa three years later it was officially approved +of and all the other legends were formally proscribed. More stringent +measures still for the suppression of the older legends were adopted +at the Chapter of Paris in 1266. Therein was framed the following +Constitution: [Footnote 27] "The General Chapter commands {59} under +obedience that all the legends of St. Francis hitherto composed be +destroyed, and that where they can be found outside the Order the +Brethren shall strive to remove them, for the legend composed by the +General was written according as he had it from the mouth of those +who, as it were, had been always with Blessed Francis and knew +everything with certainty, and those things which are proven are +therein diligently set down." + +[Footnote 27: "Rinaldi," p. 11. Cf. "Opera Omnia," Tom. X, p. 58.] + +On the part of modern historiographers this ordination has excited +much criticism, and even the warmest admirers and staunchest advocates +of the Order must confess their inability to account for it +adequately. At first sight it appears to be a very high-handed and +obscurantist procedure, little in keeping with the ingenuous +simplicity of the Franciscan spirit. It looks like an attempt to put +out the light--to abolish the true ideal and substitute a counterfeit +in its stead. But in reality it was nothing of the sort. At the +present day it is impossible to determine the precise motives that +actuated the authors of that statute, but no one who is even slightly +acquainted with the condition of the Order at the period can fail to +conjecture what most likely was the prevailing influence. + +The Chapter aimed at introducing peace and harmony amongst the +Brethren and producing uniformity of thought and action in their +common life. We have seen that these most desirable elements were +wanting--that there were dissensions {60} and differences concerning +the nature of the observance to be pursued. The appeal of the +contending parties was ever to the words and actions of St. Francis, +which, according to their respective views, they strained and +exaggerated and, unconsciously perhaps, even falsified. We cannot but +conclude that such a state of affairs affected very prejudicially the +biographers of the Saint and tended to depreciate the historical value +of their labours. For these, too, took sides, and, as it is easy to +see, they made the Lives they wrote the vehicle of their particular +ideas. Thus Thomas of Celano favours Brother Elias and the moderate +observance, whilst the "Three Companions," and (if M. Sabatier's +contention be correct), the "Mirror of Perfection" by Brother Leo, +constitute a species of manifesto against the latter, and an appeal +for a literal and rigorous observance. + +Now it is evident that whilst such a condition of things was +tolerated, unity and peace could never be established. As long as +these old legends, redolent of party spirit and biassed views, +remained, legislation making for harmony would be of no avail. This +the Chapter clearly perceived, and hence its statute. We may say of it +finally that although it was a drastic measure the circumstances more +than justified it. And we must not forget that it was adopted only +after Bonaventure's work had been examined and approved. + +Of this work it is now time to give some account. {61} Owing to the +important place in history this new "life" was to hold, and the +manifold distractions of public duties among which it was to be +written, we may accept in strict and literal sincerity our Saint's +expressions of reluctance to undertake it. "Feeling myself unworthy," +he writes, [Footnote 28] "to relate that life most worthy of all +imitation, I should in no wise have attempted it, had not the devout +desires of the Brethren and the unanimous importunity of the Chapter +moved me thereunto, and had not that love compelled me which I am +bound to feel for our holy Father. . . . This, indeed, was my chief +reason for undertaking this work; to wit, that since I owe to him +under God the life of my body and soul, and have learned the holiness +of his life through personal experience of his power with God, it +behoved me in return to collect, as best I could, his words and +deeds--fragments, as it were, partly overlooked and partly +scattered--that they be not utterly lost with the death of those who +lived and conversed with the Blessed Servant or God." + +[Footnote 28: "Legend of St. Francis," Prologue, Sec. 3.] + +During the year 1261, St. Bonaventure was in Italy collecting the +materials for his work. "The better to come by first-hand information +of this life," he tells [Footnote 29] us, "I visited the scenes of the +birth, life and death of the Blessed Francis, and held studious +converse on these things with all who had enjoyed his intimacy, and +with such especially as {62} had fuller knowledge of his holiness and +were his chief disciples. To all of these all credence is due alike +for their tried virtue as for their perfect knowledge of the truth." +We cannot say definitely who these "chief disciples" were. To have +mentioned them by name would have frustrated the purpose for which the +life was undertaken. We presume, however, that our Saint was chiefly +indebted to Brothers Leo, Illuminatus, and Giles. + +[Footnote 29: "Ibid." Sec. 4.] + +When these researches were completed, Bonaventure returned to Paris to +work up into an authentic record of St. Francis' life all the +materials--oral and written--he had come by during his sojourn in +Italy. Every incident of any moment in St. Francis' life is faithfully +recorded. The graces bestowed upon him, the labours he undertook, the +sufferings he bore, the virtues he practised, the miracles he worked: +all are graphically and sympathetically described. The following +episode gives us an insight into the fervour of soul with which this +task was undertaken. On one occasion, as our Saint was engaged on his +work, his intimate friend St. Thomas Aquinas came to visit him. Gently +opening the door of his cell, the saintly Dominican saw Bonaventure +seated at his table, pen in hand, and so engrossed in contemplation +that he was lost to exterior things. Deeply moved, St. Thomas withdrew +whispering to his companion "Come! let us leave a Saint to write the +life of a Saint". + +[Illustration: +ST. BONAVENTURE IN ECSTASY WHILE WRITING THE +LIFE OF ST. FRANCIS IS VISITED BY ST. THOMAS AQUINAS +_From a fresco by Giacomelli in the Franciscan Church at Cimiez_.] + +{63} + +In his undertaking Bonaventure had before him an ideal. He wished to +present Francis as the chosen servant of God, raised up to be the +founder and head of a great Religious Order. Accordingly, his +attention is fixed on the supernatural rather than on the natural +element in Francis, and he deals more with those aspects of his life +and character that bring him within practical reach of his spiritual +children than with those that lift him up into a sphere so high that +the ordinary soul dares not aspire to it. He distinguishes judiciously +between what Francis recommended and practised himself and that which +he strictly enjoined upon his Brethren. Here the conciliatory aim of +the book is apparent. But he is never betrayed into anything unworthy +of an upright biographer. All his facts are unassailable--nothing of +importance is suppressed or distorted. In consequence, such a picture +of Francis as his spiritual children required is the result. This was +the end Bonaventure had in view, and having accomplished it, it +matters little if his work forfeits the approval of those modern +critics who, in the life of Francis, wish to find a record of the +natural rather than the supernatural. + +From this "Greater Legend"--as it is called--Bonaventure made an +abstract of the salient events, and arranged them under seven +headings, each of which contained nine lessons or readings. This was +called the "Smaller Legend" and was intended {64} for the use of the +Religious in the Divine Office during the Octave of St. Francis. To +this smaller work attaches the same historical accuracy that +distinguishes the Greater Legend. In many instances events are +described in the same words; other incidents are given in abridged +form; the whole work is marked by a more liturgic style, and +occasionally fresh details are given. + + + +CHAPTER IX. + +INTERIOR SPIRIT. + +Hitherto we have considered principally the outward life of +Bonaventure; we now turn to those interior virtues which made him a +saint. Notwithstanding his manifold labours and the eminently +strenuous life he led he was a perfect master of the interior life. A +glance at his writings will show how thoroughly he understood the +secrets of Mystic Theology, and how intimately acquainted he was with +every aspect of the spiritual life. There is no phase of divine +contemplation that he does not seem to have learnt by personal +experience. It was this very striking characteristic which gained for +him the title of Seraphic Doctor. + +He possessed the rare faculty of keeping his mind habitually fixed +upon God in the midst of external occupations. To this may be traced +the very remarkable attribute of his writings whereby {65} every +subject he treats of is made ultimately to converge Godwards. In his +treatises "The Journey of the Mind to God," and "The Reduction of the +Arts to Theology," the workings of his soul in this respect are +systematized and reduced to scientific order. St. Antoninus notes this +feature of Bonaventure's works when he says: "According as Bonaventure +made progress in science and the knowledge of the Scriptures, so, too, +he grew in the grace of devotion. For whatever he perceived with the +intellect he reduced to the form of prayer and worship of God and kept +meditating on it continually in his heart." + +Besides maintaining at all times this habitual spirit of recollection, +our Saint sometimes withdrew entirely from the cares of his office and +gave himself exclusively to prayer and recollection. It was on one +such occasion, in the seclusion of Mount Alverna, that he conceived +the idea of, and actually composed, his "Journey of the Mind to God". +He tells us this himself. "On an occasion," he says, [Footnote 30] +"when, after the example of the most Blessed Francis, I, a sinner, +sighed for spiritual peace--I who, though unworthy in every respect, +am yet his seventh successor in the general ministry of the +Brethren--it happened that about the thirty-third year after his death +I had withdrawn to Mount Alverna as to a quiet place where I might +find {66} the peace I sought. Whilst there, as I reflected on certain +elevations of the soul to God, amongst other thoughts there occurred +to me the miracle which happened to Blessed Francis in this place, +viz. the apparition of the Crucified Seraph. On reflection it +instantly seemed to me that the vision signified the lifting up of St. +Francis by contemplation and the manner in which it was accomplished." + + +[Footnote 30: "Opera Omnia," Tom. V, Prologus, p. 295.] + +Unfortunately the biographers of Bonaventure give us no definite +insight into his interior spirit. There is no attempt at depicting +that inner life which by words and actions, by trains of thought, +lines of policy and personal habits, is always revealed to observant +contemporaries. We have innumerable vague, though glowing, +appreciations of his virtues and character in general. We are told +most emphatically that he was a saint, but what kind of a saint we are +not informed. In this dearth of particulars we must fall back upon the +Saint's writings. We can justly hope to find in them some revelation +of his spirit--of those particular ideas that guided and animated him. +We can take it for granted that what he taught he practised. The fact +that he is a canonized Saint forbids us to think otherwise. Hence, in +his numerous descriptions of those interior virtues that should adorn +the spiritual life in general, we may see a reflection of those +virtues which flourished in his own soul. + +There is a small work on the spiritual life written by our Saint in +which he depicts the virtues that {67} make for religious perfection. +The book is entitled "The Perfection of Life," and it reveals the +spirit of Bonaventure more simply and, for our present purpose, more +suitably than his greater works. It was written at the request of the +Mother Abbess of some Community of Poor Clares. He refers to this fact +in his introduction, and his words breathe such a deep spirit of +humility that I cannot refrain from quoting them. + +"Wherefore, Reverend Mother, devoted to God and dear to me, you have +asked me out of the poverty of my heart to write something whereby, +for the time being, you may instruct your soul in the way of devotion. +I sincerely confess that rather do I stand in need of such instruction +myself, seeing that my life is not adorned with virtue outwardly, nor +is it inflamed with devotion inwardly, nor is it enhanced by learning. +Nevertheless, moved by your pious wish, even as you have requested I +have obeyed. But I ask your blessedness, most holy mother, to regard +rather my good will than the result of my efforts; rather the truth of +my words than the elegance of my language; and, that, where I fail to +give satisfaction, you will excuse and forgive me on account of the +lack of time and the pressure of business." + +We must remember that these words were uttered by the successor of St. +Francis--a man whose reputation for learning and sanctity was +world-wide--a man who was consulted by Popes and Princes, {68} whose +merits were soon to raise him to the dignity of the Cardinalate, and +upon whose words a few years later the entire Christian Church in +General Council assembled would hang with profound admiration. Such an +utterance gives us a better insight into Bonaventure's mind and +character than pages of indefinite eulogy. + +His deep sense of humility sprang from his perfect knowledge of +himself. He considered self-knowledge an essential condition to the +acquisition of true knowledge of any kind. "He knows nothing aright +who knows not himself--who understands not the conditions of his own +being. How dangerous it is for a religious soul to be eager to know +indifferent things and yet neglect to learn its own deficiencies. That +soul is near to ruin which is curious to know extraneous things and +prone to judge others yet cares not to know itself." Apart from the +sentiment of humility prompting this utterance, what profound wisdom +does it not reveal! It establishes a truly golden rule for the +guidance of the soul in its search after knowledge, secular or +spiritual. It must begin by discovering its own limitations and +defects. If it ignores these it cannot form a true estimate of +anything. This truth was uttered by our Saint six hundred years ago +and it is strange to hear it re-echoed in our own day under totally +different circumstances. Men of science, on purely rational grounds, +are reverting to the advice given by Bonaventure and are {69} +deprecating the consequences of having hitherto more or less ignored +it. Our knowledge of things distinct from ourselves must be modified +and verified by our knowledge of the means by which it is acquired. + +The intensity of Bonaventure's humility is evidenced by the fact that +whereas his biographers seem to have overlooked his other virtues, +they have left on record several instances of his humility. The +following incident related [Footnote 31] by Wadding is touching in its +simplicity:-- + +[Footnote 31: "Annals," Tom. IV, Anno 1269. NO.5.] + +"As Bonaventure was on his way to the General Chapter of Assisi, it +happened that a poor spiritually afflicted Brother, named Fulginas, +was very desirous of speaking to him but could not do so because of +the numbers that surrounded him and engaged his attention. The poor +Brother went along in advance of the Saint until he came almost to the +walls of Assisi and there awaited him. On his approach he cried out: +'Reverend Father, I should like very much to speak with you for my +consolation, and I humbly beseech you not to despise your poor subject +though he is beneath notice'. Bonaventure immediately left the company +that surrounded him and seating himself on the ground beside the poor +Brother, listened with great patience and kindness to his long and +tedious recital, and consoled him with much compassion and sympathy. +His {70} companions, impatient at his long absence, expressed their +disapproval of his action. But he said: 'I could not do otherwise. I +am the minister and servant--the poor Brother my lord and master. I +often recall those words of the Rule: 'Let the Ministers receive the +Brothers charitably and kindly, and show themselves so familiar +towards them that they (_the Brothers_) may speak and act with them +like masters with their servants.' I, being the servant, should obey +the will of my master and solace the misery of that poor sufferer." + +This other anecdote illustrates this virtue of humility quite as +forcibly, and has the advantage of being more authentic. Salimbene, +[Footnote 32] a contemporary chronicler, is our authority. "Brother +Mark," he wrote, "was my special friend, and to such a degree did he +love Brother Bonaventure, that he would frequently burst into tears on +recalling (after his father's death) the learning and heavenly graces +that had crowned his life. When Brother Bonaventure, the +Minister-General, was about to preach to the clergy, this same brother +Mark would say to him: 'You are indeed a hireling,' or, 'On former +occasions you have preached without knowing precisely what you were +talking about. I sincerely hope you are not going to do that now.' +Brother Mark acted thus to incite the General to more painstaking +efforts. His depreciation was merely {71} affected and in no way +genuine, for Mark reported all the sermons of his master and treasured +them greatly. Brother Bonaventure _rejoiced_ at his friend's reproaches, +and that for five reasons. First, because his was a kindly-hearted and +long-suffering character; secondly, because thus he could imitate his +blessed Father Francis; thirdly, because it showed how loyally Mark +was devoted to him; fourthly, because it afforded him the means of +avoiding vainglory; lastly, because it incited him to more careful +preparation." + +[Footnote 32: "Chronica," p. 138.] + +For a mind so powerful, so enlightened, of such perfect equilibrium +and sound judgment, humility was the only possible attitude. Pride is +the accompaniment of a weak mind or an unsound judgment. It is based +upon a notion so palpably false and unworthy as to be inadmissible to +a powerful mind. The proud man attributes to himself what he does not +possess, or he fails to see that what he does possess is limited and +imperfect, and that it is attributable rather to the Author of his +being than to himself. Consequently, he does not perceive how +senseless it is to glory in it or to despise his neighbour because he +lacks it. The more a man knows, however, the humbler he is; because +the very greatness of his knowledge only widens the extent of his +outlook into the boundless sphere of truth that surrounds him, and +which he feels he cannot explore. + +In keeping with his spirit of humility our Saint {72} shunned honours +of every kind. He steadfastly refused the Archbishopric of York to +which he was appointed by Clement IV., and when that Pope, to secure +more effectively his invaluable services for the Church, insisted on +making him Cardinal, the envoys who brought him the Cardinal's hat +found him washing the dishes of the monastery--nor would he receive it +before he had finished his menial task. + + + +CHAPTER X. + +LOVE OF GOD. + +The Love of God is the perfection of the interior life. It is this +which unites the soul with God, and the more intense it is, the closer +is the union and the greater the consequent perfection. It is the +crown and, consummation of all the virtues. Where it exists we shall, +as a matter of consequence, find all the other virtues; and to +describe it is implicitly to portray them all. Hence, when we shall +have treated of St. Bonaventure's love for God, we shall consider +ourselves absolved from the necessity of discussing his other virtues, +especially as there is such a scarcity of data to lay under +contribution. And even concerning the virtue under consideration, we +must be content with reviewing the Saint's teaching upon it. + + +[Illustration: +The Papal Envoy presenting St. Bonaventure with the +Cardinal's hat.] + +{75} + +None realized better than Bonaventure the supremacy of charity. +"Charity alone," he writes, [Footnote 33] "renders us pleasing to God. +Of all the virtues charity alone makes its possessor wealthy and +blessed. If it is absent, in vain are all the other virtues present; +if only it be present, all is present--for whoso possesses it +possesses the Holy Ghost. If virtue constitute the blessed +life--virtue, I should add, is nothing else but the highest love of +God." Since charity is so excellent it must be insisted upon beyond +all the other virtues. Nor ought any kind of charity to be considered +sufficient but that alone by which we love God above all things and +our neighbour as ourselves for God's sake. The Saint insists, +particularly, on the exclusive nature of the love of God. No interest +in creatures and no affection for them should be allowed to interfere +with it. "We should love God," he says, "with the whole heart, the +whole mind and the whole soul. To love anything not in God and for God +is to be wanting in His love." He quotes with approval the remarkable +utterance of St. Augustine: "He loveth Thee less, O Lord! who loveth +anything along with Thee which he does not love because of Thee". He +assigns as the proof of perfect love willingness to lay down one's +life for God: "We love God with our whole soul when for the love of +Jesus Christ we freely expose ourselves to death {76} when +circumstances demand it. To love God with our whole mind is to be ever +mindful of Him, to love Him unceasingly and without forgetfulness or +neglect." Such is the substance of Bonaventure's general teachings on +charity. + +[Footnote 33: "Opera Omnia," Tom. VIII, "De Perfectione Vitae," Cap. +VII, p. 124.] + +Elsewhere in his treatise, "The Triple Way, or the Fire of Love," he +treats of the subject more in detail. He writes, no doubt, from the +fulness of his heart and describes, the love which dominated his own +soul. He distinguishes [Footnote 34] six stages or degrees of perfect +charity. + +[Footnote 34: "Opera Omnia," Tom. VIII, "De Triplici Via," Cap. II, +Sec.4, p. 10.] + +The first stage is that of _sweetness_ when the soul learns to "taste +and see how sweet the Lord is". + +The second consists in the _yearning_ of the soul for God. Having +become accustomed to spiritual sweetness, it is filled with a longing +which nothing save the perfect possession of that which it loves can +satisfy. And as this cannot be attained to here below the soul is +continually transported out of itself by ecstatic love, and exclaims +in the words of the Psalmist: "As the hart panteth after the fountains +of water, so my soul panteth after Thee, O God!" (Ps. XLI. 2). + +The third degree is _satiety_ which succeeds to the yearning just +described. As the soul most vehemently desires God and is lifted up +towards Him, everything that tends to hold it down becomes distasteful +to it. It can find no pleasure in {77} anything save its beloved. It +is like one whose appetite has been fully appeased: if he attempt to +take more food it produces disgust rather than pleasure. Such is the +attitude of the soul at this stage towards all earthly things. + +The fourth degree is that of spiritual _inebriation_ which follows +upon the aforesaid satiety. Inebriation consists in this: The soul's +love for God is so great that not only does it reject all comfort and +pleasure but it delights in suffering. For its consolation it embraces +pain, and, as the Apostle did of old, it rejoices in reproaches and +scourgings and torments for the love of its beloved. + +The fifth degree of perfect charity is _security_. When the soul +realizes that it loves God so greatly that it would willingly bear +every pain and opprobrium for Him, it conceives such confidence in the +divine assistance that it casts out all fear and assures itself that +it can never by any means be separated from God. The Apostle had +reached this stage when he exclaimed: "Who shall separate me from the +love of Christ? I am certain that neither life nor death can separate +us from the love of God which is in Christ Jesus our Lord." + +The sixth and last degree is found in true and perfect _tranquillity_, +wherein such peace and quiet reign that the soul appears to lie in +peaceful slumber from which there is nothing to disturb it. For what +can disturb the soul which no movement of passion assails and no pang +of fear disquiets? {78} In such a soul peace and quiet reign. It has +reached the final stage--"His place is in peace". It is impossible to +reach such perfect tranquillity save by perfect charity. When this is +attained it is very easy for a man to fulfil all that appertains to +perfection--whether it be to do or to suffer, to live or to die. + +Here indeed we have disclosed to us the dizziest heights of spiritual +perfection. No more intimate union with God can we conceive, and yet +may we not justly conjecture that it is a faithful portrayal of the +personal experience of the Saint himself. The title of _Seraphic_ +Doctor bestowed upon Bonaventure is an undeniable tribute to his +all-absorbing love for God. To the minds of his contemporaries, +impregnated with the mysticism and supernatural atmosphere of the +Middle Ages, the spirit that breathed in his writings seemed to find +its parallel only in the lives of those heavenly beings--the +Seraphim--whose existence is depicted as like to a glowing flame of +divine love. + +Furthermore, in his utterances concerning the workings of the soul in +prayer, there is what I consider a very striking revelation of the +intensity of Bonaventure's love for God. It is the love of God that +vivifies prayer. Prayer is more or less perfect according to the +charity that reigns in the soul--it reaches its highest perfection +where love is all-pervading. Then we look for raptures and ecstasies +such as marked the lives of the greatest saints. {79} Bonaventure's +reflections on prayer imply this most burning love. The following +utterances, [Footnote 35] of which I give the substance, are clearly +indicative of this. + +[Footnote 35: "Opera Omnia," Tom. VIII, "De Perfectione Vitae," Cap. +V, _passim_.] + +"In prayer we must enter with the Beloved into the chamber of the +heart and there remain alone with Him. We must forget all external +things, and with our whole heart and all our mind and all our +affections and desires endeavour to lift our souls up to God. We +should endeavour by the ardour of our devotion to mount higher and +higher until we enter even into the heavenly court, and there with the +eyes of the soul having caught sight of our Beloved, and having tasted +how sweet the Lord is, we should rush into His embrace, kissing Him +with the lips of tenderest devotion. Thus are we carried out of +ourselves, rapt up to Heaven, and as it were, transformed into +Christ." The Saint proceeds to explain how the ecstatic state is +reached. "It sometimes happens," he says, "that the mind is rapt out +of itself when we are so inflamed with heavenly desires that +everything earthly becomes distasteful, and the fire of divine love +burns beyond measure, so that the soul melts like wax, and is +dissolved--ascending up before the throne of God like the fumes of +fragrant incense. Again, it sometimes arrives that the soul is so +flooded with divine light and overwhelmed by the vision of God's +beauty that it is stricken with {80} bewilderment and dislodged from +its bearings. And the deeper it sinks down by self-abasement in the +presence of God's beauty, like a streak of lightning, the quicker it +is caught up and rapt out of itself. Finally, it occurs that the soul +inebriated by the fulness of interior sweetness utterly forgets what +it is and what it has been, and is transported into a state of +ineffable beatitude and entirely permeated with uncreated love. It is +forced to cry out with the Prophet: 'How lovely are Thy tabernacles, O +Lord of Hosts. My soul longeth and fainteth for the Courts of the +Lord. My heart and my flesh have rejoiced in the living God'" (Ps. +LXXXIII.). + +Effusions such as these assuredly give us an insight into the +extraordinary love that burned in the soul of Bonaventure. From the +spiritual tepidity that oppresses us we can only contemplate it with +wistful admiration. It proves to us indeed "how wonderful is God in +His Saints," and how profoundly and intimately He influences the +hearts of His chosen ones and attaches them inseparably to Himself. + +It will be fitting to bring this chapter to a close by quoting, as +outside testimony, the tribute which Cardinal Wiseman paid [Footnote +36] to this feature of our Saint's life. "There is another writer upon +this inexhaustible subject," said His Eminence, "who more than any +other will justify all that I have {81} said; and, moreover, prove the +influence which these festivals of the Passion may exercise upon the +habitual feelings of a Christian. I speak of the exquisite meditations +of St. Bonaventure upon the life of Christ, a work in which it is +difficult what most to admire, the riches of imagination surpassed by +no poet, or the tenderness of sentiment, or the variety of adaptation. +After having led us through the affecting incidents of Our Saviour's +infancy and life, and brought us to the last moving scenes, his steps +become slower from the variety of his beautiful but melancholy +fancies; he now proceeds, not from year to year, or from month to +month, or from day to day, but each hour has its meditations, and +every act of the last tragedy affords him matter for pathetic +imagination. But when at the conclusion, he comes to propose to us the +method of practising his holy contemplations, he so distributes them, +that from Monday to Wednesday shall embrace the whole, of Our +Saviour's life; but from Thursday to Sunday inclusive each day shall +be entirely taken up with the mystery which the Church in Holy Week +has allotted to it. In this manner did he, with many others, extend +throughout the whole year the solemn commemorations of Holy Week, for +the promotion of individual devotion and sanctification, even as the +Church had done for the public welfare." + +[Footnote 36: Four Lectures on the Offices and Ceremonies of Holy +Week. Lecture the Fourth.] + +{82} + + +CHAPTER XI. + +THE ARCHBISHOPRIC OF YORK. + +In a previous chapter reference was made to St. Bonaventure's +appointment to the Archiepiscopal See of York. It occurred in the year +1265. The See of York had been rendered vacant by the death of Bishop +Godfrey de Kinton, or William Ludham--it is not certain which of +these two prelates immediately preceded Bonaventure's appointment. The +English chroniclers do not refer to our Saint's nomination. The fact +may never have come to their knowledge, or their silence may be +accounted for by their opposition to foreign appointments. The epoch +was one of the most troublous in the history of England. The country +was in the throes of the civil war kindled by the revolt of the Earl +of Leicester against Henry III. The partial success of the Earl and +the captivity of Henry moved Pope Urban to intervene. He despatched +Cardinal Guido to England as his legate, but the latter having been +threatened with death if he dared to set foot in the country, remained +in France. His mission was a failure. After a short delay, and some +ineffectual negotiations, he returned to Rome, where shortly +afterwards he was raised to the Papacy. It was this Pontiff who +appointed Bonaventure to the See of York. He was thoroughly acquainted +with the disturbed state of the country {83} and knew full well the +manifold and serious difficulties which would beset the occupant of so +important a See. In the Bull of appointment he makes particular +reference to this. He beseeches the Saint to attend diligently to the +needs of the Church and to work for the peace and welfare of the +Kingdom "sorely disturbed and convulsed by the storms of civil +strife". + +The condition of the Church in England was not more satisfactory than +that of the State. It was deprived of the liberty necessary for its +genuine welfare. In the year 1261, we hear the Bishops of England, in +Council at Lambeth, bewailing the violation of the Church's rights +which they asserted were trampled under foot. They enumerated the +following abuses which commonly prevailed: the undue interference of +the civil power in ecclesiastical matters; the intrusion by secular +authority of incumbents into benefices; the unjust and violent seizure +of Church property and the goods of the clergy; the pretension of the +Crown to the right of patronage in all the more important benefices; +finally, the plurality of benefices, and the tenure of benefices by +foreign ecclesiastics. + +No sooner was the Papal Bull delivered to Bonaventure than he hastened +to Perugia, where the Pope was residing, and besought him not to +impose upon him so weighty a responsibility. We know not what reasons +he adduced, but they must have been very powerful to overcome the +Pope's {84} resolution and turn him from his purpose, for he seems to +have chosen Bonaventure after the fullest deliberation and to have +been very intent upon his accepting the dignity. It appears that the +Chapter of York had chosen its Dean as Archbishop, but the Pope +refused to ratify the election, declaring that on the present occasion +he reserved to himself the right of appointment. In the Bull which he +issued to our Saint, [Footnote 37] he says:-- + +[Footnote 37: Cf. Wadding, Anno 1265. No. 14.] + +"We have long considered this appointment. We have given it our +profound and careful attention. Our mind has long been occupied with +it in all its bearings. The welfare of a Church so great and +honourable, of a daughter so noble and so devoted to the Apostolic +See, of a Catholic Kingdom so renowned as England and so dear to the +Roman See--the welfare of a Church so amply endowed and enjoying +Archiepiscopal dignity fills us with deepest solicitude. It has +aroused our anxiety, increased our vigilance and intensified our +deliberation. We have studied more intimately, and considered more +carefully, all that in this election might make for the greater +welfare of the Church, of the Apostolic See, and of the entire +Kingdom. We have striven by every means in our power to find a worthy +man--one devoted to the Apostolic See and suited to the wants of the +aforesaid Church and zealous for the peace and welfare of the +Kingdom--a man conspicuous for virtue, renowned for {85} learning, +remarkable for foresight--a man whom the Lord might love, in whose +goodness He might dwell--a man whose good deeds render him worthy of +imitation, by whom the Catholic flock as by a shining light may be led +to salvation. Seeking for such an one we have fixed our choice on +thee--our mind has rested upon thee with entire satisfaction. For we +behold in thee religious fervour, candour of life, irreproachable +conduct, renowned learning, prudent foresight, serious gravity. We see +that thou hast so long and so laudably presided over thine Order, and +fulfilled so faithfully the office of Minister-General--exercising it +prudently and profitably for the greater honour and welfare of the +Order, striving to live innocently under regular observance, showing +thyself peaceful and lovable to all. Wherefore, we are fully convinced +that we see in thee what we desire for the welfare of the said Church, +the Apostolic See and the entire Kingdom. By our Apostolic authority, +therefore, we make provision for the aforesaid Church through thee, +and constitute thee its Archbishop and Pastor, absolving thee from the +office of Minister-General and transferring thee to the said Church, +granting thee free licence to go thither. Therefore we exhort, +admonish, affectionately entreat, and strictly command thee by virtue +of holy obedience not to resist the Divine Will, nor to oppose any +obstacle nor delay to our command, but humbly to submit to the call of +Heaven and accept the burden placed upon thee by God." + +{86} + +Undoubtedly, only the gravest reasons could have induced Bonaventure +to resist so urgent an appeal of the Vicar of Christ. What they were +we do not know, and it is useless to enter upon conjectures. The +incident shows us the extraordinary esteem in which our Saint was +held, and it also gives us an insight into the deep solicitude with +which the Popes in the thirteenth century watched over the interests +of the Church in England. The action of the Roman Pontiffs in +appointing foreign ecclesiastics to English Sees has been severely +condemned by Protestant historians, but anyone reading the Bull of +Bonaventure's appointment must confess that they took the greatest +care to select worthy and suitable candidates. + +Having succeeded in obtaining the revocation of his appointment, our +Saint went to Paris, where he remained teaching and attending to the +affairs of the Order until the year 1269, when he celebrated the +General Chapter at Assisi. Returning again to Paris he devoted himself +to his writings, lectures, sermons and ministerial duties, until 1271, +when at Viterbo he played a most important part in a very memorable +event. On the death of Clement IV. (1268), the Cardinals were so +hopelessly divided in their opinions that for nearly three years they +were unable to agree in the choice of a successor. In the year just +mentioned they were assembled at Viterbo. Six candidates were, before +them for election and there seemed but little chance {87} of arriving +at any decision. Bonaventure's reputation was so great that the +Cardinals sought his services, and, according to one chronicler, +[Footnote 38] empowered him to nominate himself or any other to the +Papal See, promising at the same time to ratify his selection. He +nominated Theobald of Piacenza, a most worthy man who was at that time +Legate in Syria. The Cardinals acquiesced in his choice and the new +Pope took the name of Gregory X. This incident must be regarded as +quite authentic, for reference is made to it in the process of our +Saint's canonization. That the Cardinals seriously authorized him to +nominate himself is the only item concerning which a doubt may be +raised. To some writers it seems too improbable on the face of it, and +they refuse to admit it. + +[Footnote 38: Bartholomew of Pisa, "Conformities," Lib. I. Conform. 8. +Pars. 2.] + +The election of Gregory exercised an unforeseen influence on +Bonaventure's career. The new Pope arrived at Viterbo in 1272, and +proceeded to Rome, where he was solemnly crowned in the year 1273. +Full of admiration for our Saint and reposing the greatest confidence +in his wisdom, he desired to avail himself of his counsel in the +government of the Church. Accordingly he summoned him to Rome and +confided to him the transaction of many important matters. Amongst +these was the selection of Legates to undertake the reconciliation +{88} of the Greeks and Tartars to the Latin Church. However, his stay +in Rome was not of long duration, for in the same year, 1273, he was +back again in Paris attending to his ministerial duties and working +for the fulfilment of a very important commission entrusted to him by +the Pope. + + + +CHAPTER XII. + +MISCELLANEOUS ANECDOTES OF THE SAINT. + +Before we pass on to St. Bonaventure's elevation to the Cardinalate it +will be worth while to gather under one heading such scattered +memories of him as have been preserved, and which shed additional +light on his life and character. These are associated chiefly with the +French King St. Louis IX., and St. Thomas Aquinas. As the sainted +Franciscan General lived almost thirty-two years at the University of +Paris, it was but natural he should come into close relationship with +the equally sainted King of France. King Louis died 25 August, 1270, +and at the second chapter of Pisa, held in 1272, St. Bonaventure +introduced into the Order the solemn annual celebration of the day of +his death. Mindful of his old-time friendship, our Saint secured this +favour from Gregory X, as the first act of grace on the occasion of +his coronation. + +The following incident reveals the unreserve {89} with which Louis IX. +confided in his Franciscan friend. On the death of his eldest son, the +French King, in spite of the great love he had ever borne him, was +thoroughly resigned to what he recognized as the will of God. He told +St. Bonaventure that since God had willed the heir apparent should die +he himself would not, even if he could, have his son live. "Sire," our +Saint made answer, "how can that be?" St. Louis replied, "I believe +and I know that such was the will of God. Seeing that it is God's +will, on no account ought I to will the contrary; rather ought I +cheerfully to accept God's good pleasure and not prove disloyal to His +supreme will." "How much I suffer," he continued, "you can scarcely +credit. Yet though I feel this loss so keenly, I must force myself not +to manifest it." As he said, so he did, as the whole nation was +witness. + +On another occasion the King told St. Bonaventure that someone had +approached him saying, "The Lord our God has three crowns, one of +gold, one of thorns and the other incorruptible--the crown of Eternal +Life. Two of these He has bestowed on you. I earnestly recommend you, +however, that after the example of Jesus Christ, you strive to acquire +by your good works the crown of Eternal Life. What will the two crowns +you have avail you, if you secure not the third?" "Now it seems to +me," was the pious King's comment, "that he spoke with very much +wisdom. {90} His words entered my very heart." This lesson, our Saint +adds, he also impressed on his court. + +St. Louis once sought St. Bonaventure's opinion on an abstruse +philosophic-theological question. "May a man," queried the King, +"choose rather to be annihilated than to remain in everlasting +torments? or ought he to prefer eternal torture to non-existence?" +"Sire," answered Bonaventure, "endless torments presuppose sin and +God's undying wrath against sin; and as no one may choose to remain +for ever at enmity with God, non-existence is to be preferred to +endless suffering." "I hold with Brother Bonaventure," the pious King +exclaimed. Then turning to his courtiers he continued, "I assure you I +would far rather cease to exist; I would far rather suffer +annihilation, than live for ever, even in this world, reigning even as +I now reign, and yet withal remain in perpetual enmity with my God." + +A further incident reveals a still more intimate interchange of ideas. +The King once came to Bonaventure and said to him: "The Queen is +greatly disturbed because she hears that our son Peter wishes to join +the Franciscan Order. I said to her, 'Do not trouble and do not allow +the affair to weigh on your mind. Besides, you may mention the matter +so often that the youth may come by the desire of joining the Order. +Personally I feel assured that the love Brother Bonaventure, their +General, bears me will not allow him {91} to receive our son without +my being forewarned.' Did I not speak the truth, Brother Bonaventure?" +To this our Saint made answer, "Sire, if your son comes to me on this +matter, I shall refer to you and lay the responsibility on your +shoulders". "No, Brother Bonaventure," replied King Louis, "that would +not do. I should not like to have it on my conscience that I stood in +the way of my son's following the voice of God." "Pious and holy +King!" the narrative concludes, "his soul was so holy and so given to +God, he preferred to be deprived of his son's society rather than +withdraw that son from the service of God." + +In the fourteenth century MSS. from which the previous incidents are +drawn, and which are preserved in the Vatican Library, the following +episode is found. We insert it, though historically it is not beyond +question. The brother of St. Bonaventure once besought our Saint to +use his influence with St. Louis on his behalf. "Do you wish me to +speak to the King for you?" asked our Saint. "How could I exhort and +induce others to the contempt of the world and the embracing of the +Religious Life, if I interested myself on your worldly behalf: if, by +procuring you what you desire, I afforded you the occasion of +remaining in the lay state and of loving the world?" + +In the course of this biography we have alluded casually to the +intimate friendship which existed between St. Bonaventure and St. +Thomas Aquinas. {92} There is an account of a holy rivalry of modest +courtesy which took place between them when they were both to receive +the degree of Doctor at the Paris University. St. Thomas could not be +brought to take precedence of our Saint: whilst Bonaventure, true to +the name of Friar Minor, shrank from the thought of anticipating St. +Thomas. What they were unable to arrange between themselves was +settled for them by their friends. It was thus finally determined that +Bonaventure, as being somewhat older, should be the first to occupy +the place of honour. When our Saint had been adorned with the insignia +of his new degree, he was conducted to his place amongst the Masters +of Divinity, whence he witnessed St. Thomas passing triumphantly +through the ordeal from which he himself had just emerged with credit. + + +On a subsequent occasion, however, it was St. Thomas' turn to be +worsted in a similar contest of holy humility. There is a tradition to +the effect that when Pope Urban IV. was contemplating to extend to the +whole Church the Feast of Corpus Christi he commissioned St. Thomas +and St. Bonaventure to compose separately a suitable Office and Mass +for the feast. While the work was being done, St. Bonaventure called +upon his friend, and during the course of the conversation took up and +read that antiphon for the _Magnificat_ beginning with the words, _O +Sacrum Convivium!_--"O Sacred Banquet!" So overcome was he by its +depth and {93} sweetness that he returned home and cast into the fire +the work he himself had been preparing. Whatever the authenticity of +these two episodes, they certainly breathe the spirit of love and of +courteous esteem with which these two Saints--representatives of two +kindred Orders--were actuated towards each other. + +This is another episode of the same holy friendship, which Wadding +[Footnote 39] recounts on the testimony of Mark of Lisbon. As St. +Thomas Aquinas was once wondering at the varied learning and depth of +insight displayed in his friend's writings, he asked St. Bonaventure +to show him the books from which he had drawn. Thereupon the humble +Franciscan General showed St. Thomas a Crucifix, and pointing to it +exclaimed: "It is from this well-spring of light and love that I have +drawn whatever is to be found in my lectures or writings". + +[Footnote 39: Tom. IV, Anno 1260. No. 20.] + +The following incident in connexion with St. Antony of Padua gives us +an insight into St. Bonaventure's unctuous devotion. When our Saint +was in Italy in the year 1263, he presided over the translation of St. +Antony's relics, which were then removed on 8 April from the humble +Church where they had reposed since 1232 to the noble Basilica where +they still remain. When the lid of the coffin was removed and all +pressed eagerly forward to gaze, it was seen that though the flesh had +long since returned to dust, and even the bones {94} were fast +crumbling away, the tongue, "which for 32 years had lain under the +earth, was found as fresh and ruddy as though the Most Blessed Father +had died that self-same hour". [Footnote 40] With the tact and +eloquence which were so peculiarly his own, Bonaventure turned this +extraordinary happening to devout account. Reverently taking the relic +into his hands and kissing it with tender devotion, he exclaimed, "O +Blessed Tongue, which in life didst ever bless the Lord and lead +others to bless Him, now doth it manifestly appear in what high honour +thou wast held by God Himself". He then directed that it be preserved +in a costly reliquary, as a special object of veneration, rather than +remain with the rest of the body. + +[Footnote 40: Cf. "Analecta Franciscana," Tom. III, pp. 328 and 157.] + +There is also recorded a quaint and interesting dialogue which took +place between our Saint and Brother Giles. "On one occasion," we read +[Footnote 41] in the Life of Brother Giles commonly attributed to +Brother Leo, "Brother Giles said to Friar Bonaventure, the +Minister-General, 'Father, God has laden you with many graces. But we +uneducated and unlearned men who have not received of this fullness, +what shall we do to be saved?' The General made answer, 'Did God +confer on man no other grace save only the power to love Him, that +surely would suffice'. Then asked Brother Giles, 'Can an ignorant man +love God even as can a scholar?' {95} 'A poor, little, aged peasant +woman,' the General made answer, 'can love God even more than a Master +in Theology.' Then arose Brother Giles in the fervour of his soul, and +running towards that part of the garden nearest the highway, cried +aloud, 'Poor little peasant woman love the Lord thy God, and foolish +and ignorant as thou art, thou mayest be greater in His sight even +than Friar Bonaventure'. And as he thus cried aloud he was rapt in +ecstasy and remained immovable for the space of three hours." + +[Footnote 41: Ibid. p. 101.] + +There is one of our Saint's works which we must not omit to mention, +for through it he is closely connected with an important present-day +feature of the Church's life. Some authors tell us that it is to St. +Bonaventure that we are indebted for our numerous modern +confraternities; either, as some say, because he originated the idea +of these pious societies, or, as others hold, because he prescribed +for them a definite form of prayer. It is certain that our Saint +founded the "Confraternity of the Holy Standard," and did so probably +about the year 1264. [Footnote 42] The root idea of a Confraternity, +however, existed before the time of St. Bonaventure; these pious +societies, in fact, seem but to be the counterpart of those local +guilds which were early established over Europe. Then anent specific +rules and prayers, etc., there are the religious {96} prescriptions +which Hincmar, Archbishop of Rheims, drew up for his guild, not to +mention the Confraternity organized by Odo, Bishop of Paris, who died +in 1208. This "Confraternity of the Standard," however, would seem to +have been the first introduced into Rome; and its immediate and +extensive adoption throughout Italy may possibly explain how it came +to pass that upon St. Bonaventure was fathered an idea that, probably, +was merely borrowed from Bishop Odo. + +[Footnote 42: Bull of Pope Gregory XIII. "Pastoris AEterni," 23 +October, 1576.] + +This "Confraternity of the Holy Standard" took its name from the +banner which was borne at the head of the Society's processions and on +which was wrought the likeness of the Blessed Virgin. It was also +known as the "Society of the Proteges of Our Blessed Lady," for among +their insignia was a representation of the mother of God shielding her +clients with her mantle. At first the Society embraced only twelve +members, all of noble birth, the number, it is said, shown to our +Saint in a vision; soon, however, it grew into a large and public +body. The distinctive dress of the association was a white habit, to +the right shoulder of which was attached a blue badge on which a cross +was traced in red and white. This was the period when the Crusades +were kindling the West with religious enthusiasm, and it seemed +appropriate that in spiritual as in temporal warfare, soldiers should +bear an their person the insignia of the King under whose banner they +were fighting. {97} The whiteness of the Cross recalled the purity of +Our Lady; its deep red colour symbolized the love with which Our Lord +purchased our redemption, and the heart-felt loyalty we should +manifest in return. The aims of this Confraternity were prayer, +fasting, and almsdeeds: the promotion of peace and harmony among +citizens--then so fiercely given to feuds of civic politics; the +procuring of dowries for destitute girls; voluntary service to +hospitals; and, perhaps, chiefly, the ransom of captives from the +tyranny of the Saracens. + + + +CHAPTER XIII. + +THE CARDINALATE. + +Soon after his election to the Papacy, Gregory X. decided to hold a +General Council at Lyons. He directed Bonaventure to undertake the +preparation of the various matters to be discussed. Amongst all those +who might co-operate for the success of the Council, the Pope perceived +that there was no one more capable than our Saint. His, authority was +great and his influence was widespread, In the preceding chapter we +have dwelt upon his familiar friendship with King Louis of France, +With Charles I. of Anjou he was likewise on intimate terms. After his +elevation to the Cardinalate the prince gave orders for his suitable +conveyance to the Papal Court. Another somewhat curious {98} instance +of Bonaventure's widespread influence is seen in a letter written to +him by the Secretary of Otto Carus, King of Bohemia. He asks our Saint +to intercede for him with his royal master so that he might receive +from him some office which he coveted. As General of the Franciscan +Order his power was very considerable, but it was greatly increased by +his reputation for learning and profound piety. The Order had already +spread into almost every country of the Old World. In the East and +West it possessed thirty-three Provinces and four Vicariates. It had +penetrated into Egypt, Palestine, and Syria; and was firmly +established all over Europe including the British Isles. + +The supreme ruler of so vast and powerful an organization is +necessarily a noteworthy personage in the life of the Church. And it +is not to be wondered at that Gregory X. fixed his eyes upon +Bonaventure, and with a view to enhancing his authority and extending +his sphere of action determined to raise him to the cardinalate. +Accordingly, on 23 June, 1273, he made him Bishop of Albano and +Cardinal of the Roman Church. Bonaventure's secretary, Bernard of +Besse, viewing the procedure from the standpoint of the humble Friar +and with apparently little approval, refers briefly to the fact in +these words: "The aforesaid Lord Gregory X. forced him to become a +Cardinal". We can imagine how strenuously Bonaventure refused the +honour, but the Pope was inflexible and even peremptory. {99} He +commanded Bonaventure to submit to his appointment and in a spirit of +humility to place no obstacle in the way. He furthermore ordered him +to repair to the Papal Court without any unreasonable delay or +hesitation. Our Saint received the Brief at Paris and he set out at +once for Florence where the Pope happened to be residing. Having +reached the vicinity of the town he took up his abode in a small +convent of the Order. Thither came the Pope's envoys with the +Cardinal's insignia. As has already been said they found the Bishop +and Cardinal-elect washing the plates of the monastery, and tradition +has it that he ordered them to hang the hat on a branch of a tree +close by until he had finished. + +After a brief stay at Florence, at the Pope's command our Saint set +out for Lyons, where the General Council was to be held. The assembly +began its sessions in May, 1274. The importance of the part which +Bonaventure played in this Council is admitted by all. His secretary +and biographer, Bernard of Besse, says: "By command of our Lord the +Pope he conducted the principal affairs of the Council". Pope Sixtus +IV. affirms that Bonaventure "presided at the Council of Lyons and +directed everything to the praise and glory of God; so that having +suppressed discords and overcome difficulties, he was a source of +honour and utility to the Church". It is, however, hardly credible +that Bonaventure really _presided_ over the Council, for {100} the +Pope himself was present. Most likely he presided over the private +sessions and prepared and directed the business to be publicly +transacted. + +The union of the Greek Church with the Latin, the deliverance of the +Holy Land from Mohammedan rule, and the restoration of ecclesiastical +discipline were the chief matters discussed by the Council. + +In the work of reuniting the Greek and Latin Churches the Friars Minor +played a very conspicuous part. Through them the negotiations with the +Emperor Paleologus, and the Greek Church had been carried on. Their +efforts seemed for a time to be crowned with complete success. The +Emperor sent civil and ecclesiastical representatives to the Council +of Lyons to express the adherence of himself and the entire Greek +Church to all the tenets of the Church of Rome. In presence of the +assembled Council and amid great solemnity the envoys made a public +profession of Faith, and the great Eastern schism seemed to be healed. +Unfortunately the result was of very brief duration. In the course of +a few years the Greeks had once more returned to their old condition +of schism and heresy. Still, even for this temporary success great +credit is due to Bonaventure, for to his personal influence it must in +no small degree be attributed. His learning, his eloquence, his +affability and his piety deeply impressed the Greeks. They marked +their appreciation of his great ability by bestowing on him {101} the +name of "Eutychius". He surpassed the high opinion which Pope Gregory +had formed of him. His extraordinary gifts filled the whole Council +with admiration. The facility and precision of his diction, the +prudence and moderation of his counsel, the breadth and depth of his +learning, his skill in controversy and his wonderful power of +dispatching most weighty matters made him the most prominent figure in +the whole of the assembly. At the same time, his humility and meekness +and the cheerful sweetness of his disposition won all hearts. His +words were listened to with sympathetic attention and never failed to +produce the desired effect. It is recorded that he preached twice +during the Council: first when it was officially announced that the +Greeks were sending representatives to Lyons, and, secondly, when the +reunion had been accomplished. A large number of his sermons are +extant, but amongst them is not found either of these discourses. + +Whilst our gaze is fixed on Bonaventure as the central figure in that +grand assembly of the Christian Church we can read with interest the +pen-portrait of him left to us by an old chronicler. This writer, +[Footnote 43] after insisting at much length on the spiritual +endowments of the Saint, continues thus:-- + +[Footnote 43: Peter Rodulph, fol. 92. Cf. Wadding, Tom. IV, Anno 1274. +No. 20.] + +"Such beauty of soul was matched by exterior {102} comeliness; of +imposing appearance, tall in stature, and with a certain nobility of +bearing. His features were handsome and of serious expression. His +words were calm and his conversation kind and gentle. He rarely +suffered from ill health. His disposition was more than admirable. His +appearance cannot be described other than like that of an angel sent +from Heaven, for in his day there was no one more beautiful, holier, +or more wise. Such affability and grace shone forth in his countenance +that he was to all not only an object of love but of admiration. Those +who once beheld him felt themselves drawn instinctively to admire and +venerate him as one especially designed to further the interests of +religion." + +The description is evidently that of an ardent admirer of +Bonaventure, but making all due allowance for its palpable +exaggerations we are justified in believing that the personal +appearance of the Saint must have been impressive and attractive in no +ordinary degree. This seems to have been a characteristic of many of +the saints, although their biographers, imbued with the peculiar +ascetical notion that unsightliness of body is somehow necessarily +associated with beauty and excellence of soul, usually discard all +reference to bodily endowments. + +In his labours at the Council our Saint was ably seconded by two other +Franciscans--Rigaldi, Archbishop of Rouen, and Paul, Bishop of +Tripolis. Their prominence and the authority they wielded {103} seem +to have excited a certain amount of jealousy among their +contemporaries. Thus we find them referred to in the following +satirical triplet:-- + + Bonaventure, Rouen and Tripolitane + Dispense papal laws and unmindful remain + Of their Order which scorns all honours as vain. + +This suggests the question: "How can we reconcile the acceptance of +ecclesiastical dignities with the Spirit of St. Francis and the +profession of his Rule?" Many answers might be given, but I believe +the following to be the most satisfactory. The leading principle of +the Franciscan Rule is obedience to the Pope, the supreme authority in +all things spiritual. Hence, submission to what he commands cannot be +a violation of the Franciscan spirit. Like every other religious +development of human origin the Order of St. Francis is entirely +subject to the authority of the Head of the Church. He can modify it +in its constitution and in its members as circumstances may demand. +Non-Catholic writers, and even Catholics, sometimes lose sight of +this. They seem to think that the Rule of Francis possesses some +species of supreme and absolute authority which no power on earth can, +or ought to, interfere with. This assumption is utterly false. None +would have more emphatically rejected it than St. Francis himself. +Hence, when the Vicar of Christ, for the welfare of the Church, calls +upon a child of St. Francis to accept some office to {104} which +attaches dignity or honour he may humbly refuse, but a persistent and +obstinate refusal would find no justification in the profession he has +made. + + + +CHAPTER XIV. + +DEATH. + +By special Pontifical dispensation Bonaventure retained the office of +Minister-General for a short time after his elevation to the +Cardinalate. His successor could be elected only by a General Chapter, +and this could not conveniently be convoked until the feast of +Pentecost. This occurred on 20 May, 1274, and the place chosen for the +assembly was Lyons. The Saint presided, and having formally resigned +his office, Jerome of Ascoli, afterwards Pope Nicholas IV., was +appointed his successor. With this event Bonaventure's official +connection with the Order of St. Francis ceased. As we shall see, it +was almost coincident with his death. + +The Council of Lyons was still sitting when Bonaventure was called to +his reward. He was only fifty-three years of age, but the immense +labours he had undergone and the habitual weakness of his +constitution, hastened the end. + + + +[Illustration: +St. Bonaventure. +_From Raphael's Disputa, in the Vatican_.] + +{107} + +On 6 July, the fourth general session of the Council was held. The +reunion of the Greek and Latin Churches was solemnly ratified. +Bonaventure preached on the occasion. He took for his text the words +of the prophet Baruch (v. 5). "Arise, O Jerusalem, and stand on high; +and look about towards the East, and behold thy children gathered +together from the rising to the setting sun, by the word of the Holy +One rejoicing in the remembrance of God". The body of the discourse +has not come down to us, but we can well imagine that it was well +worthy of the great occasion and of the genius and sanctity of the +preacher. It was his last public utterance--the _Nunc dimittis_ of the +Church's zealous champion as he witnessed the accomplishment of the +object for which he had long so earnestly striven. He was even then +standing on the brink of the grave. The echoes of eternity were +already beginning to sound in his ears and the everlasting years to +unfold themselves before his gaze. As he heard the solemn strains of +the grand _Te Deum_ that marked the close of the great event he must +have felt that his work for God and for the Church was accomplished. +Weakened by disease and worn out by the constant strain and pressure +of business, his strength was rapidly failing. The ceaseless activity +of his great mind, his restless energy and burning zeal, had hitherto +rendered him insensible to the body's decline, but at last the limits +of endurance were reached and the end was at hand. Bonaventure +returned home from the Council, and nine days later he was dead. + +The exact cause of his death is not known. One {108} writer [Footnote +44] refers to an extraordinary mortality prevailing amongst the +members of the Council. It is just possible that some species of +epidemic, so frequent in those days, may have broken out in the city, +and that our Saint in his infirm state of health fell an easy victim +to it. Incidentally, we learn that one of the symptoms of his last +illness was a complete inability to retain even the least particle of +food. This is recorded [Footnote 45] in connection with the following +truly marvellous occurrence. On his death-bed our Saint longed with +all the ardour of his seraphic soul for the sweet intercourse of +Sacramental Communion. But the cause just mentioned made this +impossible. Still, as far as possible to appease his pious longing, +the Consecrated Host was brought into his room and placed beside him, +so that his eyes might rest upon it. This only intensified his desire, +until it would appear that the Lord could no longer withstand the +ardour of his pleadings. A wonderful thing was then seen to happen. +Without any visible agency the Sacred Host left the ciborium and, +moving through the air towards the dying Saint, vanished within his +breast! + +[Footnote 44: Cf. "Opera Omnia," Tom. X, p. 67. No.4.] + +[Footnote 45: Wadding, "Annals," Tom. IV, Anno 1274. No. 18.] + +At an earlier period in his life a somewhat similar occurrence is +recorded. Bartholomew of Pisa and the author [Footnote 46] of the +Chronicles of the Twenty-four Generals relate that, on a certain +occasion, the pious {109} General, thinking himself unworthy, +abstained for a long time from saying Holy Mass. But the Lord was +touched by his humility, and one day as he was devoutly hearing Mass, +a particle of the Consecrated Host, solely at the command of the +Saviour, left the altar and entered his mouth, filling his soul with +divine sweetness. It may be that both records are but different +versions of the same fact, and we may doubt which of them is +authentic. But if Bonaventure's malady were such as described, we +should like to think that the Lord, pitying the loneliness and +extremity of His dying servant, afforded him, even by a miracle, the +supreme consolation which his passing spirit sighed for. + +[Footnote 46: Cf. "Analecta Franciscana," Tom. III, p. 334.] + +Another incident which touchingly illustrates the absolute poverty in +which the Saint died is recorded by Wadding. Although Bishop and +Cardinal, his sole possession on his death-bed was his breviary. +Everything else he had distributed to the poor, and even the breviary +he regarded not as his own but as belonging to his Order, and he +directed that it should be restored to the Brethren after his death. + +We would fain linger by the deathbed of the Saint but the almost +complete absence of details gives us no encouragement to do so. We are +not told even where he died. Was it in the convent of his Order and +surrounded by his Brethren, or elsewhere? How did he bear himself in +that final struggle? What were his sentiments? What were {110} his +last words? None of these things are recorded. Apart from general +observations concerning his virtues and his holiness we only know with +certainty that during the night of 4 July, 1274, Bonaventure passed to +his reward. + +We may well imagine that death has no terror for the Saints; at the +same time, we cannot say that it has any special attraction for them. +Even our Holy Father, St. Francis, whilst unawed at the approach of +"Sister Death," seemed yet submissively to cling to life. It is a +natural and a legitimate instinct. Life is the sum total of our +temporal gifts, and its preservation is a duty we owe to the giver. It +is true, granted the immortality of the soul, and future reward, that +there is a greater good than the body's life and that to secure it we +may, and in some cases ought, to forfeit the latter. But these +circumstances are abnormal and rarely occur. In the ordinary course of +events the soul's welfare does not demand the body's death. The +interests of body and soul run on parallel lines, and so long as right +order is maintained they cannot collide. We read indeed that the +Saints, vividly realizing the happiness of Heaven and aspiring to it +with steadfast confidence, longed for death. St. Paul exclaiming: "I +wish to be dissolved and to be with Christ," is quoted as an example +of this. But the attitude thus expressed by the Apostle is not +incompatible with a natural repugnance to, and shrinking from death. +We believe this to be in {111} some degree the characteristic of all +men, saints as well as sinners. + +Bonaventure's death was regarded somewhat in the light of a public +calamity. The effect it produced upon the Council of Lyons is narrated +as follows. [Footnote 47] "At this time, whilst the Council was still +sitting, the most reverend Father in Christ, the Lord Cardinal +Bonaventure of most venerable memory was laid with the holy Fathers, +filling, as we may believe, the Church Triumphant with joy at his +advent, but affecting the Church Militant with incredible grief at his +departure. For Greeks and Latins, clergy and laity, followed his bier +with bitter tears, lamenting the grievous loss of so great a +personage." + +[Footnote 47: Author of the "Chronicles of Twenty-four Generals," Cf. +"Analecta Franciscana," Tom. III, p. 356.] + +In accordance with the custom of the time and country, Bonaventure was +buried on the day of his death. His funeral was attended by the Pope +and all the Prelates of the Council. Peter, Cardinal Bishop of Ostia, +celebrated Holy Mass and preached the funeral oration. He took for his +text the pathetic words in which David laments the death of Jonathan +(2 Kings 1. 26): "I grieve for thee, my brother Jonathan--exceedingly +beautiful and amiable above the love of women". The text was suggested +no doubt by that striking characteristic of the Saint upon which all +his biographers so strongly insist--his wonderful amiability. As one +{112} writer [Footnote 48] expresses it: "This grace the Lord had +granted him that whosoever looked on him was forthwith irresistibly +drawn to love him". + +[Footnote 48: The historian of the Council of Lyons. Cf. +"Opera," Tom. X, p 67.] + +At the next session of the General Council the Pope referred to the +grievous loss sustained by the entire Church in the death of +Bonaventure. And to mark his sense of gratitude for the immense +labours he had undergone on its behalf he ordered all the priests and +prelates of the Catholic world to offer up Holy Mass for the repose of +his soul. + +The Saint was buried in the church of the Friars Minor at Lyons. In +the year 1434, a new church dedicated to St. Francis was erected in +the city, and thither, as to a more suitable resting-place, the body +was translated. This took place one hundred and sixty years after the +Saint's death. Marvellous to relate, the head was then found to be +entirely incorrupt. The hair, lips, teeth, and tongue were perfectly +preserved and retained their natural colour. The people of Lyons were +profoundly affected by this miracle, and they chose Bonaventure for +the patron of their city. The movement, already on foot, to obtain his +canonization received thereby a new and powerful impetus. + +On the occasion of this translation the body of St. Bonaventure was +placed in a costly reliquary at the command of the Minister-General, +and kept at the Franciscan Church at Lyons. Later in the {113} same +century, the Minister-General, Father Francis Samson, removed the arms +of our Saint from Lyons, and entrusted them to the keeping of the +Religious at Bagnorea. In the Cathedral Church of this town these +relics are still piously venerated. Around the reliquary which +encloses them runs the inscription, "Father Francis Samson, General, +bequeathed this reliquary to the Convent of St. Francis in Bagnorea, 1 +May, 1491 ". + +In 1494 King Charles VIII. of France erected a magnificent side-chapel +for the remains at Lyons, and in return requested some relic of St. +Bonaventure. His desire was granted, and the relic he obtained he +finally presented to the chapel of Fontainebleau. Thence it was taken +to the Franciscan Church at Paris, where it remained till the French +Revolution. Other relics of St. Bonaventure were removed to Venice in +1494 where they are still exposed to the veneration of the Faithful. + +The shrine at Lyons was enriched with many valuable +offerings--tributes of gratitude to the efficacy of our Saint's +intercession. There, in one urn plated with silver, his body was +preserved; the head being reserved in another equally costly. There, +too, the remains rested in veneration till the second half of the +sixteenth century. + +In 1562, Lyons fell into the hands of the Huguenots who made an +assault on the Franciscan Church there and rifled St. Bonaventure's +shrine of its treasures. Owing, however, to the foresight and {114} +heroism of Father James Gayete, the Superior, their sacrilegious +purpose was, in part, thwarted. This holy man had betimes taken the +precaution of enclosing our Saint's relics in two urns and burying +them in a secret place. The two Religious who shared his secret were +sent to another convent lest what they knew be wrung from them by +torture. Father James was subjected to much harsh treatment, but all +to no avail. A search was then instituted through the friary and its +grounds, and finally the Huguenots succeeded in discovering the body. +This was borne to the public square and burned with many images, +pictures, and objects of devotion. + +When peace again prevailed, the Religious who knew of the secret +returned to Lyons and produced the urn which contained the head of our +Saint as also the crucifix and chalice he was wont to use. The former +cultus was once more revived; the friary and church rose from their +ruins and the shrine of St. Bonaventure regained its old-time +splendour. During the French Revolution, however, the profanation was +more complete. The friary and church were razed to the ground, and +once again the urn containing the head of our Saint was buried for +safety in a secret place. This time, however, the holy Religious died +without divulging his secret, and all subsequent searches to find the +relics have proved unavailing. + +[Illustration: +_Photo. Alinari_. + +ST. BONAVENTURE. + +_Church of St. Maria degli Angeli, Dintorni (Tiberio d Assisi)_] + + +{115} + +CHAPTER XV. + +CANONIZATION. + +From all that has hitherto been said it is evident that Bonaventure +was eminent amongst his contemporaries. He excelled in holiness and +learning. His greatness was religious. The service of God, the +sanctification of his soul and the welfare of the Church were the sole +ends to which his life was devoted. He achieved them with remarkable +success. His contemporaries perceived it and they regarded him as a +saint. A saint is a man whose life is virtuous in a heroic +degree--whose spiritual excellence is indisputable. Such excellence is +worthy of recognition, and the Catholic Church, with its true +appreciation of what is right, has adopted suitable means of +expressing it. These are embodied in the process of canonization. In +the early ages of the Church there was no special form of +canonization. It appears to have consisted in the unanimous belief of +the Faithful--at first merely tolerated, but in time positively +approved of by ecclesiastical authority. In the eighth century we come +across the liturgical ceremony of solemnly enrolling the Saint amongst +the number of the Blessed in Heaven. + +This is not the place to discuss the dogmatic significance of such +procedure. Suffice it to say, {116} it would be rash to imagine that +the Church could err in so important and truly religious a matter. + +Although the holiness of the Saints was recognized by their +contemporaries, and continued to be the object of devout veneration by +succeeding generations, still the Church's authentic recognition of it +has sometimes been postponed for long centuries. The Church moves +slowly in such matters. She is guided by the attitude of the Faithful. +If these, through successive generations, maintain a traditional +cultus of the Servant of God and eventually demand his canonization, +the process is usually entered upon. The utmost caution is observed in +the procedure. A most careful study is made of the life of the +individual. The heroic nature of his virtues, the constant devotion of +the Faithful towards him, the miracles attributed to him must be +judicially proven. All evidence is carefully sifted by expert +canonists. Every fact calculated to benefit or to prejudice the cause +of the Saint is skilfully adduced. All human means likely to ensure +the truth of the Church's judgment are employed. + +In the Middle Ages, even as at the present day, it was the custom to +demand from the Supreme Pontiff the favour of canonization. The cause +had to be put forward, and the Church's definitive sentence formally +solicited. In the case of our Saint the petition was presented by the +Minister-General of the Franciscan Order, Fr. Francis Samson. It was +{117} supported by the following powerful monarchs and nobles: the +Emperor Frederick III, King Louis of France, Ferdinand King of Sicily, +Matthias King of Hungary; the Dukes of Calabria, Venice, Milan, and +Bourbon; also the Municipalities of Florence, Siena, Lyons, Perugia +and Balneumregis. + +It is somewhat strange to observe that this petition was not presented +earlier. It was now some one hundred and eighty years since +Bonaventure's death. But, as the Pontiff declared, the delay only +added to the glory of the event. It is a prerogative of the greatness +of the Saints that it appeals so powerfully to the minds of men long +after their death. Herein it contrasts strikingly with worldly +greatness which vanishes so quickly as scarcely to survive the death +of those who possessed it. + +When our Saint's canonization was mooted Sixtus IV. occupied the Papal +Chair. He had been a Franciscan, and this circumstance operated in +favour of the undertaking. To the Pontiff the enrolment of a brother +Friar in the Calendar of the Saints was peculiarly agreeable. He +refers to the fact in the Bull of canonization, and he is careful at +the same time to guard against the impression that his judgment might +be influenced by undue partiality. "We have read most diligently," he +writes, "the divine writings of the aforesaid holy man, and from the +time we were capable of understanding them they have been our chief +delight. From the older and more trustworthy Brethren of the Order, +who in {118} their youth had learnt it from their elders, we have +heard of the fame of his sanctity and miracles, and we felt that +whilst he triumphed in Heaven he ought to be venerated on earth. +Moreover, we remembered that, by choice, we had embraced the same +Order and therein by the Divine assistance made some progress in +learning and in the spiritual life--that we had fulfilled the same +ministerial office and had been raised to the dignity of the +Cardinalate and finally to the summit of the Pontificate. So that we +feel we have been raised to those eminences in the Church Militant +through which Bonaventure attained to the glory of the Church +Triumphant. But lest we should appear to be influenced by any personal +motive in this process we have been careful to employ all the +diligence and caution which the importance of the matter demands." + +He points out the measures taken to accomplish this. A Commission of +Cardinals was appointed to examine the life and miracles of the Saint. +Their report in the first instance did not satisfy the Pope. It was +not drawn up with sufficient solemnity and it had to be repeated. A +fuller investigation was made, additional witnesses were examined and +new miracles investigated. The result this time was satisfactory, and +the Pontiff felt himself bound to proceed with the canonization. +"Lest," he says, "we should appear to resist the Holy Ghost, who +through the mouth of His Prophet commands us to praise God in His +Saints, we have taken counsel {119} with our venerable Brethren the +Cardinals concerning this canonization and they have approved of it +unanimously." A public Consistory was then held and the Pope enjoined +upon the clergy and Faithful of Rome the observance of three days +prayer and fasting--"so that God might enlighten us as to the correct +course to pursue, and preserve His Church from falling into error". +After this the opinion of the Cardinals was sought once more--it was +entirely favourable. + +Thus assured, the Pope proceeded to the canonization. The solemn act +took place in the Basilica of the Holy Apostles on 14 April, 1482. In +the course of the ceremony a very remarkable oration on the Saint was +delivered by the great ecclesiastical orator, Octavianus de Martinis. +[Footnote 49] He insisted particularly on the miracles attributed to +the Saint, of which he enumerated something like twenty-one different +species. In the following singularly eloquent passage he summarizes +the Saint's claims to canonization:-- + +[Footnote 49: Cf. Wadding, "Annals," Tom. XIV, Anno 1482. No 3.] + +"If, therefore, it appear that the Blessed Bonaventure was miraculous +in his works; if his Divine Commentaries show that he possessed the +gift of infused knowledge; if the assiduous fulfilment of the humblest +offices prove that he despised worldly honours, and shook off all +earthly affections; if it appear that he was patient in trials, +steadfast in persecution, that he was profitable to the Order of {120} +St. Francis and that, like St. Paul, he was miraculously called to the +service of religion; if it appear that his future sanctity was +foretold by St. Francis and affirmed by Alexander of Hales, the +Irrefragable Doctor; if it appear that the Sons of St. Francis, +themselves remarkable for holiness but considering him holier still, +made him their chief Superior, and that the Holy See on account of his +renowned merits called him to the administration of the Universal +Church; if, finally, it appear that by the common consent of the +Faithful he is regarded, invoked and worshipped as a Saint and that he +daily succours those who have recourse to him, then your Holiness +without further request might decree him those public honours which +alone he lacks. How much more readily ought you not to do this at the +earnest prayer of so many powerful princes." + +At the conclusion of this discourse Peter Rodulph, the +Procurator-General of the Franciscan Order, arose, and addressing the +Sovereign Pontiff, formally besought [Footnote 50] him in the name of +the Most Holy Trinity to enrol Bonaventure in the Calendar of the +Saints. The Pope's reply is embodied in the Bull already mentioned, +from which we quote the following important passage:-- + +[Footnote 50: Cf. Wadding, "Annals," Tom. XIV, Anno 1482. No.4.] + +"Confident that God will not allow us to fall into error in the +canonization of this Saint, by His Divine Authority and that of His +Holy Apostles Peter and Paul, we decree that Bonaventure of {121} +Balneumregis, of blessed memory, Professor of Theology, of the Order +of Friars Minor, who was raised from the office of Minister-General to +that of Bishop and Cardinal, is a Saint, and is to be inscribed in the +Catalogue of the Saints and joined and associated with them. By these +letters present we insert him amongst the number of those who are to +be venerated by the Church." + +Thus was Bonaventure glorified. But further honours were in store for +him. A hundred years later 14 March, 1582, he was declared a Doctor of +the Universal Church by Sixtus V. This was an authoritative +pronouncement that our Saint was to be regarded as one of the foremost +expounders of the Catholic Faith. He was placed on a level with +Ambrose, Jerome, Augustine, and Gregory. These are the words of the +Pontiff: [Footnote 51] "After mature deliberation with our venerable +Brothers the Cardinals, with their counsel and unanimous consent, and +by our own certain knowledge . . . we inscribe by right the aforesaid +St. Bonaventure amongst the number of Holy Doctors, and we declare and +decree that he is to be regarded and venerated as amongst the chief +and foremost of those who have excelled in the Sacred Science of +Theology." + +[Footnote 51: Bull "Triumphantis Jerusalem".] + +After more than seven hundred years Bonaventure's greatness is +undiminished and his glory is undimmed. His memory is fragrant in the +Church of God, and those "Divine Commentaries" {122} and other +treasures of Christian thought which he left behind him are still with +us. In the depth and clearness of his dogmatic teaching, but +especially in the ardent outpourings of his seraphic soul in his +devotional works, we are brought into intimate contact with his +marvellous life. From these, rather than from the records of +biographers, we learn its true beauty and holiness. The latter offer +us a portrait of the exterior man, but the former reveal to us the +secret workings of the soul. From his writings we gather what +Bonaventure really was--what he thought, what he aspired to, what he +sought to accomplish. It is in them we may hope to discover the real +man, and to obtain a clearer grasp of that particular development of +the Franciscan spirit with which he is so intimately associated. + + + +ABERDEEN: THE UNIVERSITY PRESS. + + + + + + +End of the Project Gutenberg EBook of Saint Bonaventure, by +Rev. Fr. 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