publicly on the question in
dispute. His treatise on "Evangelical Perfection" is a reply to the
utterances of William of St. Amour. It is recorded that the latter,
hearing of the Saint's action, sent one of his adherents to report the
substance of his lectures--to which he wrote a rejoinder. As we intend
to treat in detail of Bonaventure's apology for the Franciscan Order,
we shall make no further reference to it here. Lest, however, a false
impression concerning the merits of this controversy should remain on
the minds of my readers, I consider it expedient to point out, in the
next chapter, how it was regarded by the Holy See.

CHAPTER IV.

THE MENDICANTS VINDICATED.

The commotion caused by William of St. Amour's book extended to the
Court, and the pious King Louis, desirous of removing the scandal,
formally referred the matter to the Holy See. Two doctors of the Paris
University were appointed to take the book to the Papal Court and
present it for examination to the Pope. This project having become
public, William and his chief adherents determined to defend their
views and set out for Anagni. The Pope received the King's envoys and
regarded the matter as of very grave importance. He appointed a
Commission of Cardinals carefully to examine the {24} book and to
judge between the Mendicants and their opponents.

A public discussion was instituted at which were present
representatives of both parties. On the side of the Mendicants were
the Ministers General of the Dominican and Franciscan Orders--Humbert
of Rome and John of Parma--Albert the Great, St. Thomas of Aquin,
O.P., Bertrand of Bajona, O.F.M., and, according to some authors, St.
Bonaventure. We cannot say with certainty who the defenders of St.
Amour's book were. It is doubtful if he himself had arrived at Anagni
before the work was condemned. Albert the Great and St. Thomas
powerfully vindicated the cause of the Mendicants. The treatise
composed by the latter, "_Contra impugnantes Dei cultum_," is a
masterly defence of the principles attacked by St. Amour. St.
Bonaventure's work on "Evangelical Perfection" is no less solid and
convincing. It was written in connection with this dispute and was
very probably submitted to the Commission. This may account for the
assertion put forward by some writers that Bonaventure was present at
Anagni and took part in the discussion--an assertion which more
accurate investigation has almost entirely discredited. On