[Footnote 41: Ibid. p. 101.]
There is one of our Saint's works which we must not omit to mention, for through it he is closely connected with an important present-day feature of the Church's life. Some authors tell us that it is to St. Bonaventure that we are indebted for our numerous modern confraternities; either, as some say, because he originated the idea of these pious societies, or, as others hold, because he prescribed for them a definite form of prayer. It is certain that our Saint founded the "Confraternity of the Holy Standard," and did so probably about the year 1264. [Footnote 42] The root idea of a Confraternity, however, existed before the time of St. Bonaventure; these pious societies, in fact, seem but to be the counterpart of those local guilds which were early established over Europe. Then anent specific rules and prayers, etc., there are the religious [{96}] prescriptions which Hincmar, Archbishop of Rheims, drew up for his guild, not to mention the Confraternity organized by Odo, Bishop of Paris, who died in 1208. This "Confraternity of the Standard," however, would seem to have been the first introduced into Rome; and its immediate and extensive adoption throughout Italy may possibly explain how it came to pass that upon St. Bonaventure was fathered an idea that, probably, was merely borrowed from Bishop Odo.
[Footnote 42: Bull of Pope Gregory XIII. "Pastoris AEterni," 23 October, 1576.]
This "Confraternity of the Holy Standard" took its name from the banner which was borne at the head of the Society's processions and on which was wrought the likeness of the Blessed Virgin. It was also known as the "Society of the Protégés of Our Blessed Lady," for among their insignia was a representation of the mother of God shielding her clients with her mantle. At first the Society embraced only twelve members, all of noble birth, the number, it is said, shown to our Saint in a vision; soon, however, it grew into a large and public body. The distinctive dress of the association was a white habit, to the right shoulder of which was attached a blue badge on which a cross was traced in red and white. This was the period when the Crusades were kindling the West with religious enthusiasm, and it seemed appropriate that in spiritual as in temporal warfare, soldiers should bear an their person the insignia of the King under whose banner they were fighting. [{97}] The whiteness of the Cross recalled the purity of Our Lady; its deep red colour symbolized the love with which Our Lord purchased our redemption, and the heart-felt loyalty we should manifest in return. The aims of this Confraternity were prayer, fasting, and almsdeeds: the promotion of peace and harmony among citizens--then so fiercely given to feuds of civic politics; the procuring of dowries for destitute girls; voluntary service to hospitals; and, perhaps, chiefly, the ransom of captives from the tyranny of the Saracens.
CHAPTER XIII.
THE CARDINALATE.
Soon after his election to the Papacy, Gregory X. decided to hold a General Council at Lyons. He directed Bonaventure to undertake the preparation of the various matters to be discussed. Amongst all those who might co-operate for the success of the Council, the Pope perceived that there was no one more capable than our Saint. His, authority was great and his influence was widespread, In the preceding chapter we have dwelt upon his familiar friendship with King Louis of France, With Charles I. of Anjou he was likewise on intimate terms. After his elevation to the Cardinalate the prince gave orders for his suitable conveyance to the Papal Court. Another somewhat curious [{98}] instance of Bonaventure's widespread influence is seen in a letter written to him by the Secretary of Otto Carus, King of Bohemia. He asks our Saint to intercede for him with his royal master so that he might receive from him some office which he coveted. As General of the Franciscan Order his power was very considerable, but it was greatly increased by his reputation for learning and profound piety. The Order had already spread into almost every country of the Old World. In the East and West it possessed thirty-three Provinces and four Vicariates. It had penetrated into Egypt, Palestine, and Syria; and was firmly established all over Europe including the British Isles.
The supreme ruler of so vast and powerful an organization is necessarily a noteworthy personage in the life of the Church. And it is not to be wondered at that Gregory X. fixed his eyes upon Bonaventure, and with a view to enhancing his authority and extending his sphere of action determined to raise him to the cardinalate. Accordingly, on 23 June, 1273, he made him Bishop of Albano and Cardinal of the Roman Church. Bonaventure's secretary, Bernard of Besse, viewing the procedure from the standpoint of the humble Friar and with apparently little approval, refers briefly to the fact in these words: "The aforesaid Lord Gregory X. forced him to become a Cardinal". We can imagine how strenuously Bonaventure refused the honour, but the Pope was inflexible and even peremptory. [{99}] He commanded Bonaventure to submit to his appointment and in a spirit of humility to place no obstacle in the way. He furthermore ordered him to repair to the Papal Court without any unreasonable delay or hesitation. Our Saint received the Brief at Paris and he set out at once for Florence where the Pope happened to be residing. Having reached the vicinity of the town he took up his abode in a small convent of the Order. Thither came the Pope's envoys with the Cardinal's insignia. As has already been said they found the Bishop and Cardinal-elect washing the plates of the monastery, and tradition has it that he ordered them to hang the hat on a branch of a tree close by until he had finished.
After a brief stay at Florence, at the Pope's command our Saint set out for Lyons, where the General Council was to be held. The assembly began its sessions in May, 1274. The importance of the part which Bonaventure played in this Council is admitted by all. His secretary and biographer, Bernard of Besse, says: "By command of our Lord the Pope he conducted the principal affairs of the Council". Pope Sixtus IV. affirms that Bonaventure "presided at the Council of Lyons and directed everything to the praise and glory of God; so that having suppressed discords and overcome difficulties, he was a source of honour and utility to the Church". It is, however, hardly credible that Bonaventure really presided over the Council, for [{100}] the Pope himself was present. Most likely he presided over the private sessions and prepared and directed the business to be publicly transacted.
The union of the Greek Church with the Latin, the deliverance of the Holy Land from Mohammedan rule, and the restoration of ecclesiastical discipline were the chief matters discussed by the Council.
In the work of reuniting the Greek and Latin Churches the Friars Minor played a very conspicuous part. Through them the negotiations with the Emperor Paleologus, and the Greek Church had been carried on. Their efforts seemed for a time to be crowned with complete success. The Emperor sent civil and ecclesiastical representatives to the Council of Lyons to express the adherence of himself and the entire Greek Church to all the tenets of the Church of Rome. In presence of the assembled Council and amid great solemnity the envoys made a public profession of Faith, and the great Eastern schism seemed to be healed. Unfortunately the result was of very brief duration. In the course of a few years the Greeks had once more returned to their old condition of schism and heresy. Still, even for this temporary success great credit is due to Bonaventure, for to his personal influence it must in no small degree be attributed. His learning, his eloquence, his affability and his piety deeply impressed the Greeks. They marked their appreciation of his great ability by bestowing on him [{101}] the name of "Eutychius". He surpassed the high opinion which Pope Gregory had formed of him. His extraordinary gifts filled the whole Council with admiration. The facility and precision of his diction, the prudence and moderation of his counsel, the breadth and depth of his learning, his skill in controversy and his wonderful power of dispatching most weighty matters made him the most prominent figure in the whole of the assembly. At the same time, his humility and meekness and the cheerful sweetness of his disposition won all hearts. His words were listened to with sympathetic attention and never failed to produce the desired effect. It is recorded that he preached twice during the Council: first when it was officially announced that the Greeks were sending representatives to Lyons, and, secondly, when the reunion had been accomplished. A large number of his sermons are extant, but amongst them is not found either of these discourses.