Thursday, July 14, 2011

July 14: St Bonaventure, Bishop, Confessor and Doctor, Class III

Claude François (Frère Luc), c1650-60
Pope Benedict XVI gave three General Audiences on the saint in 2010.  Here is the first, which outlines his life:

"Today I would like to talk about St Bonaventure of Bagnoregio. I confide to you that in broaching this subject I feel a certain nostalgia, for I am thinking back to my research as a young scholar on this author who was particularly dear to me. My knowledge of him had quite an impact on my formation. A few months ago, with great joy, I made a pilgrimage to the place of his birth, Bagnoregio, an Italian town in Lazio that venerates his memory.

St Bonaventure, in all likelihood born in 1217, died in 1274. Thus he lived in the 13th century, an epoch in which the Christian faith which had deeply penetrated the culture and society of Europe inspired imperishable works in the fields of literature, the visual arts, philosophy and theology. Among the great Christian figures who contributed to the composition of this harmony between faith and culture Bonaventure stands out, a man of action and contemplation, of profound piety and prudent government.

He was called Giovanni di Fidanza. An episode that occurred when he was still a boy deeply marked his life, as he himself recounts. He fell seriously ill and even his father, who was a doctor, gave up all hope of saving him from death. So his mother had recourse to the intercession of St Francis of Assisi, who had recently been canonized. And Giovanni recovered.

The figure of the Poverello of Assisi became even more familiar to him several years later when he was in Paris, where he had gone to pursue his studies. He had obtained a Master of Arts Diploma, which we could compare with that of a prestigious secondary school in our time. At that point, like so many young men in the past and also today, Giovanni asked himself a crucial question: "What should I do with my life?". Fascinated by the witness of fervour and evangelical radicalism of the Friars Minor who had arrived in Paris in 1219, Giovanni knocked at the door of the Franciscan convent in that city and asked to be admitted to the great family of St Francis' disciples. Many years later he explained the reasons for his decision: he recognized Christ's action in St Francis and in the movement he had founded. Thus he wrote in a letter addressed to another friar: "I confess before God that the reason which made me love the life of blessed Francis most is that it resembled the birth and early development of the Church. The Church began with simple fishermen, and was subsequently enriched by very distinguished and wise teachers; the religion of Blessed Francis was not established by the prudence of men but by Christ" (Epistula de tribus quaestionibus ad magistrum innominatum, in Opere di San Bonaventura. Introduzione generale, Rome 1990, p. 29).

So it was that in about the year 1243 Giovanni was clothed in the Franciscan habit and took the name "Bonaventure". He was immediately sent to study and attended the Faculty of Theology of the University of Paris where he took a series of very demanding courses. He obtained the various qualifications required for an academic career earning a bachelor's degree in Scripture and in the Sentences. Thus Bonaventure studied profoundly Sacred Scripture, the Sentences of Peter Lombard the theology manual in that time and the most important theological authors. He was in contact with the teachers and students from across Europe who converged in Paris and he developed his own personal thinking and a spiritual sensitivity of great value with which, in the following years, he was able to infuse his works and his sermons, thus becoming one of the most important theologians in the history of the Church. It is important to remember the title of the thesis he defended in order to qualify to teach theology, the licentia ubique docendi, as it was then called. His dissertation was entitled Questions on the knowledge of Christ. This subject reveals the central role that Christ always played in Bonaventure's life and teaching. We may certainly say that the whole of his thinking was profoundly Christocentric.

In those years in Paris, Bonaventure's adopted city, a violent dispute was raging against the Friars Minor of St Francis Assisi and the Friars Preachers of St Dominic de Guzmán. Their right to teach at the university was contested and doubt was even being cast upon the authenticity of their consecrated life. Of course, the changes introduced by the Mendicant Orders in the way of understanding religious life, of which I have spoken in previous Catecheses

The storm blew over, at least for a while, and through the personal intervention of Pope Alexander IV in 1257, Bonaventure was officially recognized as a doctor and master of the University of Paris. However, he was obliged to relinquish this prestigious office because in that same year the General Chapter of the Order elected him Minister General.

He fulfilled this office for 17 years with wisdom and dedication, visiting the provinces, writing to his brethren, and at times intervening with some severity to eliminate abuses. When Bonaventure began this service, the Order of Friars Minor had experienced an extraordinary expansion: there were more than 30,000 Friars scattered throughout the West with missionaries in North Africa, the Middle East, and even in Peking. It was necessary to consolidate this expansion and especially, to give it unity of action and of spirit in full fidelity to Francis' charism. In fact different ways of interpreting the message of the Saint of Assisi arose among his followers and they ran a real risk of an internal split. To avoid this danger in 1260 the General Chapter of the Order in Narbonne accepted and ratified a text proposed by Bonaventure in which the norms regulating the daily life of the Friars Minor were collected and unified. Bonaventure, however, foresaw that regardless of the wisdom and moderation which inspired the legislative measures they would not suffice to guarantee communion of spirit and hearts. It was necessary to share the same ideals and the same motivations.

For this reason Bonaventure wished to present the authentic charism of Francis, his life and his teaching. Thus he zealously collected documents concerning the Poverello and listened attentively to the memories of those who had actually known Francis. This inspired a historically well founded biography of the Saint of Assisi, entitled Legenda Maior. It was redrafted more concisely, hence entitled Legenda minor. Unlike the Italian term the Latin word does not mean a product of the imagination but, on the contrary, "Legenda" means an authoritative text, "to be read" officially. Indeed, the General Chapter of the Friars Minor in 1263, meeting in Pisa, recognized St Bonaventure's biography as the most faithful portrait of their Founder and so it became the Saint's official biography.

What image of St Francis emerged from the heart and pen of his follower and successor, St Bonaventure? The key point: Francis is an alter Christus, a man who sought Christ passionately. In the love that impelled Francis to imitate Christ, he was entirely conformed to Christ. Bonaventure pointed out this living ideal to all Francis' followers. This ideal, valid for every Christian, yesterday, today and for ever, was also proposed as a programme for the Church in the Third Millennium by my Predecessor, Venerable John Paul II. This programme, he wrote in his Letter Novo Millennio Ineunte, is centred "in Christ himself, who is to be known, loved and imitated, so that in him we may live the life of the Trinity, and with him transform history until its fulfilment in the heavenly Jerusalem" (n. 29).

In 1273, St Bonaventure experienced another great change in his life. Pope Gregory X wanted to consecrate him a Bishop and to appoint him a Cardinal. The Pope also asked him to prepare the Second Ecumenical Council of Lyons, a most important ecclesial event, for the purpose of re-establishing communion between the Latin Church and the Greek Church. Boniface dedicated himself diligently to this task but was unable to see the conclusion of this ecumenical session because he died before it ended. An anonymous papal notary composed a eulogy to Bonaventure which gives us a conclusive portrait of this great Saint and excellent theologian. "A good, affable, devout and compassionate man, full of virtue, beloved of God and human beings alike.... God in fact had bestowed upon him such grace that all who saw him were pervaded by a love that their hearts could not conceal" (cf. J.G. Bougerol, Bonaventura, in A. Vauchez (edited by), Storia dei santi e della santità cristiana. Vol. VI. L'epoca del rinnovamento evangelico, Milan 191, p. 91).

Let us gather the heritage of this holy doctor of the Church who reminds us of the meaning of our life with the following words: "On earth... we may contemplate the divine immensity through reasoning and admiration; in the heavenly homeland, on the other hand, through the vision, when we are likened to God and through ecstasy... we shall enter into the joy of God" (La conoscenza di Cristo, q. 6, conclusione, in Opere di San Bonaventura. Opuscoli Teologici / 1, Rome 1993, p. 187)."

You can read more on the saint in Pope Benedict XVI's second General Audience on him.  And the third one can be found here.

Tuesday, July 12, 2011

July 12: St John Gualbert OSB

Fresco, Florence, Neri di Bicci (1419-91)
St John Gualbert (985 or 995 - 12 July 1073) was the founder of the Vallumbrosan Congregation of the Order.

He was born at Florence, in Italy.

Hoffman's Benedictine Martyrology states that he:

"...was carefully instructed in religion and in various branches of human learning.

Influenced by the example of worldly-minded companions, he indulged in the frivolities to which careless youths de­liver themselves when they cast off the restraints of religion.

His brother,Hugh, was slain by a nobleman and John undertook to avenge his death.

On a Good Friday he met his brother's slayer in a narrow passage and was on the point of killing him, when the latter fell upon his knees, entreating him by the passion of our Lord, to spare his life. This appeal touched John so deeply that he not only spared the man's life, but even offered him his friendship.

Pur­suing his way, he arrived at the monastery of San Miniato, where he felt an im­pulse to spend some time in the church in devout prayer. Shortly after, he called upon the abbot of San Miniato and asked to be admitted among the candidates for the Order.

The abbot dreading the wrath of John's father was reluctant to grant his desire. In the mean time, the father came to the monastery and re­proached his son bitterly for the step he was about to take, but observing that John was steadfast in his resolution, he blessed him and exhorted him to perse­vere.

As a religious, John subdued his body with much fasting and watching. After the abbot's death, he was elected to succeed him, but he resolutely refused to accept the office, and some time after departed from the monastery to seek a place of solitude.

At Vallombrosa he met two hermits who consented to assist him in establishing a Benedictine monastery in that place. The abbess of St. Hilary's near by, furnished the grounds. A monastery and church were built within a short time, and were dedicated by the bishop of Paderborn. John, although but a layman, was elected abbot.

In the course of a few years he founded monasteries at St. Salvi, Moschetta, Passignano, Rozzuolo, and Monte Salario which, together with the motherhouse at Vallombrosa, formed a Con­gregation which was approved by Pope Alexander II in 1070. One of John's leading traits was his great love for the poor, to supply whose needs he would empty all the chests and granaries of his house. Having summoned all the su­periors of the dependent houses, he delivered to them his final instructions and exhortations, devoutly received the last sacraments and expired on this day in 1073 at the age of seventy-four years.

He was canonized by Pope Celestine III in 1193."

His Order united with the Slyvestrines in 1680.

Monday, July 11, 2011

July 11: Feast of St Benedict, Class I/II

Today is the feast of the translation of the relics of St Benedict, founder of the Benedictine Order.   He is also co-patron of Europe, hence the feast is a solemnity there.

Sunday, July 3, 2011

SS Processus and Martinian, Memorial


Valentin de Boulogne 001.jpg


SS Processus and Martinian were warders assigned to SS Peter and St Paul, were converted and baptized by St Peter after a spring flowed miraculously in the prison. They were martyred along with St Paul after being arrested and tortured.

Saturday, July 2, 2011

July 2: Novena to St Benedict

Carolingian fresco, Malles Venosta
July 11 is the second feast in the calendar of St Benedict, this time for the translation of his relics.  Though included in the Benedictine 1962 calendar, it doesn't make it into the Roman 1962 calendar.  But it is the main feast of St Benedict in the Ordinary Form, and is a solemnity in Europe.

Accordingly, start your novena today.  Here is the official prayer to use each day until July 10, the eve of the feast:

"O glorious St. Benedict, sublime model of all virtues, pure vessel of God's grace! Behold me, humbly kneeling at thy feet. I implore thy loving heart to pray for me before the throne of God. To thee I have recourse in all the dangers which daily surround me. Shield me against my enemies, inspire me to imitate thee in all things. May thy blessing be with me always, so that I may shun whatever God forbids and avoid the occasions of sin.

Graciously obtain for me from God those favors and graces of which I stand so much in need, in the trials, miseries and afflictions of life. Thy heart was always so full of love, compassion, and mercy toward those who were afflicted or troubled in any way. Thou didst never dismiss without consolation and assistance anyone who had recourse to thee. I therefore invoke thy powerful intercession, in the confident hope that thou wilt hear my prayers and obtain for me the special grace and favor I so earnestly implore (mention your intentions here), if it be for the greater glory of God and the welfare of my soul.

Help me, O great St. Benedict, to live and die as a faithful child of God, to be ever submissive to His holy will, and to attain the eternal happiness of heaven. Amen."

July 2: The Visitation, Class II

c15th