On the part of modern historiographers this ordination has excited much criticism, and even the warmest admirers and staunchest advocates of the Order must confess their inability to account for it adequately. At first sight it appears to be a very high-handed and obscurantist procedure, little in keeping with the ingenuous simplicity of the Franciscan spirit. It looks like an attempt to put out the light--to abolish the true ideal and substitute a counterfeit in its stead. But in reality it was nothing of the sort. At the present day it is impossible to determine the precise motives that actuated the authors of that statute, but no one who is even slightly acquainted with the condition of the Order at the period can fail to conjecture what most likely was the prevailing influence.
The Chapter aimed at introducing peace and harmony amongst the Brethren and producing uniformity of thought and action in their common life. We have seen that these most desirable elements were wanting--that there were dissensions [{60}] and differences concerning the nature of the observance to be pursued. The appeal of the contending parties was ever to the words and actions of St. Francis, which, according to their respective views, they strained and exaggerated and, unconsciously perhaps, even falsified. We cannot but conclude that such a state of affairs affected very prejudicially the biographers of the Saint and tended to depreciate the historical value of their labours. For these, too, took sides, and, as it is easy to see, they made the Lives they wrote the vehicle of their particular ideas. Thus Thomas of Celano favours Brother Elias and the moderate observance, whilst the "Three Companions," and (if M. Sabatier's contention be correct), the "Mirror of Perfection" by Brother Leo, constitute a species of manifesto against the latter, and an appeal for a literal and rigorous observance.
Now it is evident that whilst such a condition of things was tolerated, unity and peace could never be established. As long as these old legends, redolent of party spirit and biassed views, remained, legislation making for harmony would be of no avail. This the Chapter clearly perceived, and hence its statute. We may say of it finally that although it was a drastic measure the circumstances more than justified it. And we must not forget that it was adopted only after Bonaventure's work had been examined and approved.
Of this work it is now time to give some account. [{61}] Owing to the important place in history this new "life" was to hold, and the manifold distractions of public duties among which it was to be written, we may accept in strict and literal sincerity our Saint's expressions of reluctance to undertake it. "Feeling myself unworthy," he writes, [Footnote 28] "to relate that life most worthy of all imitation, I should in no wise have attempted it, had not the devout desires of the Brethren and the unanimous importunity of the Chapter moved me thereunto, and had not that love compelled me which I am bound to feel for our holy Father. . . . This, indeed, was my chief reason for undertaking this work; to wit, that since I owe to him under God the life of my body and soul, and have learned the holiness of his life through personal experience of his power with God, it behoved me in return to collect, as best I could, his words and deeds--fragments, as it were, partly overlooked and partly scattered--that they be not utterly lost with the death of those who lived and conversed with the Blessed Servant or God."
[Footnote 28: "Legend of St. Francis," Prologue, § 3.]
During the year 1261, St. Bonaventure was in Italy collecting the materials for his work. "The better to come by first-hand information of this life," he tells [Footnote 29] us, "I visited the scenes of the birth, life and death of the Blessed Francis, and held studious converse on these things with all who had enjoyed his intimacy, and with such especially as [{62}] had fuller knowledge of his holiness and were his chief disciples. To all of these all credence is due alike for their tried virtue as for their perfect knowledge of the truth." We cannot say definitely who these "chief disciples" were. To have mentioned them by name would have frustrated the purpose for which the life was undertaken. We presume, however, that our Saint was chiefly indebted to Brothers Leo, Illuminatus, and Giles.
[Footnote 29: "Ibid." § 4.]
When these researches were completed, Bonaventure returned to Paris to work up into an authentic record of St. Francis' life all the materials--oral and written--he had come by during his sojourn in Italy. Every incident of any moment in St. Francis' life is faithfully recorded. The graces bestowed upon him, the labours he undertook, the sufferings he bore, the virtues he practised, the miracles he worked: all are graphically and sympathetically described. The following episode gives us an insight into the fervour of soul with which this task was undertaken. On one occasion, as our Saint was engaged on his work, his intimate friend St. Thomas Aquinas came to visit him. Gently opening the door of his cell, the saintly Dominican saw Bonaventure seated at his table, pen in hand, and so engrossed in contemplation that he was lost to exterior things. Deeply moved, St. Thomas withdrew whispering to his companion "Come! let us leave a Saint to write the life of a Saint".
ST. BONAVENTURE IN ECSTASY WHILE WRITING THE LIFE OF ST. FRANCIS IS VISITED BY ST. THOMAS AQUINAS
From a fresco by Giacomelli in the Franciscan Church at Cimiez.