The replies which Padre Ludovico gave about the pointed cowl

321 The debate continues 322 The Rule talks about the pointed cowl 323 The capuchin habit is like that of Saint Francis 324 When the shape of the habit was changed 325 Provisions contrary to the Rule 326 Begging conforms to the letter and the spirit of the same Rule 327 Conclusion of the debate

(321) Then those Fathers proposed this question. They said, “If you are making a Reform as the others have done, shouldn’t you do as they did? For the many changes and separations have been done in the aforementioned Reforms, the shape of the habit was never changed. Although they put on stricter habits, they never ever put on a cowl other than the one the others wore then and wear now. Therefore in both shape and colour they resembled one another. This pointed cowl which you have taken up was never worn by Saint Francis nor by his other Friars.”

Then the Duke turned to our Friars and said, “And you, Father, who do you say? I liked very much the discourse you did about all the Reforms. Now I know something about all the changes that I didn’t know before. Now I understand quite well just how much has been done in this change and separation of yours. Now I await the reply that you would give these Friars while talking about this cowl which you have taken up again.”

Then Father George turned to Padre Ludovico and said to him, “It falls to you Father to satisfy His Lordship and these Friars regarding the cowl.”

(322) Padre Ludovico answered, “Since it pleases you, I am content. Therefore I turn to you, my Fathers. I say that you must go back and consider that word of the Rule in chapter two. There it speaks about novices and professed and concedes to them the clothes they must wear. About novices it says, ‘Then let them be given the clothes of probation, that is, two tunics without a cowl, the cord, etc. and the capparone down to the cord.’ About the professed it says, ‘And those who have already promised obedience, let them have one tunic with the cowl and for any one who wants it, another without the cowl.’ So then mention is made obviously about the cowl under precept. Therefore, according to the letter, one does not understand a rounded cowl like the one you wear, because the shape of the novice habit is no different to the one of the professed. You all wear it in the same way. Your cowl can be, and indeed should properly be called a scapular just as many do call it in fact since from that little curve the rest of it then, which is the larger part, falls upon the back. If your Fathers and all the other Friars say together that they have attached the cowl to the habit, this is quite false. Because it is not the cowl which is attached but the extremity of the scapular, though that is attached. Therefore you do not wear the cowl sown to the habit but the scapular even though the Rule says that the habit of the professed should have the cowl attached and says nothing about a scapular.

(323) “Furthermore, by denying that Saint Francis and his companions wore this kind of pointed cowl you show that you have never seen or known what the Saint’s habit was like. Please tell me and answer me this, if in fact you have something to say in reply. Either you have known what the habit of our Father or his companions was like, or you haven’t known. If you have never known or seen how it was, how can you dare to say that this habit which you wear with the scapular on top is the habit of Saint Francis? If you have seen it, you should have known it. Therefore if you did know it, how bold you are to testify that the habit we wear is not the shape of the habit worn by our Father and his companions and all the Order for a period of so many years? Many of those habits remain today as relics for the world especially anyone who wants to see. In our Calabria today one can see the entire habit of our Blessed Peter Catani that is kept in the friary of our Conventual Fathers in Castovillari. There are some of the same habits in the friary of La Verna. The habit of Blessed Raniero is in Borgo San Seplocro. But what more? In Florence there is the habit which Father Saint Francis wore when he had the sacred stigmata.

“So the habits themselves are opposed to you. They themselves manifest the truth. What more? Even the walls speak about it. Therefore, let them come. Let the stones come. Let the marble come. Let them speak to those who in this matter are harder than stones, tougher than marble in their obstinacy, more insensible than the materials from which murals and pictures are made. All these things also speak out openly. Can it be that you who say you see so much do not have eyes since because of your hardness you show that you have no understanding? Look at us and you will see what was the habit and dress of your Father and of your other predecessors. As you look, trust the facts. If you trust by now you will be completely satisfied. What do I want to say about this? The old paintings cut off all argument. Our Seraphic Father is seen in paintings everywhere with this habit! All the saints of the Order except Saint Bernardine are painted the same way in so many places and in so many old churches throughout Christendom, particularly in Rome in Saint John Lateran, Saint Mary Major, in the upper church in the Sacro Convento in Assisi and countless others. I have known from certain others worthy of faith that in Compostella, sculptured in stone above the door of the Church, is our blessed Father wearing this habit with the proper cowl. When because of his devotion he went to visit the church of Saint James in Galicia and how at Compostella he miraculously established a house. Similarly in Paris at the tomb of Alexander of Hales and Nicholas or Lyre the two are carved in stone in your own church and they are depicted in these proper habits and pointed cowls. Some one who saw it testifies that in the regal library in Spain there is a beautiful picture painted of Saint Francis as a Capuchin. However, so as not to go around, in our own Calabria, these things can often be seen, especially in the church of the Conventual Fathers in the region of Nicotera.

“There is little wonder my dear Fathers that Father Saint Francis wanted to wear such a cowl with his habit since in ancient times the early Monks all usually wore the pointed cowl. It can be seen that today that the Carthusians wear it. They began many years before the birth of Saint Francis. So if you deny the cowl you come to deny the meaning and strength of the word since a capuccio is something which can only be worn on the head. The scapular takes its name from the shoulders. As has been said already, what you wear is a scapular. Where does it say in the Rule to wear the scapular?

“You already know that Brother John, later called the Hat for what he did, was the first to remove the pointed cowl from his head and put it on his shoulders and wore a cap on his head. This displeased our Father Saint Francis so much that the cursed him. God confirmed his curse. For when he left the Order, he despaired and hung himself.

(324) “It is true that at the time of Pope John XXII His Holiness deprived the whole Order or the pointed cowl. Nonetheless, His Holiness did not assign that scapular with that little circular cape like the mozzetta worn by major Prelates. Instead time and indulgence have introduced it. Pope John only ordered that instead of the pointed cowl a round cowl be sewn to the habit where the pointed cowl used to be. Behind the shoulders there was a piece of cloth like a scapular. This was the way the Friars used to wear it then. It is not how you wear it.

“Therefore since we truly want to reform ourselves and observed the Rule purely, we have also wanted to take up the habit that Father Saint Francis wore not only is its lowliness and coarseness, but also in its shape, which is this cowl.

“If you wish to say something or add anything to what I have said I leave that to your wish.”

One of them replied that they would be many things to say however they wished to let them pass in silence so as not to offend the ears of His Lordship with too much talking.

The Duke immediately responded, “Both of you can say as much as you want because I am enjoying this very much.”

(325) Since all the others remained silent, Padre Ludovico replied. “I am more than certain that the kindness of His Excellency willingly listen to this discussion. With permission therefore and with his grace I would say two other words to these Fathers in order to better show them the reason for our departure.”

Again the Duke responded, “Speak too.”

Therefore he spoke. “You know that Saint Francis says in Chapter Six of the Rule that the Friars ought go confidently begging for alms. Thus he shows openly that he wants his Friars to be poor in such a way that in order for them to live it will be necessary for them to go door to door questing in order to sustain life. On this word Clement V says that it is not likely that Saint Francis wanted the Friars to have granaries, cellars or other things stored for a long time. However, like poor men they should have to beg for their needs. If I base myself on the words of this Supreme Pontiff, how great is the transgression in the community and in your Order. I will not descend to particulars. You know about that yourselves.”

One of the Fathers answered that they did this because there were so many Friars and, furthermore, for the peace of the Friars so that the spirit would not be lost because of the Friars going around too much. He affirmed that mental quiet is more in accord with the spiritual life. This is better acquired by staying at home than by going around so much. Therefore it was judged better to collect grain and wine, oil and other things at harvest time or throughout the year or most of the year for a Friar who goes around so much cannot have spirit. Therefore if we store these things we may then stay firm and quiet in the friaries, some attending to studies, others to prayer, others to confessions. Thus with the Divine Office and other exercises we help souls very much. However you Capuchins, what do you do with your wanderings? Moreover, how are you a benefit to Holy Church? You do not attend the dead. You do not want burials. You don’t want to hear confessions. For myself, I don’t know what you are good for.”

The Duke said, “Calm down, Father, you are slipping into insults.”

Straightaway Fra Ludovico added, “Lord, allow them to say what they want so that they speak the truth, because we will be the lesser if they do not speak. Then he faced the Fathers. Almost smiling he said, “Before I reply to what you say, I acknowledge that your Order is not only full of good men, but there is a great abundance of them who deserve honour as much for the goodness of their life as for their learning. On the other hand I acknowledge that we other poor fellows are completely useless and of no benefit. Indeed we are unworthy of the bread we eat. But to come to these particular things that say about us, that we do not go to the dead, etc. I say that just as we do not do this, as you say, that in the secret of your heart it probably brings you great satisfaction and great joy because while we are not doing it, none of your gain is taken from you by us. However, because of this you do not stop taxing and calumniating us in order to strike at us with rod in hand. If you speak against us while we are not depriving you of any gain what would you say about us if we accepted burials and did all the other things that bring food home and put our hand to take away all that is offered to you? If you now have the tongue to speak against us because we do not do and say these things, I think that ten tongues would come from one mouth then to accuse us.

“About confession, because this is important since those diabolical heretics deny this most holy sacrament, I answer that doubtlessly it would be a great mistake if we refused such a pious and holy work if in the time of necessity there was no one else to fulfil such an office. But then there is no shortage of many Religious and equally good and holy priests who, because of their charity not only want to fulfil this work but desire to do so, I add that it befits them by way of obligation. Therefore it is not necessary for us to attend to such matters. Even if we do not go to the dead, we do not neglect to pray for them with Offices and Masses. If we do not hear confessions we are not denying this the most holy sacrament. Nor do we deny that confession is good and among ourselves we practise it with all diligence. The same goes for the other most holy sacraments.

(326) “But now we come to the other point about going around for alms. I say that if we want to observe the purity of the Rule begging is necessary. Therefore our going around in order to observe the Rule should not be condemned. And if the spirit is lost by going around to beg, may Saint Francis, my Father, forgive me. Therefore by saying that they ought to do this, you haven’t understood very well. You have not taught your Friars that the spirit benefits from the collection of things. However, these ones have found the better way than the one you taught us, my Father. It isn’t that way, may Fathers. It isn’t the way you say. At the hour of death we will see the whole truth.

“Now I was to reply to what you have proposed to me. This single reply will be divided into two. Then, if it pleases His Excellency and you, my Fathers, I would like us to end this matter we are discussing together.

“First of all I say that keeping stores of similar things for long periods is something that pertains to the rich and not to poor mendicants who profess most high poverty. Equally it is against the intention of Saint Francis, as Clement V declares. While the Order lived in observance it never kept granaries, cellars and other stores. However as it grew indulgent the more it grew lax and no longer cared about the purity of the Rule but lived according to the privileges sought by the lax Friars. Every time some true Reform began within the Order they lived without abundant and large stores of these things.

“The second reply that I want to give is this. You say that by going about questing one loses quiet of spirit. Please tell me, even though you so many stores, why do you send your Friars around every day for alms, one minute for grain, another for wine, another for silk since there is so much abundance in this Calabria of ours? Forgive me if I go too far. You are sorry for yourselves for having provoked us to anger. I don’t want to stand here and tell you about the large cheeses, the meat, the eggs and what is even worse, the money. You see it is not only occasionally that these things are gathered, but questing for these things is done nearly every day because you are not content with those already stored at home, even though they were given generously and collected from patrons.

(327) “So my Fathers these things we have said and other things which could be said have made us leave you and we confirm that we will no longer return to you since were are united with the Congregation and Reform of the Capuchin Fathers. They have the Bull from His Holiness and their Vicar General is in Rome. He has accepted us and received us.

“If you have anything else to say, speak. For if what has been said doesn’t seem to be adequate to you, we are more than ready to reply to all the proposals you make.

Those Fathers answers that they didn’t want to prolong the discussion.

So then the Duke said to those Fathers, “My Fathers, I exhort and pray you to be calm and not annoy these poor fellows. For if you offend them I will show the world and all the rest of you how much I have been offended. Let them live in peace, in their quiet. In whatever way I may be of use to you with my honour you will find me ever ready to be of service to you and all your Order.”

From that day on, especially in the state of that Lord, they no longer showed hostility towards the Capuchin Friars openly. However they did not fail to do as much as they could in secret against them. Amen.