Chapter 10

Portrait of the “minister and servant” of the brothers

Text: Let the brothers who are the ministers and servants of the others visit and admonish their brothers and humbly and charitably correct them, not commanding them anything that is against their soul and our Rule. […]

Scrupulous Brother. – Should a brother who wishes to live without danger accept being Minister?

Mature Brother. – I say that as far as he can he should avoid that office and other offices. When he sees that he cannot exercise it with proper diligence because either he cannot correct abuses and relaxations or correct the imperfect multitude or for any other reason, he should not accept it under any circumstances.

Likewise, this is true just as much when he knows that he is incapable or unworthy and this is so as well as when he seeks office directly or indirectly and exercises that office to the detriment of his soul. One cannot count how many evils are due to ambition. Can. Multi, 40 distinction reads: Quicumque desideravit primatum in terra, inveniet confusionem in coelo; nec inter servos Christi computabitur, qui de primate tractaverit.

If he is forced to accept office, let him exercise it with great fear of God and zeal for religion, always working towards reform as far as he can so that the Rule and ordinances are observed, especially things pertaining to divine worship and honor, work, prayer, charity towards the sick, and the preservation and support of regular observance.

Let him visit the brothers with concern, charity, and humility, extending every courtesy to them: Praelatus debet erga subditos sollicitam curam gerere, admonish them kindly, lest si inordinatum silentium culpa non esset, nequaquam Propheta diceret: Vae mihi quia tacui.

Let him correct them with discretion and charity as it says in the Rule and not out of an appetite for revenge: Praelatus non debet ex vindicta corrigere subditos, and impose a penance with mercy, since tutius redditur ratio de misericordia quam de crudelitate. Let him not be precipitant nor believe easily, but before going ahead let him examine the case carefully and discover the truth: Praelatus non debet de subditis facile credere.

Let him be observant, scrupulous, devout, humble, poor in food and clothing, and exemplary in all his conduct, being on guard against giving bad example as if it were death: Praelatus mali tot mortibus digni sunt, quot ad subditos suos perditionis exempla transmittunt. Praelatus malus suo exemplo multos secum trahit ad inferos. Vita pastoris debet esse exemplar subditis.

He should go ahead of all others in things that are good: Praelatus debet in conversatione et sermone praeire. He should correct delinquents and not allow transgressions, since peccata subditorum prelatis imputantur.

I say the same with regard to the guardian who fears God and wishes to save himself. In addition to what has been said, let him study the Rule and its explanations and the ordinances and have them observed, especially with respect to money. Let him have the ordinances read continually and have them explained and, at an appointed time, consult with the brothers, always exhorting them to observe them and to be reasonably scrupulous, especially with respect to poverty.

Let him provide most scrupulously for the life and clothing of the brothers according to the declarations mentioned above. Let him be solicitous for godly matters, prayer, the office, silence, etc., and charity towards the sick and visitors. Let him keep the brothers in the house, not giving them permission to go out for every reason, not allowing arguments which are the cause of so much evil. Let him have them observe the divine precepts, not having them occupied in servile work on the holy days of obligation. Let him have control of their lifestyle, not allowing recreations or discussions, always promoting good by word and example. In a word, let him not exercise his office causing misfortune and damage to regular observance and the damnation of his soul.

It is the truth and proven by long experience that if the superiors did what they should do, there would be no need to seek further reform. However, because they are negligent and faint-hearted, not concerned about observance, they are the first transgressors and so do not dare to admonish and punish offenders. Thus, they are the strongest cause of all evil and also of all breach of order that comes about through their fault. They damage religious life, and when they die they will have to render a very strict account to God.

Text: Let the brothers who are subject, remember that, for God’s sake, they have renounced their own wills. (This is an admonition). Therefore, I strictly command them to obey their ministers. (This is a precept). According to the Pisan, this includes all superiors because masters are called ministers in the Gospel, in all those things that they have promised the Lord to observe.

Mature Brother. – Note that when the Rule says that the brothers are obliged to obey in all those matters which they have promised to observe, it means that they should obey in all the things that they are commanded to obey as long as they are not against their soul or the Rule. Thus, they renounce their own wills at profession and submit themselves to the will of others. Abandonment of one’s will is the foundation of obedience, and so it says: “Let them remember that for the love of God they have renounced their own wills.” Although the Saint admonishes them to remember this renunciation, by reason of profession its observance had the force of a precept through the declarations of the fathers of the Order.

See above in the first chapter, where living in obedience is mentioned.

Concerning Sacramental Confession

Scrupulous Brother. – If a brother recognizes that he is weak and knows that he cannot confess without damaging his soul, is he obliged to obey when commanded?

Mature Brother. – The Four Masters and the Pisan say that when the superior knows this, he may not command the subject, and the subject is not obliged to obey, just as in other matters which are against his soul and the Rule. Saint Francis does not make any mention of confession in the Rule. When he dies, a brother will not be asked whether he had confessed but whether he has observed the Rule.

He who confesses does not have to go beyond what the law commands. Therefore, where the danger is great, it is better not to confess, as Saint Francis exhorted his brothers. See in the Conformities under the heading Franciscus praedicator.

This applies all the more to one who does not feel up to it. Ignorance, temerity, cupidity, and not wanting to displease are causes of very many evils in confession.

Saint Bonaventure says that not only what is against the soul but also what is near or incites to sin must be avoided.

Observing the Rule Spiritually

Text: Wherever the brothers may be who know and feel they cannot observe the Rule spiritually, they can and should have recourse to their ministers.

Mature Brother – Note that when it says “they should” [124v], it commands those who cannot observe the Rule spiritually to have recourse to their ministers. When it says “they can,” it means that they are not to be obstructed and thus it commands the other brothers not to impede them.

Scrupulous Brother – The Four Masters, Brother Hugh, Saint Bonaventure, and the Pisan say that to observe the Rule spiritually is to observe it in its purity and rigour, or without the proximate occasion of sin. On the other hand, not being able to observe it spiritually would mean not being able to observe it in its rigour and purity or without going into the occasion of sin against the purity of the Rule, especially in spiritual matters, such as peace of heart and purity of conscience. This is what Saint Bonaventure says.

In the explanation by the Fathers of the Order it says: “To observe the Rule spiritually, that is according to its true meaning, which the Holy Spirit expresses in it at the level of its perfection.”

Saint Francis said: “Something is carried out spiritually that is performed simply and in a religious manner, following the spirit not the flesh.” However, there are some who observe it physically but not spiritually, when, imbued with a false spirit, they despise the environment within the Order and the things which other brothers observe spiritually, and always criticise those who are good, without considering that they are living according to the Rule.

Therefore, where they observe that obedience, poverty, chastity, charity, or other essential points of the Rule are in danger, they should have recourse to their ministers. This is what Martin V says: “When property is added to the place, the care of souls, or because of shortages there is need to exceed the usual practice of the Order in questing and dishonest hoarding [125r] against the purity of the Rule, or where there are dishonest friendships, which the brothers cannot abide, especially those who are simple and weak, and similar things.” At the end of chapter two, Saint Bernard says the same thing.

Ubertino and the Serena conscientiae say: “When the brothers are impeded from wearing plain clothing and living austerely, as the Rule commands, or if the places have annual rents or quest for money or items that are inordinate or prohibited, or where there is the danger of annoying friendships which do not foster the Rule and obstruct others; the Rule says that in these and similar circumstances, they not only ‘can’ but ‘must’ have recourse to their superiors and demand that places be set up where the Rule can be observed spiritually and where there are no such impediments. Otherwise, they are blameworthy and despise their own salvation by not manifesting the danger to their soul to their superior. The Rule states ‘where the brothers know’—that is by experience—‘and are aware’—that is through balanced judgement. This is what Saint Bonaventure says.

Text: Let the ministers, moreover, receive them charitably and kindly and have such familiarity with them that these same brothers may speak and deal with them as masters with their servants, for so it must be that the ministers are the servants of all the brothers.

Some commentators on the Rule say that it is a precept for the ministers to provide for the brothers who ask for the above-mentioned places. Trust that is based on charity is wonderful, when a subject can say this to his superior and behave as a master would towards his servant.

However, as Saint Bonaventure says, in this situation superiors should not say [125r] an overbearing word to their subjects and surrender all acts of superiority after the example of Him who said “Let he who is greater among you be your servant.” This is what Saint Bonaventure says. Superiors are servants for love of Him who, although He was God, took on the appearance of a servant for us. The Rule does not demand more, nor does it mean anything else but that superiors be the servants of their subjects, and so it says: Non ita debet esse etc. In this regard, subjects may force superiors and remove them when they do the opposite, since they must serve in respect to regular observance. Ex declarationibus Patrum. See the first chapter.

Note that Pope Honorius, reviewing very carefully what was in the Rule, said to Saint Francis: Blessed is he etc. See the first chapter.

However, note these words, namely: Wherever the brothers may be who know that they cannot observe the Rule spiritually, they can and should have recourse to their ministers, and the ministers are bound by obedience to grant the brothers what they ask with kindness and freely. If they do not want to do this, the brothers are permitted and have an obedience to observe the Rule to the letter where they can, since both superiors and subjects are subject to the Rule. The Pope said that the words quoted above could be a cause of peril for brothers who are not well founded in the love of virtue and could occasion division and scandal within the Order. Because of this, he wanted to change the words.

Saint Francis replied: “I did not put those words in the Rule, Jesus Christ did, who knows best what is required for the salvation [126r] of the brothers and the good preservation of the religious milieu, and everything that is in the Church and the Order in the future is present and clear to Him. Therefore, Christ’s words should not and cannot be changed. The time will come when the ministers and other superiors will inflict many bitter tribulations on those who wish to observe the Rule spiritually, and just as it is His will and it is obedience to Christ that this life and Rule, which is His, should be understood and observed according to the letter, so it is His will that the above words be placed in the Rule and observed.”

Then the Pope said: “He who inspired you to write those words inspired me to change them. However, I will see to it that, preserving the true meaning of the Rule, I will mitigate the literal meaning of the words so that the ministers will know that they are obliged to do as Christ and the Rule wish purely, simply, and there will be no chance of anyone sinning under the pretext of wanting to observe the Rule.”

Thus, the Pope, not Saint Francis, changed these words and inserted those which appear in the Rule at present. This means that good and zealous brothers have authority over superiors with respect to observance of the Rule, as masters do over their servants. Thus, they can command and force them to assist them to observe the Rule, for it states: Possint eis dicere et facere etc. Here great freedom is given to good brothers to put into practice their desire to observe the Rule. These facts are quoted from the chronicles [126v] of the Order where they are related by Brother Leo, the companion of Saint Francis.

Note that when Saint Francis was at the Portiuncula, Lord Nicholas of Todi told him with great reverence: “I have resolved to observe the Gospel and the Rule, as I have promised, simply and faithfully, according to the interpretation which Christ dictated through you with the help of His grace. However, I ask a favour of you, that if in my days the brothers fall away from the pure observance of the Rule, as you proclaimed it through the Holy Spirit, with your obedience I, either alone or with some of those who wish to observe it purely, can separate from those who do not wish to observe it and observe it perfectly.” Understanding this, Saint Francis was very happy and blessed him, saying: “Know that what you asked of Christ and of me is granted.” Placing his right hand on that brother, he said: “Tu es sacerdos in aeternam secundum ordinem Melchisedech.” He added that all the promises made by Christ to him would be fulfilled with joy in all those who strove to observe the Rule to the letter without gloss and simply. Laus Deo. Haec ex supredictis chronicis Ordinis.

The study of wisdom

Text: Let those who are illiterate not be anxious to learn.

Mature Brother – Saint Francis knew how much misfortune and damage would be caused to regular observance by learning and study, through ambition and prestige within the Order and outside it, through the extinguishing of prayer and devotion, through poverty being harmed by purchasing costly and superfluous books and having recourse to money, through riding horses, by the destruction of an observant lifestyle, and countless evils, which we have experienced in days gone by and at present. He wanted the brothers to proceed along the path of simplicity and to avoid the occasion of such evils. Thus, he invoked curses on the first brother who wanted to study at Bologna, a curse he never wished to withdraw, and that wretched brother died in a bad way.

Once, when the Bishop of Ostia, after being persuaded by the brothers, asked the Cardinal to speak to Saint Francis to accept the advice of wise and learned brothers and to follow what was taught in the Rule of Saint Augustine and Saint Benedict, Saint Francis said to the brothers in the presence of the Cardinal: “My Brothers, the Lord called me by the path of simplicity and humility. In truth, He showed this to me and to those who would believe in me. Therefore, I do not wish that you mention [127v] any Rule to me other than the one the Lord gave me, who wished that in this world I should be a rod to confound the foolish wisdom of the world. Thus, I do not wish to lead you by any other wisdom than this. God will confound you through your wisdom and knowledge.” This is from the chronicles of the Order. […]

The activity of the Holy Spirit

Text: Let them pay attention to what they must desire above all else: to have the Spirit of the Lord and Its holy activity, to pray always to Him with a pure heart, to have humility and patience in persecution and infirmity, and to love those who persecute, rebuke, and find fault with us, because the Lord says: “Love your enemies and pray for those who persecute and calumniate you. Blessed are those who suffer persecution for the sake of justice, for theirs is the kingdom of heaven. But whoever perseveres to the end will be saved.”

Mature Brother – Patience, humility, love of enemies, and other virtues are the activities of the Holy Spirit. To pray always and to always observe the spirit of prayer and devotion is the only way to implore the clemency of the Saviour with unmentionable sighs.