It was probably in this apostolic tour that the Servant of God performed a miracle on the person of St. Bonaventure, who, under the dispositions of Divine Providence; was to become one of the most illustrious of his children. He was born at Bagnarea in Tuscany, a town belonging to the Ecclesiastical States, in the year 1221, and he was baptized by the name of John. His father, John Fidenza, and Ritella, his mother, joined to the nobility of their birth a large fund of piety. In his infancy he was seized with a mortal illness, of which he was cured by St. Francis, which was one of the reasons why he determined to write his Life. "I should fear," he says in his preface to his Legend, "that I should be accused of criminal ingratitude if I neglected to publish the praises of him, to whom I acknowledge that I owe the life of my body and my soul."
It is reported, with the circumstances which he himself may have told, and the memory of which may have been preserved by tradition, that his mother, having no further hopes of saving him by means of medicaments, came and presented him to St. Francis, who was renowned in Italy, at that time, for the splendor of his sanctity and his miracles; she implored the aid of his prayers, and made a vow that, if the child was saved, she would give him to his Order. The holy man consoled the afflicted mother, and obtained from God the cure of her son, to the astonishment of the physicians, who had deemed his disorder incurable. At the sight of this miraculous cure, he said, in the Italian language: "O buona ventura!" "How fortunate!" from whence came the name of Bonaventure; and finally, he foretold that the child would become a great light in the Church of God, and that through him his Order would receive great increase of sanctity.
In the year 1243, being then twenty-two years old, he proposed to fulfil his mother's vow, and take the habit of a Friar Minor. This is not the place to narrate his illustrious actions, but we must notice two remarkable circumstances which are connected with St. Francis.
The first is, that, as this blessed Patriarch bears the name of Seraphic, because of the Divine love with which he was inflamed, when Jesus Christ, under the figure of a seraph, imprinted on him the sacred stigmata, so St. Bonaventure has been called the Seraphic Doctor, "because his whole doctrine, as well as his whole life, breathes the fire of charity." It is a torch which burns and illuminates; it influences while instructing; whatever truths he expounds, he brings back all to God by love, and, to define him properly, he should be styled the Seraphic and Cherubic Doctor. Tis thus that Gerson, the Chancellor of the University of Paris, expresses himself.
"If I am asked," he continues, "who amongst the doctors seems to me the best calculated to instruct, I answer, without detracting from any other, it is Bonaventure, because he is sure, solid, exact, and devout, at one and the same time; and separating from his theology all questions foreign from the purpose, all superfluous dialectic, and that obscurity of terms with which so many others load their works, he turns into piety all the beautiful lights he gives to the mind. In a word, there is not a doctrine more mild, more salutary, more sublime, than his; and in devotion alone can neglect it. As to me," he adds, "having recommenced studying it since I am grown old, the more I advance the more I am confounded, and I say to myself:
"What is the use of so much talking, and so much writing? Here is a doctrine which is quite sufficient of itself, and it is only necessary to transcribe and to spread it into facts.'"—Such is the opinion of the celebrated Gerson as to St. Bonaventure, before he was canonized, declared a Doctor of the Church, and honored by the title of Seraphic, which he shares with his blessed Father. The Abbot Trithemius, of the Order of St. Benedict, passes a similar eulogium on him, to which the Sovereign Pontiffs, Sixtus IV. and Sixtus V., have added the crowning point in their bulls, the one for his canonization, the other for his doctorship.
The second particularity of his life, which had relation to St. Francis, is, that he gloriously verified his prediction as to the fruits of sanctity which he was to bring to the Order. Having been elected general when he was five and thirty years of age, in consequence of his great talents and eminent virtues, he governed his brethren for eighteen years with so much zeal, light, mildness, and wisdom, that he perfectly made amends for the evil which the relaxation of some and the perplexity of others had occasioned. He prepared such judicious regulations for the form of government, for the recital of the Divine Office, for the regularity of discipline, that they have served as a basis and foundation for all the statutes which have since been introduced into the Order.
He decided on the difficulties which occurred as to the observation of the rules, and this with so much precision, that, in order to follow them exactly and conscientiously, without scruple, it is only necessary to practise what he has clearly laid down. He composed spiritual treatises, so elevated, so instructive, and so affecting, that they are alone sufficient to guide the Friars Minors, or all other persons of piety, to the sublimest perfection. He answered, with so much strength and judgment, the philosophers of his day, who attacked the Mendicant Orders, despite of the Sovereign Pontiffs, by whom they were approved, that his works, with those of the Angelic Doctor, St. Thomas Aquinas, will ever cover with confusion whosoever may attempt to renew the former disputes on this head.
The exertions which St. Francis made, during a short interval from pain, for the salvation of souls, in an unfavorable season of the year, increased all his maladies. His legs became inflamed, and he was obliged to lie by in a small hamlet near Nocera. When this was known at Assisi, the fear they had lest he should die on the way, and lest his country should be deprived of his precious remains, induced the authorities to send means to bring him into town.
This deputation, returning with the patient, arrived at the dinner hour in the Village of Sarthiano, where they found nothing to be purchased for their meal, although they offered a double price for every thing they wanted. Upon their complaining of this, Francis said: "You have not found anything, because you have had greater confidence in your flies than in your Lord" (he called their money flies); "but return to the houses where you have been, and ask them humbly for alms, offering to pray to God for them in payment. Don't think, under false impressions, that there is anything mean or shameful in this, for, since sin came into the world, all the good which God so liberally bestows on man, on the just, and on sinners, on the worthy and unworthy, is done by means of alms, and He is the chief almsgiver." These men overcame their bashfulness, and went cheerfully to beg for the love of God, and got whatever they wanted, although they had not been able to obtain it for money; God having so touched the hearts of the inhabitants, that, in giving what they had, they even offered spontaneously every service.