Saint Bonaventure Part 5

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 G.o.dfrey 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 a.s.serted 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 inc.u.mbents 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 n.o.ble 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 s.h.i.+ning 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 const.i.tute 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 G.o.d."

{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 a.s.sisi. 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 a.s.sembled 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 pa.s.s 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 a.s.sociated 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 relations.h.i.+p 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 friends.h.i.+p, 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 G.o.d. He told St. Bonaventure that since G.o.d 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 G.o.d. Seeing that it is G.o.d's will, on no account ought I to will the contrary; rather ought I cheerfully to accept G.o.d'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 G.o.d 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 G.o.d's undying wrath against sin; and as no one may choose to remain for ever at enmity with G.o.d, 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 a.s.sure 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 G.o.d."

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 a.s.sured 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 G.o.d." "Pious and holy King!" the narrative concludes, "his soul was so holy and so given to G.o.d, he preferred to be deprived of his son's society rather than withdraw that son from the service of G.o.d."

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 friends.h.i.+p 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 antic.i.p.ating 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 pa.s.sing 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 Ma.s.s 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 friends.h.i.+p, 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 n.o.ble 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 G.o.d 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. "a.n.a.lecta 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, G.o.d 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 G.o.d 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 G.o.d even as can a scholar?' {95} 'A poor, little, aged peasant woman,' the General made answer, 'can love G.o.d 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 G.o.d, 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 s.p.a.ce 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 pa.s.s 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 G.o.d s.h.i.+elding her clients with her mantle. At first the Society embraced only twelve members, all of n.o.ble 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 a.s.sociation 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 dest.i.tute 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 friends.h.i.+p 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 was.h.i.+ng 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 a.s.sembly 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 princ.i.p.al 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 G.o.d; 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 a.s.sembled 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 surpa.s.sed 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 a.s.sembly. 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 a.s.sembly 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 n.o.bility 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."