Owing to the peculiar temperament of the times and some untoward circumstances, John of Parma fell under the suspicion of heresy, and at the request of the Sovereign Pontiff it became necessary for Bonaventure to investigate the charge. The biographers of our Saint are at variance in determining the year in which this trial was held. Wadding [Footnote 21] and the editors of our Saint's works [Footnote 22] place it under the year 1257, but as Father Livarius Oliger, O.F.M., points out in a review [Footnote 23] of Father Lemmens' recent "Life of St. Bonaventure," the investigation is known to have been proceeded with before Cardinal John Cajetan, who at the time was the Protector of the Order. Cardinal Cajetan, however, was nominated Protector of the Order "shortly after the assumption of Pope Urban," who was elected Pope, 29 August, 1261. This is a typical instance of the chronological difficulties and uncertainties which are associated with the life of our Saint. [Footnote 21: Tom. IV, Anno 1256. Nos. 5 and 6.] [Footnote 22: II Tom. X, p. 48. No.4.] [Footnote 23: "Archivium Franciscanum Historicum," Annus III, Fasc. II, p. 346.] {49} How a man so remarkable for learning and virtue as the ex-General should have provoked such an accusation demands some further explanation. In the first place, it must be borne in mind that this was the period when the Inquisition reigned in all the fervent zeal of its recent institution. Whatever savoured in the least of heterodoxy, either in theory or in practice, aroused its vigilance. It was closely investigated and its author, no matter what admirable qualities he might otherwise display, was regarded with suspicion and distrust. This attitude of the ecclesiastical authorities was fully justified by the prevalence of false mysticism, under the guise of which the Waldenses and Albigenses were just then putting forth the most pernicious and subversive doctrines. True mysticism is the perfection of Christianity. Its essence is union with God. The more perfectly it accomplishes this union, the more thoroughly it achieves its end. It is the noblest and most exalted aspect of religion, but, at the same time, it is attended by very grave dangers. The mystic sees only God and his own soul--or rather he has no direct consciousness of anything but God alone. He converses with God and is guided directly by him--anything else is to a large extent ignored.