"We have long considered this appointment. We have given it our profound and careful attention. Our mind has long been occupied with it in all its bearings. The welfare of a Church so great and honourable, of a daughter so noble and so devoted to the Apostolic See, of a Catholic Kingdom so renowned as England and so dear to the Roman See--the welfare of a Church so amply endowed and enjoying Archiepiscopal dignity fills us with deepest solicitude. It has aroused our anxiety, increased our vigilance and intensified our deliberation. We have studied more intimately, and considered more carefully, all that in this election might make for the greater welfare of the Church, of the Apostolic See, and of the entire Kingdom. We have striven by every means in our power to find a worthy man--one devoted to the Apostolic See and suited to the wants of the aforesaid Church and zealous for the peace and welfare of the Kingdom--a man conspicuous for virtue, renowned for [{85}] learning, remarkable for foresight--a man whom the Lord might love, in whose goodness He might dwell--a man whose good deeds render him worthy of imitation, by whom the Catholic flock as by a shining light may be led to salvation. Seeking for such an one we have fixed our choice on thee--our mind has rested upon thee with entire satisfaction. For we behold in thee religious fervour, candour of life, irreproachable conduct, renowned learning, prudent foresight, serious gravity. We see that thou hast so long and so laudably presided over thine Order, and fulfilled so faithfully the office of Minister-General--exercising it prudently and profitably for the greater honour and welfare of the Order, striving to live innocently under regular observance, showing thyself peaceful and lovable to all. Wherefore, we are fully convinced that we see in thee what we desire for the welfare of the said Church, the Apostolic See and the entire Kingdom. By our Apostolic authority, therefore, we make provision for the aforesaid Church through thee, and constitute thee its Archbishop and Pastor, absolving thee from the office of Minister-General and transferring thee to the said Church, granting thee free licence to go thither. Therefore we exhort, admonish, affectionately entreat, and strictly command thee by virtue of holy obedience not to resist the Divine Will, nor to oppose any obstacle nor delay to our command, but humbly to submit to the call of Heaven and accept the burden placed upon thee by God."
Undoubtedly, only the gravest reasons could have induced Bonaventure to resist so urgent an appeal of the Vicar of Christ. What they were we do not know, and it is useless to enter upon conjectures. The incident shows us the extraordinary esteem in which our Saint was held, and it also gives us an insight into the deep solicitude with which the Popes in the thirteenth century watched over the interests of the Church in England. The action of the Roman Pontiffs in appointing foreign ecclesiastics to English Sees has been severely condemned by Protestant historians, but anyone reading the Bull of Bonaventure's appointment must confess that they took the greatest care to select worthy and suitable candidates.
Having succeeded in obtaining the revocation of his appointment, our Saint went to Paris, where he remained teaching and attending to the affairs of the Order until the year 1269, when he celebrated the General Chapter at Assisi. Returning again to Paris he devoted himself to his writings, lectures, sermons and ministerial duties, until 1271, when at Viterbo he played a most important part in a very memorable event. On the death of Clement IV. (1268), the Cardinals were so hopelessly divided in their opinions that for nearly three years they were unable to agree in the choice of a successor. In the year just mentioned they were assembled at Viterbo. Six candidates were, before them for election and there seemed but little chance [{87}] of arriving at any decision. Bonaventure's reputation was so great that the Cardinals sought his services, and, according to one chronicler, [Footnote 38] empowered him to nominate himself or any other to the Papal See, promising at the same time to ratify his selection. He nominated Theobald of Piacenza, a most worthy man who was at that time Legate in Syria. The Cardinals acquiesced in his choice and the new Pope took the name of Gregory X. This incident must be regarded as quite authentic, for reference is made to it in the process of our Saint's canonization. That the Cardinals seriously authorized him to nominate himself is the only item concerning which a doubt may be raised. To some writers it seems too improbable on the face of it, and they refuse to admit it.
[Footnote 38: Bartholomew of Pisa, "Conformities," Lib. I. Conform. 8. Pars. 2.]
The election of Gregory exercised an unforeseen influence on Bonaventure's career. The new Pope arrived at Viterbo in 1272, and proceeded to Rome, where he was solemnly crowned in the year 1273. Full of admiration for our Saint and reposing the greatest confidence in his wisdom, he desired to avail himself of his counsel in the government of the Church. Accordingly he summoned him to Rome and confided to him the transaction of many important matters. Amongst these was the selection of Legates to undertake the reconciliation [{88}] of the Greeks and Tartars to the Latin Church. However, his stay in Rome was not of long duration, for in the same year, 1273, he was back again in Paris attending to his ministerial duties and working for the fulfilment of a very important commission entrusted to him by the Pope.
CHAPTER XII.
MISCELLANEOUS ANECDOTES OF THE SAINT.
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 King of France. King Louis died 25 August, 1270, and at the second chapter of Pisa, held in 1272, St. Bonaventure introduced into the Order the solemn annual celebration of the day of his death. Mindful of his old-time friendship, our Saint secured this favour from Gregory X, as the first act of grace on the occasion of his coronation.
The following incident reveals the unreserve [{89}] with which Louis IX. confided in his Franciscan friend. On the death of his eldest son, the French King, in spite of the great love he had ever borne him, was thoroughly resigned to what he recognized as the will of God. He told St. Bonaventure that since God had willed the heir apparent should die he himself would not, even if he could, have his son live. "Sire," our Saint made answer, "how can that be?" St. Louis replied, "I believe and I know that such was the will of God. Seeing that it is God's will, on no account ought I to will the contrary; rather ought I cheerfully to accept God's good pleasure and not prove disloyal to His supreme will." "How much I suffer," he continued, "you can scarcely credit. Yet though I feel this loss so keenly, I must force myself not to manifest it." As he said, so he did, as the whole nation was witness.
On another occasion the King told St. Bonaventure that someone had approached him saying, "The Lord our God has three crowns, one of gold, one of thorns and the other incorruptible--the crown of Eternal Life. Two of these He has bestowed on you. I earnestly recommend you, however, that after the example of Jesus Christ, you strive to acquire by your good works the crown of Eternal Life. What will the two crowns you have avail you, if you secure not the third?" "Now it seems to me," was the pious King's comment, "that he spoke with very much wisdom. [{90}] His words entered my very heart." This lesson, our Saint adds, he also impressed on his court.