INTRODUCTION TO DAILY LIFE OF THE CAPUCHINS FROM THE EARLY CHRONICLES

PART TWO

HISTORY AND CHRONICLE

SECTION FOUR

I

DAILY LIFE OF THE CAPUCHINS IN THE 16TH CENTURY ACCORDING TO THE EARLY CHRONICLES OF THE ORDER

INTRODUCTION
by
MARIANO D’ALATRI

I FRATI CAPPUCCINI. Documenti e Testimonianze del Primo Secolo. Edited by COSTANZO CARGNONI. Rome 1982 vol. II, 1091-1096.

(Italian original here)

Introduction

This florilegium of texts possesses the inherent merits and limitations characteristic of such a collection. Extracted from a series of chronicles pertaining to the inaugural century of the Capuchin reform, these chronicles were authored by four friars who were privy to a significant portion of the events narrated. A reference to their curriculum vitae, coupled with the credibility bestowed upon their testimony, elucidates the significance of the information they imparted. Notably, their primary objective was not to record dates, data, individuals, facts, or events, but rather to provide a comprehensive portrayal of Capuchin life during the 16th century. While their accuracy in documenting external facts may have been imperfect, they effectively conveyed their intended message, highlighting the lifestyle and activities of the first friars. The chronicles serve as expansive windows onto the communal way of life of the newly established sons of Saint Francis, transcending the role of sterile information solely focused on external circumstances and events.

Among the chroniclers, Mario Fabiani, hailing from Mercato Saraceno (approximately 1512/13 – May 6, 1580), was the oldest. Having pursued philosophical and theological studies within the Augustinian order, Fabiani joined the Capuchins in the years 1539/40. Upon completing his novitiate in Camerino, he was almost uninterruptedly in exercising some office until his untimely demise, which occurred during his journey to Tolentino on his way to the General Chapter. During this period, he held offices of considerable responsibility, including novice master, guardian, provincial vicar (on at least three occasions), general definitor (on four occasions), and vicar of the entire Order for two consecutive three-year terms (1567-1573). This extensive involvement afforded Fabiani the opportunity to gain a deep understanding and influence the life of the Order, ensuring a moderate and balanced regime. His benevolent nature, while not precluding him from intervening decisively in defence of the Order’s autonomy, was evident when, in 1568, there were unfounded rumours suggesting that Pius V intended to amalgamate the Capuchins with other Franciscan families.[1]

He wrote three reports on the origins of the Capuchin reform. The first was in response to the request of Cosimo I dei Medici, whereby he authored a concise report on the origins of the Capuchin reform in 1565. Subsequently, in 1578, he produced a more comprehensive report at the behest of the Order’s cardinal protector, Giulio Antonio Santori. Finally, in 1580, he completed the series by refuting the erroneous attribution by the Venetian Giuseppe Zarlino of the reform’s paternity to Paolo da Chioggia rather than to Matteo da Bascio.

All three reports span the brief period from 1525 to the subsequent challenges following Ochino’s apostasy in 1542. Notably, Mario considers 1525 as the birth date of the Capuchin reform. Consequently, his accounts primarily focus on events that transpired prior to his joining the Capuchins but were reported to him by authoritative and direct witnesses, including Eusebio da Ancona, Giuseppe da Collamato, and Matteo da Bascio himself. However, for the purposes of our inquiry, he is a well-informed and objective observer of the lives of the first generation of Capuchins. [2]

Bernardino Croli da Colpetrazzo (25 November 1514 – 7 February 1594), a chronicler, also underwent a triple redaction. The initial draft was prepared at the commencement of 1580 at the request of the Vicar General Girolamo da Montefiore. Montefiore had requested Bernardino to provide a concise account of the virtues, penance, and miracles of the ancient friars. However, Bernardino was presented with a substantial volume that included information even on the origins of the Order. A second draft was independently prepared by Bernardino between 1582 and 1584, following the death of Fabiani (1580), which had delayed the use of the information he had provided. The final draft was composed in two stages and commissioned by various individuals. At the General Chapter convened in Rome on May 18, 1584, it was resolved to publish the chronicles of the Order. Subsequently, in August of the same year, Vicar General Giacomo da Mercato Saraceno dispatched Bernardino to Rome to prepare the manuscript. The work was advanced to a satisfactory stage but not completed. This was because, as anticipated following a resolution of the General Chapter in May 1587, the task was subsequently transferred to Mattia Bellintani da Salò. In Bernardino’s words, Bellintani was “more learned and more sufficient.” [3] Bellintani resumed the project at the request of the illustrious Federico Cesi, Duke of Acquasparta, and also because Mons. Fulvio Tesorieri, a relative of Cardinal Giangarzia Millini, had provided him with the requisite paper from Rome. Tesorieri had described the paper as “so good and so fine” that it exceeded all expectations.[4] In his dedication to Cesi, dated September 2, 1592, Bellintani expressed his gratitude for the exceptional paper. For Bernardino, writing the memoirs of the Order’s origins was both a necessity and a duty. He noted that “all the elderly members who were able to recall and write had already passed away,” and he considered it a “grave sin to allow” to allow “the memories of the works of those great servants of God who gave rise to our congregation, and with such holy works and preaching and miracles illuminated the Church of God in a significant manner” to be lost to history.[5]

Bernardino had indeed joined the Observants in 1531, transferred to the Capuchins on January 11, 1534, and, with the exception of only three, had been acquainted with all the initial friars of the reform. Throughout his extended life, he served as guardian in various locations, master of novices, vicar provincial of Umbria, and companion of the generals Francesco da Jesi and Bernardino d’Asti. In his writings, he states: “I had a close familiarity with all those fathers who governed our congregation at the outset, who were very knowledgeable about all the confidential matters that were discussed both in court and in chapters, so that I was well-liked by them.”[6] Not only did he observe and listen, but he was also endowed with an exceptionally sharp memory, as he himself acknowledges: “When I commenced writing…, I recalled all the details and works with such ease, as if I had actually witnessed them with my physical senses. By the grace of Jesus Christ, I have been naturally gifted with a good memory.”[7] In essence, Bernardino, more than a historian, is an informed and truthful witness, uninfluenced by literary or other considerations. He writes out of a desire to recount the events, to ensure that the memory of the challenging beginnings of the Capuchin reform is not lost to time, and to prevent the memory of many friars he knew, who had distinguished themselves for holiness of life, austerity, and miracles, from fading away.[8]

As previously mentioned, in 1587, the “simple” Bernardino da Colpetrazzo, the esteemed chronicler of the Capuchin Order, was replaced by Mattia Bellintani da Salò (29 June 1535 – 20 July 1611). Bellintani’s intellectual pursuits were predominantly theological and biblical, reflecting the esteemed status of a 16th-century Capuchin preacher renowned for his scholarly works and widespread influence throughout Italy. Bellintani’s extensive travels served both governmental and religious purposes. He held the position of general definitor and served as vicar of the provinces of Milan and Brescia on several occasions. Additionally, he embarked on missions to propagate the Capuchin Order and visit the friars in France, Switzerland, and Bohemia. This firsthand experience provided him with a comprehensive understanding of the evolving nature of Capuchin life and its daily practices across various provinces. The testimonial value of Bellintani’s account is paramount, spanning from the early years of the Order to 1584, with occasional references to 1600. This comprehensive coverage makes it an ideal addition to our anthology.[9]

Fourth among the official chroniclers whose writings have remained unpublished to this day is Paolo Vitelleschi da Foligno (approximately 1560-1638). Appointed around 1615, Vitelleschi collaborated with a small team to prepare his chronicle until 1627, the year in which the minister general, Giovanni Maria da Noto, revoked his mandate. Despite being urged to surrender all his manuscripts, Vitelleschi retained at least the originals of the chronicle he believed to have composed between 1620 and 1627. The account concludes in 1552, with biographies of 18 friars. While Vitelleschi is not a direct witness to the events reported, andhe occasionally draws upon his personal experiences, he draws accounts from fellow friars, archival documents, and the writings of early chroniclers to support his narrative.[10]

The following texts have been extracted from these early chronicles with the intention of providing an insight into the spiritual temperament and daily life of the brothers during the initial sixty years of the Capuchin reform. These texts have been categorised based on various themes, which can be summarised as follows: the rationale and objectives of the reform, the significance of the Rule and the Constitutions, the primitive dwellings of the brothers, the novitiate, studies, silence, prayer and work, poverty, austerity, fraternal charity, humility, obedience, contemplation, preaching, retreats, and openness to the world. Colpetrazzo was preferred for the selection of texts, as he witnessed a significant portion of the memories he passed down with simplicity and immediacy.[11]

The presentation of the anthology was entrusted to the late Father Melchiorre da Pobladura (1904-1983), the editor of the seven volumes of Monumenta historica in which the aforementioned chronicles have finally undergone critical editing. We refer to his extensive introductions for further information on the authors, the literary tradition, and the historical significance of the chronicles.[12] As is widely known, in a volume titled “La bella e santa riforma dei frati minori cappuccini” (“The beautiful and holy reform of the Capuchin Friars Minor”), which was successfully edited twice (Rome 1943 and 1963), Father Melchiorre himself compiled a substantial number of passages that illuminate the spirit and lifestyle of the first Capuchins. [13] In homage to him and in his memory, the texts are presented in the same ideal perspective, albeit with a greater adherence to the original 16th-century dictation.[14]

We acknowledge the inherent limitations of any anthology, which due to their very nature contains excerpts or fragments. We trust that these texts will encourage numerous individuals to read them in their unabridged editions, thereby witnessing the expressive power and tormented spirituality of the golden Italian 16th century.

  1. See in Part I, sect. IV/I, doc. 3, пп. 1104-1107. ↑
  2. Edition: Marius a Mercato Saraceno, Relationes de origine Ordinis minorum capuccinorum in lucem editae a Melchiore a Pobladura (MHOC I), Assisi 1937, where the three reports occupy pp. 1-20, 21-85, 87-475 respectively. ↑
  3. Cf. MHOC II, 3. ↑
  4. Ibid. ↑
  5. Ibid. 12. ↑
  6. Ibid. 13. ↑
  7. Ibid. ↑
  8. Edition: Copetrazzo divided his chronicle into three parts, each of which constitutes a separate volume: Bernardinus a Copetrazzo, Historia fratrum minorum capuccinorum (1525-1593). Liber primus: Praecipui nascentis Ordinis eventus; Liber secundus: Biographiae selectae; Liber tertius: Ratio vivendi fratum. Ministri et vicarii generales. Cardinales protectores in lucem editus a Melchiore a Pobladura (MHOC II, III, IV), Assisi 1939, 1940; Romae 1941. ↑
  9. Edition: Matthias a Salò, Historia capuccina in lucem edita a Melchiore a Pobladura, 2 vols. (MHOC V VI), Romae 1946 and 1950. ↑
  10. Edition: Paulus a Foligno, Origo et progressas Ordinis fratrum minorum capuccinorim edidit Melchior a Pobladura (MHOC VII), Romae 1955. ↑
  11. Cf. Mariano d’Alatri, Typology of Capuchin holiness from a rereading of the “Vitae Fratrum” of Colpetrazzo, in id., Messaggeri e santi seguendo Francesco d’Assisi, Roma-Curia Generale dei Cappuccini, 1987, 43-79; see also: id, La riforma cappuccina vista da due cronisti del Cinquecento, in CF 48 (1978) 399-412, and also in id., Aperti a Dio e al mondo seguendo Francesco d’Assisi, Roma-Curia Generale dei Cappuccini, 1986, 33-66; and lastly cf. id., Questi i fratelli dell’Ordine cappuccino, Roma-Provincia Romana dei Cappuccini, 1988. ↑
  12. With regard to the Capuchin chronicles, in addition to the editions of MHOC cited above, see: Melchior a Pobladura, De vita et scriptis P. Marii Fabiani a Foro Sarsinio, O.M. Cap., in CF 6 (1936) 552-595; id., Disquisitio critica de vita et scriptis P. Bernardini a Colpetrazzo, ibid. 9 (1939) 34,72; id, De cooperatorious in compositione Annalium Ordinis Fratrum Minorum Capuccinorum, ibid 26 (1956) 9-47; Stanislao da Campagnola; Le origini francescane come problema storiografico. Second revised and updated edition, Perugia 1979, 99-107. ↑
  13. Cf. Isidore of Villapadierna, Father Melchiorre of Pobladura (1904-1983) historian and hagiographer, in CF 54 (1984) 101-158: accurate bio-bibliographical profile. For the two editions of Bella e santa riforma cf. ibid. 140 (n. 15; see also n. 30) and 146 (n. 81). ↑
  14. The source is cited after each individual text with Roman numerals (I-VII) to indicate the volume of MHOC, and then the page in Arabic numerals. For editorial uniformity, short introductions to the individual topics and some illustrative notes to the texts have been added (n.d.E.). ↑