Holy Obedience and how the first Capuchins observed it

8 Election of Superiors 9 Conduct of subjects 10 Characteristics of obedience 11 Respect and veneration towards Superiors

(8) At that time simple Superiors were elected in our Congregation because it was their intention not that they be educated but spiritual and zealous about the observance of the Rule. If someone was educated but had a reputation for laxity, they never elected him. His Education was not considered but zeal for the observance of the Rule and that he was dedicated to holy prayer. Those Fathers believed that it was gravely unfitting in an election to look for something other than if he were zealous for the observance of the Rule. This is the reason that the majority of them were simplex Priests and Lay Friars. God concurred so much with that simplicity that the subjects were much happier to be under the governance of those simple men than under the governance of the lax and ceremonious. This was because they saw clearly from experience that anyone who wants to dedicate himself perfectly to holy prayer, penance and contempt for the world does not need lots of ceremonies and external occupations. What is needed instead for those who wanted to attend to holy contemplation is a little liberty to be able to order everything to the spirit. However for certain ones who are not suited for contemplation it is good that they be occupied in external tasks under holy obedience.

(9) Therefore those venerable Fathers who were adorned with spirit and learning said, “If anyone who wants to understand how one should be governed by the spirit, let him look among the ancients. He will find that those early holy Fathers who began monastic life always made a distinction in their governing between the active ones and the contemplative ones. They occupied manual workers in useful tasks and mortified them in the labours fitting to the Order. However they granted solitude and every opportunity to those who were suited for contemplation. In their governance they founded themselves very much on the example of those early Fathers who gently drew them to what they had a leaning for. This resulted in great peace among them and they said, “Those who have experienced the spirit and holy contemplation cannot be drawn to external tasks without difficulty just as it is difficult to draw to contemplation manual workers who are inclined to working. Therefore it is very important for anyone who rules to recognise these two natures and to what God has called them because not everyone has the same gift. However when the Superior, in governing, is in harmony with God in guiding the subject by those means by which God calls him, he will always govern easily. Since this was the intention of Father Saint Francis namely that all those who come to the Order dedicate themselves to God, the Superiors must assist them. However when God wants one thing from a subject and the Superior commands him another, discord arises. This is speaking about spiritual Friars and not the proud ones who want to live in their own way and who deserve to be mortified. They should not be left to do anything their own way. These are the ones whom Francis wanted expelled from the Order if they did not amend themselves through correction by the Superiors, so that they not disturb the one who wants to do good.

(10) Those Fathers were directed by this teaching about governing. And because those who governed were simple men, quite often among themselves by way of encouragement they recalled the example of Father Saint Francis who would have obeyed a novice who had been clothed for one day as willingly as he would have the Friar who is the first, eldest and most learned. For God governs the Order and every time that the elections are canonical Gad has assigned that Superior to each of us. God assigns him, not men. He represents for you the person of Jesus Christ. Every time that you remain in sound belief, namely that God governs you in the Order, and you obey in simplicity because of His love, God will not permit that Superior to command you to do something which may be your will and you soul. However if it should occur that he commands you to do something that does not please God, and you are not aware of this but obey simply, thinking you are doing right, he will be held accountable and not you. Such is the power of holy obedience if what he commands you is per se but you out of simplicity do not realised this, it will be meritorious for you unto eternal life.

They gave the example of Malchus the monk. He had a baby son to his wife when he was in the world and she had just died. In the Order the Abbot was teasing him and told him to throw the child into the river. That servant of God had such a high regard for obedience that his great zeal did not let him think it was a sin. Rather, trusting simply in his Prelate, he quickly took the boy in order to throw him into the river. Although the Abbot sent a messenger to call him back Malchus arrived first and threw him into the river. Who would doubt that this was homicide? However God revealed that this action of obedience pleased Him, just as did the sacrifice the great patriarch Abraham made of his son.

Those Fathers said that it was very important to firmly believe that every time you offer yourself to God in the Order that you are governed by God and not by men. Obedience is greatly denigrated and merit is diminished when you begin to think about the limitations of your Superior; or when you obey him more willingly because he is noble, old or educated. God is much more resplendent in a simple man and you can be more certain that He governs you that with a learned man because most of the time the learned man governs with human prudence. However the governance of God is immediately detached from human prudence in simple men, as His poor instruments.

(11) Instructed therefore by these beautiful documents those early Fathers obeyed with such sincerity and revered their Superiors as if each one was really Father Saint Francis. When any one answered back they thought it was a great scandal and it was said, “Oh dear! He dared to answer back to obedience!” They said, “Every time I am certain that the Superior wants me to do something I am bound by conscience.” Obedience among those venerable Fathers was so strict that it could be said, without a lie, that the Guardian did everything in the Friary. Similarly with the other Superiors.