Chapter 4

The subject of poverty is raised again here, as it is also in the Short Discourse. However, some passages are so important that they deserve repetition.

[Concerning “Syndics Apostolic” and “Spiritual Friends”]

Scrupulous Brother: – Since this subject is so very important, I beg you not to tire in explaining it in detail and at length.

Mature Brother: – This cannot be done without becoming tiresome since, through the grace of God in this holy reform, such things did not happen. These poor little ones suffered many discomforts in food, clothing, housing, and everything in order not to offend God and break the Rule […]

Scrupulous Brother: – Concerning syndics, do you think that Saint Francis intended them?

Mature Brother: – From what has been said, especially in the chapter on the subject of poverty and chapter six, you will know that Saint Francis did not want recourse to spiritual friends except for the needs of the sick or for the clothing of the brothers. Although these things were necessary, there was no [87v] dispensation regarding the acceptance of money. Thus, he says: “always providing that they in no way accept coin or money.”

However, the deceit lies in this: the brothers, not being satisfied with a few things according to the poverty of Jesus Christ and Saint Francis, but wishing to have excess, approached the Apostolic See, alleging that there was great need because of the number of brothers and the like. They demanded privileges to accept money offered to them in various ways, bequeathed in wills or given for services rendered, Masses, and the like. They argued that they had to employ syndics who would have the authority to spend it, administer it, and perform other acts of business. […]

Although the Rule forbids all acceptance of money, the brothers claimed that it was dangerous to their souls not to have someone to hold and spend these donations. The Pope, trusting in their consciences and moved by their insistence, allowed them to have syndics, since it was a lesser evil for them to accept, hold, and spend the money than for the brothers to do so. Thus, the Pope acquiesced to their imperfection, just as he had also granted the privileges of having large houses, vestments, cemeteries, and the like, believing that those who had made these requests did so in good conscience.

As he had foreseen this, Saint Francis commanded in his Testament that the brothers should not request privileges for any reason. He never wanted anything to do with this. Even though those who explain the Rule say that we are not obliged to observe this text, nevertheless his intention is expressed in these words. Therefore, as the holy brothers did at the beginning of the Order and as the Capuchins [88r] do at present, it is better not to have syndics or to have them only as laid down in Exiit, since this was written after Saint Francis and states that there was consultation with some of the companions of the Saint regarding the Rule and its explanation. Saint Francis intended for the brothers to live in a poor manner, being satisfied with a few things that were cheap and plain, which they could obtain each day by begging, avoiding all excess in imitation of the poor Jesus Christ, his most holy Mother, and the disciples.

[…] Thus, not even a farthing should ever be deposited in the hands of syndicates or other people. As was said above, let them have recourse to spiritual friends only when other inevitable expenses have to be provided for by means of money, which cannot be obtained through begging. If this is not followed, many uncomfortable situations will develop, involving unjustifiable recourse to depositing money, spending it, having inexcusable comforts, excess, and hoarding for unforeseen future needs. This leads to a sumptuous lifestyle of excess and many other unwarranted things which are completely repugnant to our state.

The brothers should not enlist syndics except as spiritual friends nominated by the brothers and introduced to the main benefactors of the money. The Supreme Pontiffs, although they have granted syndics by way of dispensation in connection with unspecified alms, do not intend to go against the purity of the Rule entirely. Since they nominated the syndics, they also control them when [88v] in the name of the Roman Church—not of the brothers—they hold monetary alms, accept, and spend them. All the conditions that apply to spiritual friends apply to syndics, and they are to act in the same way. See these conditions which have been explained above in part and will be dealt with more fully below. Study them well, and you will observe great transgressions in this matter.

Let the guardians and the other brothers be aware that, if the syndic is not aware of it, they may not deposit alms with different people, be they men or women. This is much more malicious if the brother covers himself by saying that he does not want all his brothers to know his business. This is even worse if the person is not a representative (of the brothers), since then the brothers are accepting money through an intermediary. It is evil to deposit money with a family.

It is worse if they are not representatives (of the brothers) and the syndic knows nothing about it or how it is spent. The brothers cannot say on their own authority: “Go and spend, etc., go and pay so much money to such a person.” Nor may they buy something and then say: “Go and pay.” They may not arrange accounts with people. Nor may they demand an account of what money was spent. Nor may they have them count it in their presence. It is worse if they help them to deposit money.

These things are prohibited not only by Clement’s Exiit but also because the spiritual friends, or their representatives, may not do them—much less the syndics or their representatives, or families. The brothers may not buy things themselves and then say: “Go to so-and-so and he will pay you,” or get an invoice and take it to someone who holds the money.

They may not say: “Give this money to someone because they are owed so much. Hold this for me or at my discretion, or [89r] do not spend this without asking me, since I have appointed you or wish to nominate someone else.”

They may not keep money in the sacristy or in any other place in the house, nor have the keys to strongboxes, as they would then become owners. Nor may they buy things and then say to the creditor: “Come to this place for your money,” and then put out a box of money, or a purse saying: “Take what is owing to you,” and then place the money in the box either by himself or through another. They may not act this way with domestics, builders, carpenters, or anyone who has done work for the brothers.

Scrupulous Brother: – What do you think about having recourse to money for fairs, markets, Venice, etc., for sensual, superfluous fancy things, such as garlands, knives, coral, or the like, to keep them, give them away, etc., and also for excess foodstuff such as spices, confectionary, and things to make savory dishes?

Mature Brother: – In the things you have mentioned, or will mention, you can recognize and observe the open transgression and ruin of highest poverty and of the soul, bad example, infinite evil, the indignation of God and of Saint Francis, and their curse. This is one of the causes which motivated this reform and separation […]

Scrupulous Brother: – Is it lawful for the brothers to ask the syndics or their representatives to accept money for Masses or other services?

Mature Brother: – I say that it is never lawful to celebrate simply for money, since this means giving spiritual things in exchange for temporal goods, which is simony. This should not be done out of greed, as it implies turpe lucrum and the vice of avarice, or some other notorious evil. It is not lawful to promise or make an arrangement to say a number of Masses for a given payment since this is an act of ownership, as Saint Bernardine says, even if they intend to avoid the vice of simony. However, without making any agreement or contract and having removed any sinister suggestion of alms or avarice, the brothers may, when requested, say Masses or perform other sacred services out of charity and to satisfy devotion—not for a price or payment—but out of charity, accepting by way of alms only what is necessary to support life, such as bread, wine, oil, and the like, or something for the sick or for clothing. If they do not need these things, they may not accept them for future needs […]

It is better when the brothers are told: “Here is your money, to whom should we give it?” to say: “We do not want your money. However, if you give us something to live on, we will accept it for the love of God” and leave it up to the donor.

Therefore, in no way may they accept money for Masses or services, except as mentioned above. Nor may they say: “Give it to so-and-so who is the syndic or his representative”; or “I will send it to your family who will give it to you,” indicating a slot or box or altar, lifting up the cloth themselves and covering the money with it—not in the sacristy or outside, nor say: “Put it where you like” […]

When wax, linen cloth, and the like are offered for Masses and the brothers need these things for the house, they may accept them as alms as long as no other arrangement has been entered into, accepting as much as needed and no more; but not with intent to sell them or have them sold or bartered or to pay debts with them, since this would be to accept money contrary to the Rule. The brothers may use wax, cloth, or funeral drapes when needed but not sell them or have them sold, as stated above. Great danger is evident in such cases and in many more like them, and there are many transgressions of the Rule.

Note that when the brothers say Masses outside the house, in the churches of others, villages, or castles, and say to those who want to give them money: “We do not accept money, but give it to that person,” indicating someone who will accept it, they commit a great evil. I believe that they sin mortally in doing this, as does the guardian who orders such a thing, since they accept money against the Rule, placing it in the hands of someone else on their authority. Often, they accept this money for future needs. Taking no notice of Exiit, they display inordinate avarice and attachment to money because, if there were no hope of being paid, the guardians would not have sent them, and they would not have gone […]

Scrupulous Brother: – Therefore, should they forfeit this money and bring harm upon the place?

Mature Brother: – Damage to the soul is the greater thing. Augustine says lucrum in aecha, damnum in conscientia—it is not good.

Moreover, it is better to lose a hundred ducats and the whole world than to offend God, one’s conscience, and the Rule, and to lose one’s soul […]

Let the brothers be aware that when they can have things by begging—as they have done on other occasions without much trouble—it is not lawful for them to procure them by means of payment, nor through spiritual friends, etc. The same applies if the item is not really necessary. Many times, when an item is paid for, it is to avoid the embarrassment of begging or to obtain a larger amount or excess.

If this is not followed, there will be great scope and excuse for relaxation, and begging, to which we are strongly bound by the Rule, will disappear completely. Thus, it says: Let them go seeking alms, etc. According to those who comment on the Rule, this precept extends to those things that can be begged for without money. This appears to be what Saint Francis meant when he commissioned the superiors in a special way to provide for the sick and for clothing. He also laid down the method of procuring this—that is, through recourse to spiritual friends [79r]. In doing so, he wanted to distinguish between necessities that can be met through begging without money and others that must be purchased with payment, as Hugo says.

It follows from this that when the needs of the sick and clothing can be met by alms and begging, we should not have recourse to money—much more so for necessities that are not that urgent. When this cannot be done, it is lawful to have recourse to spiritual friends in the manner described.

Other needs should always be met by begging, and when this cannot happen, whatever it is should be left aside as soon as possible, rather than having recourse to money against the Rule. It is better to suffer some discomfort than to sin […]

The Zeal for Poverty Among the Early Capuchins

Exivi says, with respect to providing for the future, that it is not likely that Saint Francis would have wanted the brothers to have granaries and cellars, especially where they were able to beg daily to support life. This appears to be the intention of Saint Francis. Where they could not live otherwise, the Pope handed the responsibility to the ministers and custodies as a group and individually, together with the guardians and discreets, charging their consciences to advise faithfully whether such provision could be made or not.

The Four Masters say that some argue: If it is not lawful to store wine in a cellar or grain in a silo, then it would not be lawful for the brothers to keep wood for a month, cheese, vegetables, and the like, nor bread and wine for a week. They also argue that if they can be kept for a week, they may also be kept for a month and for the whole year for the same reason. They say the same about fruit, which are replaced once a year.

On the contrary, gospel life does not make provision for tomorrow. Matthew 6 says: Do not worry about tomorrow. The Rule of the Friars Minor is to observe the gospel. Therefore, they should not provide for the future. Further, pilgrims do not provide for the future in the places they pass through. Chapter 6 of the Rule says: like pilgrims and strangers. Considering these things, the Rule and its interpretations suggest that when necessity requires, the brothers may make provision for the future in such a way, however, that the way of poverty is not exceeded, either in the length of time or in the quality and quantity of things. This is what the Four Masters say.

Brother Hugo says: I believe that it is allowed to provide things in some quantity and which are expensive in order to leave the brothers at peace and to edify the people because if the brothers go questing for such things, they will go about too much, giving scandal to seculars and losing the spirit.

Blessed Francis did not want vegetables that could last a long time to be planted in the garden so that the brothers might be involved in greater things because of this. He allowed herbs that soon vanish, especially because they are in continual use and it would be a great disturbance to seek them continually. This is what Hugo said.

Scrupulous Brother. – Since we are bound by the strict and severe use of things in the Rule and because the gospel forbids concern about making provision, what is to be done in countries where necessities to sustain life cannot be had except by storing them?

Mature Brother. – It has been said that the guardians, with permission of the minister and the discreets, taking into account places and climates, can make certain provision for things without which life cannot be sustained or where there would be great disturbance to the peace and quiet of the brothers, and impediment to the spirit by begging daily, especially if the quest were over a long distance and it was winter, and where bother and scandal to seculars would be a consequence of such repetition.

Great attention, however, should be paid to the perfection of the Rule, to holy poverty, and to the intention of Saint Francis. If there is no great need, no accumulation of things is permitted. The habit of vice soon grows. Little by little, abuse takes hold even of strong souls, and so today the use, especially of superfluous provisions, which is almost general and unlimited, is tolerated by many.

Scrupulous Brother. – Now I know that there is great relaxation in this matter. However, since in providing things there is such a range of cases that it is difficult to discern what is allowed and what is not, I beg you to come down to detail.

Mature Brother. – I told you above that I preferred not to go into these details. However, to satisfy you, I will say this:

If you do not wish to err, you have to consider the circumstances of our situation and its perfection very carefully and the obligations with regard to holy poverty. You also have to consider carefully what has been said above in Chapter One. Consider also the circumstances of time and place. What has been said above establishes the basis of my opinion. I maintain that in places close to farms where wine can be provided for three or four days or a week at the most, it is not lawful under any circumstances to store it for a month, much less for six months or a year.

The Capuchins provide for three or four days and live sparingly, putting a lot of water in the wine and being content with a little. When there is no meal for a day, they go without, thanking the Lord with great joy. This is the cause of great good and especially sobriety because where there is excess, sobriety and poverty are set aside, and the same could be done with whatever you like, suffering some discomfort for the love of Jesus Christ as Saint Francis and his companions did, as is evident in the miracle of water changed into wine when he was sick, and there was not a drop of wine in the place.

Where there are forests and a supply of wood, wood should not be provided for the brothers for the whole year, much less for a year and a half or more. Sufficient may be provided for bad weather, taking poverty into account. In places where wood is scarce, having regard for poverty, they should provide through begging or cut a little themselves.

Where oil is plentiful, the brothers can beg for it for a week or two. Where they cannot collect it, they can provide it, having the greatest regard for poverty and living sparingly. However, where they obtain nothing when questing, I believe that they may have recourse to those people who ask them to say Masses or provide services and ask them whether they want to provide a little for the love of God as an alms. I believe that this is so because it is a similar necessity as the needs of the sick and clothing, especially as it is required for Divine worship. Recourse is not being had as if to those who are in our debt because we offered Masses for them, but as spiritual friends giving alms. However, the provision of oil in great quantity, to have excess and to waste on preserving fish, fried food, or similar superfluity, I believe not to be allowed by any means, whether by questing, offering Masses, or anything else.

When given for the love of God, cheese, dairy products, and eggs may be accepted by the brothers in sufficient supply for a few days. However, I do not think that it is lawful to have them bought directly or indirectly for healthy brothers, especially as human life can survive without them. Therefore, it is not according to the rigor of our most high poverty to provide such things either by questing or purchase, and much more so for the whole year and in abundance, using them with no scruple with regard to poverty out of sensuality or excess, when often they spoil or ruin and are thrown away because of excess. I am not referring to the sick, for whom eggs, meat, and all the necessary things may be provided according to the directive of the doctor, either by questing or through spiritual friends. The same applies to meat.

With respect to vegetables, I say that it is lawful to provide them for a month or a little more, either by questing or when they are donated, but not for the whole year or even for a month or two. Often, they will spoil or ruin. It is not allowed to have them bought because nature can be sustained by other means.

It is against the intention of Saint Francis to accumulate a large quantity of vegetables, broad beans, chickpeas, corn, and the like. In the same way, excess provision of herbs in the garden or of citrus fruits and fruit, which often turn bad in superfluity and sensuality, is to be avoided.

It is against the Rule to provide fresh and salted fish for the whole year and the periods of Lent in great quantity and quality, especially if they are bought. If a small portion is given for the love of God, it may be accepted honestly.

To have spices, confectionery, and the like bought is expressly against the Rule, except for those who are sick, and most of all because such things are not necessities but excess and sensual. Nor should the brothers accept them even when they are offered because they are not the kind of things poor people have, as we claim to be. Great masters hardly use them, and many rich people do not buy them.

The same applies to other sensual things such as condiments, mustard sauce, the juice of wild unfermented grapes, honey, baked must, rich food, thawed food, and the like, which are not allowed to the brothers, especially where they give money to make them.

There is also no need to gather a great provision of fruit to last a long time, or to go questing for it regularly because it is continuously donated, and it does not matter if there is none, because one can go without.

What I have said about the things above I say about all the other things which are provided to sustain life: the brothers are bound to live in a poor manner, being satisfied with little, avoiding all excess and sensuality. If you study carefully the things said in this and in the first chapter where we spoke of poor usage and below in chapter six and in the whole book, and carefully consider the perfection of our state and the life of Saint Francis and his intention, you will see that all these things are true and even more than I have said. However, they will seem rash to sensual people whose god is their belly.

Scrupulous Brother. – Some say that these few provisions will suffice where there are few brothers and not where there are many, and thus they excuse having many provisions.

Mature Brother. – I have told you that this is the reason why Saint Francis wanted a few brothers in a place. However, this transgression cannot be excused because of the large number of brothers. It is done to satisfy seculars, and it is not legitimate to give such satisfaction by going against the Rule, especially since under this pretext, one rather satisfies sensuality and excess than need, and countless evils and transgressions are the result. Et non sunt facienda mala, ut veniant bona.

Scrupulous Brother. – Is it lawful to quest for wheat or corn or not?

Mature Brother. – When visiting the Marches, the Minister General (Francis) of the Angels made this statute:

It is prohibited, under pain of privation of active and passive voice for three years, that questing for wheat be undertaken in any place except in those places where it has been determined by the minister with the consent of the fathers, and this for three reasons:

First: where questing for bread in no way suffices.

Second: where there is no other way to support the sick.

Third: When there is no other way to clothe the brothers. When these needs have been satisfied and some is left over, let it be given to poor places for the same reasons and for no other.

Note that when the brothers do not have a true and evident need for clothing, it is not allowed to quest for wheat just to continue the practice (of questing); indeed, this would be an abuse of time in the matter of clothing. I say this because in many places it is the custom of the brothers to quest for clothing every two or three years, when they can easily wear the clothes for two or three years. And because of this, when many brothers have worn the habit and tunic for this length of time, they could well wear it for another two or three years in order to economize, by wearing the community habit during summer. Some wish to invoke custom and the statute in all circumstances, and this is not in any way lawful.

Nor should they quest for wheat to eat when there is no present, pressing, and certain evident need, and not under the pretext of providing for future and uncertain needs, or to live with greater abundance. It is not permitted to keep wheat for a long time in order to sell when it is of greater value or saying: “We might need it,” and it is to be hoarded, and then when they do not need it, to sell it and spend the money on meat, fish, or other things included in the three needs mentioned above, or to pay debts, or to barter for other things which are not necessary or which could be had through begging. Nor can the brothers sell it themselves, but let the syndics sell it and live off what the syndics provide. Nor should they give it to builders or to other workers as payment for work or for any other material received from them. Nor should they do other things like this since it is against the Rule. The same thing applies to wheat offered or given to the brothers and all the other things.

I shall give you my opinion on this matter. If the brothers wish to live in a poor manner and be satisfied with few things and dress in shabby and cheap material which is economical and patched, let them not make such provisions, nor quest for grain or other crops or vegetables or flax or the like to sell them, since they are questing outside the house during the entire year, and the whole concern is focused on physical provisions and the satisfaction of seculars to such an extent that the spirit, observance, and poverty suffer disaster and damage.

“Capuchin” Architecture

Mature Brother – With respect to buildings, Exivi says that the brothers should be satisfied with modest and humble buildings in such a way that, considering our state and the number of brothers, they do not exceed what is required in terms of number and dimensions.

When speaking to the brothers about poverty, Saint Francis cited the saying of Jesus Christ: “Foxes have holes…” He recalled the three days he spent in Jerusalem, the day he argued in the Temple, the night he spent with the poor, and the forty days he spent in the desert without building a cell. He wanted the brothers to make small houses out of mud and straw, like poor people did, with small cells to sleep and pray. Let them have small gardens inside strong fences instead of walls, as a sign of holy poverty.

In sorrow, he used to say: “Listen, my brothers, after us, our brothers will come who will build large houses in which great masters and lords will live with honor.” See in the Conformities, fruit sixteen, where you will find that he wanted to destroy the house that was built of stone and mortar near the Portiuncula and other wonderful things. This was the doing of Francis the legislator, as was the sentence pronounced on the brother who destroyed the house built by him.

Alvaro says that it is not lawful for the brothers to have large gardens, many fields, excess workshops, fish-ponds, bee-hives, and the like.

Note that when Saint Bernardine says that those who have not instigated sumptuous houses may live in them with a good conscience, but not those who have instigated them, he is referring to large, sumptuous friaries being built at his time. Because the “family” was being renewed at that time, many had to live in such houses, which raised concerns of conscience. However, it was his intention that such houses would not be built in the future. Therefore, those that were sumptuous and large, built after his time, were not according to his intention. Those who excuse themselves by citing the above-mentioned words of Saint Bernardine greatly deceive themselves.

The poor little Capuchins mastered the art of building according to the mind of our father Saint Francis.

Caring for the Sick

Scrupulous Brother – What kind of care and attentiveness should be shown to the sick?

Mature Brother – Let the good, charitable, and observant brothers often visit the sick, showing them compassion. Let them comfort them with sweet words and exercise works of charity towards them as they would wish to be done to themselves, as the Rule says, such as washing their clothes, cleaning their room, and the like.

The infirmarian brother, Accursio, when he was speaking with the Virgin Mary, heard a sick brother call out, and leaving the Madonna, he immediately went to him. When the Madonna appeared to him again, she said that she was more pleased with the charity practiced towards the sick brother than if he had spoken to her.

The sick person should be satisfied with the charitable provisions made for him by the infirmarian, showing patience, humility, and regard for holy poverty, not being worried about expensive things or being very demanding.

Therefore, Saint Francis says in the Earlier Rule: “I beg my sick brothers not to be disturbed or angry with God or his brothers when they are not completely satisfied, nor seek medicine with too much concern. Let them not be worried about being set free from the flesh, which is the enemy of the soul and must soon die. Let them thank God for everything and desire to be whatever God wants. Therefore, He who has destined them to paradise tests them through sickness and tribulation and says, ‘Those whom I love, I correct and chastise…”