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