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