The Fifth General: Brother Francis of Iesi

14 First Francis of Iesi is Commissary then Vicar General 15 Exam for preachers 16 Latin text of the articles he proposed and approved 17 He governed in a divine manner

(14) The fifth General was the venerable Father, a subtle and holy man, Father Francis of Iesi from the Province of Saint Francis. He was elected on the feast of Pentecost in the Chapter assembled in Rome in the friary of Saint Nicholas in the year of the Lord 1544 on the 29th May.

In the depths of the poor Congregation’s tribulations brought on the departure of Ochino, our Fathers assembled in Rome by order and command of His Holiness. Rightly so he was very angry against the Congregation. Finally after examining our Fathers and His Holiness found out for himself that the Congregation was innocent, he referred the matter to our Protector, the Bishop of Carpi. He chose the venerable Father Francis of Iesi as Commissary General to stand in for the time remaining in order to finish Ochino’s triennium. When the Chapter assembled in Rome at Pentecost, he was elected Vicar General.

(15) For a short period of time he divested the preachers from preaching. Then it pleased His Holiness to give some him articles to expound in order to receive the faculty to preach. When the venerable Father received these, he did not allow those to preach who did not know how to expound them. However then in the name of the whole Congregation, since he was very learned, the Venerable Father answered all the articles. For his lasting memory and so that everyone may know just how many difficulties the poor Congregation was in at that time, I always kept the articles with me. I write them here in Latin as they are:

(16) This is a sample of the letters which every preacher approved by us to preach in public must, as soon as he can, present to the Most Rev. Lord Cardinal our Protector and also answer the Articles by Him proposed, by order of the Supreme Pontiff, to all the preachers to be approved by me.

Most Rev. and Illustrious Lord, greetings and humble recommendation.

When your Most Rev. Paternity made known to me the very wise order of Our Lord Paul, Supreme Pontiff, that I respond what I feel and believe regarding the articles presented below and in such an important matter, I willingly and reverently obey these Apostolic injunctions. In the first place I assert that I believe in all these matters in the same manner that the Holy Roman Church believes, declares and proposes them to me. Therefore I sincerely commit myself, my speech and my writings to her salutary correction at all times especially in regard to the articles below which I answer consecutively. Of these articles –

The first is: On the cause of original sin and its effect. In regard to this article I say: The cause of original sin in our first parent was is in the transgression of the divine precept by eating the forbidden apple. It is in others by descent from Adam by natural propagation and through the union of the soul to the body. The effects of this sin are concupiscence of the flesh against the spirit, the affliction of sorrow and pain followed by death and the privation of the divine vision and fruition.

Article two of the propositions: On the principle of justification and its cause. To this I say: The principle or efficient cause of justification is the divine will, and in fact the formal grace of charity which always goes with the virtues of faith and hope. However its fitting redemptive cause is the passion of Christ. However in adults it is appropriately their good disposition and good works.

Article three is: What the just should do that they may not fall but be still justified. And whether they may get up again if they fall. And is this by their own powers and free will or by the grace of God. And whether God’s grace comes first or follows on from these things. To this article I answer: that in order that the just may not fall but remain just they must trust in God’s help and grace, have a right faith, and assiduously pray and do good and not trust instead in their own powers and works, but always regard their lowliness. If they fall, they can rise again not by their own strength but because of God’s grace which precedes, accompanies and achieves this.

Article four: Whether God knocks or opens; or does God knock, open and lead. If He leads, is it with the willing or the unwilling. To this article I say: Indeed God knocks, opens and gently leads, but certainly not the unwilling.

The fifth proposed article is: The fifth proposed article is: In all these things what is the place of faith and works, and what is to be made of de congruo and de condigno merits. To this I say: that faith is the first and most solid foundation of all spiritual edifice, yet in adults it is insufficient without good works. As Saint James testifies, it is in fact dead. Good works performed in the state of mortal sin only merit grace de congruo. However those performed with charity merit glory and the increase of grace of charity de condigno.

Article six is: After grace is accepted by those who fall and they get up again, in what way is their fault and punishment remitted and does this happen at the same time or separately, and by what means. I answer that in those who fall and get up again that eternal punishment and fault are remitted only by sufficient contrition, yet while having the intention to confess and make satisfaction; or through a good confession and the absolution of the priest. Temporal punishment is remitted through contrition, confession, good works and indulgences and also after death as recompense for this in purgatory.

Article seven is: On purgatory. To which I reply: According to the Scripture and the ancient tradition of the Church purgatory, without doubt, is the nether parts of the earth. We have this truth from our Rule also since it imposes on us to pray for the deceased.

Article eight is: On free will. To this I answer: By nature man is free and does good and evil from his free will. However he does good with the grace of God, as we said above.

Article nine is: On Penance and its parts. To this I say: that in one sense penance is a virtue, a kind of justice, by which anyone who for the sins he has committed punishes himself inwardly through sorrow and outwardly through fasting and other bodily afflictions. In another sense it is a sacrament, that is, absolution done by a proper priest and for which contrition, confession and satisfaction are required.

Article ten is: On oral confession and to whom it should be made. I answer: Confession is by divine law and it is the law of the Church that it should be made at least once a year not to a lay person but to a priest who is permanent and not a stranger unless he has the faculties from his own or higher prelate, that is, from the Supreme Pontiff or his Bishop or from those who have the faculty.

Article eleven is: On the sacrament of the Eucharist. To this I say: That truly the entire Christ, God-man, who is always with the Father and the Holy Spirit, is really there under both species.

Article twelve is: On the other sacraments and their number. I answer: The sacraments of the Church are seven, namely, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, holy Orders and Matrimony instituted indeed by Christ and entrusted to the Church. Baptism is simply necessary, but penance (is necessary) at least once a year for mortal sin committed after baptism, as we have said. Similarly for the Eucharist. Without the others however one can still be saved provided one firmly believes and … [etc.]

Article thirteen of the propositions: On the Church and its authority. To this I reply: The militant Church is one only, and it is the Roman Church, head and mother of all Churches which has authority over all and in which alone is posited our salvation.

Article fourteen is: On the Supreme Pontiff and the Roman Church. To this I reply that the Roman Supreme Pontiff is indeed the successor of Peter and the true and universal Vicar of Christ. He has ordinary power over all the militant Church both over Bishops and other Prelates and (their) subjects as well. All are bound to firmly obey him and show him humble reverence especially we Friars Minor who are especially obliged at the beginning and end of the Rule to be subjects and obedient to His Holiness and to the Roman Church.

Article fifteen is: On fasts and the forty days. I answer: All Christians not legitimately impeded are bound to keep the fasts instituted by the Church under pain of being accountable to the eternal judge. They are to fast especially the whole of Lent, except on Sundays, which as Jerome says, was instituted by the Apostles and entrusted to the Church.

Article sixteen is: On the distinction of foods and of seasons. To which I say: That all Christians ought to observe the distinction of food and seasons as instituted by the Roman Church.

Article seventeen is: On vows and especially monastic vows. I answer: That vows, especially monastic vows, are reasonable and meritorious. To want to make vows is advisable, but to want to keep them is obligatory. This is by divine law and consequently can be observed with the help and grace of God.

Article eighteen: On virginity. To this I say: That virginity is a divine gift above marriage and which Paul greatly praises and advises. Indeed in the Gospel Christ himself the most pure Virgin chose his Virgin Mother, and He loved John especially because of John’s virginity.

The last article proposed to us: On the Mass. To this I reply: That Mass as a sacred ministry is a most joyful representation of the mystery of the humanity and passion of Christ and especially in which the Eucharist is confected. Of all the sacraments and of all the sacrifices it is the worthiest and the most pleasing to God. Therefore should be offered frequently. Mass benefits the living and the dead to the highest degree.

(17) In these articles as in all things the venerable Father governed divinely for one could not want a better Father than him who because of his holy life and profound knowledge was held in high regard by the Court. His Holiness nominated him specifically to take care of the Congregation trusting that he, if there were any blemish, would have corrected it and not covered it over. His Holiness trusted this venerable Father completely in everything so that on visiting the Congregation he enlightened everyone with his holy and catholic doctrine. For if there had been some hard stones he would expose the flaws of the heretics so brilliantly that they would have been converted. Apart from three or four friends of Occhino who followed him, the rest of Congregation by the grace of God was catholic and faithful to holy Mother Church. When this holy man gave the Friars sermons his fervour used to grow so much that it seemed as though flame of fire came from his mouth.

In some Provinces he made some beautiful constitutions in order remedy abuse and he filled the entire Congregation with such an understanding of the obligation we have regarding obedience to the Holy Church and the importance of not abandoning the obedience, reverence and love that we should bear towards the Prelates of that Church. His Holiness was quite satisfied with this.

When this triennium was finished he convened the Chapter in Rome and he was not re-elected any more because he was so old that he could no long do the visiting. Hence with a short while, in the friary in Perugia, he passed away to the better life.

The articles for the examination of Capuchin preachers (Latin text)

Hoc est exemplar litterarum quas quilibet predicator a nobis in presentiarum ad predicandum electus dirigere debet quam citius poterit ad Rmum. Dominum Cardinalem Protectorem nostrum sane respondendum Articulis ab Ipso propositis omnibus predicatoribus a me eligendis, ex ordinatione Summi Pontificis.

Rme. et Illme. Domine, salutem ac humilem comendationem.

Cum Rma. Paternitas Vestra mihi notum fecerit ex prudentissima Domini Nostri Pauli Summi Pontificis ordinatione quod responderem quid super articulis infrascriptis sentirem et crederem, volens in tanta re ut debeo mandatis Apostolicis sane et reverenter obtemperare, in primis assero in universali me prefatos credere prout illos mihi proponit, declarat et credit sancta ipsa Romana Ecelesia, cui quidem saluberrime correctioni me ipsum sincere committo meaque omnia dicta et scripta omni tempore sed in particulari que inferius exarabo prefatis articulis cum ordine passim respondendo. Quorum articulorum

Primus esi : De causa peccati originalis et de eius effectu. Ad hunc articulum dico: quod causa peccati originalis in primo parente extitit transgressio divini precepti, comedendo pomum vetitum; in aliis autem unio animae cum corpore ab Adam descendente ex naturali propagatione. Huius autem peccati effectus est concupiscentia carnis adversus spiritum, inflictus dolor et labor, morsque sequuta ac privatio visionis et fruitionis divinae.

Secundum articulum proponitis : De principio iustificationis et eius causa. Ad hoc autem dico : ipsius iustificationis principium sive efficientem causam esse divinam voluntalem, sed.formalem gratiam seu charitatem, quae semper est cum virtute fidei et spei. Causa autem meritoria de condigno est passio Christi, sed de congruo in adultis est bona illorum dispositio et opera bona.

Articulus tertius est: Quid faciendum est iustis ne cadant sed iustificentur adhuc; et si ceciderint utrum possint resurgere, et qua via, suisne propriis virtutibus et libera voluntate an gratia Dei; et si sic utrum preveniente an sequente. In hoc arliculo dico : quod iusti ne cadant sed, iustificentur adhuc debent confidere in divino adiutorio et eius gratia, recte credere, assidue orare et bona operari, non autem in propriis viribus et operibus suis, imum suum respiciendo et si ceciderint resurgere poterunt, non tamen virtute propria sed Dei gratia et preveniente et cooperante et perficiente.

Quartus articulus : Utrum Deus pulset an aperiat vel pulset, aperiat et trahat; et si trahat, utrum volentes an invitos. Ad hunc arliculum dico :- Deum quidem pulsare, aperire etiam ac benigne trahere, sed non omnino invitos.

Quintus propositus articulus est : Quem locum in his omnibus obtineat fides, quem opera, et quid censendum de meritis tam de congruo, quam de condigno. Ad quod dico : quod fides tolius spiritualis edificii primum et firmissimum fundamentum, in adultis tamen sine operibus non sufficere, immo teste Jacobo mortuam esse; opera vero bona facta in mortali merentur gratiam solum de congruo, sed facta cum charitate merentur gloriam de condigno vel augumentum (sic) eius et gratiae.

Articulus sextus est : In his qui cadunt post acceptam gratiam et resurgunt quomodo remittatur culpa et quomodo pena, an simul an separatim et quibus mediis. Respondeo, quod in his qui cadunt et resurgunt cum culpa simul an remittitur pena eterna solo contritione sufficienti, habentibus tamen propositum confitendi et satlisfaciendi, vel per confessionem recte factam et per absolutionem sacerdotis ; sed poena temporalis remittitur per contritionem, confessionem et per opera bona et per indulgentias et sic per solutionem illius hic vel post mortem, in purgatorio.

Septimus articulus est : De purgatorio. Ad quem respondeo . Purgatorium absque dubio esse in partibus inferioribus terrae secundum Scripturam et vetustissimam Ecclesiae traditionem ; quam veritatem nos ex regula nostra habemus, nobis iniungente ut oremus pro defunctis.

Articulus octavus est : De libero arbitrio. Huic respondeo: Hominem natura esse liberum, et bonum et malum operari ex arbitrii libertate, sed bonum cum gratia Dei, ut superius diximus.

Nonus articulus est.. De penitentia et partibus eius. Ad hoc dico : quad penitentia uno modo virtus est, species iustitiae, qua quis se ipsum punit de peccatis a se commissis interius per tristitiam et exterius per ieiunium et alias corporis afflictiones; alio modo est sacramentum que (sic) est absolutio facta a proprio sacerdote, ad quam requiritur contritio, confessio et satisfactio.

Articulus decimus est : De confessione vocali, et cui facienda. Respondeo : Confessio est de iure divino, et ex impositione Ecclesiae facienda est saltem semel in anno et sacerdoti et non laico, proprio et non alieno, nisi habuerit auctoritatern a proprio vel superiori prelato, a Summo scilicet Pontifice vel a suo Episcopo vel ab illis facultatem habente.

Articulus undecimus : De sacramento Eucharistiae. Ad quod dico . Quod ibi vere, realiter extat Christus totus, Deus homo, sub utraque specie, qui semper est cum Patre et Spiritu Sancto.

Articulus duodecimus est : De ceteris sacramentis et de eorum numero. Respondeo : Quod septem sunt Ecelesiae sacramenta, videlicet Baptismus, Confirmatio, Eucharistia, Penitentia, Extrema Unctio, Ordo sacer atque Matrimonium, a Christo quidem instituta et Ecclesiae tradita. Baptismus simpliciter necessarius, sed poenitentia mortali commisso post baptismum saltem sernel in anno, ut diximus. Simililer et Eucharistia. Sine aliis vero potest quis salvari si tamen firmiter crediderit et …

Articulus propositus tertius decimus : De Ecclesia et eius potestate. Ad quem respondeo : Quod Eccelesia militans unica est, et ista est ipsa Ecelesia Romana, caput et mater omnium Eccelesiarum, super omnes habens potestatem, in qua sola posita est nostra salus.

Articulus quartus decimus est : De Summo Pontifice et Eccelesia Romana. Ad quod dico : Quod Summus Pontifex Romanus est quidem Petri successor et verus et universalis Christi Vicarius, et super totam Ecclesiam mililantem tam super Episcopos et alios Prelatos quam super subditos habet ordinariam potestatem, cui omnes firmiter obedire humilemque reverentiam praestare tenentur et maxime nos Fratres Minores quibus in principio et fine regulae specialiter imponitur ut Suae Sanctitati et Eccelesiae Romanae simus subditi et obedientes.

Articulus quintus decimus est : De ieiuniis et quadragesima. Respondeo : 0mnes christianos non legitime impeditos ad ieiunia ab Eccelesia instituta sub pena si quidem eterni iudici teneri, et specialiter ad ieiunandum totam quadragesimam, exceptis diebus dominicis, quae, ut ait Hieronimus, ab Apostolis instituta fuit et Eccelesiae tradita.

Arliculus sextus decimus est : De distinctione ciborum et temporum. Ad quod dico . Quod omnes christiani necessario distinctionem ciborum et temporum secundum Romanae Eccelesiae instituta abservare debent.

Decimus septimus articulus est : De votis et praesertim de monasticis. Respondeo : quod vota et maxime monastica sunt ralionabilia et rneritoria, et quod vovere spectet ad consilium, reddere vero ad preceptum ; et est de iure divino et per consequens servari potest cum Dei adiutorio et gratia.

Articulus decimus octavus : De virginitate. Ad hunc dico.. Quod virginitas est munus divinum supra matrimonium, quam Paulus magnopere laudat et consulit Immo et Christus in Evangelio, Virgo ipse purissimus, qui matrem suam Virginern elegit ac Joannem hac causa specialiter dilexit.

Articulus ultimus, nobis propositus: De Missa. Huic respondeo : Quod Missa tamquam sacrum ministerium est repraesentatio quaedam iocundissima mysterii humanitatis et presertim passionis Christi, in qua precipue conficitur Eucharistia, non solum omnium sacramentorum sed etiam omnium sacrificiorum dignissimum atque Deo gratissimum, ideoque frequenter offerendum. Quae Missa et vivis et fidelibus defunctis maxime prodest.