Vittoria Colonna to Cardinal Gasparo Contarini

PART TWO

HISTORY AND CHRONICLE

SECTION ONE

DOCUMENTS AND TESTIMONIES FROM OUTSIDE THE ORDER
(1526-1632)

II

“CAPUCHIN” EPISTOLARY OF VITTORIA COLONNA
(1535 – 1542)

21. VITTORIA COLONNA TO CARDINAL GASPARO CONTARINI (1536)

TEXTS AND NOTES
by
CONSTANZO CARGNONI

TRANSLATED
by
CHARLES SERIGNAT

I FRATI CAPPUCCINI. Documenti e Testimonianze del Primo Secolo. Edited by COSTANZO CARGNONI. Rome 1982, II, 214-227.

(Original Italian text here)

Introduction by Costanzo Cargnoni

(Prepared in English by Gary Devery)

For Vincenzo Lunello († 1549) it appeared to be the most favourable time to reunite the Capuchins and the reformers under the same General as the Observants. Paul III seemed convinced and disposed towards it. Nevertheless, towards May of 1536, he gathered together a commission of six cardinals, three for each position, to examine the question and present to him their conclusions. One of these, certainly suggested by the marchioness [Vittoria Colonna], was Contarini. She sent him a long letter, a lively apology of the Capuchin reform, but also destined for the whole commission of cardinals. It is without doubt the masterpiece of Colonna’s “Capuchin” letters, where “the feminine ignorance and excessive boldness” are expressed with great effectiveness and literary skill.

The accusations made against the Capuchins are listed, examined and dismantled one after the other. There are six: the Capuchins are Lutherans because they preach the freedom of the spirit; they have placed themselves under obedience to the local bishops; they lack approval by the Holy See; they do not obey the general minister; they receive religious from other orders; they wear a habit strangely different to that usually worn by the other Franciscans.

The answer of V. Colonna has been well synthesised by Fr Cuthbert, who writes:

If to preach the liberty of the spirit be heresy, she wrote, then was St. Francis himself an heresiarch, for it was he who taught his disciples to observe the holy Gospel which repeatedly tells us that it is “the spirit which quickeneth,” etc. But one has only to look to these friars’ lives to observe their humility and obedience, their poverty and charity and their ungrudging labours, in order to know them. As to their subjection to the bishops, is not this ordinance in accord with the mind of St. Francis who in his own day would have his friars observe it? And is it not well known how in every city and diocese scandals and dissensions arise daily because the religious do not obey the prelates? Then it is said that the Capuchins have no written approbation from the Holy See. Have they not the bull of Clement VII and other letters, including the recent letter of the present Pontiff confirming the election of the present Vicar General? But beside these they have the miraculous writings of their own fervent deeds and the bull of the wounds of Christ and the brief of the Stigmata of St. Francis in their souls, confirmed by the daily benedictions they receive from his present Holiness. They accept, too, all those declarations which oblige them to the strict observance of their Rule, but those which relax the Rule they have renounced and still renounce.

In answering the charge that the Capuchins refuse obedience to the Minister General and that they admit Observants to their congregation to the scandal of the people, Vittoria follows the same line of argument as in her letter to Paul III. But a trace of sarcasm creeps into her reply concerning the change of habit. “Why all this clamour about the wearing of a habit worn by the great saint, when one sees a thousand habits that are without decency and a thousand varieties of habits worn by religious?” Why then, she asks, should the Capuchins exchange the obedience in which they have lived for ten years with the greatest perfection, in order to satisfy the ambition of those to whom the Generalate has brought such grave injury? She concludes with an impassioned plea that the cardinal will not destroy the Capuchins: they have suffered much already from the cardinal of Santa Croce (Quiñones) and the Minister General. Let these look to the reformation of their own and leave the Capuchins in peace. Now that the cardinals to whom she writes are better informed they will find no excuse before God if they allow themselves to be swayed by human respect; since Christ was not ashamed to die for us.

The impact of this letter was decisive in shaping the substance of the dispute. On August 25, Paul III issued the bull Exponi vobis (refer to paragraphs 21-36), wherein he confirmed and expanded upon the privileges granted by Clement VII in Religionis zelus. Furthermore, he reinstated the Capuchins under the direct authority of the Master General of the Conventuals, thereby definitively removing them from the jurisdiction of the Observants.

In the letter to Contarini, several topics were addressed that had not been discussed in the letter to Paul III. Firstly, the accusation of heresy was mentioned, followed by their submission to the bishops, which resulted in the loss of their exemption. Lastly, the absence of sufficient documentation to support the authenticity of their reform was highlighted. Notably, B. Nicolini described V. Colonna’s reply as “of wily Ochinian inspiration,” which is arguably the most eloquent and insightful page in the letter, providing one of the most profound explanations of the Capuchin spirit and life in its first beginnings.

Sources: ASV, Concilio di Trento, vol. 37, f. 175x-181r (antica paginazione 170г-176x); edizioni: B. Fontana, Documenti vaticani cit., 16-25 (estr.); V. Colonna, Carteggio, 110-122; n. LXXI; E. d’Alençon, Tribulationes, 31-36; P. Tacchi Venturi, V. Colonna.., in CF 1 (1931) 44-53; Benedetto da Alatri, Vigorosa apologia. Lettera di V.C. al card. Contarini, in IF 22 (1947) 107-112.

Vittoria Colonna to Contarini and the Commission of Cardinals, 1536

Most Reverend Lord,[1]

2020 The devotion I have to the glorious Saint Francis, and the spur of conscience, allied to the trust aroused in me by Your Lordship’s kindness,[2] give me the certainty that you will not attribute my writing to presumption, but to devotion, nor to temerity, but to zeal for the truth.

However much I may lose credit on account of feminine ignorance and excessive boldness, so much authority will I gain from reason and Christian interest alone, which is my motive.

[The most perfect life of seven hundred friars]

2021 I thought, most Reverend Lord,[3] that matters which had been proved by deeds these past ten years would not need to be daily proved by words, because as our Lord Himself says: the works I do bear witness to me.[4] Therefore, I believed that the extreme perfection of the life lived by seven hundred truly mendicant friars,[5] praised by every town in Italy, would not be placed in doubt by anyone, especially not by those who, over five years ago, said that they wanted to wait one more year to see how this holy Reform would develop. Thus they closed the door to any Observant friars who came to them saying that they wanted to reform, so that the latter would be unable to continue. In this way they always let it be understood that, whether the door was open or closed,[6] the Observants would reform. And yet, as we clearly see, they have become ever more relaxed, while the others have constantly grown in structure and spirit, and in the number of perfect and most learned Fathers,[7] so that your Most Reverend Lordships ought by now to be convinced that this is the work of Christ. Nor should their holy Chapters, with a most Reverend Cardinal of the first Order,[8] to say nothing of their other worthy qualities, vouched for by their countless acts of good example and their humble and learned sermons, be seen as reasons to increase their troubles. From this we know that some seek to harass them and lead people to believe that they are divided and sunk in hatred and error, not out of ignorance of the truth but because the truth is painful to them. But in the end the fire will refine this gold, and the wood of their plots and trickery will all be consumed.

[Objections and accusations against the Capuchins]

2022 Many things are said against them which will be resolved before the face of Christ and Saint Francis.

First, it is said that they seem like Lutherans, because they preach freedom of spirit; that they have made themselves subject to earthly rulers; that they lack letters of authority; that they do not obey the General [of the whole Order]; and that they wear a different habit and welcome friars of the Observance.[9]

a) [“They seem to be Lutherans, because they preach about freedom of spirit”]

To the first count, we reply that if St Francis was a heretic, those who imitate him are Lutherans. And if preaching about freedom of spirit more than about vices is called error when one is subject to the ordinance of Holy Church, it would also be wrong to observe the gospel, which says in several places: It is the Spirit that gives life,[10] etc. Besides which, those who say these things openly demonstrate that they have not understood the preaching.[11] If they had, they would start to practise some of it with them; they would understand their humility, obedience, and poverty, their lifestyle, example, customs and charity. They would be so devoted to them that they would weep for having made them journey four hundred miles without any necessity, and making them face tribunals and harassment every day, simply for wanting to observe their poverty in peace.

b) [“They are subject to the secular rulers”]

2023 To the second, that they are subject to rulers, we reply that there could never be a more humble or Christian work than this; or again, it would suffice to say: anyone finding fault with this ordinance is going against the will of Saint Francis, who put this same precept into practice in his day.[12] Therefore, these friars, and the others whose only aim is to return to the poverty enjoined by the Rule and to the simple intention of its author, did not change this article, which had been corrupted by others. Rather they restored it, not privately as in some hole in the corner, but in the public chapter which they recently held, and brought it back to its original observance:[13] by submitting first of all to His Holiness as their head, they wish to remain obedient to prelates, and they do so as to members of such a head. This is a far greater act of humility and devotion than that shown by those who intend and speak otherwise, especially in view of the scandal that ensues and the harm done to souls by these disputes and quarrels going on all day in the cities and dioceses, as I hear from talking to gentlemen who have real experience of these things.[14]

c) [“They do not have letters of authority”]

2024 Regarding the letters of authority, we reply that those that have been published over many years in the Order of St Francis, meaning those that are binding and are founded on the observance of the Rule, are all intended for these Fathers, who seek to observe them purely as far as is possible. Besides, they have the authentic copy of the Bull granted to this Congregation by Clement[15] of holy memory, which is not meant to be used to settle details, as many writings of past popes are. Then there are the letters confirmed by the Chapters and by the present Vicar, and other letters,[16] although the miraculous writings they have are the works they perform with burning zeal, as individuals and communally: they have the Bull of the wounds of Christ in their hearts and the writings of the Stigmata of Saint Francis in their minds, confirmed by the countless blessings which they have daily received and still receive from His Holiness. Likewise they accept all those writings that can bind them to the observance of their Rule, while those which relax it in any way at all they have rejected and still reject today.[17]

d) [“They do not obey the General of the whole Order”]

2025 As to the allegation that they do not obey the General [of the whole Order], we reply that it is obvious, that there is proof, and it is known that the religious Congregation of the Observants is in need of reform. In three of their general Chapters they passed a resolution to reform themselves, and later did not do so and are unable to do so: indeed in their provincial Chapters they have nullified and totally uprooted the first shoots of reform. There is a Bull about this matter from Clement[18] of blessed memory ordering this reform, and two briefs of His Holiness, one requested by them, the other by these others,[19] so that clearly they are in need of reform. And since all the reforms that have been effected among them have been revoked, while this one alone which is not subject to them is growing, it must be separated. As Your Lordships know,[20] those who hate reform in themselves hate it even more in others, because the whiteness of the one clearly highlights even more the darkness of the others, and this is the chief cause of the persecution directed against them.

Now, if they cannot put up with it when the others are absent, how will they endure it when they are present? In fact, they pick on them and wear them down in such a way that they are obliged to flee, or else to run with the others, crying out to God alone who in His mercy hears them. And the Most Revd. Santacroce knows[21] how loudly he called for the reform of the religious Order, and I do not know how he can now want to quash, prevent and ruin that work, and one can say that His Lordship provided many an occasion for it, especially knowing that for many years now they have become more and more relaxed.[22] From what can be publicly seen in their habit, their ceremonies and buildings, in their music, in the wills they accept and the supplies they store up, and in the way they own property through legal fictions, it is possible to deduce things which for the sake of decency are passed over in silence. But such things are contrary to all reform, things which, though it would greatly displease them, they themselves would tell to your Most Reverend Lordships for the honour of God and out of zeal for the truth.

2026 Besides which, the General whom these men obey is the first (representative) of Saint Francis. If the former obtained a change in their purpose, so as not to be contradicted in their lax lifestyle, so did the latter obtain something else, in order that they could live more strictly, and they obtained it peacefully, not because this General is better than the other one, but because he does not forbid, obstruct or hate them, especially when it is obvious how much the latter holy General has offended them and still does, and that ambition is the cause of great harm to him. These poor Fathers would sooner go wandering in the forests than run the risk of certain ruin. It is well known that it is not for lack of humility that they submit to everyone,[23] but in order not to be prevented or diverted from so holy a purpose. Indeed, I think that every good person, and all the more so His Holiness and Your Most Reverend Lordships, is obliged to favour and defend them, and to forbid everything that to them is suspect and offensive in these matters, so that they may observe what they have promised to God and Saint Francis, in safety and without fear. The dispute appears to be about a desire that they be subject [to the General] directly, and so be ruined, rather than indirectly as they are now, and so remain in existence.

e) [“They accept friars of the Observance”]

2027 As for their acceptance of friars, which in my view is the origin of this storm,[24] this is a case of wanting to shut the door more firmly than God wishes. Besides, there are many reasons to make me greatly fear[25] that those who do this are displeasing to God, since we must remember those words of the Lord: Woe to you who shut the door of the kingdom of heaven.[26] We all have so many obligations to help, encourage and inspire people to walk in God’s way, and to urge religious to live out their profession, that you ought to go from friar to friar and layman to layman, begging them to reform, Nor can I understand why Saint Francis should fare less favourably than the other Saints in this Court. As your Most Reverend Lordships know, in the Order of Saint Benedict there are about ten reforms,[27] all separate, in fact some wear white in order to be more separate from those in black; and every way of separating themselves is necessary. Saint Augustine and all religious Orders have carried out reforms. So why is it surprising that Saint Francis should have wanted his men to be reformed twice, the first time, in a half-hearted way, and this time perfectly,[28] so that his holy habit and his evangelical Rule could be observed without gloss in our times, and that it has excluded all claim to have a founder or new branches? Although there was a Brother Matteo, who began this reform, a holy man who is alive today and is one of these Fathers,[29] he was wary of ambition and was going around preaching when the Bull of Clement (of holy memory) was published, yet I say that the founder is Saint Francis, and that these men have no other leader, no other light to guide their way.[30]

2028 Do your Most Reverend Lordships know how much Monsignor Santacroce is championing the scandal which he wants to imply has arisen from the reform of these little poor men? It is no longer simply that the more he imagines, the greater he himself appears; rather, it is highly edifying and useful to the entire religious Order of Saint Francis, and to two thirds of the Observant friars. I do not wish to say any more, although I could, despite the persecution these men suffer. In fact, every day they write, earnestly begging you to ask God to let them freely go and reform themselves, and for the love of God they beg you to oppose the persecutions, imploring your help in fraternal charity, because they themselves are forbidden to speak and are obliged to write in secret.[31] In fact the cases of imprisonment, torture and threats are such that it behoves them to appear as the enemies of the Capuchins and of the true observance which they have promised to God. And if your Most Reverend Lordships could see into the hearts of those who know what pain they endured while awaiting an opportunity to go over to this reform (there is not one of them who has not waited ten, twelve or twenty years, in the hope that, once there, they could reform) – you would feel compassion when (the Capuchins) receive them.

And if the Most Revd. Protector and the ten governors had chosen a different course, not a word would have been said, especially if they had said: these are our brothers, sons of the same Father,[32] they have greater austerity,[33] God inspires them and gives them the strength to observe such rigidity, which used to be commanded. We do not wish to prevent those who wish from following them; indeed we rejoice to see our Rule lived in its first purity, and we, little by little, will gradually reduce at least the commentaries on the Rule. Everyone would be at peace and content, because among the religious of Saint Francis there would be bonus, melior, optimus. And even if they were unable to bring the others back to what is right, at least no harm should be done to these (Capuchins), because theirs is the more perfect way. To do otherwise would seem to show a lack of will to serve God, to live as a Christian, to observe gospel purity and the seraphic Rule. And let us not call harmful that which is clearly a gain for the Church of God.

2029 If those of the Observance come over to this strict form of life, they too, for sure, are coming to Saint Francis. How can this be a loss to God, to His Holiness or to the Order? Either those who go over to the reform are good, or they are sad. If they are good, it is a clear sign that among themselves they are unable to observe their Rule well. If they are sad, they must at heart feel the need to cleanse their observance of these dregs: either they come with a spiritual motive, or they come out of scorn. If out of spiritual motives, it is a serious and mortal sin to prevent them; if out of scorn, the scorn is a most happy occasion, because, as we see, it makes them live so perfectly thereafter. Although some object that it is in order to escape discipline that they accept a life of perpetual penance, and that their desire to be free of office makes them go and forfeit for ever all greatness of office and ambition, the objection is false and scarcely credible.

Nor does Saint Francis command that his Rule be sustained with imprisonment, death and torture, but with humility, poverty and charity. Anyone who refuses obedience out of charity has so little love that he will never find his way to where there is nothing but love and charity, especially since they have a thousand ways of escaping it. As we see, each year four thousand or more leave their congregations to join Orders other than the Franciscans. This proves that what grieves them is not the fact that friars leave in search of perfection, but that they themselves cannot claim to be the strictest, as they have done for many years now, which has caused all this commotion. But it is not God’s will that this silver should not now be separated from this gold. Or that for the sake of twenty friars who indulge this fantasy, hundreds should be allowed every day to betray God, their profession, the vows they have taken, in fact everyone, because the majority of the religious are aggrieved. And in nearly all the towns, when they see the letters from one side or the other, they say to the Observants that they will consider the matter, and to the Capuchins that they should go ahead and clothe them.

So I cannot see why with human arguments they quash the divine ones, and break the ancient laws with new ones, as well as the holy constitutions of the Church, which allow any religious to opt for a stricter form of life. Also, they nullify the excellent intention of our Lord the Pope, who defended them when he was a Cardinal,[34] and now that he is Pope has to put up with the annoyance they cause him in this matter, and if the door were to be closed once more, it would be the ruination of all the good men. Therefore it is better to decide on the basis of reason, on the side of Christ, of Paul and of the laws, than to improvise on the basis of one’s own judgement.

f) [The Capuchins “grow in number and perfection”]

2030 In the state in which these friars find themselves, it is clear that they are doing wonderfully useful work, and that they are growing in number and perfection. I do not know how your Most Reverend Lordships do not tremble to lay a hand to change the slightest detail of their identity and way of life. These men are not asking for greatness, they have no wish to be rich: solely for the love of Christ’s wounds and the stigmata of their Father do they ask to be left in the peaceful tranquillity of God and the true observance of their Rule. And it is certain that three very great disadvantages arise from this daily harassment: first, it encourages, fosters and feeds those who are lax in the religious state, increases their number and makes them appear envious, proud, ambitious and lacking in charity and reason. Secondly, the bad reputation that has now spread to every town and city of Italy and beyond, of those[35] who are known to object so vehemently to their most excellent way of life, when everyone can see their good works, but not everyone understands the few siren calls that oppose them. Thirdly, because if nothing more were said about it, the former, in order to avoid a fall, would gradually amend their lives, while the latter, in order to remain in existence, would accept very few others and all of them would be fervent, as they have already expressly commanded in their recent Chapter.[36]

Therefore, for the love of God and of your office, may your Most Reverend Lordships be pleased to help them. And you should know that one would have to be living among the angels to be able to observe this holy Rule. How then can they be like the burning bush, in the heart of the fire yet without being burned? And if it were not God’s will that it should be observed thus in all simplicity, even that great Saint could not have written it, nor would the good Pope have approved it, nor would it have been reformed so many times. Indeed, when the Pope first approved it, there was some opposition from the Cardinals, and one Cardinal, inspired by God, said: if Your Holiness does not approve this Rule, it would be necessary to deny the gospel of Christ, on which it is based.[37] Now, what an infinite amount of good was done by those words, when we are talking about doubtful matters that then lay in the future. And what infinite good could be done by the words of your Most Reverend Lordships, if you praise this reform which in ten years was born, preserved and has increased.

This is the true vocation to which all brothers of Saint Francis are called. These fervent sermons can be useful to the Church of God,[38] so I do not believe that God would permit these unseemly troubles, except so that the light of their example might penetrate more deeply the innermost gaze of your Most Reverend Lordships, and make the others able to accept it themselves, that they might peacefully pray for His Holiness and for your Most Reverend Lordships and not have occasion to go crying and wailing to God and to His Holiness about the wrong that would have been done. Neither should heretics be given any cause for joy, and there are many, as we see from the state of the world today, with all the things we have to attend to. This one matter alone, the backbone of the Christian faith and of service to His Holiness and to the Church, they wish to break or weaken, which is by all means to be avoided, and which I commend to the prudence of your Most Reverend Lordships.

g) [“They wear a different habit”]

2031 Regarding the habit,[39] the quarrel seems to me out of place and it would be inappropriate to respond; God knows how many improper habits are worn, a thousand varieties of them are allowed to religious Orders founded without a clear purpose; one who wants to look like a Guelf,[40] and another like a Ghibelline, can wear the plumes without being excommunicated, while these others cannot renew the habit of their glorious Father, who appeared so despised and poor in the world’s eyes as to arouse great devotion. Indeed there is no devout friar who under that hood does not endure every sort of hardship, as he thinks about the one who wore it; all they need is a little cell where they can meditate at length on their own business. Not without reason did that great Saint wear it, as others did for sixty years after him, as is clearly demonstrated by the statues, the seal, the relics and the pictures.[41]

Now what reason is there to change the obedience of these men, when they have been living the highest perfection for ten years, to satisfy the ambition of the others, and when we know the harm that has been and is being done to them by the General? What advantage dictated that the law be broken, or rather, what constitution decreed that charity and reason be ignored in their case, out of worldly fear of those who would enter to live a stricter life? And how in conscience can you take away these men’s devotion to the habit on the grounds of the passion of the others?

My Most Reverend Lord, the Capuchins are not ruining them, but rather edifying them. The Cardinal Protector and the General have done them great harm, also by spending money to obtain indulgences and favours against them, and should see to it that they remove their excesses and errors, and leave these poor men in peace. And your Lordship, who knows them best, will not be forgiven in the sight of God if human respect prevents you; for no human respect prevented Christ from dying for us.[42]

Your Most Reverend Lordship’s devoted servant
The Marchioness of Pescara

[on the back]: To the Most Revd. Monsignor Contarini. I know very well that I did not need to send it to Your Lordship, but for the love of Christ I pray you have the patience to read it when you are able.[43]

  1. [Webpage editor note: these following page notes were not translated by Charles Serignat. They were prepared in English from the Italian by Gary Devery] The letter commenced with Reverendissimi Domini [Reverend Lords], indicating that it was addressed to all the cardinals of the commission. Upon being sent to Contarini, the heading was modified to the singular form, although the original plural form occasionally reappears in the text. The letter was composed by the marquise’s secretary, with the exception of the concluding section, which will be elucidated further. ↑
  2. It was first written: delle Signore Vostre [by Your Lordships’]. ↑
  3. This was also first written: Rev.mi Signori [most Reverend Lords]. ↑
  4. Jn 5:36. ↑
  5. Hence the followers of the Capuchin reform already numbered 700. ↑
  6. This alludes to the various briefs of Paul III who prohibited the passing of the Observants across to the Capuchins: Accepimus (18 December 1534), Nuper accepto (12 January 1535), Pastoralis officii (14 August 1535) e Dudum postquam (16 August 1535), this last one places a two month deadline for the opening of the houses of recollection, otherwise the ban on passing to the Capuchins would be removed. ↑
  7. The significant influx of highly accomplished and astute fathers, including Bernardino d’Asti, Francesco da Jesi, Giovanni da Fano, Francesco Tittelmans, Eusebio d’Ancona, Giuseppe da Ferno, and, naturally, Bernardino Ochino, occurred in 1534. ↑
  8. E. d’Alençon is of the opinion that this letter from Colonna was written before the bull of 25 August 1536. Therefore, it would refer to the general chapter held in Rome-S. Eufemia in November 1535, as can be inferred from Paul III’s brief Cum sicut of 29 April 1536, which confirms the election of Bernardino d’Asti. However, there is no evidence that a cardinal was present, while it is documented by the secretary of the chapter, Francesco da Cannobio, that in the second half of September 1536, when the chapter was reconvened, Cardinal Gian Domenico De Cupis of Trani was present as the papal representative (cf. AO 43 [1927] 285). ↑
  9. This is the outline of the topics covered in the letter, even if the subject of the habit was then later moved to the end of the letter and written in the marquise’s own hand. ↑
  10. Jn 6:64. ↑
  11. This passage probably refers to the accusations of heresy levelled at Ochino by some Theatines during his Lenten preaching in Naples in the church of S. Giovanni Maggiore. It must be acknowledged, however, that this accusation, generalised by his opponents, was not without foundation, at least for some of those early Capuchin preachers who later proved to be such after Ochino’s apostasy. It is also known that among the first Capuchins, as can be partly gleaned from their spiritual literature, there was a strong tendency towards mysticism in the wake of Bartolomeo Cordoni and an accentuated spiritualism with many traces of ancient Franciscan spiritualism. ↑
  12. St Francis desired that the friars be subject to the priests and bishops. Cf. Szabó, Chiesa, in Diz. Franc. Padova 1983, 185-218, for various citations of the texts of the Franciscan sources. ↑
  13. In the chapter of November 1535, Bernardino d’Asti, in collaboration with his definitors and other fathers, drafted the constitutions, which were subsequently formally approved in the following chapter of September 1536. Within these constitutions, under the eighth number, all privileges and exemptions within the Church are formally renounced (cf. n. 158). ↑
  14. The exemption of religious has historically been, as we know, not infrequently a source of controversy with the diocesan clergy. But St. Francis and the first Capuchins had identified the theological and charismatic content of the exemption of religious: the particular Church is a constitutive part of the universal Church and is at the same time the realisation of that same universality or catholicity, of its unity and supreme centrality. ↑
  15. It is Religionis zelus of 3 July 1528. ↑
  16. This refers to, in particular, the brief Cum sicut nobis of 29 April 1536. ↑
  17. Cf. no. 11 of the Constitutions of 1536 and which Giovanni da Fano affirs in his amended Dialogo, with words that seem to summarise all these thoughts of V. Colonna (cf. nn. 161 and 579-581). ↑
  18. It is the bull In suprema of 16 November 1532 for the reformers. ↑
  19. The briefs are: Accepimus (18 December 1534), obtained by the Observants; Nuper accepto (12 January 1535) obtained by the Capuchins. ↑
  20. First was written sapeno, then corrected to sanno. ↑
  21. It was written sape, then corrected to sa. ↑
  22. It was written ampliato, but then cancelled and allargati was added above the line. ↑
  23. This is a phrase from the 1536 Constitutions, n. 7, where it states that in the Church the Capuchins “need to remain in the last place”; and at n. 9, where obedience is exhorted also “to every creature” (cf. nn. 157 and 159). ↑
  24. This is an adaption of the words of the prophet Jonah: Jonah 1:12. ↑
  25. Initially written as: pagura, then corrected. ↑
  26. Mt 23:13. ↑
  27. To be precise, at the time when the Marquise penned this letter, there had been thirteen Benedictine reforms: Cluny, the Cavensi, Camaldolese, Vallombrosani, Cistercians, Pulsanensi, Verginiani, Florensi, Silvestrini, Celestini, Olivetani, Cassinesi, and Camaldolese of Monte Corona, the most recent reform among the Benedictines, contemporaneous with the Capuchins. ↑
  28. Here is emerging the idea that is later taken up by the Capuchin chroniclers that the Capuchin reform is “the last and most perfect”. ↑
  29. The annotator of the BC asserts that Matteo Bascio is there in spirit, even if physically absent. However, in 1536, he had not yet left the obedience of the Capuchin Order. ↑
  30. Consequently, Matteo da Bascio, based on the statements of the Marquise, is hailed as the initiator of the reform, but not as its founder, who for the first Capuchins was spiritually St. Francis. The bull of approval, moreover, had not been obtained by Matteo, but by Tenaglia. Since the latter had left the Order at that time, all that remained was to entrust the strength of the charism of the reform’s foundation to the spirit of St. Francis. ↑
  31. Very accurate statements, verified also by the letters of Bonaventura De Centi and of Giovanni da Fano reproduced here (see above, documents 3-5). ↑
  32. This issue was later resolved by Urban VIII with the brief Salvatoris et Domini nostri (28 June 1627), attesting that the Capuchins were true and legitimate sons of St. Francis (cf. above, nos. 75-80). ↑
  33. This is written as austorità [austerity] and can also be read as autorità [authority]; but all have read it as austerità. ↑
  34. This fact is little known to historians, nor is the role played by Cardinal Farnese in favour of the Capuchins well understood. ↑
  35. The word questi is an autograph addition by the marquise in the right margin. ↑
  36. This is a precise reference to n. 12 with which began the second chapter of the 1536 Constitutions (cf. n. 162). ↑
  37. She reminds the Cardinals of the difficulties that the propositum, the Rule Saint Francis presented to Innocent III, had at that time encountered amongst the sacred college. ↑
  38. One of the most distinctive characteristics of Capuchin preaching, its fervour, is aptly captured. After all, Colonna had personally witnessed it firsthand with Ochino. ↑
  39. This entire last passage of the letter is in the vigorous handwriting of V. Colonna. ↑
  40. She initially begun to write angioi[no], then crossed it out. ↑
  41. This is a summary of the Capuchin arguments in defence of their habit as a return to the true habit of St. Francis, a sign of renewed spirit. Cf. Memoriale intorno alla forma dell’abito (cf. nos. 1104-1107); see also Lexicon cap., 715-17 (= Наbitus minoriticus). ↑
  42. What is to be noted is the centrality of the Crucified Christ in the spirituality of Marquese by the evident influence of the preaching of Ochino and also the Capuchin spirituality. ↑
  43. The following is also written in the hand of collector: La Signora Marchesa di Pescara. Scapucini 36. In another hand: Lettere di diversi al Cardinale Contarini 1536, indicating pages 31, 38 and 39 of the codex. ↑