Étienne Bonaventure de Condillac

“ Hostile as he professes to be to hypotheses and systems, Condillac is eminently addicted both to systems and hypotheses. He imagines an origin and a nature of ideas of his own, and to them he insists that every thing must conform. To give a better idea of Condillac's opinions, and to combat them at once successfully and loyally, we will briefly analyze the groundwork of his Treatise on Sensations, the book on which he most prides himself, and in which he flatters himself to have given to his doctrine its highest degree of clearness and certainty. ”

“ His parents were John and Ritella Fidanza. Their station in life is a matter of conjecture. One historian asserts that John Fidanza was descended from the noble house of Fidanza of Castello, and was a Master of Medicine. We are in no way concerned to prove the nobility of Bonaventure's ancestors. His personal eminence in learning and holiness, with which alone we are concerned, was not the inheritance of rank or station. It may have been otherwise with those instincts of piety and virtue that developed in his soul even as a child. ”

“ Hitherto we have considered principally the outward life of Bonaventure; we now turn to those interior virtues which made him a saint. Notwithstanding his manifold labours and the eminently strenuous life he led he was a perfect master of the interior life. A glance at his writings will show how thoroughly he understood the secrets of Mystic Theology, and how intimately acquainted he was with every aspect of the spiritual life. There is no phase of divine contemplation that he does not seem to have learnt by personal experience. ”

“ CANONIZATION.
From all that has hitherto been said it is evident that Bonaventure was eminent amongst his contemporaries. He excelled in holiness and learning. His greatness was religious. The service of God, the sanctification of his soul and the welfare of the Church were the sole ends to which his life was devoted. He achieved them with remarkable success. His contemporaries perceived it and they regarded him as a saint. A saint is a man whose life is virtuous in a heroic degree--whose spiritual excellence is indisputable. ”

“ To Bonaventure, in his system of thought as in his spiritual ideals, God is constantly and emphatically the Alpha and Omega, the Beginning and the End, the Source and Centre, by Whom and in Whom and from Whom all things are. Throughout the whole of his writings God is ever the central idea round which all converges. As in his writings so in his life. In this continual and abiding presence of God--the very spirit as it is also the ideal of monastic solitude--his soul, his entire being, grew and blossomed, turning ever to the light and warmth of the Divine Beauty as the sunflower to the sun. ”

“ Bonaventure was eminently such a man. His predecessor, John of Parma, could not cope with the difficulties of the situation. He was possessed of great ability, and his heroic sanctity has raised him to our altars, but he seems to have lacked that enlightened judgment and liberal sympathy which smooths away opposition and brings conflicting views into harmony. Where the motive of subjection is the love of God and the desire of perfection, the exercise of authority must be tempered with infinite tact and kindness. ”

“ Bonaventure was elected Minister-General of the Franciscan Order in the year 1257. At that time the Order was passing through a serious crisis in its history. Internal difficulties had arisen concerning the observance of certain points of the Rule. Some of the Brethren advocated the rigorous and literal acceptation of all its prescriptions: others contended for a more mild and liberal interpretation. Amongst the advocates of both views were extremists who sought to introduce excessive rigour or undue laxity: the main body on either side were men of moderation. ”

“ In view of the Saint's words quoted above and of the Constitutions enforced by him at the Chapter of Narbonne, their failure to agree with his policy demonstrates how extreme were the views they entertained. And it is apparent that those who regard such men as representing the true spirit of the Order are seriously mistaken. Excessive rigour is as foreign to the latter as excessive mildness. True virtue avoids {41} both extremes, and Bonaventure's wisdom enabled him to aim at the golden mean. ”

“ Pierre had belted his earnings about him under the woollen sash that always bound his waist, shouldered his rifle, taken one last, silent look at the cabin on Bayou des Acadiens, stood for a few moments with his hand in Bonaventure’s above one green mound in the churchyard at Grande Pointe, given it into the schoolmaster’s care, and had gone to join his son. Of course, not as an idler; such a perfect woodsman easily made himself necessary to the engineer’s party. The company were sorry enough to lose him when Claude went away ”

“ At the next session of the General Council the Pope referred to the grievous loss sustained by the entire Church in the death of Bonaventure. And to mark his sense of gratitude for the immense labours he had undergone on its behalf he ordered all the priests and prelates of the Catholic world to offer up Holy Mass for the repose of his soul.
The Saint was buried in the church of the Friars Minor at Lyons. In the year 1434, a new church dedicated to St. Francis was erected in the city, and thither, as to a more suitable resting-place, the body was translated. ”

“ He begins his career of philosopher with blind faith in Condillac and Materialism. As an intellect severely conscientious in the pursuit of truth expands amidst the perplexities it revolves, phenomena which cannot be accounted for by Condillac’s sensuous theories open to his eye. ”

“ Such an utterance gives us a better insight into Bonaventure's mind and character than pages of indefinite eulogy.
His deep sense of humility sprang from his perfect knowledge of himself. He considered self-knowledge an essential condition to the acquisition of true knowledge of any kind. "He knows nothing aright who knows not himself--who understands not the conditions of his own being. How dangerous it is for a religious soul to be eager to know indifferent things and yet neglect to learn its own deficiencies. ”

“ I see every man look out for hisself and his li’l’ crowd. Not you, but”—He waved his hand bitterly toward the world at large.
“Ah, sir!” cried Bonaventure, “’tis not something what you can see all the time, like the horns on a cow! And yet, sir,—and yet!”—he lifted himself upon tiptoe and ran his fingers through his thin hair—“the education that make’ no difference is but a dead body! and the religion that make’ no difference is a ghost! [Pg 186] Behole! behole two thing’ in the worl’, where all is giving and getting, two thing’, contrary, yet resem’ling! ”

“ Above him great live-oaks stretched their arms clad in green vestments and gray drapings, the bright sugar-cane fields were on his left, and on his right the beautiful winding bayou. In his face, not joy, only pallid eagerness, desire fixed upon fulfilment, and knowledge that happiness was something else; a young, worn face, with hard lines about the mouth and neck; the face of one who had thought self to be dead and buried, and had seen it rise to life again, and fallen captive to it. So he was drawing near to Carancro. Make haste, Bonaventure! ”

“ From these, rather than from the records of biographers, we learn its true beauty and holiness. The latter offer us a portrait of the exterior man, but the former reveal to us the secret workings of the soul. From his writings we gather what Bonaventure really was--what he thought, what he aspired to, what he sought to accomplish. It is in them we may hope to discover the real man, and to obtain a clearer grasp of that particular development of the Franciscan spirit with which he is so intimately associated. ”

“ Effusions such as these assuredly give us an insight into the extraordinary love that burned in the soul of Bonaventure. From the spiritual tepidity that oppresses us we can only contemplate it with wistful admiration. It proves to us indeed "how wonderful is God in His Saints," and how profoundly and intimately He influences the hearts of His chosen ones and attaches them inseparably to Himself. ”

“ At the General Chapter of Narbonne, in 1260, Bonaventure was requested to write the life of St. Francis. Owing to the circumstances that surround it, considerable importance attaches to this incident. There already existed several legends of the Saint. Thomas of Celano had written one in 1229. His work received the approval of Gregory IX., who had officially recommended it to the Brethren. In the year 1246, at the request of the Minister-General, Crescentius, appeared the "Legend of the Three Companions," written by Brothers Angelo, Rufinus and Leo. ”

“ Of all men, he is the one to help you.” And then in English, as you would quote Latin, “Knowledge is power!”
The next day he missed—failed miserably—in every lesson. At its close he sat at his desk, crushed. Bonaventure seemed scarce less tempest-tossed than he; and all about the school the distress spread as wintry gray overcasts a sky. Only Sidonie moved calmly her accustomed round, like some fair, silent, wide-winged bird circling about a wreck.
At length the lad and his teacher were left alone. Claude sat very still, looking at his toil-worn hands lying crossed on the desk. ”

“ And all sank down, Bonaventure in a mass of weeping and [Pg 133] clinging children. ’Mian too resumed his seat, at the same time waving to the stranger to speak.
“My friends,” said the visitor, rising with alacrity, “I say when a man makes a bargain, he ought to stick to it!” He paused for them—as many as could—to take in the meaning of his English speech, and, it may be, expecting some demonstration of approval; but dead silence reigned, all eyes on him save Bonaventure’s and Sidonie’s. ”

“ Men of science, on purely rational grounds, are reverting to the advice given by Bonaventure and are {69} deprecating the consequences of having hitherto more or less ignored it. Our knowledge of things distinct from ourselves must be modified and verified by our knowledge of the means by which it is acquired.
The intensity of Bonaventure's humility is evidenced by the fact that whereas his biographers seem to have overlooked his other virtues, they have left on record several instances of his humility. ”

“ No reasonable man reading these words of Bonaventure could doubt his earnestness in procuring regular observance, or think of accusing him of remissness or laxity. It only shows how extreme were the views of a certain section of the Order when we find them attempting to do so. Peter John Olivi, the leader of the rigorists, replying to some who sought to justify their relaxations by saying that Bonaventure and others lived very laxly, says: [Footnote 19] "Hitherto, it was the custom to adduce worthy men as examples of perfection ”

“ On the farther, the eastern, side, Claude stood leaning against a pile, looking off far beyond West End to where the sun was setting in the swamps about Lake Maurepas. There—there—not seen save by memory’s eye, yet there not the less, was Bayou des Acadiens. Ah me! there was Grande Pointe.
“O Bonaventure! Do I owe you”—Claude’s thought was in the old Acadian tongue—“Do I owe you malice for this? No, no, no! Better this than less.” And then he recalled a writing-book copy that Bonaventure had set for him, of the schoolmaster’s own devising: Better Great Sorrow than Small Delight. ”

“ No one appears to have been more fully alive to its existence than St. Bonaventure himself, as frequent references to it in his writings testify. It is from these references and the explanations they contain that we receive the truest insight into the development of the spirit of learning in the Franciscan Order. ”

“ Could the second nature of lifetime habits bear the change? Of his higher spirit there was no doubt. Neither father nor son had any conception of happiness separate from noble aggrandizement. Nay, that is scant justice; far more than they knew, or than St. Pierre, at least, would have acknowledged, they had caught the spirit of Bonaventure, to call it by no higher name, and saw that the best life for self is to live the best possible for others. “For all others,” Bonaventure would have insisted; but “for Claude,” St. Pierre would have amended. They could not return to Grande Pointe. ”

“ Bonaventure drew back a step or two, suddenly jerked his hat from his head, and came forward again with arms stretched wide and the hat dangling from his hand. “Because—because God will not let it sta-a-ay given away! ‘Give—it shall be give’ to you.’ Every thing given out into God’s worl’ come back to us roun’ God’s worl’! Resem’ling the stirring of water in a bucket.”
[Pg 187] But St. Pierre frowned. “Yass,—wat’ in bucket,—yass. Den no man dawn’t keep nut’n’. Dawn’t own nut’n’ he got.”
“Ah! sir, there is a better owning than to own. ’Tis giving, dear friend; ’tis giving. ”

“ The police will tell you, as they told Bonaventure, that in these days of steam and steel and yoked lightning a man may get lost and be found again; but that when he stays lost, and is neither dead nor mad, it is because he wants to be lost. So where was to be the gain in finding ’Thanase alive? Oh, much, indeed, to Bonaventure! The star of a new hope shot up into his starless sky when that thought came, and in that star trembled that which he had not all these weary months of search dared see even with fancy’s eye,—the image of Zoséphine! ”