After the last series of reflections on St Teresa of Avila, we now return to the high medieval period, with a focus on another Doctor of the Church and contemporary of Thomas Aquinas: the Franciscan friar and bishop Saint Bonaventure of Bagnoregio. Just a few years older than Saint Thomas (born either 1216 or 1221), Saint Bonaventure’s baptismal name was Giovanni di Fidanza. Suffering from an unknown illness as a child, he recounts that he was healed by the prayers of his parents through the intercession of Saint Francis of Assisi. Giovanni demonstrated acute intellectual acumen from his earliest years, and by the age of fourteen he was studying at the University of Paris, the premier academic institution of medieval Christendom. By 1243, he had attained the degree of Master of Arts and shortly thereafter entered the Franciscan Order at Paris, taking the name Bonaventure. Undertaking his formation in the French capital, he embarked on formal theological studies from 1248 onward, around the same time that the Dominican friar Thomas Aquinas first arrived in Paris. The paths of these two future saints would cross often, both in and out of Paris, to the point that both would succumb to untimely deaths, separated by less than five months, in 1274.

In the 1250’s, the Franciscans and Domincans at Paris were embroiled in a controversy with the secular or diocesan clergy of the university. We cannot go into the full details of the crisis here, but suffice to say that the jealousy of the noble-born secular clergy, especially the canons of Notre Dame, had prevented the acceptance of Aquinas and Bonaventure as Masters of Theology in the university. The two saints engaged in extended polemics defending the mendicant way of life against the often apocalyptic and unhinged accusations of the seculars. It took the intervention of a pro-mendicant pope, Alexander IV, to secure the promotions of Aquinas and Bonaventure in 1257, finally allowing them to enter fully into the academic life. But while Aquinas was allowed to embark upon that life, another twist of events changed the trajectory of Bonaventure’s career: he was elected Minister General of the entire Franciscan order.

From 1257 until his death in 1274, Bonaventure was occupied with leadership of an order beset by many internal problems. He had to mediate a conflict between two major factions of Franciscans: the “Observants” or “Spirituals,” who advocated a strict interpretation of the Rule of Saint Francis, and the “Conventuals,” who understood that the growth and effectiveness of the order required adapting the Rule to new situations. This background conflict explains why the works of Saint Bonaventure from 1257 onward are no longer in the scholastic style which he and Thomas had learned at Paris. Rather, Bonaventure’s later works take the form of sermons, meditations, and spiritual treatises for his brother Franciscans. Another important work produced at this time is the Major Legend of Saint Francis, which continues to be the official biography of Francis for the Friars Minor. This biography filtered out the improbable stories, hearsay, and contradictory accounts previously in circulation among the friars, which were often used and abused by the competing factions to score points against each other. But perhaps the best known treatise of Bonaventure is The Journey of the Mind to God (Latin: Itinerarium mentis in Deum, often shortened to Itinerarium). This is where Bonaventure, reflecting on the image of the six-winged seraph who appeared to Saint Francis, explains the ascent to God according to six stages, culminating in a union which exceeds all creaturely understanding. The Itinerarium will be the basis of the next three reflections on Bonaventure.

This brief introduction to Saint Bonaventure offers a mere glimpse at the trials and tribulations of his life. From his sickly beginnings, to the mendicant controversy at Paris, to his election as Minister General, and—much later—his work to unite the Eastern and Western churches at the Second Council of Lyon, this great Doctor of the Church often found himself as a mediator, striving to bring together bitterly opposed factions into peaceful, brotherly unity. His own devotion to prayer sustained his monumental intellectual and leadership endeavours. As a synthesis of his approach to prayer, which we will explore in greater depth in the following reflections, perhaps a pithy quote from his treatise De Triplici Via (the Triple Way) can help us to enter into the mind of this great Doctor of the Church: “In prayer, there are three steps or stages: first, we deplore our misery, then we implore God’s mercy, and finally we worship Him.” These three stages correspond to the three cardinal virtues: by faith we recognize the greatness of God and our lowly state before him; by hope we dare to call on the Lord for forgiveness, and by charity we offer to him the worship and love due to him alone. By the example of Saint Bonaventure, may we also grow in faith, hope, and love for the crucified Christ whom he served so well.