WITH SIX ILLUSTRATIONS LONGMANS, GREEN AND CO. FOURTH AVENUE AND 30TH STREET, NEW YORK LONDON, BOMBAY AND CALCUTTA 1911 {v}...

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:-- {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, an

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

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

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 lat

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. T

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 o

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

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 disc

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 Pon

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 Co

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 h

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 n

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 oppos

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 Kin

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

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 t