Writings of Clare of Assisi

© 2026 Capuchin Friars Minor of Australia. All rights reserved.

Translated into English from the Latin originals with the assistance of Large Language Models

Source apparatus adapted from LA LETTERATURA FRANCESCANA VOLUME 1, CLAUDIO LEONARDI, 2004.

Table of Contents

How to read this edition

This edition gives the writings of Clare of Assisi (1193/94–1253) in English, translated from the Latin, in the order of the Leonardi edition. A short note in italics introduces each writing: when and why it was written, what to look for, and anything unusual about the text.

Small raised numbers are verse numbers, used by scholars to cite the writings (for example, “Fourth Letter 15”). Words in italics inside the translation are quotations from or echoes of the Bible, the liturgy or other sources; the footnotes give them. Clare, like Francis, writes in the language of Scripture.

Psalms are cited by their Latin (Vulgate) number, which Clare used, with the modern English number in brackets where it differs. Clare quotes Francis’s own words to the sisters in her Rule and Testament; the same texts appear in the companion volume of Francis’s writings.

Letters

First Letter to St Agnes of Prague (Epistola I ad sanctam Agnetem de Praga)

Translated from the Latin
Latin text: Chiara d’Assisi, Lettere ad Agnese. La visione dello specchio, ed. G. Pozzi and B. Rima, Milan 1999, pp. 104–10.

Agnes of Prague (1211–1282), daughter of King Ottokar I of Bohemia, refused marriage to the Emperor Frederick II and in 1234 entered the monastery she had founded in Prague on the model of San Damiano. Clare, who never met her, wrote to her about that time. Notice the courtly tone and the language of royal marriage: Agnes has exchanged an earthly emperor for a nobler spouse, Christ. Verses 8–11 borrow from the liturgy for the feast of the Roman martyr St Agnes.

1 To the venerable and most holy virgin, the lady Agnes, daughter of the most excellent and illustrious king of Bohemia, 2 Clara, unworthy servant of Jesus Christ and useless handmaid of the enclosed ladies of the monastery of San Damiano in Assisi, her subject and handmaid in all things, commends herself to her in every way with special reverence, and wishes her to attain the glory of eternal happiness.[1]

3 Hearing the fame of your holy conduct and most honourable life, which has been splendidly spread abroad not only to me but to almost the whole world, I rejoice greatly in the Lord and exult;[2] 4 and in this not only I alone can exult, but all who serve and desire to serve Jesus Christ. 5 For though you could have enjoyed, more than others, the pomp and honours and dignity of the world, and could have been lawfully married with outstanding glory to the illustrious emperor, as befitted your excellence and his, 6 you rejected all these things and, with your whole mind and the affection of your heart, chose instead most holy poverty and bodily want, 7 taking a spouse of nobler lineage, the Lord Jesus Christ, who will keep your virginity always spotless and unharmed.

8 When you have loved him you are chaste; when you have touched him you will become purer; when you have received him you are a virgin; 9 his power is stronger, his generosity loftier, his appearance more beautiful, his love sweeter and all his grace more refined. 10 You are already held fast in the embraces of him who has adorned your breast with precious stones and placed in your ears priceless pearls, 11 and has surrounded you completely with springtime and sparkling jewels, and has crowned you with a golden crown engraved with the sign of holiness.[3]

12 Therefore, dearest sister, or rather lady most worthy of veneration, because you are spouse and mother and sister of my Lord Jesus Christ,[4] 13 most splendidly marked with the banner of inviolable virginity and most holy poverty, be strengthened in the holy service of the poor Crucified, begun with ardent desire, 14 who for all of us endured the suffering of the cross, rescuing us from the power of the prince of darkness, by whom we were held bound in chains because of the transgression of our first parent, and reconciling us to God the Father.[5]

15 O blessed poverty, which gives eternal riches to those who love and embrace her!

16 O holy poverty, to those who have and desire her God promises the kingdom of heaven, and without any doubt eternal glory and blessed life are bestowed![6]

17 O loving poverty, whom the Lord Jesus Christ, who ruled and rules heaven and earth, who spoke and they were made, deigned to embrace before all else![7]

18 For foxes have holes, he says, and the birds of the air nests, but the Son of Man, that is, Christ, has nowhere to lay his head, but bowing his head he gave up his spirit.[8]

19 If, then, so great and such a Lord, coming into the Virgin’s womb, willed to appear in the world despised, needy and poor, 20 so that human beings, who were very poor and needy, suffering great want of heavenly food, might become rich in him by possessing the kingdom of heaven, 21 rejoice greatly and be glad, filled with immense joy and spiritual gladness,[9] 22 because, since contempt of the world has pleased you more than honours, poverty more than temporal riches, and storing up treasures in heaven rather than on earth,[10] 23 where neither rust consumes nor moth destroys, and thieves do not break in and steal, your reward is very great in heaven,[11] 24 and you have most worthily deserved to be called sister, spouse and mother of the Son of the most high Father and of the glorious Virgin.[12]

25 For I firmly believe that you know that the kingdom of heaven is promised and given by the Lord only to the poor, because when a temporal thing is loved, the fruit of charity is lost.[13] 26 One cannot serve God and mammon, for either the one is loved and the other hated, or one will serve the one and despise the other.[14] 27 And one who is clothed cannot fight with one who is naked, because the one who has something to be held by is thrown to the ground more quickly;[15] 28 and one cannot remain glorious in the world and reign with Christ there. And because a camel could pass through the eye of a needle before a rich man could climb to the heavenly kingdom,[16] 29 you have therefore cast off your garments, that is, temporal riches, so that you might not be overcome at all in the struggle, and might enter the kingdom of heaven by the narrow way and the strait gate.[17]

30 A great and praiseworthy exchange indeed: to leave temporal things for eternal ones, to gain heavenly things in place of earthly ones, to receive a hundredfold for one, and to possess blessed and everlasting life![18]

31 Therefore I have thought it right to beseech your excellence and holiness, as best I can, with humble prayers in the heart of Christ, that you be willing to be strengthened in his holy service,[19] 32 growing from good to better, from virtue to virtue, so that he whom you serve with the whole desire of your mind may deign to grant you the rewards you long for.[20]

33 I also beg you in the Lord, as best I can, to be willing to keep me, your handmaid, useless though I am, and the other sisters devoted to you who live with me in the monastery, commended in your most holy prayers, 34 so that with their help we may merit the mercy of Jesus Christ, and together with you may merit to enjoy the vision of God.

35 Farewell in the Lord, and pray for me.

Second Letter to St Agnes of Prague (Epistola II ad sanctam Agnetem de Praga)

Translated from the Latin
Latin text: Chiara d’Assisi, Lettere ad Agnese. La visione dello specchio, ed. G. Pozzi and B. Rima, Milan 1999, pp. 116–20.

Written probably between 1234 and 1238, when Agnes was under pressure, perhaps from the papacy, to accept a different form of religious life. Clare urges her to hold fast to what she has begun, “like another Rachel”, and to follow the counsel of Brother Elias, then general minister, rather than anyone who would turn her from poverty. The central image, “a poor virgin, embrace the poor Christ”, sums up Clare’s spirituality.

1 To the daughter of the King of kings, handmaid of the Lord of lords, most worthy spouse of Jesus Christ and therefore most noble queen, the lady Agnes,[21] 2 Clara, useless and unworthy handmaid of the Poor Ladies, sends greetings and wishes her always to live in the highest poverty.

3 I give thanks to the Giver of grace, from whom, we believe, every best gift and every perfect gift comes forth, that he has adorned you with so many titles of virtue and made you shine with the marks of such great perfection,[22] 4 so that, having become a diligent imitator of the perfect Father, you may merit to become perfect, and his eyes may see nothing imperfect in you.[23]

5 This is the perfection with which the King himself will join you to himself in the heavenly bridal chamber, where he sits in glory on a starry throne, 6 because, holding cheap the heights of an earthly kingdom and thinking little of the offers of an imperial marriage, 7 you have become a lover of most holy poverty, and in a spirit of great humility and most ardent charity you have clung to the footsteps of him to whom you have merited to be joined in marriage.

8 But since I know that you are laden with virtues, I spare you lengthy words and do not wish to burden you with superfluous ones, 9 although nothing will seem superfluous to you among the things from which some consolation might come to you. 10 But because one thing is necessary, I beseech and admonish you of this one thing, by the love of him to whom you have offered yourself as a holy and pleasing sacrifice:[24] 11 mindful of your resolution, like another Rachel always seeing your beginning, what you hold may you hold, what you do may you do and not let go;[25] 12 but with swift pace, light step and unstumbling feet, so that even your steps do not raise the dust, 13 go forward securely, joyfully and eagerly on the path of prudent happiness, 14 trusting no one and agreeing with no one who would want to call you back from this resolution or would put a stumbling block in your way, so that you might not render your vows to the Most High in that perfection to which the Spirit of the Lord has called you.[26]

15 In this, so that you may walk more securely in the way of the commandments of the Lord, follow the counsel of our venerable father, our Brother Elias, the general minister;[27] 16 prefer it to the counsels of others and consider it more precious to you than any gift. 17 And if anyone tells you something else, or suggests something else to you that would hinder your perfection or that seems contrary to your divine vocation, even though you must respect him, do not follow his counsel; 18 but, a poor virgin, embrace the poor Christ. 19 See him made contemptible for you, and follow him, making yourself contemptible for him in this world.

20 Your spouse, more beautiful than the children of men, became for your salvation the vilest of men, despised, struck and scourged many times over his whole body, dying amid the very anguish of the cross: most noble queen, gaze on him, consider him, contemplate him, as you desire to imitate him.[28] 21 If you suffer with him, you will reign with him; grieving with him, you will rejoice with him; dying with him on the cross of tribulation, you will possess heavenly mansions in the splendour of the saints,[29] 22 and your name will be written in the book of life and will be glorious among people.[30] 23 Therefore for ever and ever you will share the glory of the heavenly kingdom in place of earthly and passing things, eternal goods in place of perishable ones, and you will live for ever and ever.

24 Farewell, dearest sister, and lady because of the Lord your spouse; 25 and take care to commend me and my sisters to the Lord in your devout prayers, for we rejoice in the good things of the Lord which he works in you by his grace.[31] 26 Commend us warmly to your sisters as well.

Third Letter to St Agnes of Prague (Epistola III ad sanctam Agnetem de Praga)

Translated from the Latin
Latin text: Chiara d’Assisi, Lettere ad Agnese. La visione dello specchio, ed. G. Pozzi and B. Rima, Milan 1999, pp. 126–32.

Written in 1238. The first part contains one of Clare’s best-known passages on contemplation: “Place your mind in the mirror of eternity” (vv. 12–14). The second part answers a practical question from Agnes about which days the sisters fast, and gently warns her against excessive austerity: “our flesh is not the flesh of bronze”.

1 To the lady most to be revered in Christ and sister to be loved before all mortals, Agnes, sister of the illustrious king of Bohemia, but now sister and spouse of the supreme King of heaven,[32] 2 Clara, most humble and unworthy handmaid of Christ and servant of the Poor Ladies, wishes the joys of salvation in the author of salvation, and whatever better thing can be desired.[33]

3 I am filled with such joy at your good health, your happy state and the prosperous success by which I understand you are thriving in the course you have begun towards the heavenly prize, 4 and I breathe so much more exultation in the Lord, as I know and judge that you wonderfully make up for what is lacking, both in me and in our other sisters, in imitating the footsteps of the poor and humble Jesus Christ.

5 Truly I can rejoice, and no one could make me a stranger to such great joy, 6 since, already holding what I longed for under heaven, I see you, supported by a wonderful privilege of wisdom from the mouth of God himself, overthrowing in a terrible and unexpected way the cunning of the crafty enemy, the pride that ruins human nature, and the vanity that makes human hearts foolish; 7 and I see you embracing, with humility, the power of faith and the arms of poverty, the incomparable treasure hidden in the field of the world and of human hearts, with which is bought the one by whom all things were made from nothing;[34] 8 and, to use the very words of the Apostle in their proper sense, I judge you a co-worker of God himself and a support of the falling members of his ineffable body.[35] 9 Who, then, would tell me not to rejoice over such great and wonderful joys?

10 Therefore you too, dearest, rejoice in the Lord always,[36] 11 and let no bitterness or cloud overwhelm you, O lady most beloved in Christ, joy of the angels and crown of your sisters.[37]

12 Place your mind in the mirror of eternity,

place your soul in the brightness of glory,[38]

13 place your heart in the figure of the divine substance,

and transform your whole self through contemplation

into the image of the Godhead itself,[39]

14 so that you too may feel what his friends feel

in tasting the hidden sweetness

which God himself has reserved from the beginning

for those who love him.[40]

15 And, setting aside entirely all the things that in this deceitful and restless world ensnare their blind lovers, love totally him who gave himself totally for love of you, 16 whose beauty the sun and moon admire, whose rewards are of incomparable worth and of whose greatness there is no end:[41] 17 I mean the Son of the Most High God, whom the Virgin bore and after whose birth she remained a virgin.[42]

18 Cling to his most sweet Mother, who bore a Son whom the heavens could not contain,[43] 19 and yet she carried him in the little enclosure of her holy womb and held him in her girlish lap.

20 Who would not shudder at the snares of the enemy of humanity, who through the pride of momentary and deceitful glories tries to reduce to nothing what is greater than heaven? 21 See, it is now clear that by God’s grace the most worthy of creatures, the soul of the faithful person, is greater than heaven, 22 since the heavens with the other creatures cannot contain the Creator, and only the faithful soul is his dwelling and seat, and this only through the charity which the wicked lack,[44] 23 as the Truth says: Whoever loves me will be loved by my Father, and I will love him, and we will come to him and make our dwelling with him.[45]

24 Therefore, as the glorious Virgin of virgins carried him materially, 25 so you too, following her footsteps, especially of humility and poverty, can always carry him spiritually in a chaste and virginal body, without any doubt,[46] 26 holding him by whom you and all things are held, possessing what is more firmly possessed even in comparison with the other passing possessions of this world.[47] 27 In this some worldly kings and queens deceive themselves: 28 though their pride may rise up to heaven and their heads touch the clouds, in the end they perish like dung.[48]

29 Now, concerning the things you asked me to explain to you, 30 namely which feasts our most glorious father Saint Francis may have urged us to celebrate specially with a variety of foods, as I think you have to some extent supposed, I have decided to reply to your charity. 31 Let your prudence know that, apart from the weak and the sick, for whom he admonished and commanded us to use all the discretion we could in every kind of food, 32 none of us who is healthy and strong should eat anything but Lenten food, on weekdays as well as feast days, fasting every day, 33 except Sundays and the Nativity of the Lord, on which we should eat twice a day; 34 and on Thursdays too, in ordinary times, it is up to each one’s will, so that whoever does not wish to fast is not bound to.

35 We who are healthy, however, fast every day except Sundays and Christmas. 36 But at all of Easter, as a writing of blessed Francis says, and on the feasts of holy Mary and of the holy apostles, we are not bound to fast either, unless these feasts fall on a Friday. 37 And, as was said above, those of us who are healthy and strong always eat Lenten food.

38 But since our flesh is not the flesh of bronze, nor is our strength the strength of stone,[49] 39 but rather we are frail and inclined to every bodily weakness, 40 I ask you, dearest, and beg you in the Lord, to withdraw wisely and discreetly from a certain indiscreet and impossible austerity of abstinence which I have learned you have undertaken, 41 so that, living, you may give praise to the Lord, offer him your reasonable service, and your sacrifice always seasoned with salt.[50]

42 Farewell always in the Lord, as I long to fare well myself, and commend both me and my sisters to your holy sisters.

Fourth Letter to St Agnes of Prague (Epistola IV ad sanctam Agnetem de Praga)

Translated from the Latin
Latin text: Chiara d’Assisi, Lettere ad Agnese. La visione dello specchio, ed. G. Pozzi and B. Rima, Milan 1999, pp. 138–44.

Written in 1253, shortly before Clare’s death, and the most personal of the letters: Clare calls Agnes “the other half of her soul”. Its heart is the image of Christ as a mirror (vv. 14–27): at its edge the poverty of the manger, in its middle humility, at its far end the charity of the cross. The closing verses take up the love language of the Song of Songs. The “Agnes our sister” of v. 38 is Clare’s own sister, Agnes of Assisi.

1 To the other half of her soul and the treasure-chest of her heart’s singular love, the illustrious queen, the lady Agnes, spouse of the Lamb, the eternal King, her dearest mother and her daughter special among all others, 2 Clara, unworthy servant of Christ and useless handmaid of his handmaids who live in the monastery of San Damiano in Assisi, 3 sends greetings, and wishes that, with the other most holy virgins, she may sing a new song before the throne of God and of the Lamb, and follow the Lamb wherever he goes.[51]

4 O mother and daughter, spouse of the King of all ages, if I have not written to you as often as your soul and mine alike desire and long for, do not wonder at all,[52] 5 and do not in any way believe that the fire of love for you burns less sweetly in the heart of your mother. 6 This is what has hindered it: the lack of messengers and the obvious dangers of the roads.

7 But now, writing to your charity, I rejoice and exult with you in the joy of the spirit, O spouse of Christ,[53] 8 because, like that other most holy virgin, Saint Agnes, you have been wonderfully espoused to the spotless Lamb who takes away the sins of the world, having spurned all the vanities of this world.[54]

9 Happy indeed is she to whom it is given to share this sacred marriage, so as to cling with all the depths of her heart to him 10 whose beauty all the blessed hosts of heaven unceasingly admire,

11 whose love moves,

whose contemplation refreshes,

whose kindness fills,

12 whose sweetness satisfies,

whose remembrance shines gently,

13 at whose fragrance the dead will come to life again,

and the glorious vision of whom will make blessed

all the citizens of the heavenly Jerusalem;[55]

14 for, since he is the brightness of glory

and the radiance of eternal light

and a mirror without blemish…[56]

15 Gaze into this mirror every day, O queen and spouse of Jesus Christ, and continually study your face in it, 16 so that you may adorn yourself wholly, inside and out, clothed and surrounded with many-coloured array,[57] 17 adorned likewise with the flowers and garments of all the virtues, as befits the daughter and dearest spouse of the supreme King.

18 In this mirror shine blessed poverty, holy humility and ineffable charity, as you will be able to contemplate throughout the whole mirror, with the grace of God. 19 Look, I say, at the edge of this mirror: the poverty of him who was placed in a manger and wrapped in swaddling clothes.[58] 20 O wonderful humility, O astonishing poverty! 21 The King of angels, the Lord of heaven and earth, is laid in a manger.[59]

22 Then, in the middle of the mirror, consider the holy humility, the blessed poverty, the countless labours and penalties which he bore for the redemption of the human race. 23 And at the far end of this same mirror, contemplate the ineffable charity with which he willed to suffer on the tree of the cross and to die there the most shameful kind of death.

24 So this mirror, placed on the wood of the cross, warned those passing by to consider these things, saying: 25 O all you who pass by on the way, look and see if there is any sorrow like my sorrow.[60] 26 Let us answer him, as he cries out and laments, with one voice and one spirit: I will remember, I will keep it in mind, and my soul will waste away within me.[61] 27 May you, then, O queen of the heavenly King, be set on fire ever more strongly with the ardour of this charity.

28 Contemplating, moreover, his unspeakable delights, riches and everlasting honours, 29 and sighing for the very great desire and love of your heart, may you cry out: 30 Draw me after you, we will run in the fragrance of your perfumes, O heavenly spouse![62] 31 I will run and not grow weary, until you bring me into the wine cellar,[63] 32 until your left hand is under my head and your right hand happily embraces me, and you kiss me with the most happy kiss of your mouth.[64]

33 Placed in this contemplation, remember your poor little mother, 34 knowing that I have written your happy memory inseparably on the tablets of my heart, holding you dearer than all.[65]

35 What more? In my love for you let the tongue of the flesh be silent and the tongue of the spirit speak. 36 O blessed daughter, since the tongue of the flesh could in no way express more fully the love I have for you, 37 I pray that you receive kindly and devoutly what I have written so incompletely, seeing in it at least the motherly affection with which, in the ardour of charity, I am moved every day towards you and your daughters; to whom commend me and my daughters warmly in Christ.

38 And these my daughters, especially the most prudent virgin Agnes, our sister, commend themselves as much as they can to you and your daughters. 39 Farewell, dearest daughter, with your daughters, until we meet at the throne of the glory of the great God, and pray for us.[66]

40 I commend to your charity, as much as I can, the bearers of this letter, our dearest Brother Amatus, beloved of God and men, and Brother Bonagura. Amen.[67]

Form of Life of the Order of the Poor Sisters (Rule)

Form of Life of the Order of the Poor Sisters (Forma vitae Ordinis Sororum pauperum), the Rule

Translated from the Latin
Latin text: Opuscula s. Francisci et scripta s. Clarae Assisiensium, ed. I.M. Boccali, Assisi 1978, pp. 342–79.

Rule is the first rule for women written by a woman. It was approved by Pope Innocent IV in the bull Solet annuere on 9 August 1253, two days before Clare died. It follows the Later Rule of Francis closely (compare their chapters on poverty and on the ministers), but adds much on enclosure, silence and community life. Chapter 6 is the heart: there Clare quotes the two short writings Francis left the sisters, and binds her successors to “not having possessions”. Notice how the abbess is to rule by example and to be “the servant of all the sisters”.

[Chapter 1. In the name of the Lord here begins the Form of Life of the Poor Sisters]

1 The form of life of the Order of the Poor Sisters, which blessed Francis established, is this: 2 to observe the holy Gospel of our Lord Jesus Christ, living in obedience, without anything of one’s own, and in chastity.

3 Clare, unworthy handmaid of Christ and little plant of the most blessed father Francis, promises obedience and reverence to the lord Pope Innocent and to his canonically elected successors, and to the Roman Church. 4 And as at the beginning of her conversion, together with her sisters, she promised obedience to blessed Francis, so she promises to keep it inviolably to his successors. 5 And the other sisters are always bound to obey the successors of blessed Francis, and Sister Clare, and the other canonically elected abbesses who succeed her.

[Chapter 2. Those who wish to take up this life, and how they are to be received]

1 If anyone, by divine inspiration, comes to us wishing to take up this life, the abbess is bound to seek the consent of all the sisters; 2 and if the greater part consents, she may receive her, having obtained permission from the lord cardinal, our protector. 3 And if she sees that she should be received, let her examine her carefully, or have her examined, on the Catholic faith and the sacraments of the Church. 4 And if she believes all these things and is willing to profess them faithfully and observe them firmly to the end, 5 and has no husband, or, if she has one, he has already entered religious life with the authority of the diocesan bishop, having taken a vow of continence, 6 and if neither great age nor some sickness or weakness of mind prevents her from observing this life, 7 let the tenor of our life be carefully explained to her.

8 And if she is suitable, let the word of the holy Gospel be said to her: that she should go and sell all that she has and take care to distribute it to the poor.[68] 9 If she cannot do this, her good will is enough. 10 And let the abbess and her sisters take care not to be anxious about her temporal goods, so that she may freely do with her goods whatever the Lord inspires her. 11 If, however, counsel is needed, let them send her to some discerning and God-fearing people, by whose counsel her goods may be given to the poor.[69] 12 Then, her hair cut round and her secular dress laid aside, let the abbess grant her three tunics and a mantle. 13 From then on she may not go outside the monastery without a useful, reasonable, evident and justifiable cause. 14 When the year of probation is over, let her be received into obedience, promising to observe for ever the life and form of our poverty.

15 No one is to be veiled during the time of probation. 16 The sisters may also have little mantles for convenience and decency in service and work. 17 The abbess, for her part, is to provide them with clothing with discretion, according to the needs of each person, places, seasons and cold regions, as she sees necessity requires.

18 Young girls received into the monastery before the lawful age are to have their hair cut round 19 and, their secular dress laid aside, are to be clothed in religious cloth as the abbess sees fit. 20 When they reach the lawful age, clothed like the others, let them make their profession. 21 And for them and for the other novices the abbess is to provide carefully a mistress from among the most discerning sisters of the whole monastery, 22 who is to form them diligently in holy living and good conduct according to the form of our profession.

23 In examining and receiving the sisters who serve outside the monastery, the form given above is to be kept; they may wear shoes. 24 No one may live with us in the monastery unless she has been received according to the form of our profession. 25 And for love of the most holy and beloved Child, wrapped in poor little swaddling clothes and laid in a manger, and of his most holy Mother, I admonish, beg and exhort my sisters always to wear poor clothing.[70]

[Chapter 3. The divine Office and fasting; confession and communion]

1 The sisters who know how to read are to say the divine Office according to the custom of the Lesser Brothers, for which they may have breviaries, reading it without singing. 2 And those who, for a reasonable cause, cannot sometimes say their hours by reading may, like the other sisters, say the Our Father.[71] 3 Those who do not know how to read are to say twenty-four Our Fathers for Matins, five for Lauds, 4 and seven for each of the hours of Prime, Terce, Sext and None; twelve for Vespers, and seven for Compline. 5 For the dead they are also to say seven Our Fathers with the Requiem aeternam at Vespers, and twelve at Matins,[72] 6 since the sisters who know how to read are bound to say the Office of the Dead. 7 And when a sister of our monastery passes away, they are to say fifty Our Fathers.

8 The sisters are to fast at all times. 9 But on the Nativity of the Lord, whatever day it falls on, they may eat twice. 10 The young, the weak and those who serve outside the monastery may be dispensed mercifully, as the abbess sees fit. 11 But in time of manifest necessity the sisters are not bound to bodily fasting.

12 With the abbess’s permission they are to confess at least twelve times a year. 13 And they must take care not to add other words then, except those that concern confession and the salvation of souls. 14 They are to receive communion seven times, namely: on the Nativity of the Lord, Holy Thursday, the Resurrection of the Lord, Pentecost, the Assumption of the Blessed Virgin, the feast of Saint Francis and the feast of All Saints. 15 In order to give communion to the sisters, healthy or sick, the chaplain may celebrate inside.

[Chapter 4. The election and office of the abbess; the Chapter; the officials and the discreets]

1 In electing the abbess the sisters are bound to observe the canonical form. 2 They are to arrange to have, in good time, the general or provincial minister of the Order of Lesser Brothers, 3 who is to dispose them by the word of God to complete concord and the common good in making the election. 4 And no one is to be elected who is not professed. 5 And if one not professed were elected, or given to them in some other way, she is not to be obeyed unless she first professes the form of our poverty. 6 When she dies, let another abbess be elected. 7 And if at any time it should seem to the whole body of the sisters that she is not adequate for their service and common good, 8 the sisters are bound, as quickly as they can, to elect another as their abbess and mother according to the form given above.

9 Let the one elected consider what a burden she has taken on herself, and to whom she must render an account of the flock entrusted to her.[73] 10 Let her also strive to lead the others more by virtues and holy conduct than by her office, so that the sisters, moved by her example, may obey her more out of love than out of fear. 11 Let her avoid particular friendships, lest by loving some more than others she cause scandal to all. 12 Let her console the afflicted. Let her also be the last refuge of the troubled, so that, if remedies for their health are lacking with her, the sickness of despair may not overcome the weak.[74]

13 Let her keep the common life in everything, but especially in church, dormitory, refectory, infirmary and clothing; 14 and her vicar is bound to keep it in the same way.

15 At least once a week the abbess is bound to call her sisters together in Chapter, 16 where both she and the sisters must humbly confess their common and public offences and negligences. 17 And there let her consult with all her sisters on what must be dealt with for the good and the decency of the monastery; 18 for the Lord often reveals what is better to the least. 19 No heavy debt is to be incurred except by the common consent of the sisters and for manifest necessity; and this through a procurator. 20 Let the abbess and her sisters beware of accepting any deposit in the monastery, 21 for disturbances and scandals often arise from such things.

22 To preserve the unity of mutual love and peace, all the officials of the monastery are to be elected by the common consent of all the sisters. 23 And in the same way at least eight sisters are to be elected from among the most discerning, whose counsel the abbess is always bound to use in the matters that the form of our life requires. 24 The sisters may and must also, if it seems useful and expedient to them, sometimes remove the officials and discreets and elect others in their place.

[Chapter 5. Silence; the parlour and the grille]

1 From the hour of Compline until Terce the sisters are to keep silence, except those who serve outside the monastery. 2 They are also to keep silence continually in church and dormitory, and in the refectory only while they eat; 3 except in the infirmary, where the sisters may always speak with discretion for the recreation and service of the sick. 4 They may, however, always and everywhere communicate briefly and in a low voice whatever is necessary.

5 The sisters may not speak at the parlour or at the grille without the permission of the abbess or her vicar. 6 And those who have permission are not to dare to speak at the parlour except in the presence and hearing of two sisters. 7 They are not to presume to go to the grille except with at least three sisters present, assigned by the abbess or her vicar from those eight discreets elected by all the sisters as the abbess’s council. 8 The abbess and her vicar are bound to keep this way of speaking themselves. 9 And this at the grille very rarely; at the door, never.

10 On the inside of the grille a cloth is to be hung, which is not to be removed except when the word of God is preached or someone is speaking with someone. 11 It is also to have a wooden door, well secured with two different iron locks, with bolts and bars, 12 so that especially at night it may be locked with two keys, of which the abbess is to keep one and the sacristan the other; 13 and it is always to remain locked, except when the divine Office is being heard and for the reasons mentioned above.

14 No one is in any way to speak at the grille with anyone before sunrise or after sunset. 15 At the parlour, a cloth is always to remain on the inside, and it is not to be removed. 16 During the Lent of Saint Martin and the greater Lent no one is to speak at the parlour, 17 except to a priest for confession or for some other manifest necessity, which is left to the prudence of the abbess or her vicar.

[Chapter 6. The promises of blessed Francis, and not having possessions]

1 After the most high heavenly Father deigned by his grace to enlighten my heart to do penance according to the example and teaching of our most blessed father Saint Francis, shortly after his own conversion, together with my sisters I freely promised him obedience.

2 And the blessed father, seeing that we feared no poverty, labour, tribulation, lowliness or contempt of the world, but rather held them as great delights, was moved with love and wrote for us a form of living in this way: 3 “Since by divine inspiration you have made yourselves daughters and handmaids of the most high and supreme King, the heavenly Father, and have taken the Holy Spirit as your spouse, choosing to live according to the perfection of the holy Gospel, 4 I will and promise, for myself and for my brothers, always to have for you, as for them, diligent care and special solicitude.” 5 This he faithfully fulfilled as long as he lived, and he willed that it should always be fulfilled by the brothers.

6 And so that we might never turn away from the most holy poverty we had embraced, nor those who would come after us, shortly before his death he wrote for us again his last will, saying: 7 “I, little Brother Francis, wish to follow the life and poverty of our most high Lord Jesus Christ and of his most holy Mother, and to persevere in it to the end;[75] 8 and I ask you, my ladies, and I give you counsel, always to live in this most holy life and poverty. 9 And guard yourselves carefully, so that you never in any way depart from it through the teaching or counsel of anyone.”

10 And as I, together with my sisters, have always been careful to keep the holy poverty which we promised to the Lord God and to blessed Francis, 11 so the abbesses who succeed me in office and all the sisters are bound to observe it inviolably to the end: 12 that is, by not receiving or having possessions or property, either themselves or through an intermediary, 13 or anything that might reasonably be called property, 14 except as much land as necessity requires for the decency and seclusion of the monastery; 15 and that land is not to be worked except as a garden for their own needs.

[Chapter 7. The manner of working]

1 The sisters to whom the Lord has given the grace of working are to work after the hour of Terce, faithfully and devotedly, at work that serves decency and the common good, 2 so that, while shutting out idleness, the enemy of the soul, they do not extinguish the spirit of holy prayer and devotion, which all other temporal things must serve.[76] 3 And the abbess or her vicar is bound to assign in Chapter, before all, what they make with their hands. 4 The same is to be done if alms are sent by anyone for the needs of the sisters, so that they may be remembered in common in prayer. 5 And all these things are to be distributed for the common good by the abbess or her vicar, with the counsel of the discreets.

[Chapter 8. That the sisters are to appropriate nothing to themselves; begging alms; the sick sisters]

1 The sisters are to appropriate nothing to themselves, neither house nor place nor anything at all; 2 and as pilgrims and strangers in this world, serving the Lord in poverty and humility, let them send confidently for alms;[77] 3 nor should they be ashamed, for the Lord made himself poor for us in this world.[78] 4 This is that summit of the most high poverty which has made you, my dearest sisters, heirs and queens of the kingdom of heaven, made you poor in things and raised you high in virtues.[79] 5 Let this be your portion, which leads into the land of the living.[80] 6 Clinging to it totally, most beloved sisters, never wish to have anything else under heaven, for the name of our Lord Jesus Christ and his most holy Mother.

7 No sister may send letters, or receive anything, or give anything away outside the monastery, without the abbess’s permission. 8 Nor may she have anything that the abbess has not given or allowed. 9 If anything is sent to her by her relatives or by others, the abbess is to have it given to her. 10 If she needs it, she may use it; if not, let her share it charitably with a sister in need. 11 If money is sent to her, the abbess, with the counsel of the discreets, is to have her provided with what she needs.

12 Concerning the sick sisters, the abbess is firmly bound to enquire carefully, herself and through the other sisters, what their sickness requires, both in counsel and in food and other necessities, 13 and to provide for them charitably and mercifully, according to the resources of the place. 14 For all are bound to provide for and serve their sick sisters as they would wish to be served themselves if they were held by some sickness. 15 Let each one confidently make her need known to the other. 16 For if a mother loves and nourishes her daughter according to the flesh, how much more carefully should a sister love and nourish her sister according to the Spirit![81]

17 The sick are to lie on sacks filled with straw and have feather pillows for their heads; 18 and those who need woollen stockings and mattresses may use them. 19 When the sick are visited by those who enter the monastery, each of them may answer briefly with some good words to those who speak to her. 20 But the other sisters who have permission are not to dare to speak to those who enter the monastery except in the presence and hearing of two discreet sisters assigned by the abbess or her vicar. 21 The abbess and her vicar are bound to keep this way of speaking themselves.

[Chapter 9. The penance to be imposed on sisters who sin; the sisters who serve outside the monastery]

1 If any sister, at the instigation of the enemy, sins mortally against the form of our profession and, after being admonished two or three times by the abbess or other sisters, 2 does not amend, she is to eat bread and water on the floor of the refectory before all the sisters for as many days as she has been obstinate; 3 and she is to be subject to a heavier penalty, if the abbess thinks fit. 4 Meanwhile, as long as she is obstinate, let prayer be made that the Lord may enlighten her heart to penance. 5 But the abbess and her sisters must take care not to become angry or disturbed on account of anyone’s sin, 6 for anger and disturbance hinder charity in oneself and in others.

7 If it should happen, which God forbid, that an occasion of disturbance or scandal ever arises between sister and sister by word or sign, 8 let the one who caused the disturbance at once, before she offers the gift of her prayer before the Lord, not only prostrate herself humbly at the other’s feet asking pardon,[82] 9 but also ask her simply to intercede for her with the Lord, that he may forgive her. 10 And let the other, mindful of that word of the Lord, If you do not forgive from your heart, neither will your heavenly Father forgive you,[83] 11 generously forgive her sister every injury done to her.

12 The sisters who serve outside the monastery are not to stay out long, unless a cause of manifest necessity requires it. 13 And they must go about with decency and speak little, so that those who see them may always be edified. 14 And let them firmly beware of having suspicious meetings or dealings with anyone. 15 Nor are they to become godmothers of men or women, lest grumbling or disturbance arise on this account. 16 Nor are they to presume to bring the gossip of the world into the monastery. 17 And they are firmly bound not to report outside the monastery anything said or done inside that could give rise to scandal. 18 If anyone offends in these two matters through simplicity, it is left to the prudence of the abbess to give her a penance mercifully. 19 But if she does so out of a vicious habit, the abbess, with the counsel of the discreets, is to impose a penance on her according to the nature of the fault.

[Chapter 10. The admonition and correction of the sisters]

1 The abbess is to admonish and visit her sisters, and correct them humbly and charitably, not commanding them anything that is against their soul and the form of our profession. 2 The sisters who are subjects, for their part, are to remember that for God’s sake they have renounced their own wills. 3 Therefore they are firmly bound to obey their abbesses in all the things they have promised the Lord to observe and that are not against their soul and our profession. 4 The abbess, for her part, is to show them such familiarity that they can speak and act with her as ladies with their servant. 5 For so it ought to be, that the abbess is the servant of all the sisters.

6 I admonish and exhort in the Lord Jesus Christ that the sisters beware of all pride, vainglory, envy, greed, the care and anxiety of this world, detraction and grumbling, dissension and division.[84] 7 Let them rather always be careful to preserve among themselves the unity of mutual love, which is the bond of perfection.[85]

8 And those who do not know letters are not to be eager to learn them, 9 but are to pay heed that above all things they should desire to have the Spirit of the Lord and his holy activity, 10 to pray to him always with a pure heart, and to have humility and patience in tribulation and in sickness, 11 and to love those who persecute, rebuke and accuse us,[86] 12 for the Lord says: Blessed are those who suffer persecution for the sake of justice, for theirs is the kingdom of heaven.[87] 13 But whoever perseveres to the end will be saved.[88]

[Chapter 11. The keeping of the enclosure]

1 The portress is to be mature in conduct and discerning, of suitable age, and is to stay there by day in an open cell without a door. 2 A suitable companion is to be assigned to her, who may take her place in everything when necessary.

3 The door is to be very well secured with two different iron locks, with bolts and bars, 4 so that especially at night it may be locked with two keys, of which the portress is to keep one and the abbess the other. 5 And by day it is never to be left unguarded, and is to be firmly locked with one key. 6 Let them take the greatest care and see to it that the door never stands open, except as little as can fittingly be done. 7 And it is not to be opened at all to anyone who wishes to enter, except to one who has been granted this by the supreme pontiff or by our lord cardinal. 8 Nor are they to allow anyone to enter the monastery before sunrise, or to remain inside after sunset, unless a manifest, reasonable and unavoidable cause requires it.

9 If a bishop is granted leave to celebrate Mass inside, for the blessing of the abbess, or the consecration of one of the sisters as a nun, or for some other reason, let him be content with as few and as worthy companions and ministers as possible. 10 When it is necessary for some people to enter the monastery to do some work, the abbess is then to station a suitable person carefully at the door, 11 who is to open only to those appointed for the work, and to no others. 12 All the sisters are to take the greatest care not to be seen then by those who enter.

[Chapter 12. The visitator, the chaplain and the cardinal protector]

1 Our visitator is always to be from the Order of Lesser Brothers, according to the will and command of our cardinal. 2 And he is to be a man whose integrity and conduct are fully known. 3 His office will be to correct the faults committed against the form of our profession, in the head as well as in the members. 4 Standing in a public place, so that he can be seen by others, he may speak with several together or with individuals about what belongs to the office of visitation, as he sees best.

5 We also ask as a favour from the same Order, out of reverence for God and blessed Francis, a chaplain with a clerical companion of good reputation and prudent discretion, and two lay brothers who love holy living and integrity, 6 as a help in our poverty, just as we have always mercifully had them from the aforesaid Order of Lesser Brothers, 7 in consideration of the love of God and of blessed Francis. 8 The chaplain may not enter the monastery without his companion. 9 And when they enter they are to stay in a public place, so that they can always see each other and be seen by others. 10 They may enter to hear the confession of the sick who cannot go to the parlour, to give them communion, for the last anointing and for the commendation of the soul. 11 For funerals and solemn Masses for the dead, and to dig, open or repair a grave, suitable and sufficient persons may enter, at the discretion of the abbess.

12 In addition, the sisters are firmly bound always to have as our governor, protector and corrector that cardinal of the holy Roman Church who has been assigned by the lord pope to the Lesser Brothers, 13 so that, always subject and submissive at the feet of that same holy Church, steadfast in the Catholic faith, we may observe for ever the poverty and humility of our Lord Jesus Christ and of his most holy Mother, and the holy Gospel, as we have firmly promised. Amen.[89]

Testament

The Testament of St Clare (Testamentum)

Translated from the Latin
Latin text: based on G. Boccali, “Testamento e benedizione di S. Chiara. Nuovo codice latino”, Archivum Franciscanum Historicum 82 (1989), pp. 283–92.

Clare’s spiritual testament, probably written in her last years (c. 1247–53); a few scholars have questioned its authenticity, but most accept it as hers. She looks back on her vocation, recalls Francis’s prophecy at San Damiano that “ladies will yet live here”, and calls herself his “little plant”. Like Francis’s Testament, it insists above all on keeping the poverty they promised, and it ends with a portrait of the abbess as a mother to her sisters.

Here begins the Testament of the holy virgin Clare.

1 In the name of the Lord. Amen.[90]

2 Among the other gifts that we have received and receive every day from our benefactor, the Father of mercies, and for which we are the more bound to give thanks to the glorious Father, is our vocation;[91] 3 and the more perfect and greater it is, the more we owe him. 4 Therefore the Apostle says: Know your calling.[92] 5 The Son of God became for us the way, which our most blessed father Francis, his true lover and imitator, showed and taught us by word and example.[93]

6 Therefore, beloved sisters, we must consider the immense gifts God has bestowed on us, 7 and, among the others that God deigned to work in us through his beloved servant, our father blessed Francis, 8 not only after our conversion but even while we were still in the wretched vanity of the world. 9 For when the saint himself, having as yet neither brothers nor companions, almost immediately after his conversion, 10 was rebuilding the church of San Damiano, where, visited wholly by divine consolation, he was moved to leave the world completely, 11 in great joy and enlightened by the Holy Spirit he prophesied about us what the Lord afterwards fulfilled.

12 For at that time, climbing onto the wall of that church, he called out in a loud voice in French to some poor people living nearby: 13 “Come and help me in the work of the monastery of San Damiano, 14 for ladies will yet live here, by whose renowned life and holy conduct our heavenly Father will be glorified throughout his holy Church.”[94]

15 In this, then, we can consider the abundant kindness of God towards us, 16 who, in his abundant mercy and charity, deigned to speak these things through his saint about our calling and election.[95] 17 And our most blessed father Francis prophesied these things not only about us, but also about others who were to come in the holy calling to which the Lord has called us.

18 With what care, then, and with what eagerness of mind and body must we keep the commands of God and of our father, so that, with the Lord’s help, we may give back the talent multiplied! 19 For the Lord himself has placed us as a model, an example and a mirror not only for others, but also for our sisters whom the Lord will call to our vocation, 20 so that they in turn may be a mirror and example to those living in the world. 21 Since, then, the Lord has called us to such great things, that those who are a mirror and example to others may see themselves reflected in us, 22 we are greatly bound to bless and praise God, and to be strengthened all the more in the Lord to do good. 23 Therefore, if we live according to the form given above, we will leave others a noble example, and with very brief labour we will gain the prize of eternal happiness.[96]

24 After the most high heavenly Father, by his mercy and grace, deigned to enlighten my heart to do penance according to the example and teaching of our most blessed father Francis, 25 shortly after his conversion, together with the few sisters whom the Lord had given me shortly after my conversion, I freely promised him obedience, 26 as the Lord had given us the light of his grace through his wonderful life and teaching.

27 And Francis, seeing that, though we were frail and weak in body, we shrank from no necessity, poverty, labour, tribulation, lowliness or contempt of the world, 28 but rather held them as great delights, after the examples of the saints, as he and his brothers had often tested, rejoiced greatly in the Lord. 29 And moved with love for us, he bound himself, for himself and his religion, always to have for us, as for his brothers, diligent care and special solicitude. 30 And so, by the will of God and of our most blessed father Francis, we went to live at the church of San Damiano, 31 where in a short time the Lord, by his mercy and grace, multiplied us, so that what the Lord had foretold through his saint might be fulfilled; 32 for before that we had stayed in another place, though only for a little while.

33 Afterwards he wrote a form of life for us, chiefly that we might always persevere in holy poverty. 34 Nor was he content during his lifetime to exhort us with many words and examples to the love and observance of most holy poverty, but he gave us several writings, so that after his death we might in no way turn away from it,[97] 35 just as the Son of God, while he lived in the world, never wished to turn away from that same holy poverty. 36 And our most blessed father Francis, following his footsteps, as long as he lived never turned away, by his example or his teaching, from the holy poverty he had chosen for himself and his brothers.[98]

37 Therefore I, Clare, handmaid, though unworthy, of Christ and of the Poor Sisters of the monastery of San Damiano, and little plant of the holy father, considering with my other sisters our most high profession and the command of so great a father, 38 and also the frailty of others, which we feared in ourselves after the death of our holy father Francis, who was our pillar, our only consolation after God, and our support,[99] 39 have again and again freely bound ourselves to our lady, most holy poverty, so that after my death the sisters, present and to come, may in no way turn away from it.

40 And as I have always been eager and careful to observe, and to have others observe, the holy poverty which we promised to the Lord and to our blessed father Francis, 41 so those who succeed me in office are bound always, with God’s help, to observe it to the end and to have it observed. 42 Moreover, for greater safety, I took care to have our profession of most holy poverty, which we promised to the Lord and to our blessed father, strengthened by privileges from the lord Pope Innocent, in whose time we began, and from his other successors, 43 so that we might never at any time turn away from it in any way.

44 Therefore, on bended knees and bowing low in body and soul, I commend all my sisters, present and to come, to holy mother the Roman Church, to the supreme pontiff, and especially to the lord cardinal who will be appointed for the religion of the Lesser Brothers and for us,

45 that, for love of that God

who was laid poor in a manger,

lived poor in the world

and remained naked on the cross,[100]

46 he may always have his little flock, which the Lord Father has begotten in his holy Church by the word and example of our most blessed father Francis, by following the poverty and humility of his beloved Son and of the glorious Virgin his mother,[101] 47 observe the holy poverty which we promised to the Lord and to our most blessed father Francis, and may he deign always to encourage and preserve them in it.

48 And as the Lord gave us our most blessed father Francis as founder, planter and helper in the service of Christ and in the things we have promised to the Lord and to our blessed father, 49 who, while he lived, was always careful to cultivate and foster us, his little plant, by word and deed, 50 so I commend and leave my sisters, present and to come, to the successor of our most blessed father Francis and to the whole religion, 51 so that they may help us always to make progress for the better in serving God and above all in observing most holy poverty better.

52 If it should ever happen that these sisters leave this place and move to another, they are nonetheless bound, wherever they may be after my death, to observe the form of poverty given above, which we promised to the Lord and to our most blessed father Francis. 53 Yet let both the one who will be in office and the other sisters be careful and far-sighted not to acquire or receive any land around that place, except as much as extreme necessity requires for a garden to grow vegetables. 54 And if, for the decency and seclusion of the monastery, more land must be had beyond the enclosure of the garden, let them not allow more to be acquired or even received than extreme necessity requires; 55 and that land is not to be worked or sown at all, but is always to remain untilled and uncultivated.

56 I admonish and exhort in the Lord Jesus Christ all my sisters, present and to come, always to strive to imitate the way of holy simplicity, humility and poverty, and the integrity of holy living, 57 as we were taught from the beginning of our conversion by Christ and by our most blessed father Francis. 58 Because of this, not through our merits but solely through the mercy and grace of the Giver, the Father of mercies himself has spread the fragrance of a good name both among those who are far and those who are near.[102] 59 And loving one another with the charity of Christ, show outwardly by your works the love you have within, 60 so that the sisters, moved by this example, may always grow in the love of God and in mutual charity.

61 I also ask the one who will be in office over the sisters to strive to lead the others more by virtues and holy conduct than by her office, 62 so that her sisters, moved by her example, may obey her not so much because of her office as out of love. 63 Let her also be far-sighted and discerning towards her sisters, as a good mother towards her daughters, 64 and especially let her strive to provide for each according to her need from the alms the Lord will give them. 65 Let her also be so kind and approachable that they may safely make their needs known 66 and have recourse to her at any hour with confidence, as seems fitting to them, both for themselves and for their sisters.

67 The sisters who are subject to her, for their part, are to remember that for God’s sake they have renounced their own wills. 68 Therefore I want them to obey their mother as they have promised the Lord of their own free will, 69 so that their mother, seeing the charity, humility and unity they have with one another, may bear more lightly every burden she carries because of her office, 70 and what is troublesome and bitter may be turned for her into sweetness through their holy way of life.

71 And because narrow is the way and path, and strait the gate by which one goes and enters into life, few there are who walk on it and enter by it;[103] 72 and if there are some who walk on it for a time, there are very few who persevere in it. 73 But blessed are those to whom it is given to walk on it and to persevere to the end![104]

74 Let us therefore take care that, if we have entered the way of the Lord, we never in any way turn away from it through our own fault and ignorance, 75 so that we do no wrong to so great a Lord and to his virgin Mother, and to our father blessed Francis, to the Church triumphant and also to the Church militant. 76 For it is written: Cursed are those who turn away from your commands.[105]

77 For this reason I bend my knees to the Father of our Lord Jesus Christ, that, through the prayers and merits of the glorious holy Virgin Mary his mother, of our most blessed father Francis and of all the saints,[106] 78 the Lord himself, who has given a good beginning, may give the increase and also give final perseverance. Amen.[107]

79 So that it may be better observed, I leave this writing to you, my dearest and beloved sisters, present and to come, as a sign of the blessing of the Lord and of our most blessed father Francis, and of my blessing, your mother and handmaid.

Here ends the Testament of the blessed virgin Clare.

  1. v. 2 — Sir 50:5 Vulg. ↑
  2. v. 3 — Hab 3:18. ↑
  3. vv. 8–11 — From the Passion of St Agnes (the Roman martyr), as used in the liturgy of her feast; v. 11 also Sir 45:14 Vulg. ↑
  4. v. 12 — Cf. 2 Cor 11:2; Mt 12:50. ↑
  5. v. 14 — Heb 12:2; Col 1:13; 2 Cor 5:18. ↑
  6. v. 16 — Cf. Mt 5:3. ↑
  7. v. 17 — Ps 32:9 Vulg. (33:9 Eng.); Ps 148:5. ↑
  8. v. 18 — Mt 8:20; Jn 19:30. ↑
  9. v. 21 — Hab 3:18. ↑
  10. vv. 22–23 — Mt 6:20. ↑
  11. v. 23 — Mt 5:12. ↑
  12. v. 24 — Cf. 2 Cor 11:2; Mt 12:50. ↑
  13. v. 25 — Mt 5:3. ↑
  14. v. 26 — Mt 6:24. ↑
  15. v. 27 — Gregory the Great, Homilies on the Gospels 32.2. ↑
  16. v. 28 — Peter Damian, Sermon 68.10; Mt 19:24. ↑
  17. v. 29 — Mt 7:13–14. ↑
  18. v. 30 — Mt 19:29. ↑
  19. v. 31 — Phil 1:8. ↑
  20. v. 32 — Ps 83:8 Vulg. (84:7 Eng.). ↑
  21. v. 1 — Rev 19:16; 1 Tim 6:15. ↑
  22. v. 3 — Jas 1:17. ↑
  23. v. 4 — Mt 5:48; cf. Ps 138:16 Vulg. (139:16 Eng.). ↑
  24. v. 10 — Lk 10:42; cf. Rom 12:1. ↑
  25. v. 11 — Cf. Song 3:4. ↑
  26. v. 14 — Cf. Rom 14:13; Ps 49:14 Vulg. (50:14 Eng.). ↑
  27. v. 15 — Ps 118:32 Vulg. (119:32 Eng.). ↑
  28. v. 20 — Ps 44:3 Vulg. (45:2 Eng.). ↑
  29. v. 21 — 1 Cor 12:26; 2 Tim 2:12; 1 Cor 12:26; 2 Tim 2:11; Ps 109:3 Vulg. (110:3 Eng.). ↑
  30. v. 22 — Phil 4:3; Rev 3:5. ↑
  31. v. 25 — Acts 14:22 Vulg. (14:23 Eng.). ↑
  32. v. 1 — Cf. Mt 12:50; 2 Cor 11:2. ↑
  33. v. 2 — Heb 2:10. ↑
  34. v. 7 — Mt 13:44; Jn 1:3. ↑
  35. v. 8 — 1 Cor 3:9. ↑
  36. v. 10 — Phil 4:4. ↑
  37. v. 11 — Cf. Phil 4:1. ↑
  38. v. 12 — Heb 1:3. ↑
  39. v. 13 — Heb 1:3; 2 Cor 3:18. ↑
  40. v. 14 — Passion of St Agnes. ↑
  41. v. 16 — Ps 30:20 Vulg. (31:19 Eng.); Ps 144:3 Vulg. (145:3 Eng.). ↑
  42. v. 17 — From the liturgy, the antiphon Post partum Virgo. ↑
  43. vv. 18–19 — From the liturgy: the antiphon Sancta et immaculata (cf. 1 Kgs 8:27) and the hymn Quem terra pontus aethera (attributed to Venantius Fortunatus). ↑
  44. v. 22 — Cf. 2 Chr 2:6; 1 Kgs 8:27. ↑
  45. v. 23 — Jn 14:21; Jn 14:23. ↑
  46. v. 25 — 1 Pet 2:21. ↑
  47. v. 26 — Cf. Wis 1:7; Col 1:17. ↑
  48. v. 28 — Job 20:6–7. ↑
  49. v. 38 — Job 6:12. ↑
  50. v. 41 — Is 38:19; Sir 17:27 Vulg.; Rom 12:1; Lev 2:13; Col 4:6. ↑
  51. v. 3 — Rev 14:3–4. ↑
  52. v. 4 — Cf. Mt 12:50; 2 Cor 11:2. ↑
  53. v. 7 — 1 Thess 1:6. ↑
  54. v. 8 — 1 Pet 1:19; Jn 1:29. ↑
  55. v. 13 — Passion of St Agnes. ↑
  56. v. 14 — Heb 1:3; Wis 7:26. ↑
  57. v. 16 — Ps 44:10 Vulg. (45:9 Eng.). ↑
  58. v. 19 — Lk 2:12. ↑
  59. v. 21 — Mt 11:25. ↑
  60. v. 25 — Lam 1:12. ↑
  61. v. 26 — Lam 3:20. ↑
  62. v. 30 — Song 1:3 Vulg. (1:4 Eng.). ↑
  63. v. 31 — Song 2:4. ↑
  64. v. 32 — Song 2:6; Song 1:1 Vulg. (1:2 Eng.). ↑
  65. v. 34 — Prov 3:3; 2 Cor 3:3. ↑
  66. v. 39 — Titus 2:13. ↑
  67. v. 40 — Sir 45:1. ↑
  68. v. 8 — Mt 19:21. ↑
  69. v. 11 — Acts 13:16. ↑
  70. v. 25 — Lk 2:7, 12. ↑
  71. v. 2 — Mt 6:9–13. ↑
  72. v. 5 — Cf. 4 Esd 2:34–35 (the source of the prayer Requiem aeternam). ↑
  73. v. 9 — Mt 12:36; Heb 13:17. ↑
  74. v. 12 — Cf. Ps 31:7 Vulg. (32:7 Eng.). ↑
  75. v. 7 — Mt 10:22. ↑
  76. v. 2 — 1 Thess 5:19. ↑
  77. v. 2 — Ps 38:13 Vulg. (39:12 Eng.); 1 Pet 2:11. ↑
  78. v. 3 — Cf. 2 Cor 8:9. ↑
  79. v. 4 — 2 Cor 8:2; cf. Jas 2:5. ↑
  80. v. 5 — Ps 141:6 Vulg. (142:5 Eng.). ↑
  81. v. 16 — Cf. 1 Thess 2:7. ↑
  82. v. 8 — Cf. Mt 5:23. ↑
  83. v. 10 — Mt 6:15; 18:35. ↑
  84. v. 6 — Lk 12:15; Mt 13:22; Lk 21:34. ↑
  85. v. 7 — Col 3:14. ↑
  86. v. 11 — Cf. Mt 5:44. ↑
  87. v. 12 — Mt 5:10. ↑
  88. v. 13 — Mt 10:22. ↑
  89. v. 13 — Col 1:23. ↑
  90. v. 1 — Col 3:17. ↑
  91. v. 2 — 2 Cor 1:3. ↑
  92. v. 4 — 1 Cor 1:26. ↑
  93. v. 5 — Cf. Jn 14:6; 1 Tim 4:12. ↑
  94. v. 14 — Cf. Mt 5:16. ↑
  95. v. 16 — 2 Pet 1:10. ↑
  96. v. 23 — Cf. 2 Macc 6:28, 31. ↑
  97. v. 34 — Acts 20:2. ↑
  98. v. 36 — 1 Pet 2:21. ↑
  99. v. 38 — 1 Tim 3:15. ↑
  100. v. 45 — Lk 2:12. ↑
  101. v. 46 — Lk 12:32. ↑
  102. v. 58 — 2 Cor 1:3; cf. 2 Cor 2:15. ↑
  103. v. 71 — Mt 7:13–14. ↑
  104. v. 73 — Ps 118:1 Vulg. (119:1 Eng.); Mt 10:22. ↑
  105. v. 76 — Ps 118:21 Vulg. (119:21 Eng.). ↑
  106. v. 77 — Eph 3:14. ↑
  107. v. 78 — 1 Cor 3:6–7. ↑