Chapter 2

Text: If any persons would desire to adopt this life and would come to our brothers, let them send them to their Ministers provincial, (equivalent precept) to whom alone, and not to others, is the permission to receive friars conceded.

Responsibilities of the Ministers

Scrupulous Brother – Can [63r] anyone other than the ministers accept candidates to the Order?

Mature Brother – The doctors of the Order say that according to the Rule this belongs exclusively to the Ministers, who by means of a privilege granted by the Supreme Pontiffs Nicholas III in § Sed quoniam and other documents this can be committed to others with the advice of the Father discreets. Innocent IV says that this was given to the Vicars of the Ministers, who did not enjoy this in virtue of their office as vicars, but by a privilege that was approved by Eugenius IV and Calistus III. Nicholas III and Martin V add: that the Minister should be careful not to grant this to others indiscriminately and in general. This shows how important acceptance into the Order is. Hugh backs this up observing that there is a need to take into account the circumstances at the time, since at the beginning there were few places and the ministers could easily perform this duty personally. However with the growth of the Order sometimes they could do nothing without causing great damage to the Order and to souls but pass it on to others. This was never the intention of Saint Francis.

The Intention of Saint Francis Regarding Vocations to the Order

Scrupulous Brother – What was the intention of Saint Francis when he commissioned reception into the Order to the Ministers exclusively?

Mature Brother – The companions of Saint Francis used to say that Christ had revealed to him that many would enter the Order who had been called by the devils and not Christ, not to observe the rigour of the Rule and its harshness but to relax it and contaminate it with worldliness.

Thus great detriment and ruin to regular observance had to follow upon careless acceptance. Yet he wished that this be done with great maturity and so he commissioned this exclusively to the Ministers, so that by conscious deliberation and exertion those who were unworthy would not be accepted. [63v]. Truly it was because of this that great ruin followed and continued to follow.

Text: Let the ministers indeed examine them diligently concerning the Catholic Faith and the sacraments of the Church. […]

Note that we must explain the Rule and its perfection and importance, and the statutes and ordinances about fasts and other rigours of religious life, especially the three main vows and their binding force, as set out by Capistran regarding chapter two. Many improper things are taking place because this is not observed at present. Some say that if they had known such things they would have not taken on this responsibility, and they are always unhappy […].

It was Saint Francis’ intention that those who came to the Order would give all their possessions to the poor if they could. In the Marches he was unwilling to receive someone who had given his possession to his relatives, saying that he had defrauded the poor […].

Scrupulous Brother – On occasions I have seen the brothers themselves giving advice to young men concerning the distribution of their goods. What do you think of that?

Mature Brother – I have already told you that they act against the intention of the Rule and of Saint Francis. This was, as his companions indicate, that above all the brothers should be on their guard not to set an example of avarice to those who come to embrace this [64v] Gospel love by being concerned about the things of this world, since they gain first impressions, both for good and for evil, from those who receive them into the Order. They should show no attachment whatsoever in word or action towards temporal things. Acting otherwise they think of themselves as spiritual children when they are children of perdition.

Therefore if they want to have God’s blessing and that of Saint Francis and avoid their indignation and curse, they should set an example of virtue especially of the virtues which are to be promised in the Rule.

Education of young men in the Capuchins

Scrupulous Brother – How do the Capuchins regard these matters?

Mature Brother – As has been said above following the true, simple and absolute intention of Saint Francis.

Scrupulous Brother – Can the brothers accept any of these goods?

Mature Brother – Clement, Martin, the Pisan and others say yes, when there is a need, and the novices donate them spontaneously and are not induced to do so by the brothers for then it would not be lawful.

Note that there must most diligent care taken over the masters of novices to see that they are well prepared, spiritual, devout, enthusiastic and practical, that they teach divine things, the Rule and its importance, the declarations, statutes and ordinances of the Order. Many claim to observe the Rule and do not know what it means and live in such ignorance for many years and some even up to their death. They make out that they are spiritual and enthusiastic to quieten their consciences.

Even professed young friars will be better looked after if they are kept in [65r] regular observance, observing the customs of novices and not contaminated by bad company. Let them not be allowed to develop habits, to send or receive letters without permission or have anything except what has been mentioned above in the first chapter.

Let study be permitted to such a degree that the spirit of holy prayer and devotion is not extinguished. Let them be kept to this in study and other matters so that the style of religious life is not lost immediately after profession. These things were provided for in the old general and provincial statutes composed by the saintly fathers of the Order, when observance flourished in the Order […]

The intentions of Saint Francis and of Christ were that those who were not suitable for religious life and did not have a loving heart and desire for holiness were not to be received. Therefore, he wanted them to be strongly tested regarding character and conduct. That is why he decreed a year of probation […].

Text: Having truly finished the year of probation let them be received to obedience, promising to observe always this life and Rule.

The Pisan says that since the vow made at profession is a solemn vow it should be made in public in the presence of the brothers, placing one’s hands in the hands of the one who is receiving the vows, on bended knees, with the head uncovered and the mind raised to God. Before that he should be asked whether he needs more time to test the rigour of the Order.

Note that it belongs to the ministers to receive profession and that they can delegate it to others. However, they should consider well to whom they delegate it since because of this many have left the Order causing damage to and prejudice against the order […].

The clothing of the brothers and the intention of Saint Francis

Scrupulous Brother – Can we know the specific intention of Saint Francis on this matter?

Mature Brother – On many occasions when Saint Francis was asked about his intention regarding [67v] the use of things, he replied that his intention was that the brothers have only a tunic with a hood and one without, cord, underwear, breviary and nothing else.

Text: And let those who are driven by necessity be able to wear footwear. […] that is, they may not wear shoes unless forced by evident necessity.

Note that what is meant by shoes, according to the Supreme Pontiffs and the doctors of the Order, is footwear made of rope which encloses the foot. Thus, socks or short woollen socks and the like are not regarded as shoes.

Note also that regarding chapter 2 the Four Masters say that going barefoot pertains to the manner of regular life and to the purity of the Rule. However, to wear some sort of footwear made of leather or other material is lawful with permission in cases of necessity. Therefore, to wear sandals or socks is subject of minor dispensation but on the other hand wearing socks or short woollen socks from the ankles to the knees without covering the foot, as the brothers north of the Alps do is the subject of a major dispensation. Wearing shoes and socks requires the highest dispensation and demands maximum necessity. However, to wear top-boots and boots reaching half way up the leg is not appropriate for one who professes Gospel poverty.

Scrupulous Brother – Under what necessity can the brothers wear shoes?

Mature Brother – The Four Masters, Peter John and others say that not every necessity excuses only that [68r] without which something becomes impossible. This does not include ordinary foot discomfort resulting from the cold, or an excessive concern about causing injury for which there is no apparent evidence. When assessing this necessity, one has to take into account the person, whether he is weak, sick or old etc; the place, whether one can travel a long and difficult journey without danger; the importance of the activity and the like. The necessity should also be urgent for it to be lawful to wear shoes. Therefore non-essential activity should be immediately put aside, especially going on holiday or because of relatives or friends that would deviate from the style and purity of the Rule that was observed so strictly by the ancients as Hugh says. The Pisan says: Note that not all necessity is to be considered evident, but when a brother requests a letter of obedience he should first explore the situation to see whether he can abstain and not go ahead without investigating first. See Saint Bonaventure regarding chapter two of the Rule where he proves that Jesus Christ and the Apostles went barefoot.

Note that this is observed perfectly among the Capuchins […]

Brother Leo

said; that it was the intention of Saint Francis that the brothers go barefoot [68v] in summer and during winter it was lawful to wear socks, since the foot would appear to be naked but no other footwear could be worn lawfully, whether made of cloth or anything else.

Text: And let all the friars wear cheap clothing

Scrupulous Brother – Since I have a doubt about ordinary clothing, I beg of you to explain what cheapness means.

Mature Brother – Clement V says that it is determined by the price and the colour according to the circumstances of the country. This turns it back to the judgement of the consciences of the superiors, in such a way that cheap clothing reflects poverty, asperity and not being worth much. Martin V says the same, as do many others. Brother Hugh adds that the material should not appear to be fine with respect to its softness, thickness or costliness.

Thus, Saint Francis used to say in great sorrow; “A time will come when strictures will be relaxed, and tepidity will hold such sway, that sons of a poor father will not be the least ashamed to wear even velvet cloth, just changing the colour”.

Some argue that fine clothes last longer and thus are more in accord with poverty because the brothers will not have to clothe themselves so often. I reply that it is true that they do last longer, but this is not more worthy of praise considering our state, indeed it is more detestable as we shall see. The Scripture curses costly clothes and the Lord says in Saint Matthew 11 that those who dress in soft clothes are in the houses of kings, that is, they belong to the earthly kingdom not the heavenly. Matthew 11 commends John and his cheap clothing. Luke 16 condemns the [69r] Rich Man for his costly clothing.

Again, some say that it is a scandal to wear cheap clothing in the presence of seculars mainly because they are an embarrassment to those not wearing them. I reply that it is not a scandal, what is more it sets a good example and incites to penance and contempt of the world, and, if indeed it is a scandal to some who are incapable of recognising the importance of our state and Rule, the scandal is on their side and not to be considered, indeed, by those who know about our Rule, it would be scandalous to wear soft and costly clothing, and if those who make such criticisms dressed as the Rule commanded they would not criticise as they do.

Text: and be able to patch these with sack-cloth and other pieces with the blessing of God. […].

Scrupulous Brother – What is the meaning of these words?

Mature Brother – Ubertino understands them to mean that there should be close similarity between the material that the brothers wear and sack-cloth so that when a piece of sack-cloth is attached to the habit there appears to be no clash rather it matches, which is what Saint Francis and his companions saw.

Scrupulous Brother – With respect to this matter do you have anything salient to say about the intention of Saint Francis?

Mature Brother – When Saint Francis decreed that their cincture should be cheap, that they should go about barefoot, he said that they should dress in inexpensive clothing and that they could patch it with sack-cloth (such things are characteristic of very poor people and absolutely low-priced), he intended that the habit would be so cheap that that it would match what was affirmed. This is contained in the declarations of the fathers of the order.

The Pisan says that Saint Francis stated that to dress in soft clothing [69v] was a sign that the spirit was extinct and that the devil had greater advantage over those who dressed like this. Therefore, from beginning to end he wore nothing else than the habit with a hood, and this was made of cheap, rough and crinkled material and with the colour of insipid grey or brown, reminiscent of our Lord hanging on the cross,

which was patched inside and out, very close fitting, without any ornamentation. This is what he intended the habit of the friar minor to be so that he might preach contempt for the world and for human glory even by his dress and reproduce the shape of the cross, mortification of the flesh, love for poverty and deficiency and not of show, sensuality or superfluity. Consult fruit 16 in the Conformity and you will find wonderful things, under the heading Franciscus regulator, where there many examples and unspeakable judgements against those who want to wear costly and ornate habits. I believe it to be certain that such persons are an abomination to God and to Blessed Francis and will find themselves being very unhappy at the time of their death.

Our Farther Saint Francis used to say that the brothers should abhor fine clothing and he strongly rebuked and reprehended those who wore it and to embarrass them by his example he wanted his habit all covered in sack-cloth and when he died he wanted his shroud to be covered with sack-cloth. The Pisan says that it is a great shame for a friar minor to wear soft and ornate clothing since more than any other religious he has promised to observe poverty more strictly and it is going outside the footsteps of the father whom he has promised to imitate before God and the saints and when all other examples fell short of the mark there remained the comparison to the poverty of our Lord [70r] Jesus Christ and his most holy Mother. See Saint Bonaventure regarding this passage.

You may see the intention of Saint Francis where he says: “they may patch them with sack-cloth” and when he displays a kind of spiritual joy and gladness, quasi dicat: “O you who desire to enjoy divine blessing and love and the friendship of the Only Beloved Son of God strive to be like Him since resembling and being like someone causes friendship not only with respect to the inner habits of virtue but also in outer clothing and garb, why then, he says, beloved children, are you embarrassed to dress cheaply? See how the noblest Son of God out of love for us and to set us an example went about for his whole life cheaply dressed, barefoot, poor and despised. Therefore, I beg of you my dearest brothers that in memory of our Lord Jesus Christ that you wear cheap clothing for your whole life. While you can still patch it with sack-cloth and other pieces do not look for other clothing, nor buy it for money, since if he who was the Son of God deigned to become poor for love of us and to set an example how could we be imitating him by wearing many new and soft clothes? How could we who are mortal and shabby be ashamed to patch them? However, I heartily and earnestly beg those who are burning with love and the memory of such kindness to continue to use this external cheap and despised habit because the most kind Lord set the pattern for our habit and our love for harshness and scorn not only by his exterior habit but also by his pale, bruised and broken most holy body. Therefore, let my brothers who desire [70v] to observe the purity of the Rule know that while the habit can be patched and thus protect them from the cold, they should be satisfied with it and it is never permitted to spend money to buy any other

Saint Francis used to say that this was his intention and that of the Rule, as his companions used to state. Peter John says that Saint Francis foresaw that as in other Orders such patching might appear to be insincere and not in line with uniformity and might be judged as such by some of our knowledgeable brothers who recognise exalted things more quickly than they do humble things. Just to exclude something like this he said; “they may patch them”, etc. This is what they said.

Saint Bonaventure says that Saint Francis added God’s blessing since he who becomes foolish to the world and despised becomes precious to God. Peter John says: “Since patching is an excess of abjection, derided by those who are proud, Saint Francis added; ‘with God’s blessing’, as if to say: if they do this with a humble heart they shall merit God’s special blessing.”

Once when Saint Francis met a poorly dressed man he said to his companion: “Truly I felt great shame at the sight of this poor man since he is such a contrast to our poverty and I was very ashamed to see him like this since I have chosen Lady Poverty to be my spiritual and material wealth, and news of this has gone out throughout the whole world and yet others observe it better than I do.”

In any case, my son, I have stated the intention of Saint Francis; you do as God inspires you.

Scrupulous Brother – Certainly the intention of Saint Francis with regard to clothing is very strict and quite different [71r] from the common usage. May we follow the community with a good conscience?

Mature Brother – At different times the community has and does make great changes to clothing. Different Provinces dressed differently. One continually sees rigour and scruple over poverty being narrowed down; even set aside, both with regard to buying fine, soft material and also with regard to the cut and amplitude of the length of the habit, the width of the sleeves and hood with much adornment in dressing and other extras and comforts. Often new material is bought when there is no need and extra clothing is stored. All such things are not only contrary to the intention of Saint Francis but were cursed and abominable as was said above. They are also contrary to the declarations of the doctors of the Order and of the Supreme Pontiffs including Martin V.

It is safer to follow the intentions of Saint Francis and of the Rule, which we may ascertain from the wording, and from the material that he and his companions wore and then we will not err.

May the Lord be praised and continually thanked for allowing us to wear this most holy habit which our Seraphic Father wore, in which he received the sacred stigmata and in which he died. His companions and Saint Anthony, Saint Louis, Saint Bonaventure and the entire Order always wore this habit over a period of six years at the time when it was represented by the golden head, in the vision of the statue, and was at the height of perfection and sanctity.

Although many see it as a great embarrassment and complain saying that it is too [71v] ugly and horrible and belongs to mad people and provokes laughter, I am more contented to imitate my beloved Father and his angelic college and their wise foolishness than the present sensual multitude with their foolish wisdom since this is what Saint Paul did and strongly exhorts me to do. I would much rather laugh at the mad world and the sensual apparent imitators of gospel perfection than go to hell with them and the Rich Man who dressed in fine clothing. The Lord says that those who dress in soft clothing live in the palaces of kings and not in the desert and the homes of the poor in imitation of the poor Christ and his Apostles. I am not concerned about passionate words quia si adhuc hominibus placerem, Christi servus non essem. Dominus autem dissipabit ossa eorum qui hominibus placent.

You should continue to observe what you have promised God in the Rule and follow your Holy Father and the other angelic servants of God. Leave the others to go to death. Qui habitat in coelis irridebit eos.

Defence of the hood and austerity

Scrupulous Brother – I accept that in those days our father Saint Francis and the entire Order dressed as you say that they did. However, with regard to the hood do you think that they used the same shape as do the Capuchins?

Mature Brother – Know for certain that they did since they intended to preach contempt of the world even by the habit which they wore. I think they obtained it from the Cistercian Fathers since they still wear it this way. You know well how strict and observant that most worthy [72r] Order has always been.

In those days Saint Francis and the entire Order wore the hood that we have:

Firstly, in the Conformity fruit 16, where it says that Francis had a four-sided hood, that had four sides like the one we wear.

Secondly, all the paintings of Saint Francis and the other brothers, I mean the old ones, have this pointed hood, as can been seen in all the old churches.

Thirdly, there are still many Capuchins who wear it that shape and I have seen Brother Ruffino’s little hood in St Clare’s in Assisi, and the habit of blessed Rainerio with this hood in Saint Francis’ in Borgo San Sepolcro, and that of Blessed Philip the Long in Saint Francis’ in Monte Eclino, and that of Blessed Simone in Spoleto; in S. Simono a hood belonging to Saint Francis and in Rome in Santi Apostoli, one in S. Marcello, two in the Bishop’s residence in Rieti and at L’Verna and there are many in other places.

May God be praised for deigning to renew within the world this precious treasure and his glory through his good servants the Capuchins, and for allowing them to rediscover and promote it together with saintly brothers to the honour of the Seraphic Father in contempt of the world!

[…]

Scrupulous Brother – Where did the brothers discover the form of the caperone which the Capuchins make the novices wear?

Mature Brother – In the Sacro Convento in Assisi where the relics are preserved (as you can see) many of the brothers have seen it and tried it on.

Scrupulous Brother – What do you think with regard to sleep?

Mature Brother – The Rule does not mention this. However, as you know the “family” use sacks of straw. Martin V refers to Farinerio in chapter 2 who says that healthy brothers should not sleep on featherbeds nor use sheets (from which it is concluded that mattresses are prohibited), nor use feather pillows or feather head rests beneath their heads.

Some of these poor little Capuchins sleep on bare planks; others put a mat on top of a table. Some put a little bit of straw or hay or fern between the table and the mat […]

Note that Martin V and Farinierio prohibit linen or cotton shirts and because of this it is not lawful to wear pieces of linen clothing or towels.