Chapter 1

Whether the environment of the Franciscan Rule is safe for salvation

Scrupulous Brother – Even though in the previous Dialogue I was educated about the things that are necessary for the salvation of the brothers, I ask that for my greater satisfaction you tell me whether living by this Rule and profession is safe and whether those who observe it can be certain about their personal salvation.

Mature Brother – My son, as I told you on the previous occasion, hold fast to the conviction that this way of life and the Rule are very safe and whoever observes it will undoubtedly be saved. The reason is that this Rule was not discovered in a human manner but revealed by God, taken from the Gospel, and based on it. Although every word is not taken from the Gospel literally, they take their meaning from the Gospel. Consider any one of them and you will see that this is the case. This is the meaning of the vision of the breadcrumbs as we shall see later.

In the Book of Conformities (under Franciscus legislator), you will see that the Lord said many times to Blessed Francis that He had composed this Rule and not Francis, and that it contained nothing belonging to him but was all from Christ. He said this in the presence of Brother Elias and the ministers who opposed him. The Lord wished to dictate both the first and second edition of the Rule, and so it is more holy and right inasmuch as Jesus Christ, the saint of saints and the highest wisdom, composed it, reformed it, and dictated it.

Pope Honorius confirmed this when he said in the presence of Blessed Francis, Brother Leo, and Brother Bonzio: “Blessed is he who, through divine grace, faithfully and devotedly observes this Rule since everything that is written in it is perfect, Catholic, and holy.”

This is confirmed in Exiit, de verborum significatione: haec est apud Deum et Patrem etc. Saint Bonaventure says: “It is a great consolation to those who profess this Rule that they profess what the Lord said to the apostles when he commissioned them to preach.”

Since Christ is the mirror and example of all the virtues which lead to perfection and Paradise, as He says: “Whoever follows me does not walk in the dark,” and “If you wish to be perfect, go, sell all that you have, and give it to the poor, and follow me,” as can be seen clearly, this Rule teaches the following of Christ and so is all the more perfect. At the beginning of the Rule, it says: “The Rule and life of the Friars Minor is this, to observe the holy gospel of our Lord Jesus Christ.”

John Pecham says: “It was the intention of Blessed Francis to commit evangelical holiness to his sons, that is the life of Christ and His apostles, inasmuch as human frailty would permit” because His life is perfectly described in the Gospel. So it says: “and to observe the holy gospel,” as if to say: “O you who for love of Him who died for our salvation have separated your hearts from love of the world and of yourselves, and taken up your cross as apostolic and humble men, come, so that your life and Rule may be the observance of the holy Gospel of our Lord Jesus Christ, imitating His life as it is described in the Gospel.”

Thus, Blessed Francis gave praise that the eternal Father had assigned this Order to the Son of God in these last times and that He wanted it to be more modeled on Him than those which had gone before, and that Christ had revealed that it should be known as the Order of Friars Minor to fulfill the words of Christ in Chapter 25 of the Gospel according to Matthew: “What you do to one of the least of my children, you do to me,” as Saint Bonaventure says.

The Pisan says that the Lord intended that these words be applied literally to the Friars Minor.

Because of this, the Rule is based on the authority and approval of the Supreme Pontiffs and of Holy Mother Church (as is stated at the beginning and end of the Rule), for whom it is lawful to approve, confirm, comment, and declare Rules that exist within the Church.

How many Rules did Saint Francis Write?

Scrupulous Brother – Did our Father Saint Francis write more than one Rule?

Mature Brother – At different times, he wrote three. The first was written around the third year of his conversion and contained twenty-four chapters. It was approved by Innocent III without a Bull, as Pope Honorius mentions in the foreword to our Rule. He wrote the second around the eleventh year of his conversion. It was approved by the same Pope with a Bull, and as the Book of Conformities states, it was concealed or destroyed by Brother Elias. He wrote the third around the twelfth year of his conversion, nullifying many things and abbreviating others. It was approved by Pope Honorius, as appears in the foreword.

Whether the way of life of the Observants is safe and according to the mind of Saint Francis

Scrupulous Brother – […] I would like to know whether the way of life followed by our brothers known as the Observants (among whom I am presently living) follows the mind of Saint Francis and can be followed safely according to the conscience of the brothers.

Mature Brother – What makes you have doubts?

Scrupulous Brother – The four things which you already mentioned to me before. The more I saw the novel way of life and continual change, the more I began to have doubts, especially when, following your explanation, I saw that you had left the “family” and gone to the Capuchin reform.

Firstly, there are the distortions and interpretations of the Rule, which are completely prohibited by Saint Francis, who wanted the Rule to be understood and lived to the letter without correspondence or privilege being asked from the Roman Court.

Secondly, there is undue recourse to spiritual friends and procurators, and the quick and indiscreet acceptance of money for Masses, services rendered, sales, quests, and other things, as often happens, and many other procedures that are completely forbidden by the Rule and by Saint Francis; annual rents and the like.

Thirdly, the general relaxation in the way of life concerning the Rule and, in divine matters, relaxed observance of the main vows, in buildings, vestments, food and clothing, excess hoarding of the necessities of life, in the regulations of the Order, in conduct inside and outside the Order, etc.

Fourthly, there is such a variety of reforms and changes of habits, which has been going on for a long time within the Order. It is a sure thing that if one had wanted to observe the Rule where this was going on, so many splits and factions would have made it impossible, and this makes me very fearful.

Many statements and declarations were made concerning these things in the other Dialogue, and they appeared to me to establish satisfaction and peace, but I now find myself in greater doubt and fear than ever because of the above-mentioned things, especially your transfer.

Mature Brother – Your doubts are justified and not without basis, and so I will deal with what I can rightly understand in them. There is no doubt that because of a corrupt condition and tendency towards human weakness, it is difficult to find a person or situation that is completely irreprehensible or immune from all fault. Nor can one also deny that among those who profess evangelical perfection, there are some who are imperfect.

But listen to me, I beg of you: on the former occasion when we were discussing these matters (if you remember well), I told you that the way of life within the Observant family, according to the way it was lived by the most saintly reforming fathers, namely John Capistran, Saint Bernadine, and others, was good and safe, and those who followed this were assured of their salvation. This was always my intention in the other Dialogue (as was quite clear there), namely to commend the regulated and dutiful way of life of the above-mentioned holy men and not the many special cases, which have occurred especially in recent times. Although some have twisted my statements as being applicable to all cases, including those in recent times, in order to hide relaxations, they will not be excused before the judgment seat of God.

Scrupulous Brother – Nonetheless, Father, your words fill me with greater doubt and fear, for indeed in the other Dialogue your most compelling intent was very clearly evident. Those who attach a different and false meaning to your intentions in order to satisfy their weaknesses make a serious error. However, your transfer, way of life, and wearing of the garb of reform force me to ask you to instruct me clearly what I should do to be saved.

Mature Brother – I agree, but I first want to clear up the four above-mentioned doubts for you and in clarifying the fourth, once again respond to your request.

To the first regarding declarations and glosses, I reply that I firmly hold that the declarations of the Supreme Pontiffs and of the doctors of the Order regarding the Rule are to be accepted and observed with all reverence since in no way do they take away from the purity of the Rule. What is more, it would be a damnable error to hold the opposite. If the Church were to err in matters concerning good conduct, it would be shameful because error in behavior brings about evil, as Augustine of Ancona says in De potestate papae, since it will either become an occasion of sin or prevent the brothers from practicing the perfection of the Rule as they have promised. Then the Church would not always be holy, which it is very improper to say.

When you say that Saint Francis prohibited glosses on the Rule, I say that he did not take away the authority of the Supreme Pontiffs to solve doubts regarding the Rule that might arise over time. That is why he submitted the Rule to the Apostolic See. If it were otherwise, there would be no Rule or observance without the authority and approval of the Apostolic See. Augustine says this when speaking of the Gospel in Contra fundamentum Manichei: “I would not believe in the Gospel if I did not believe that it had been approved by the holy Church.”

However, we should believe that Saint Francis prohibited the glosses which are made by imperfect and weak people against the solid meaning of the Rule and against the precepts, and glosses that do not clarify the Rule but change it or obscure it and relax the way of life.

After the declarations of the Supreme Pontiffs come those of the doctors of the Order, who have a greater understanding and more perfect observance of the Rule, and these are to be adhered to and observed.

Note that among all the declarations, two are outstanding both because of their standing in law and for their conformity to the Rule, that is the one by Nicholas III, Exiit. De verborum significatione, and the one by Clement V, Exivi de Paradiso. These have always been held in high regard among the good and zealous brothers to whom Bartolo refers in his Minorica.

The intention of Saint Francis regarding the interpretation of the Rule

Scrupulous Brother – What do you think was Saint Francis’ intention with respect to the interpretation of the Rule?

Mature Brother – Note well that Saint Francis said in his Testament that he wanted the Rule to be understood simply and observed in the same way. He says that the Lord revealed it to him. Although with good intentions, the Pope said that we were not bound to observe the Testament, we must still hold it in the highest respect and observe it where possible, as Alvarus says, since that is where our Father sets out his intentions. It is credible that he wrote the Testament and the Rule through the same divine inspiration at the end of his life when he was perfect in virtue. This is what Alvarus says. Whoever does not esteem the Testament and is not careful to observe it as far as possible shows little love for such a Father and little regard for his legacy and blessing. Therefore, at their General Chapter, the Capuchins decreed that the Testament be observed.

The Lord said the same thing when Brother Elias and other brothers were present who did not want to accept the Rule.

This is so because the whole observance of the Rule consists in knowing God and His beloved Son, in loving Him and carrying Him in our hearts and imitating His life. Indeed, the Rule says that we should observe the holy Gospel since the life of Christ is described perfectly in the Gospel, which the brother should keep before his eyes and be found to be obedient, poor, and chaste simply out of the love he has for God and sinners.

This Rule, then, imposes observing the Gospel, that is, placing our Lord Jesus Christ and His life before the mind’s eyes, striving to know and love Him, and always desiring His presence and imitating His life in perfect obedience, poverty, and chastity, as much as human frailty will allow. This is the real meaning of the words: The Rule and life of the Friars Minor is this: to observe the holy Gospel, etc. Whoever looks for any other meaning neither understands the Rule properly nor observes it.

Although many declarations have been written, the Rule has never been observed by those not gifted by God with special love for Christ, who have been invited and inflamed to love Him and imitate Him. As we have said, this is what observing the Rule means. Therefore, as the Gospel law is a law of love and grace and of the manifestation of the Son of God, who became man and died for sinners, thus this Rule is a Rule of love and contains within itself the Spirit of Christ and His grace. Whoever wishes to understand it must necessarily have the Spirit of Christ in him, which is nothing else but an ardent desire to know, love, imitate, embrace, and carry Him in our heart.

Since the Gospel, which is the law of love, cannot enter our heart except by means of love, because no act of love can be performed except out of love, as was evident in the Saints of the early Church and the martyrs, all of whom were gospel people because they observed the whole Gospel out of love so that they were afraid of neither torture nor death, so our Rule, being a Rule of love, cannot be really understood in our hearts except through love. Therefore, those who only look for the letter are motivated by fear alone, since they are afraid of punishment, confusion, or damnation in the next life and are inspired only sometimes by hope. These act like the Jews, who, since they only followed the letter of the law out of hope and fear, never reached a perfect understanding of the law. Those who understand the letter of the law are the same.

Therefore, the grace and Spirit of Christ suffice to understand and observe the Rule which He composed. To achieve this, it is required that we adopt the way of loving which the Lord Jesus Christ brought to us, a love which (once every vestige of divinity had been removed from Him) made Him so humble that it not only led to Him holding everything in contempt but even to a cruel and shameful death.

If we take on this kind of love as our Lord Jesus Christ did, we too will understand the Rule and observe it.

Therefore, while the soul is joined to Christ by love, it will always be fixed on the observance of the Rule. Furthermore, it will never be at peace or contented until it has reached the highest degree of perfect obedience, poverty, and chastity, and will think of nothing but perfecting these things completely (as far as possible) as the most kind Lord did Himself. Look at how He observed them and see how His true lover will strive to observe them simply.

Thus, I conclude, regarding this first doubt, saying that Saint Francis prohibited glosses on the Rule since he wanted Christ’s life to be its gloss, as he said: “Look to Christ and to me and do likewise.”

See below in chapters four and six for the second doubt.

Regarding the third doubt concerning relaxations, I say that this was partly the reason for my changing, which was such a surprise for you. You should understand that in these highly dangerous times this is very frightening because we observe that fervor, charity, and the love of God has grown cold in all states of life. If a person has to be vigilant in all states of life, how much more should they be attentive in our state of life to the perfection of the Rule, the obligation of solemn vows, the intention of our father Saint Francis when writing the Rule, and also to our being designated observants. So, with every endeavor, we should seek out a method and a path to remove all impediments to the observance of our profession, and to act otherwise would be to despise the Rule and the statutes which have been set down for the better observance of the Rule and consequently to despise our own salvation. Therefore, not only do those brothers commit mortal sins who despise serious matters, but also those who despise small things fall into more serious matters.

In this way, such people become lax and move away from the observance of the Rule. When they are careless over lesser matters, they will despise small and serious matters and fall. Thus, those wretched people fall with their eyes open and perish. Because of this, they show greater ingratitude for the divine gifts. The Almighty God has lifted them up to a sublime state through these gifts. Saint Paul had these people in mind when he wrote to the Hebrews: My dear faithful, how much more and heavier punishment will be meted out to the one who, by sinning, has trampled on the Son of God out of contempt.

The Lord complains about such as these in chapter 10 of Jeremiah: What is the meaning that my beloved hath wrought much wickedness in my house? Usually, such people become worse and incorrigible, as Augustine says: To Vincent the Donatist: Since the time when I began to serve Him, just as I have hardly found any men better than those who have done well in monasteries, so I have not found any men worse than monks who have fallen. This is what he says.

Indeed, the motivation of those who want to live against regular observance is evil and perverse, having no respect for regulations or statutes, not wishing to reform in any way. Thus, if they continue in this manner, they can only come to a damnable death since they not only break the solemn vows which they have promised but also (not out of ignorance but malice) deliberately refuse to accept other things necessary for their salvation. They cannot be saved unless they live according to the observance of the Rule, which they have promised and knowingly break.

From this, we can understand the vision that Saint Francis saw: It seemed to him that he had very delicate crumbs of bread in his hand which he had to give to the brothers, but because they were so small, he thought that they would fall. He heard a voice that said: “Francis, form the crumbs into a host and give them to the brothers.” When he did this, he observed that those who despised them or picked them up without devotion immediately became lepers. When he understood the vision, he heard the voice once again saying: “Francis, the crumbs are the words of the Gospel, the host is the Rule, and the leper represents evil.”

Once Jesus Christ appeared to Brother Leo, the companion of Saint Francis, complaining about three things concerning the brothers: “Firstly, they do not recognize My gifts. I bestow gifts upon them with such abundance, and they do not have to weary themselves with sowing or reaping, etc., and they live with such ease. However, they are ungrateful and lazy and murmur continually. Secondly, they provoke one another to anger. Thirdly, they do not pardon injuries or make peace.”

Blessed Francis also said to Brother Leo that the Lord had revealed to him how He had the greatest confidence in this Order and would pardon the world because of the merits of the Order. However, with the passage of time, the brothers departed from the path that had been shown to them and provoked the Lord’s anger. The Lord summoned the devils against the Order, and they placed such scandal between them and the world that the world almost lost faith in them.

He also said that the Lord had revealed to him that the evil brother would continue to be malicious, leave the Order, and become bewildered.

Blessed Francis saw our Lord Jesus Christ yet again with wounds that appeared to be bleeding, and He said to him: “Your brothers have done this to me through transgressions of the Rule that I gave to you.”

After his death, Blessed Francis appeared with wings and claws like an eagle, saying that the wings were to help good brothers and to carry their souls into heaven, and the claws were to punish the bad and reprobate brothers. We read in the Book of Conformities under Franciscus fecundator, in vita fratris Leonis.

During the time of the Chapter, at which there were five thousand brothers, it was revealed to Saint Francis how eighteen thousand demons took counsel against his Order, saying: “We cannot overcome these good brothers because God protects them because of their purity and holiness. Rather, let us wait until weak young men in disguise from the nobility are received into the Order or those who have poor health or who are not fervent, and then on the occasion when these feel the need to be greatly respected, we shall attack the brotherhood and induce sensuality and relaxations.”

Et utinam (ait Pisanus) hoc consilium non esset impletum! (I wish that (the Pisan says) this advice had not yet been fulfilled!)

Saint Francis used to say that the Lord had revealed to him that three generations of people would ruin the purity and simplicity of the Order as much as they could: people of noble birth, young people, and scholars.

Brother Angelo used to say that Saint Francis had a low opinion of his brothers because they lacked the spirit of prayer and devotion, which is the foundation of the spiritual edifice. They do not speak of God but of the world, they construct immoderate buildings which displease God, and they lack charity. Look in the Book of Conformities under the heading Francis the legislator, where you will find harsh words spoken about many evil brothers.

I have said these things because you asked me whether the usual way of life within the “family” is safe in modern times, and because you said that the reason for your doubting was the general blatant relaxations. Therefore, I say to you that what caused you to be doubtful and fearful motivated (even constrained) me to take action, for from time to time relaxations occurred, all of which had been foreseen by Saint Francis when he wrote in the Rule that when the brothers in any place came to realize that they could not observe the Rule spiritually, they should have recourse to the Ministers (in Chapter Ten). With the help of God, the good brothers have always got together and helped one another. It became necessary to do the same at present.

As I promised you, I shall explain my mind regarding the fourth doubt, but note:

With regard to the fourth doubt concerning the factions. Although our Rule is perfect and inspired by the Holy Spirit, there have always been a diversity of factions within the Order and many novelties and many good and bad brothers. This shows the human propensity towards evil but also the envy of the devils, who, seeing the fruit that the Church derives from the Order, asked God to allow them to destroy it. Although such permission was not given, nevertheless they have always tried to cause it the utmost disturbance and obstruction. Look in the book called Memoriale Ordinis, where you will find that the Order began to fluctuate and take up novelties from the very beginning.

The most kind Lord, having been moved by the prayers of Saint Francis, has never abandoned this Order but has always sent good brothers who were really zealous for the Rule and perfect observance. He promised this to Saint Francis when the Saint was disturbed by scandals among the brothers, saying to him: “Why are you disturbed by the scandals among the brothers? I planted this Order and I will preserve it, and there will always be brothers who are truly observant, and I will have them born.” Look in the Conformities, fruit IX. The Lord concluded by saying: “If there were only three observant brothers in the Order, I would not abandon them, and it will always be My Order.”

As far as this matter is concerned, I say that the reason for so many divisions was that from time to time there were many good and holy brothers who were really zealous and observers of the Rule. When they saw transgressions and relaxations, they sought to remedy them. Within the community (with great difficulty, however, because of the many impediments and opposition), there were those who observed the Rule as best they could. Others, in order to be more expedient and wishing to assist one another, sought comfort, demanding special positions within the community and outside it, either at court or in some way or other, so that at different times and in various Provinces, many groups were formed, and reforms begun. Although these were well-intentioned, nonetheless, they failed bit by bit, and nothing was achieved concerning these things, including what was achieved at the time of Saint Bernadine and his companions.

Whether the Capuchin Reform will Last

Scrupulous Brother – Do you think anything will be achieved this time or that the reform will last?

Mature Brother – Yes, I think so! I firmly believe that the Capuchin reform is the one for many reasons:

Firstly, because they have adopted a way of life which is in line with the purity of the Rule, the objective of Saint Francis, and very close to what took place in the early days.

Secondly, I say this because it has suffered much contradiction and persecution, which is the best indication that it is the work of God, and yet the Lord has assisted and defended it. All the Briefs that have been issued against it have been revoked as it grew larger. It would take too long to narrate how many challenges this holy reform has met since its beginning up to the present, from all of which Christ and Saint Francis have liberated it. Thus, it is clear that they began it, established it, and took care of it.

Thirdly, I say this because the reforms of the Conventuals and of the “family” were deficient in almost every way. These good servants of God, both their leaders and others, have almost all, little by little, come over to the reform of the Capuchins, as is quite evident in the Provinces of Rome, of Saint Francis, of the Marches, and elsewhere. It is a significant fact that if it were not for the Briefs just mentioned, all would have come over to the Capuchins. Even with all this, many brothers were not held back and came over just the same, either when the Briefs were revoked or in other just and logical ways. In this, our most kind Redeemer showed that He had provided a suitable remedy for the fearful consciences of good brothers so that they could satisfy their realistic desires in this holy reform and observe their profession without hindrance. I think that there will be no need for another reform apart from this true and lasting reform.

Scrupulous Brother – In the other Dialogue you strongly criticized the Capuchins, attributing much blame to them and using very ominous words, and now you highly commend them both in words and by wearing their habit.

Mature Brother – At that time, I said these things for many reasons and in many ways tried to create obstacles for them, mainly by adhering to the usual practice of the community in these cases, which always abhorred such divisions, not knowing God’s will or that this reform was in line with His good pleasure. At present, having changed my mind, I say not only that they should not be accused of levity, pride, ambition, and other ill will, as I said when ranting against them in the other Dialogue, but that they should be highly commended because, as was said above, I believe that we have certainly discovered the real intention of our father Saint Francis regarding the observance of the Rule. I tell you for certain that I did not think that I would ever satisfy my conscience or be sure of salvation following the words I had said against such a holy reform that was God’s will (I regard such words to have been a blatant libel) or the real obstacles and persecutions I carried out, in any better way than by retracting them in writing and actually wearing their habit.

Whether or Not the Decision to Transfer to the Capuchins Was Rushed

Scrupulous Brother – This is what I say to you: your change of habit and retraction of words is a cause of astonishment not only to me but to all who knew you, and it appears to have taken place not without some lack of serious thought.

Mature Brother – I reply that to the prudent and wise person it is fitting to change plans for the better and to conduct oneself with prudence at the right time and as human life comes to maturity, particularly when such changes afford one’s conscience the opportunity to direct that new provisions be made for the honor of God and the soul’s salvation. This should not be put down to lack of consideration since many doctors have said one thing at one time and another at another time. Speaking about the ninth chapter of Daniel, Nicholas of Lyra gave one explanation of the prophecy that the angel revealed to Daniel, then, when explaining Daniel on another occasion after reading the Book of Esdra and the Book of Esther, as he says himself, he was forced to provide a new exposition that contradicted the first. Did not Augustine write the Book of Retractions?

Many others did the same.

Therefore, I say that in the other Dialogue I said many things about the program for that time for many reasons which I have mentioned above. At the moment I am constrained to speak according to the needs of modern times and the maturing of life, mainly because I have read many books, chronicles of the Order, works of holy doctors, and their explanations of the Rule.

When you say that many wonder and criticize, take my advice: when the love of God and the salvation of your soul is involved, follow your conscience and let them say what they please. Saint Jerome says that a sign of salvation exists when a person does not delay in doing good actions because of what people say, since the Apostle says: “If I still pleased men I would not be a servant of God.” Writing about himself, he says to Timothy: “I thank Christ Jesus our Lord, who has given me strength. By calling me into his service he has judged me trustworthy, even though I used to be a blasphemer and a persecutor and contemptuous. Mercy, however, was shown me, because while I lacked faith I acted in ignorance.” Solomon says: “Whoever keeps to an honest course fears Yahweh; whoever deserts his paths shows contempt for him,” so let us seek only to please God and let others say what they please. He who is of the earth, speaks of the earth. It is good for us to be here. Blessed be God.

Which Is the Safer, the Way of Life of the Observants or the Way of Life of the Capuchins?

Scrupulous Brother – I am well pleased at what you tell me about these good servants of God. However, returning to my first statement, I want you to tell me decisively whether the way of life of the “family” is safe, and whether this way of life or that of the Capuchins is safer, and, finally, what must I do to be saved.

Mature Brother – You ask that three questions be answered:

Firstly, whether the way of life of the “family” is safe. To this I answer that I have already told you that it is safe in as much as those holy fathers who were reformers were correct and observant. However, with reference to the present, I do not wish to go into detail out of respect, but study this Dialogue yourself carefully, then consider this modern way of life diligently and respond to your doubt yourself.

Secondly, you ask which is the safer, this or that. I reply: consider both carefully and compare them or judge them against the intention of the Rule and of Saint Francis, which you can see clearly in this Dialogue. The one that more closely approximates the essentials of the Rule is the safer since the intention of the Rule and of Saint Francis is the yardstick and measure of either way of life.

Thirdly, you ask me what you should do. I reply that your question amazes me greatly since it seems to me that I have stated this to you clearly in what I have said above in setting out your obligation, which is to follow the intention of the Rule and of Saint Francis, which is the touchstone of the one and the other choice before you. Finally, look at what I have done and how my life developed, which was not unconsidered or on the spur of the moment, or fickle, or for other dubious motives, as many say. May the Lord in His mercy forgive them for their rash judgment and iniquitous speech! My decision developed out of well-thought-out consultation. It was considered for a long time, and the search to please God was carried out with much prayer, vigils, and other resources. Seeing our good will manifested in many signs, His Majesty deigned to show that this was His will, and so it was done.

You should not be moved by my progress alone but also by that of many great fathers and holy brothers who have been and will be. See how they were prevented from coming by Briefs. In spite of all this, when the Briefs were revoked, they followed divine inspiration with all the means available and came away. You should do the same and not give in to such pusillanimity and not delay any longer, so that the Lord will not say to you: “I called, and you refused.”

What are the reasons for the Capuchin reform

Scrupulous Brother – May the Lord reward you for the good advice that you have given to me and I shall certainly follow it soon. However, to reassure my resolute desire and to assist many who live in a state of perplexity and uneasiness and whose good intentions are blocked by great fearfulness and other irrational considerations,

I beg you to tell me, what the main things were that motivated these good brothers to make such provisions and undertake reforms.

Mature Brother – Truly they are very urgent, rational and even necessary fundamental principles.

The first fundamental principle is the importance of our vows, which are most important, because they are made to God, because they were accompanied with the promise of an eternal reward, because they imply the danger of damnation, because we took them freely promising consciously: “I vow and promise to my Lord God, to the most blessed Virgin Mary, to our father Saint Francis and to all the Saints in heaven to observe the Rule of the Friars Minor, confirmed by Pope Honorius, all the days of my life, living in obedience without anything of my own and in chastity.”

This is the same as saying: “I renounce my liberty and free will completely and give my whole life to God and to the Order and bind myself forever, and promise to commit all to his service following the disposition of whoever is in charge and commands, in such a way that I may not deliberately desire or do anything that is against my Rule or the vows I have made, or against the will of my superiors, being certain that if I were to do anything deliberately and with malice against this I would expose myself to the danger of damnation.” This is what is implied by our Profession.

Therefore, a vow which is professed in this way maintains a person who observes it in continuous merit, in good standing so that his life is pleasing to God and meritorious. On the other hand, a vow which is professed in this way binds a person who does not observe it in continuous demerit, in bad standing and when he dies he is damned. Therefore, the Pisan says in chapter two, that a brother should exercise continual care concerning the observance of what he has promised since he has been promised eternal life because of such observance, and he should always be in fear lest he commit something contrary to the Rule.

The second fundamental principle is: although the brothers may not be bound by the evangelical counsels that are not contained in the Rule (proof of this is that Blessed Francis placed some counsels in the Rule and not others), neither are they bound even to observe those evangelical counsels which are in the Rule, since as the Lord laid down that evangelical precepts be observed as precepts and counsels as counsels, so it is in the Rule.

The third fundamental principle is that affected ignorance, according to all the doctors, does not excuse from mortal sin in matters which are necessary for salvation, either in part or completely. This is the case when through deliberate neglect, malice or contempt a person does not want to learn what is necessary for salvation to which he is bound by vow or precept and does this to have greater freedom to sin. I strongly believe that those brothers who came to the Order with the good will to observe the Rule and other ordinances and did not have them explained to them will find forgiveness before God. I have seen some brothers who have been in the Order for many years and when they dislike something in the Rule or some interpretation say: “I did not know this and if this had been explained to me in the beginning I would have reconsidered my decision.”

Woe to the one who is the cause of such an error! Such as these should have more carefully tried to learn what was necessary for salvation so that someone might have taught them. There is great corruption and abuse in this that you will not find many who know the Rule and its interpretation. However, it has been what has led to such ruin.

The fourth fundamental principle is that we are bound to be careful regarding our salvation and we place ourselves in a bad situation by holding it in contempt since, just as being fearful of being at fault where this is not the case is part of having a correct and fearful frame of mind, as Gregory says, so not being afraid when there are many faults and transgressions is part of having a blind outlook that does not fear God or has little regard for one’s own salvation. Thus, in the Rule there are any things which we have to observe and they indicate the things which we have to watch for and if we do not know about them how can we avoid the one and observe the other? This does not happen without great danger of damnation.

The fifth fundamental principle is: although we are not bound to be perfect, we are bound to tend to perfection, that is to take every care to perform our actions, especially those that are obligatory, such as the three main vows, and whatever is required for their observance, with as much fervour as possible, intense purpose and love of God.

These two things are required of the friar minor: as well as all other religious:

A unique and ardent desire to achieve a perfect love for God and a perfect union with His Majesty through love.

It is necessary for him to act in such a way that he tries with all care and fervour, with God’s grace, to achieve such love and union, as much as human frailty will allow; in this life, this love and union should be his main objective.

Since it is difficult to fully reach such perfection in this life, we state that it is not necessary for us to achieve perfection, but to tend towards perfection, that is to try to come as close as we can to this perfection with care and fervour. Since the Rule is a very apt means of reaching this objective we should apply every effort and endeavour to observe it with as much perfection as we can especially the three vows as we have said. Whoever does not have these two intentions, that is an ardent desire to come to the perfect love of God and a concern to achieve this, is in a dangerous state as the doctors say.

Those who say: “It is enough for me to observe the Rule. I am not concerned with reformation. God desires the heart. I am satisfied to save myself. I do not need to be scrupulous,” live a very dangerous life. This kind of talk is very dangerous for a religious, and if he talks like this deliberately and intentionally, without being concerned to progress in virtues, especially in those which are required, he will find it difficult to be saved since people like this are often apathetic and negligent, lacking spirit, loving themselves, indulging in sensuality and self-determination, not taking the obligation of their profession into account and living without scruple, taking notice of very few things. These evil-minded brothers live in places with a degree of order and right observance. When they say that it is enough for them to observe the Rule they deceive themselves, appearing to observe it, while not tending towards perfection, but living in great freedom and ease, not much concerned about their own salvation. Such brothers were odious to Blessed Francis.

The sixth fundamental principle is that enlightened by the Holy Spirit Blessed Francis, knowing that through the imperfection of human nature, which is always in decline, it would sometimes be necessary to give assistance to those who wanted to observe the Rule perfectly placed the remedy for obstacles in chapter ten of the Rule.

What is more I say that in order to avoid the danger of transgressions, a day should not go by when a brother at some time brings his profession to mind and considers the Rule and its declarations. If he is not able to read it, or is uneducated, let him find someone who can teach him. For certain every brother should know the Rule off by heart as he does the Our Father.

The Ministers must command that in all our places an hour be set aside when a lesson is given to all the brothers concerning the Rule as is the case in places where grammar and logic etc. are taught. The study of the Rule (which is held in little esteem) in comparison to other matters to which much care is devoted even though the Rule is much more important than other things as we are bound to its observance by a solemn vow.

The brothers should also always discuss the Rule. Thus Saint Francis, who was a true zealot when it came to the Rule, used to give his blessing to brothers who spoke about it freely and he desired that they carry it with them and die with it in memory of their vow and oath and that they would always have it in their hearts. He said that to those who profess and observe it the Rule is the book of life, the hope of salvation, the altar of glory, the marrow of the Gospel, the life of the cross, the state of perfection and the key of heaven.

Whoever shall follow this rule etc.

Profession of the evangelical counsels

Mature Brother – Text: “Living in obedience, without anything of one’s own and in chastity”.

As if to say: by imitation of the spiritual virtues which the Gospel proclaims as its logical substance and as the Lord observed them and set us an example. Therefore, whoever desires to imitate Christ must take up these evangelical virtues, namely obedience, poverty and chastity.

This saying of Blessed Francis which invites us to the observance of the Gospel with the same virtues that Christ practised is nothing else but turning every carnal thing into a spiritual thing, every earthly thing into a heavenly thing every day and there is no better way to perfection than this, that is the observance of the three most excellent virtues which shone with greatest splendour in our Lord Jesus Christ and in which all the others are contained. Therefore, whoever desires to observe this chapter and know the intention of Saint Francis, should try to observe these virtues as Christ and Francis observed them. All virtue and merit of obedience, poverty and chastity is based on the knowledge and love of the most kind Lord.

Because the three main vows are not mentioned in this chapter we will speak about them in what follows.

The importance and practice of the vow of religious obedience

Scrupulous Brother – You have said so many things about our professions that I have become very frightened. Therefore, I beg you to clearly explain its importance.

Mature Brother – The vow of obedience is truly very important. One can see this on two counts:

Firstly because of the binding force of profession, in which a brother completely surrenders his will, giving himself totally to God and to the Order for his whole life. Therefore, every deliberate transgression against this vow, no matter how small, is dangerous as I said above.

Secondly, because of Saint Francis’ words in chapter ten of the Rule: “Therefore I firmly command all the brothers to obey their ministers”, which, according to all those who comment on the Rule, included all superiors, since according to the Rule of the Gospel in Matthew 20 and Mark 10, superiors are to be known as ministers; “in all those things which they have promised the Lord to observe”; means that they must obey not only those things mentioned in the Rule, but also all those things that are commanded, as long as they are not against our soul or the Rule for this is what they have promised to the Lord. Thus, by their profession they renounce their own will placing it under the will of others. This is why is says: “let them remember that it was for the love of God that they renounced their own will”.

Brother Hugh

says that perfect obedience is not confined to specific limits but reaches the boundaries of charity, because of which one does not obey out of necessity, but obeys as Saint Francis, the true lover of perfection, commanded in a spirit of fervour when he said: “thus I firmly command them”, etc. Such obedience is perfect.

Obedience is imperfect when it is restricted to certain things, that is, when one is bound to obey only those things contained in the Rule. This is servile obedience, which only considers [43v] necessity and not charity. Saint Bonaventure says the brother promises universal obedience and cannot therefore refuse any obedience whether it is mentioned in the Rule or not as if he were not obliged, except when it is against his soul or the Rule. He also says that the obedience of the friar minor is well-known because he not only obeys God but everyone for the love of God.

Cases and problems of obedience

Scrupulous Brother – Does the brother who does not obey in everything always sin mortally?

Mature Brother – If the superior commands things which are in the Rule as it is: to say the Office, to wear shabby clothing, to fast at the prescribed times etc., without a doubt disobedience in these and similar things is a mortal sin, unless where they are prevented by unavoidable necessity.

If the superior commands things that are counsels, for example, when the superior knows that a brother is grumpy and has a weakness for disputing and quarrelling, and he knows that he is going to go to a place were he usually disputes and quarrels and, in order to avoid scandal, he commands him not to argue with anyone, I maintain that in this and similar cases he is obliged to obey even though not quarrelling is a counsel in the third chapter of the Rule and not a commandment. If he does the opposite he sins mortally, because in this special case it is not a counsel but a specific precept and prohibition. Although Saint Francis placed many things in the Rule as counsels, this does not take away the superior’s general authority to be able to command, [44r] anything that is not against the soul or the Rule, according to circumstances, nor the subject’s general obligation to obey in all these things. I say the same about all the other counsels which are in the Rule, that is which are specifically commanded, for then they are not counsels but precepts and oblige just as any other precept would.

Some things are implicitly obligatory in the Rule namely common duties without which regular observance could not be maintained, such as: the sacristy, the infirmary and the like. In these cases, the brothers are not only obliged to carry out these duties, but to carry them out with diligence in everything that they require, and transgression by noteworthy negligence, especially if committed out of contempt, or malice, would be a mortal sin.

Some things are against the Rule expressly such as seeking money, receiving it or the like. The brothers must not obey in these things. This is obvious.

Scrupulous Brother – If the superior commands something that is slightly evil although it is not absolutely evil what is to be done? I say this because there are some brothers who are so scrupulous that when the superior tells them to quest for something such as bread, wine, oil and the like, which are necessary for daily sustenance, and they know that there is enough bread in the house for three or four days and wine and the like and enough oil for eight to ten days they reply to the superior saying: this would be questing for surplus and is against the Rule; and they are unwilling to do it. Do they do the right thing or evil?

Mature Brother – I say that with respect to these daily necessities, there would not be much cheating; the subject should obey simply and purely,

since the subject should not want to know the superior’s intention in everything, nor is the superior obliged to justify everything to his subjects. Sometimes he will anticipate by two or three days not to be a bother to others, or so that the brothers do not have to go out as often. The subject should put his conscience aside and obey the conscience of the superior especially when he knows that the superior has a good conscience and is discrete in governing. When indeed he sees some cheating, he ought to refer it to the major superior, but for the moment he should obey since because of these scrupulous objections many unfortunate things happen and there is great disturbance within the house.

Some things are according to the Rule, such as the Constitutions and Ordinances which are made so that the Rule may be observed better, as the Four Masters say. The Rule intends that a General Chapter be held and that it belongs to the General Chapter to provide for those things that perfect the Rule and preserve its purity and so whatever it commands should be observed. Although by their nature the Constitutions do not bind under pain of mortal sin, except where there is deliberate contempt,

nevertheless ostentatious negligence regarding their observance could be the cause of ruin. The Supreme Pontiffs declared that [45r] by their nature the Constitutions do not bind under pain of mortal sin, as we have said, with respect to the past or the future. The new ones do not absolve the brothers from the old ones.

Scrupulous Brother – How then do the Constitutions oblige?

Mature Brother – [Firstly] I say that the Constitutions are set down according to present needs to safeguard and improve regular life. Although they do not contain the essence of the Rule or even the body of the law they are to be observed. Thus in the chapter beginning Si romanorum, distinction 19, it states that if only those things that are contained in the body of the law are to be obeyed it would follow that many things that are in the Old and New Testaments and other things taught by the holy fathers, which were laid down for the wellbeing of the faithful, would not have to be obeyed because they were not contained in the body of the law, which is most absurd.

Secondly, I say that the Order has become relaxed not only with respect to the essentials of the Rule but also in other things that provide for the essentials of the Rule. Therefore, the Parnormitan says that religious are bound not only to live according to the Rule but also according to the Constitutions.

Thirdly, I say, although it is usual for all the servants of God, both clerics and regular religious, to undergo reform when they have become relaxed in good conduct, or else the blood, that is the damnation of the subjects will be laid at the feet of the superiors, this is even more so for religious when it means the improvement of many those things [54v] ordained by law. Woe to the superiors who does not do this since it is just as bad not to resist error as to approve of it.

Note that if the superiors do not correct delinquent subjects they will be damned and the subjects will not be excused.

Fourthly, I say that subjects should be bound to observe the Constitutions. The Panormitan, in his final note, says that religious should be bound to observe the customs of their Order and its statutes. He supports proper implementation of this and enlarges on what is said in Clement’s first decree de privilegis, mainly because “they have renounced their own will”. Thus, it is no wonder that Orders fall short, since in cases where they are not controlled the ship of religious life founders. Finally such religious go against the natural process which is to progress from the less perfect to the perfect.

Some things are said in the Rule which do not pertains to what is essential or to the statutes, such [46r] as: what refers to the body or some other reasonable comfort: thus if for a just reason the superior commands a subject, especially under obedience, to eat because he observes that he is weak or not healthy or exhausted, the subject is obliged to submit his judgement to that of the superior. However, in no way may a superior dispense in matters that are expressly against the Rule nor should the subject obey.

Scrupulous Brother – What should I do if the superior commands me to do something and I do not know whether it is against the Rule?

Mature Brother – I answer that you should obey, as was said, and submit your will to the will of the superior.

Saint Francis used to say that if the superior commands something which is little consequence to the soul, as long as it is not expressly against your soul or the Rule, you must obey and sacrifice your will to God, since this is true and charitable obedience that satisfies God and your neighbour.

Some things are above the Rule, such as undergoing martyrdom and the like. In such a case the brother is not bound to obey unless obliged to by the essence of the faith.

Scrupulous Brother – When a brother does not obey common expressions such as, we command, we decree and the like, does he always sin?

Mature Brother – I say no except when there is contempt, or when the common expressions signify equivalent precepts since in that case disobedience would be a mortal sin when it is deliberate.

Saint Thomas says that the intentions of the [46v] positive law bind more because of the intention of the lawmaker than by the authority of words. Therefore, the subject’s transgression is more against the lawmaker’s intention than against his words. This becomes clearer when the precept is not observed out of contempt or for no reasonable cause. However, when the brother knows with probability that if the superior were present he would not bind him then he does not sin mortally when he does something.

This opinion is certain because it is too strict to say that in his precepts a superior always intends to impose the binding tie of mortal sin, which I believe applies only where there is contempt or where the offence is habitual, in which case contempt is presumed, otherwise it is a venial sin.

Note that when the brother understands that in all probability the superior intends him to do something, even though he does not command him to do it out of forgetfulness or hesitancy, he is bound to do that thing, even though he has not been commanded to do so. If he omits to do it out of contempt he sins mortally, especially when through his own fault, his superior has lost trust in him. Woe to those who lose their superior’s trust by their words or argumentativeness or by doing things without discretion or charity!

Scrupulous Brother – I beg of you to form [47r] some kind of theory that will make it easier to understand these things.

Mature Brother – Brother Hugh says that there are many ways to recognise greater or lesser transgressions and those which are more blameworthy or less, such as when we recognise by the subject’s words, demeanour and actions that his intentions are serious or insignificant, purposeful or casual, and when the precept is about something valuable or proper and when a significant penalty is attached to the transgression. In such cases the devout obedient person will recognise the weight of the obligation with a sincere heart, and will recognise the wishes of the superior in his words and consequently note carefully his meaning and intent. He will note whether the words express a precept, admonition, counsel, authorization, permission, prohibition or the like. He will note whether the manner of speaking, the actions, the demeanour are businesslike or casual and whether the superior commands as a companion or as superior. He will be more attentive to the wishes expressed than to the words and at times to obey the wishes he will leave the words aside and in this way dispensations are at times given out of charity. He will note whether penalties or conditions are attached to the command that is given and whether it concerns something that is useful, necessary or politically correct. Where there is doubt he must always enquire into the intention of the superior.

The superior, however, should beware that multiple indiscrete or doubtful precepts are not harmful to his subjects. Therefore, he should conduct himself as a father would towards his children, counselling and admonishing more than confronting them with domineering words. When [47v] at times he has to command he should explain things precisely imposing punishment for a fault as soon as possible on one who is negligent.

Saint Francis used to say that the superior ought to only rarely command under obedience and not strike with a sentence immediately binding the poor souls of his subjects. H e also said that in an indiscrete superior the authority to command is like putting a sword in the hand of a madman. Thus this father was very merciful and most discrete in commanding. However, he who despises the admonitions or precepts of a superior, no matter how minor or modest, does not escape guilt, since no superior can excuse contempt.

Saint Francis used to also say that the decision of one who despises and the obstinacy of the impenitent, even with respect to the lightest precepts, is not a small fault and anyone who causes trouble for a superior and gives scandal to his neighbour is not without guilt. Thus, among the ancients there was such readiness to obey that they were not only most faithful to precepts, but also to the manifest intention and wishes of their superior. This is perfect obedience, as Saint Francis said.

He also said that the subject should obey the first word of the superior and not wait for the second. When blessed brother Giles was commanded by the General to go to Assisi he was outside the house and did not go back inside but went immediately to Assisi. When the brothers told him that he should have gone back to the house first he replied: “I was commanded [48r] to go to Assisi, and not to go back inside”. He said that a brother should leave prayer or talking to angels in order to obey. This is the business of good true brothers and anyone who does the opposite does not fear God and shows that he has little zeal for his salvation.

Scrupulous Brother – In these matters what should the brother who desires to live with a clear conscience do?

Mature Brother – It is accepted that in virtue of his profession through which he is bound to God and the Order, a brother should always strive to spend the whole of his life in serving God and the Order as his superiors arrange and command.

When he is assigned a duty, whatever it may be, he should carry it out with all diligence and charity and manage his time in such a manner that he does not neglect the common order of the day, that is, that he joins the others for prayer and the like, that he serves everyone in all charity, especially the sick and outsiders, that he is enthusiastic in keeping things and giving them out, and always keeps an eye on holy poverty. Let him not be the reason for purchasing things that are not necessary and superfluous. Let him never waste time but be always occupied in some commendable undertaking.

Scrupulous Brother – Is a brother who is assigned to a duty absolved from other particular obediences?

Mature Brother – Although a brother is assigned to a duty, his freedom is not restored or is his own will which was renounced at his profession. I believe that anyone who does not want to be at the disposition of the [48v] superior with respect to his work, or with respect to his supporters or his companions which he holds onto at his own whim is in a dire straits, since, as has been said, it is not up to him, but to the superior, to arrange for the above things.

However, he should attend to three things: firstly, he should carry out the duty to which he has been assigned very diligently and inspire the highest confidence in himself and his companions.

Secondly, he should always cater for a particular obedience. Thus, if the superior asked him to do something else while he is performing his duty he should obey immediately and leave what he is doing, especially when he can do so without giving scandal and will not dishonour God as a consequence and it is not against charity especially with respect to those who are ill. He should pay special attention to the disposition of the superior to see whether or not he is discrete, to the importance of what is being commanded and to the fittingness of what is being asked to be postponed. He who takes possession of his duty to such an extent that as not to want the superior to make arrangements and says: “I want to do it this way, this is my job, you do yours”, sins mortally, etc.

Note that superiors act badly when for no reason they disturb and upset those who are working, talking to them in their place of work and laying down laws for everything, especially when the workers are good and conscientious and are satisfactory to the other brothers by their reasonable application to the work. However, in such cases subjects should conduct themselves with prudence and patience and avoid quarrels and disputation and leave fixing the situation to the major superiors.

Thirdly, when they are not occupied in performing their duties or carrying out some particular obedience they should avoid being idle and occupy themselves in some commendable occupation that suits them or promotes the welfare of the Order.

However, should a brother not have a specific work, he should, in the first place, be attentive to all matters on the general schedule since they all involve obedience, especially those that concern divine things. Secondly, when he is not involved in such things he should always be occupied in some commendable activity befitting his state, the honour of God or the benefit of the Order. Thirdly, he should always be prepared to follow specific commands and when he is told to do something he should obey immediately and leave what he is doing, even if it is something he likes doing, even praying, following the example of the brother who was speaking to Jesus Christ and the Madonna when the superior commanded him to go begging and he obeyed immediately. Upon his return the Lord and the Madonna told him that had he not obeyed immediately they would have gone away.

Saint Francis used to say that he would have willingly obeyed a novice of one hour if he had been assigned to him as his superior as he would have obeyed a very old and wise father; and that the subject should not consider the superior as a human being, but as God on account of whom he had become a subject. He said against those who did not hold obedience in regard: “So that he would not forfeit obeying, our Lord, he would lose his life”. We should lose our lives more readily than the fruit of obedience.

Scrupulous Brother – Is it allowed for a brother to arrange for his own transfer from one place to another?

Mature Brother – For his whole life a brother commits his life to divine providence [49v] and to the judgement of his superior by the obligation he accepts at his profession. Therefore, he should never ask to be moved from a place except where there is danger to his soul as is stated below in chapter ten. He should not do this either because of a harmful climate or because of the severe disposition of his superior or the like. Rather let him persevere with patience in the place to which he had been assigned at the Chapter. If he becomes ill he should declare his situation to the superior. If he sympathises with him that is good, if not, let him be patient for the love of God who will help him. Should he die or battle illness or the inflexibility of his superior or the like let his suffer with patience since he is suffering through obedience, because of which he will obtain the highest merits. It is a great evil to disturb superiors concerning moving and replacing, since gossip will follow, disintegration, loss of time and spirit, scandal among the people, disturbance to the place and many other inconveniences.

The same can be said regarding permission to go and visit families or carry out their business or travel to gain indulgences and the like, and when they cannot obtain permission they should not insist since they will gain more merit by not persisting in their request. Those who put pressure on the superior by insisting that he does what they want, do not escape mortal sin.

Whether obedience is observed within the Capuchin reform

Scrupulous Brother – Is obedience observed within the Capuchin reform with as much rigour as you have described? I say this because [50r] some say that there is no obedience within the reform and that they live in liberty of spirit and without structures and that those who join them do so to gain such freedom.

Mature Brother – May God forgive those who make such unjust and iniquitous accusations against these good servants of God and truly legitimate sons of Saint Francis.

Know, my son, that here we live under great structures and where there are no more than three or four brothers in a place they observe the ordinances as if there were twenty. With the grace of God obedience is strictly observed by everyone, the old and the young. I say nothing further and if you come here you will see that obedience is not observed with perfection, charity and peace as I have said above you can reprove me.

If you come here in search of freedom I can tell you that I have never heard of a bird that flew out of a large cage into a small one to find freedom. You know well whether I and the other fathers who came here lacked freedom where we were like masters and lords. I tell you that it is certain that those who say such lies need to find another cover, in this life and in the next, with which to hide their obvious relaxations. It is better to do good than to speak evil. Let us pray that the Lord may enlighten those who need to be enlightened.

Meaning and spirituality of poverty

The text continues: without anything of one’s own.

Scrupulous Brother – What is the Friar Minor’s poverty? [50v]

Mature Brother – The Four Masters

say that it is the kind of poverty of spirit that retains nothing, either necessary or superfluous, as one’s own, but depends on divine providence completely. This kind of poverty is known as begging. See below in chapter six: Like pilgrims, etc.

So that you will gain a better understanding of this subject note:

Firstly, if we want to observe our Rule and save our soul, we should be conscious of the binding force of our vows, which bind under mortal sin and also consider the rigour of the Rule and what it intends with respect to poverty especially in regard to its simplicity and purity. If you still want to consult the declarations of the Supreme Pontiffs take up those of Nicholas III and Clement V and also the Minorica by Bartolo.

Secondly. Note that the poverty of the friar minor is the greatest in the world both because it is voluntary and because it includes every kind of abnegation of all temporal things as regards ownership, includes the use of necessary things and also because it is modelled on the poverty of our Lord Jesus Christ, his most holy Mother and the Apostles. What is more, as Bartolo says in the Minorica, this kind of poverty is even stricter than that, because some things are said in the Rule concerning which the Lord did not say a word or set an example, such as: I strictly command all my brothers by obedience [51r] not to receive coin or money by any means etc.Bartolo concludes that our kind of poverty is the greatest and strictest poverty that ever was in the world and so Blessed Francis said when he commanded it: This is that sublime height etc. This is what Bartolo says and he cites Clement’s Exivi and the chapter beginning Exiit, de verborum significatione from chapter six.

Saint Bonaventure says; this is the real Rule that teaches how to observe the purest poverty, and reproves severely those in the Order who want to be wealthy and yet were poor in the world.

Scrupulous Brother – Why does the Rule say: living without anything of one’s own, and not in poverty. Many claim that we do not promise poverty. What is your opinion?

Mature Brother – I hold and believe that we promise poverty, which consists in not having anything of our own and using necessary things austerely, sparingly and rigorously, as all the doctors teach. Where there is surplus there is no poverty and thus Exiit

says that we should not have the use of anything that is not necessary for the preservation of life and the carrying out of the duties of the Order but not the use of all things as we shall see below. Therefore, if we were only bound not to have our own things and not to poverty in the use of things, we could enjoy the use of opulent and rich things as do wealthy and noble people in the world, as well as vineyards, fields and the like as they would not belong to us but to others. This is absurd and very false.

Besides [51v] this as it says in chapter two we promise to observe the life and Rule: promising this life and Rule, etc. It is certain that there are many things in the Rule which indicate this kind of poverty as Brother Hugh says:

Firstly, when it commands all who enter the Order to give all their things to the poor;

Second, changing their clothes;

Third, investiture;

Fourth, a few tunics, only two are allowed;

Fifth, going barefoot;

Sixth, not riding on horseback;

Seventh, we are pilgrims;

Eighth, begging, that is going in search of alms, concerning which the Four Masters

say that poverty in use is commanded here since we are to be poor and mendicant;

Ninth, the extolling of poverty in chapter six: This is that sublime height etc. where the Pisan

says: this is extolling highest poverty where Saint Francis concludes that it is nothing but Gospel poverty that the Rule intends to impose on the brothers;

Tenth, the close embracing of such poverty by the renouncing of everything else in chapter six: Giving yourselves totally to this, beloved brothers etc. concerning which Brother Hugh says: this includes the precept of the observance of poverty to the full, where it says: never seek anything else under heaven for the name of our Lord Jesus Christ, that is anything else apart from highest poverty. The whole of chapter six proves that we promise poverty, as we shall see below. It says in chapter five: as followers of most holy poverty [52r]; and in the last chapter let us observe poverty, humility and the holy Gospel as we have firmly promised, and the Rule says the same in many other places. The decrees of the holy Church and the Supreme Pontiffs also substantiate this. Thus, Nicholas III says in Exiit, de verborum significatione in 6º: the meek and humble religious Order of Friars Minor is based on poverty and humility; and in § Nec quisquam: It was becoming to the Order that vowed to imitate Christ in such poverty. Clement’s Exivi, § Ceterum, says that Saint Francis established those who profess his Rule in highest poverty. In § Proinde it says, when speaking of sumptuous buildings: so that the promise of such poverty might not be undermined. In § 5 Cui igitur it says that if the brothers were only obliged to obedience, to not having anything of their own and to chastity and not to the whole Rule it would have been useless to have said in chapter two; Promising to observe always this Rule and life; where Brother Hugh says that where the one who promises to observe this life and Rule, promises to observe poverty, since these three vows are foremost and the substance of every religious Order. In the Prologue to their privileges Innocent IV and Alexander IV say: You who endure poverty in the name of Christ. They agree with the others.

Saint Bonaventure says in chapter six: Since the brothers profess highest poverty, it is necessary that whatever they have for their use, as far as possible, be shabby, austere and poor, three qualities which naturally accompany highest poverty. In fruit16 of the Conformities the Pisan says expressly that we promise extreme poverty, and that Saint Francis commanded highest poverty in the Rule. Read fruit 16 and you will see great things regarding the intent of Saint Francis with respect to poverty. The doctors of the Order are in agreement with the Supreme Pontiffs in stating that we promise poverty, and John Pecham adds that this is why we are forbidden to have cellars, granaries, excessive buildings and any kind of surplus. This is further proof of the intention of Saint Francis and how much he loved, praised and recommended the virtue of poverty from his heart. Thus, while he was in Rome praying to the Apostles Peter and Paul pleading that he receive the treasure of highest poverty, they appeared to him saying that the Lord had heard his prayer and that this treasure had been given to him and his followers and all those who pursued this desire would be blessed by God and sure of salvation.

Blessed Francis opened the book of the Gospels three times and the words that appeared were always the same: “If you will be perfect, go sell all that you have, and give to the poor and follow me”. He did this and so did his companions and thus the Order was launched.

In a vision Brother Leo saw that the brothers who crossed a river loaded down with books were drown and he almost drown because his had a breviary which he had copied.

Saint Francis used to say: “Whoever wants to be a genuine friar minor should have no [53r] more than two tunics, as the Rule permits, a cord, underwear and a breviary”. Calling to mind the poverty of our Lord Jesus Christ and His most holy Mother, he used to say that poverty was the queen of the virtues since it shone in the King of kings and His Queen Mother. When the brothers asked him which was the virtue that made the soul to be loved the most by Christ he replied: “Poverty is the special way to salvation as the nourishment of humility and the root of perfection, the fruit of which is manyfold but hidden. This is the treasure hidden in the field mentioned in the Gospel to buy which a man has to sell all that he has and if he cannot do this he should hold his possessions in contempt. Whoever wishes to reach such heights must renounce not only human prudence but also being the expertise of learning so that having renounced even this possession he might enter into the mighty works of the Lord and offer himself naked to the arms of the Crucified.”

He taught the brothers to build humble and ordinary houses similar to the poor, in which they should live as if they were not their own but belonged to others as do pilgrims and strangers whose aim is to live under someone else’s roof and desire to pass on peacefully to their own country.

He used to say that poverty was the foundation of his Order on which the whole Rule was established so that it would stand solid on its steadfastness but would be destroyed by seeking novelty. To God’s servants all money is nothing but the devil and a venomous serpent. As the brothers withdraw from poverty the world will fly from them; they shall seek but not [53v] find. However, if they embrace my lady poverty the world will nourish them, since they have been dedicated to the salvation of the world. There is an alliance between the brothers and the world in which they are to give the world good example and the world will give them what they need. When they fail to give good example, the world will fail to provide for them.

Brother Masseo used to say: “The treasure of blessed poverty is so very worthy and divine that we are not worthy to possess it in our shabby vases, since it is a heavenly virtue by which all earthly and transitory things are trampled upon and every obstacle is cleared away, so that the mind is focused on to the Lord. This is what allows the soul which is on earth to communicate with the angels in heaven, join Christ on the Cross, and be close to Him in the grave and with Him when He rises and ascends into heaven and which gives loving souls in this life the agility to fly up to heaven and behold the arms of charity and humility”.

Brother Peter Catani asked Saint Francis whether he wanted any of the novices’ belongings kept. He replied: “I would prefer that you stripped the altar of the Blessed Virgin if that were necessary than that you kept anything against the vow of holy poverty and the observance of the holy Gospel because I hold it more dear that while observing the Gospel her altar were stripped and left naked than that her Son’s counsel, which we have promised, was held in contempt”.

When Innocent III saw that Blessed Francis had requested the conformation [54r] of the Rule in which strictest poverty was promised in common and for the individual. He deferred granting approval, until he had a vision in which it seemed that the Saint John Lateran was falling down and a poor, wretched man was holding it up with his shoulder. He realised that this was Blessed Francis, who was to hold up the Catholic Church. When he said to Saint Francis that the Rule was too strict and that the brothers would die of hunger, Saint Francis replied; “There is no reason to fear that the sons of the eternal King will die of hunger [or that they would lack the necessary food] and that the heirs who are the image of Christ the King who was born of a mother who was a virgin and poor should also be born in an Order that is poor.. The Pope then said: “Others have merely touched poverty you wish to take it to heart”, and he approved the first Rule.

All of these things have been mentioned to clarify that we have promised poverty and woe to those who by means of their sensual imagination and passionate words, want to take away from such truths which certainly have been recommended not only by Saint Francis, but also by Jesus Christ, His most holy Mother and the other saints and apostles and all who are in heaven as they shall see at the time of their death.

Only the “straitened and restricted” use of things

Scrupulous Brother – Father, these matters are of the utmost importance and increasingly incite in me the wish to free myself of such dangers. However, I beg of you to explain to me how the brothers have the use of things but not the ownership.

Mature Brother – Note two consequences. The first consequence is that by profession of the Rule and our profession ownership of anything is forbidden to us, as is said in chapter six: Let the brothers appropriate nothing to themselves. [54v] Therefore, the brothers cannot hold or use anything as their own, nor give it away by any means, nor prevent that the superiors assign the use of anything to someone else. However, with respect to coin or money, the brothers should have neither ownership, or use. See chapter six.

Second consequence is that according to Nicholas III in § Porro the brothers only have the de facto use of necessary things, that is they can use things not as their own since they belong to the one who gave them or to the Apostolic See as will be explained. They can use them with permission of the superior without having dominion or ownership over the use of the thing or the thing itself according to Nicholas III § Ne quisquam.

Scrupulous Brother – What does it mean to have the right

of ownership or use?

Mature Brother – When a brother holds onto or uses a thing in such a way that he does not want anyone else to use it but himself and whoever he wants to use it, he excises dominion over its use, which is forbidden to us, whoever does this is an owner. Often a sign of this is locking rooms or boxes etc. Others have clothing, books or tools which they keep under lock and key and do not wish to lend them to anyone under any circumstances nor allow anyone but themselves to use them. These exercise ownership in usage and are owners. The ancients held everything that they required in common, even breviaries.

Scrupulous Brother – Can ownership and use be separated, and can a brother have the use of something without being its owner?

Mature Brother – In § Porro Nicholas III and other Supreme Pontiffs as well as [55r] the doctors of the Order say that this is so. Saint Bonaventure says that in cases where some have the use of things, but the ownership belongs to someone else, use and ownership can be separated, but not with respect to those who use something as if it were their own and yet are not the owners.

Scrupulous Brother – Are we bound to the straitened and restricted use of things or not?

Mature Brother – Both because of the intention of the Rule and of Saint Francis and also of the Supreme Pontiffs Nicholas III in § Porro, and Clement V near the end, I say that the brothers are bound by their profession to poor and restricted use, and not just of all things, but of things which are necessary for the sustenance of nature and the carrying out of the work of the Order. When in chapter four the acceptance of money which would be most beneficial for opulent living is prohibited, and from what is said in chapter six, it is evident that Saint Francis wanted us to observe poor and restricted use. This is in the declarations of the doctors of the Order. John of Pecham says that the brothers cannot have the use of everything, but only of those things which do not go beyond the way of living highest poverty. Therefore, it is not right for us to have granaries, or cellars, not sumptuous buildings, rather everything should display highest poverty and bring it to mind.

I believe that this is what the Lord proposed to the Apostles, and Saint Francis to the brothers. However, dispensations and privileges have been granted mainly in situations of sensuality and to accommodate sensuality. Concerning the phrase in chapter three which reads: let them not accept it says: It is evident that the brothers should adhere to the style of highest poverty in the use of things. When two tunics are allowed this means that they observe strictest poverty. In chapter five [55v] where it allows them to receive wages for their work it means that we receive this to supply bodily needs but not surplus things, and, although this recompense may be received justifiably, it prefers that we exercise poor use in those things over which we have little control.

Blessed Francis wished that only a few brothers live in a place, because it seemed to him to be difficult for poverty to be observed where there were many brothers.

When a minister asked Blessed Francis about his intention concerning poverty, he said: “I intend that a friar minor should have no more than a habit, cord and underwear and a breviary according to the Rule. He ordered that the book from which the Office was read in the house be given to the extremely poor mother of two brothers so she could sell it because there was nothing else in the house. This shows their poverty since there was nothing else in the house. See the Conformity fruit 16.

Ubertino says: Saint Francis burst out with much praise of our Rule and how sublime it was in its estimation of poverty declaring that poverty was most excellent and fruitful to such an extent that nothing else surpassed it. Therefore, without restricted use such praise would be frivolous as would also be the Bulls of the Supreme Pontiffs which proclaimed it to be of the highest quality, especially those of Innocent IV and Alexander IV; Vobis patientibus extremam pro Christi nomine paupertatem.

Saint Bonaventure says that it is a horrible thing and a profane lie to claim to profess the highest poverty and not wish to suffer destitution in possessions. Clement [56r] says that friars minor are bound to the restricted use of things. The Pisan says: It follows that the brothers are allowed to use things which are necessary but not surplus. That is a true necessity when at present or imminently there is a situation in which the community or individual is not able to carry out its work without hindrance. The Four Masters say that indulging in what is superfluous consists in this that were what is surplus were taken away what remained would suffice. Two things are surplus if one would suffice, something is too much if a little would suffice, something is sumptuous if what is shabby would suffice and something is expensive if something cheap would suffice.

Clement [V] also says that we are bound to straitened and poor use, of those things mentioned in the Rule, and to the degree that they are mentioned in the Rule. For certain nothing else is mentioned in the Rule except a habit with a hood, a tunic, underwear, cord and breviary. In the sixth chapter where Saint Francis praises poverty, it says: This is the height etc. He expressly intends that we adhere to that and neither have nor seek to have anything else under heaven apart from being heirs and kings of the kingdom of heaven, poor in possessions, rich in virtue. Such things are allowed by the Rule, other things are the subject of dispensations.

In the Defensorio della Povertà Saint Bonaventure does not defend all kinds of poverty, but Gospel and penniless poverty and the kind that obliges under a vow to observe the restricted use of necessary things and abstain from what is superfluous. He says that this is the kind of poverty that was practiced by Christ, the Apostles, Saint Francis and those who profess his Rule. This [56v] motivates a person to divest himself of everything both with regard to attachment and control, and to be satisfied with what is strictly necessary for the support of natural needs as well as the use of things. Thus what is necessary for the support of nature is provided for without departing from restricted usage. This is what Saint Bonaventure says.

Nicholas III, who reigned in 1277, said that he had spoken to several companions of Saint Francis concerning his intentions regarding the observance of the Rule and this is what he said: “Let the brothers not accept vessels or household effects, nor other things the use of which is not required for subsistence or the carrying out of the work of the Order and let them not display abundance, surplus, wealth, stock piling which disgrace poverty. They should not accept such things with the intention of distributing or selling them under the pretext of providing for the future or for other reasons. Rather let a complete abdication of ownership be evident among them and the use of what is necessary. Peter John corroborates this.

The Council of Constance decreed that the superiors maintain the brothers and the houses in a state that is in accord with strict observance according to the declarations and statutes of the Apostolic See and the Order removing all excess in mobile and immobile things with the advice of the major superiors and the counsellors. The procurators may sell these surplus things and spend the income on other necessary things.

Clement V decreed in § Proinde that ownership be withdrawn both in common and individually. At the General Chapter Saint Bonaventure commanded the Ministers to take away all [57r] surplus things, clothing, books and all odd and prohibited items from the brothers and not allow them to carry swords at their side. At table let them not use water-tight or glass cups, and let them observe poverty in buildings. Churches, art work, windows, columns and the like, and let them not build bell towers so that zeal which those holy brothers had for poverty might be apparent.

Brother Hugh says that at the beginning there were few brothers who were satisfied to have a few shabby things. At times they supported life with a little bit of bread and water along the way. At times they only had fruit considering themselves to be more blessed to rub the ears of corn with the Apostles than to enjoy flesh pots with the Egyptians. Their clothing made of shabby material lasted three or four years and they overcame delicacy in dress through fervour of spirit. Those who were ill did not look for medicine suitable for those who are wealthy, but with humility, patience and the incentive of poverty when providing what was necessary they were satisfied, and they were thrilled to be like the poor and distressed Christ in undergoing misfortune when they lacked something that was necessary.

Why are brothers not satisfied with a few things now but wish to be provided with fine and superfluous things and extravagant household items, and burden themselves with superfluous and extravagant books, and want to have purses and boxes, filled with oddities and sumptuous things and so strive to find superfluous things, are always out and about, lose the spirit [57v] and set no store on divine things, on regular life and ceremonies? They fuss over the world importunately to such an extent that persons who previously used to greet them cap in hand and give them something now when they see them coming either run away or hide. This is so serious that the restlessness to obtain such surplus things multiplies activities so much that the brothers are almost always engaged in physical activities. They do not occupy their mind or senses with some good deliberations and so little by little they impede the spirit and extend themselves to such a point that they bring about the ruin and destruction of their own souls, regular observance, their profession and the Rule.

A major declaration states that the Rule explicitly allows the use of certain things namely the habit, tunic, cord, underwear and breviary. Certain things are allowed implicitly. Thus, by ordering them to preach it implicitly decrees that they have the necessary books, not however a surplus number or expensive ones etc. By ordering them to take care of the sick and cloth them it implicitly decrees that they have those things without which they could not carry this out and yet this and similar things are not clearly mentioned.

Nicholas III says this in § Nec quisquam.

Let those brothers who have cells and boxes full of surplus things and those houses which have surplus household fittings, wine, oil and other food stuffs beware. Usage, whether implicit or explicit, is meant to be restricted, poor, for necessities, [58r] moderate, not superfluous or expensive etc. As the Rule says usage should be poor and preach highest poverty.

We have the use of some things by way of dispensation given either by the superiors or the Supreme Pontiffs and no other as the Rule states implicitly or implicitly. This is given because of evident necessity which is not fabricated to provide for the sustenance of nature or the carrying out of the duties of the Order, and it excludes all superfluity, abundance, pretence, accumulating and the intention to provide for the future, as Nicholas III, Clement V and Saint Bonaventure and all the others say. Otherwise it would not be a dispensation but dissipation.

Note well here that anyone who does things which the Rule does not allow without permission or dispensation is an owner. He who does these things with permission, but without evident necessity is an owner since this is not a true dispensation, but dissipation as has been said. He who does something with permission and out of necessity but wishes to have dominion and the right to use it and does not want it to be taken away either by the superiors or given to someone else, is an owner, as has been said above.

Scrupulous Brother – This kind of usage that we are permitted to exercise is clear. But why does the Rule explicitly allow only the use of the habit, tunic etc.? Can we use many other things that are not in the Rule with a good conscience, such as a mantle, handkerchief, rosary, discipline etc.?

Mature Brother – Brother Hugh says that the usual thing is to have the habit, tunic etc. However, those things which go beyond what is stated in the Rule, such as the things mentioned above, require a dispensation. However, lack of necessity cancels [58v] dispensation. Thus, for it to be lawful to use such things two conditions are required, namely necessity and permission,

and anyone who does not have these is an owner as has been said. In such cases a brother should be very scrupulous in order not act contrary to the Rule.

Saint Francis allowed a habit and tunic but did not allow a mantle. If they wish the brothers can do without handkerchiefs, knives and the like, since many go without these things for the love of God without experiencing any inconvenience. If they cannot do without handkerchiefs they should be satisfied with two small shabby ones and get permission. Knives, scissors and the like should be held in common in all places. Hats are superfluous. When I came to the Order they were not worn, and the brothers did not die because of this. Capuchins do not wear them, nor do they die because of this, nor do I believe that Christ, the Apostles or Saint Francis wore them. Believe me, all such things as well as rosaries made of amber, aloe, chalcedony or mother-of-pearl and the like are procured to satisfy sensuality and are more worthy of damnation the more they are commonly purchased for money. See below in chapter six. What is worse many do not want the superiors to see them in case they confiscate them etc.

Scrupulous Brother – Is it necessary to go to the superior for permission for every little thing such as thread, needle, a pen and the like?

Mature Brother – Brother Hugh says that it is sufficient in such small things to have the general permission of the superior.

However, I believe that it would be safer to have special permission because of the danger of transgression, or to have such things in common, as the Capuchins usually [59r] have.

Scrupulous Brother – To whom does dominion and ownership of the things set down for the use of the brothers belong?

Mature Brother – It belongs to the donor and he can always ask for them to be returned. If he does not wish to exercise ownership or he dies without saying what should become of them, then they belong to the Apostolic See according to Gregory IX, Innocent IV, Clement V and Nicholas III in § Ad haec and the doctors of the Order. When these things are no longer necessary, by the authority of the Minister General or Provincial they may be exchanged for other necessities of the brothers or the procurator may sell them and spend the income from the sale on other necessities present or imminent as long as this is not kept for unspecified future necessities. Let the brothers in no way interfere in the sale of such things since that may not accept coin of money whether by themselves nor through an intermediary. This is what Nicholas III § Quia vero says.

Note that when superfluous things are changed over to necessary things by the General or Provincial, this does not apply to consumable items that have been provided for daily sustenance, since because the brothers are bound to restricted and poor usage, they should not procure such items in such quantities that they are left over to be exchanged.

Regarding privileges

Scrupulous Brother – Since you have mentioned dispensations, tell me, I beg of you, what do you think about privileges which have been requested that take away from poverty?

Mature Brother – Alvarus says that a friar minor may no more have ownership than privileges [59r] since being men of the Gospel, they should be subject to every creature for the love of God especially to the prelates of the Church. Having renounced all rights, including privileges, which are personal laws, what business have friars minor to become great in the world through privileges?

In doing so they go against their title and profession as is clear when we think about their position, except for the privilege of the confirmation of the Rule. Thus, through the privileges and declarations that have been given by the Church, brothers who were weak of spirit were generally granted use of money, which they accepted and used against the Rule, even though the Church with good intentions granted this to many who were relaxed for whom regulations concerning money appeared to be too narrow and strict. Because the primitive Apostolic spirit within the Order and the spirit of Saint Francis had become cold and the brothers who lived a life of simplicity had gone, having taken the path of learning and curiosity there was room for receiving money by way of privileges and widespread and general misrepresentation of the Rule and of poverty within the Order. This is what Alvarus says and he adds that no superior within the Order can explain away the Rule or dispense from it.

John of Pecham says that privileges and dispensations are given because of the flesh and sensuality, and that the Supreme Pontiffs granted them at the request of the brothers to satisfy their [60r] imperfection. Because they wanted to live in the midst of plenty and not according to strict poverty they made the Pontiffs allow them to have bequests, to conduct funerals and the like which relaxed the purity of the Rule. Like kind fathers the Supreme Pontiffs, who were importunately petitioned by the brothers, conceded privileges, because the petitioners said it was a matter of urgency. They said: “Si sic est, fiat; if the situation is as you say it is let it be done”; and their consciences remained clear.

Father Brendolino, who was a good and scrupulous brother in the family, the leader of the reformers in the Province of Saint Anthony, proves that dispensation tries to establish a legitimate and urgent reason. Thus Saint Bernardine in his book De praecepto et dispensatione says that superiors who for no reasonable and urgent cause, but only on a whim, grant permission to go against the law are dissipaters not dispensers. This is what Bernardine says.

From these words we note that in order to grant a legitimate dispensation it is necessary that there is some legitimate and urgent reason, especially with respect to matters that are not simply a matter of positive law, such as a vow or oath or the like. He cites examples of many illegitimate privileges etc.

It was never the intention of Saint Francis that such privileges would be granted, because he knew the great ruin that with money there would follow buildings, decorations and countless evils. This is what Alvarus said. The companions of Saint Francis said the same thing.

Scrupulous Brother – All that you have said is very true. However why is it that I see general [60v] relaxation in everything. Tell me, I beg of you, about the use of things and how to act.

Mature Brother – From what has been said you can see that no kind of usage is permitted to the brothers other than poor, controlled, restricted usage of things that are necessary for the sustenance of nature and the carrying out of the work of the Order and all surplus, abundance and excess and the like is forbidden to the brothers as has been said.. John Philippus

says that from the words of Nicholas III, in which he says that the brothers are not allowed the use of all things but only those which are necessary, it follows that the brothers ought to be satisfied with a few things and the necessary sustenance of nature, and undertake activities which are congruent with their state. In this way they satisfy necessity without ever indulging the flesh. Thus, both the Rule and the declarations demonstrate that we are obliged to practice strict and poor usage.

I shall not go into more detail, but you should consider carefully what has been said above and what will be said regarding chapters 4 and 6 and the whole of this Dialogue and you will decide quickly to enter this holy reform, which Christ has recently organised through the merits and prayers of Saint Francis, so that the true zealots of observance to the Rule might observe the Rule as spiritually as they wished.

Recalling the intent and life of Saint Francis and his companions

Scrupulous Brother – Truly, Father, the things which have been said are all very true and of the utmost importance and have been the cause of such ruin because they have been neither seen nor studied. I thank the Lord infinitely, qui de tenebris vocavit me in admirabile lumen suum,

and who has shown me this very safe way and I shall soon follow your advice. However, to satisfy [61r] me and for the common good of others, tell me, I beg of you, do you know anything about the intention of Saint Francis with respect to the use of things and concerning the life of strict observance of the brothers in his day?

Mature Brother – From what I have read in the Conformity and in the Chronicles of the Order

this way of life appears to the eyes of my mind as follows:

I seem to see our Father Saint Francis and his companions being rather pale, thin and exhausted from fasting, vigils and abstinence, barefoot, poorly dressed in tightly fitting, coarse and rude habits, which were harsh and shabby, all patched with pieces of sacking and other shabby material, with a rough and shabby cord. Some wore a hairshirt, others a coat of mail or an iron belt next to their skin. I did not see, either around the place or in their cells, knives or hats or purses or handkerchiefs, except a linen or woollen cloth for necessities, and, with permission, a shabby rosary made of beads or wood. Amber, chalcedony or mother-of-pearl, silver or brass seals and the like were not even mentioned.

The simple priest and the cleric had a shabby breviary with paper bookmarks devoid of silk, gold or anything else expensive and it was kept in a public place. In their small cells that were made of wicker and mud. There was nothing but a block for prayer and a wooden cross, not desks with keys and locks, nor anything extra. They slept on the ground or trellis-work or straw, not on feather beds or mattresses. Their pillow was wood or stone and not feathers. [61v] In a preacher’s cell nothing was to be seen except a little book or two of sermons written by hand, without ornamentation, which others were welcome to use.

The other simple brothers had nothing but what the Rule mentions.

Procurators or agents were not even mentioned as neither were purses, fairs, markets, competitions, raffles, carnivals, amusements, recreations or fine dinners. They did not waste time, quarrel or the like. Some ate twice a week and no more. Some ate one day and not the next. Some ate cooked food as well as bread. Some never drank wine. Some never ate either meat or fish. Some tormented their bodies in one way or another.

I will not mention other things such as very prompt obedience which did not only obey at the first sound of the voice of the superior but at his mere wish. I will not mention their angelic modesty and chastity, nor their other outstanding virtues, contemplation, familiarity with God and enflamed love, desire for eternal things, forgetfulness of self-love, of love of any person and all earthly things. They were dead to the world, alive to God, embracing the cross and the crucified and the tearful life of Jesus Christ. They experienced devotion, fervour, the desire to suffer martyrdom and every tribulation, anguish and persecution for the love of Jesus Christ, unanimity, piety, humility, and discretion. These virtues and others like them were to be found in these apostolic, evangelical and angelic men. I do not relate to what degree they possessed them since this is indescribable and the deficiency [62r] of my intellect does not reach to such heights.

However I have said these things to satisfy you so that if you, or anyone else wishes to be a true friar minor, he should make every effort to acquire these virtues, take up this life, and imitate those saints as far as possible and at least do what he can with regard to poverty and the restricted and necessary use of things.

At the beginning of many of the reforms which have already been undertaken many strove to adopt the above way of life and virtues. At present there are many who aspire to the things mentioned above with fervent desires. I maintain for certain that Jesus Christ and our father Saint Francis will help them and free them from every impediment and opposition. You too can resolve to respond to Jesus Christ and Saint Francis who are gently calling you.

However in order to confirm what has been said above, take note of two consequences which follow on from them and also from the things which will be said below.

The first consequence: Given that the Roman See accepts ownership of those things which are necessary for the brothers to use and not of things which are superfluous, as had been said, indeed it prohibits all surplus, it follows that it has the ownership of those things, of the places and of the brothers.

The second consequence: Since the Rule says that where one cannot observe the Rule spiritually in a place he should have recourse to the ministers etc., and since at present this impediment is almost everywhere (which can be seen in chapter X which deals with this subject) I say that we should by all means have recourse to the ministers etc. If they do not make provision, as we see is clearly the case, Jesus Christ and our Father [62v] have provided this holy reform.

Consecrated chastity

Mature Brother – The text continues: “and in chastity”. This is the third main vow of our profession, which without any reservation of dispensation, binds under mortal sin. Thus, in order to observe it a brother must not only preserve his body pure and immaculate from every contamination but also avoid all occasions, maintain custody of the eyes and of all the senses so that death may not enter the soul through them. Therefore, he should very conscientiously flee from any friendship, thought or conversation with women, neither sending nor receiving letters or gifts. He may not conduct any business with seculars such as enter into marriage or the like. He should avoid being idle, being dissolute and the like. He should control the flesh, reducing it to servitude in the spirit, through abstinence, fasting, discipline, prayer, confession or other appropriate remedies as did Saint Chrysanthus.

These are the best remedies: flee immediately, quia diaboli sagittae non melius quam fugiendo vincuntur, ait Hieronimus; avoid the occasions, immediate, integral and sincere confession, assiduous prayer, meditation on the Passion of Christ, and think how we will gain the promises made by God, glory, punishment and the last judgement and the like. Deo gratias.