Bernardino of Colpetrazzo Book 3

HISTORY OF THE ORDER OF CAPUCHIN FRIARS MINOR (1525 – 1593)

by Bernardino of Colpetrazzo OFM Cap

Book Three: The Life of the Friars; Ministers and Vicars General; Cardinal Protectors

 Edited by Melchior of Pobladura OFM Cap

Translation, introduction and revised annotation by Paul Hanbridge OFM Cap

© 2020 Capuchin Friars of Australia

Table of Contents (for detailed contents see here)

PART ONE: Here begins the third book which discusses the way of life, the virtues and good customs of those early fathers who began the holy capuchin reform

I: Fundamental Principles of the Capuchin Reform

1. Imitation of the Seraphic Father Saint Francis 2. The Observance of his Testament 3. The Capuchin Constitutions 4. The Importance of these foundations 5. The three religious vows 6. The Franciscan Rule 7. The renunciation of privileges

1. The coming of many venerable, holy and learned Fathers from the body of the Order brought great advantage to our Congregation. More than learning and fine ways, they shone in their great practical experience of everything that had troubled the observance of the Rule since the beginning and had been very detrimental for them. The Patriarch Noah knew how to tell about what had harmed humanity. He was very well instructed in it. Since humanity was engulfed in all kinds of vice the Lord God could not longer tolerate it on the earth and wanted them to swallowed up in the waters of the flood. He removed their memory from the earth yet while leaving that holy seed in the Ark that had been built. After the universal flood they lived for many years. The Lord God preserved them as an instruction for their descendants. It was just like this with those reverend Fathers whom the Lord God had preserved. Therefore well instructed in a holy and regular life they would begin this holy Reform. They warned their posterity who were in the holy Congregation after them, where there were dark and dangerous phases[1] which could have endangered us easily. They removed from their presence all the obstacles against which transgressors had stumbled. With good regulations and holy constitutions they tried to warn those who would come to the holy Congregation after them. For their teaching they took up the experience and instructions of the Seraphic Father which have been written for general use in the books of our Order. These are in the Conformities[2], the Chronicles of the Order[3], the Legends[4] of Saint Bonaventure and that which was written by the Three Companions of the Seraphic Father Saint Francis: Brother Leo, Brother Angelo and Brother Rufino[5].

This was the reason had such a high regard for these books. And at table, after the reading of the Holy Scriptures, little of anything else was read than of Saint Francis and the Order[6]. From these the derived the shape and way of life and how our Father Saint Francis wanted the habits, houses and other things that his Friars had to use out of necessity. In the early Constitutions those Fathers wrote that the Friars should carefully read and consider all these things.

2. Furthermore they had as a sure foundation for the perfect observance of the Rule that the Testament of our Seraphic Father had to be observed, without obliging us by profession that we intend to promise the Testament also, much less make a particular vow about it. Rather we should embrace and observe it as a paternal admonition of our Seraphic Father. As such it more than amply shows us the intention of the Father about the observance of the Rule. Hence those venerable Fathers concluded that if anyone wanted to observe the Rule perfectly he needed to observe the Testament. Therefore at the same time they included this in the early Constitutions. Then many years later when the venerable Father Francis Tittelmans came to our congregation, a very learned and holy man, he confirmed the opinion of those early Fathers by affirming that it was impossible to observe the Rule perfectly without embracing the Testament of our Seraphic Father as a guide and norm. That Father affirmed that if there were some difficulty in the Rule where it was not understood in some passages, the Holy Spirit made the gloss of the Testament on our Rule. It is the clearest and most gloss there is to be found, made in the same spirit as the Rule as our Father says himself: “Let the Friars not say this is another Rule, but how the Lord has given me to write the Rule and these words.”[7] By this he wanted to show that by a revelation from God he had written the Rule and the Testament with the same spirit. Since in that Testament our Father commands that no glosses or accommodations[8] be added to the Rule other than the Testament, those venerable Fathers put in the first Constitutions that they renounced all the privileges and glosses that relax the Rule[9].

3. Another foundation those venerable Fathers laid was that of submission and reverence, devotion and obedience to the Prelates of the Holy Roman Church. They included this in Constitutions in the same way[10].

Another foundation was that the Friars avoid every kind of ambition[11]. Another foundation was that the Friars should found themselves on holy poverty, taking it as the surest foundation for all regular observance and from which it depends. If it is removed, every spiritual edifice falls to the ground[12]. Another foundation was that the Friars in no way hear the confession of seculars, nor assume the care of monasteries or of confraternities[13]. Another foundation was that when they established friaries they all had recognised owners and that in every way they avoided storing things, except necessary things and then only for a short time[14]. Another foundation was that they did not go to the dead. Nor did they accept funerals. Another amazing foundation was that the Friars exercised themselves continuously in holy prayers, both mental and vocal, with all humility and purity of heart.

4. Like wise and expert architects these venerable and holy Fathers founded the beautiful and holy Reform of the Capuchin Friars on these impregnable, solid and perfect foundations. For anyone who thinks about them well they derived from the Holy Spirit and not from men because they build up and fortify our Congregation. For observed well they maintained the perfect little boat in which the Seraphic Father trimmed the sail. However the divine goodness, Jesus Christ our Saviour, takes care of the rudder so that while the Friars stand on these foundations He will bring them without doubt to the port of salvation.

5. Although all the virtues may be the foundation of all good Christian living, in the Order nevertheless the main ones are the three vows: obedience, poverty and chastity. The whole edifice of religious life is sounded on these. So the Angelic Doctor says: The profession of vows focuses mainly on three things, that is, poverty, continence and obedience. All the other things that Religious observe are ordered unto these three[15]. The Doctor meant that the fulfilment of these three vows depends on these. Going against these things may fall under the debt of mortal sin.

6. Therefore this was the reason that those early Fathers resolved to observe the Rule perfectly, without focussing more on precepts rather than counsels, but by observing it all – precepts as precepts, counsels as counsels. They resolved to observe all of them for the sake of love, since they felt that doing everything for the sake of love was the rudder of all government[16] and of the whole observance of the Rule. Because they were on fire with the love of God in such strict suffering, what Saint Francis had put in the Rule was enough for them as was whatever was according to the shape of the Holy Gospel of Jesus Christ. This raised them up to such freedom of spirit that they transcended every scruple with the true observance of the Rule. They did not need clarifications[17] on the Rule nor lots of questions nor privileges. Because they simply observed the letter just as it sounded. This was according to what Our Saviour said to those Ministers who went to Fonte Colombo to dispute with the Father Saint Francis so that we wouldn’t make the second Rule stricter than the first. All those Ministers heard a voice speaking in the air, “I want the Rule observed to the letter, to the letter, to the letter.”

7. Well established on this maxim[18], when the early Fathers were asked why they left the body of the Order, they answered, ‘in order to observe the Rule to the letter and without privileges.’ This was the reason that they put in the Constitutions that all the privileges and glosses that relax or accommodate the Rule are renounced[19]. However they did not renounce the spiritual privileges granted to the Order so abundantly by Holy Church by means of many Supreme Pontiffs. These augment it in merits and spirit. Rather they only renounced the dispensations regarding poverty, having money and other relaxations. These things removed from the Congregation every danger of going against the Rule because they were quite distant from money and the things that are against poverty that they observed more than what the Rule commanded. Regarding clothing, they didn’t just dress in lowly garments, but the lowliest. The didn’t get involved with money in any way, even though according to the Rule they could have recourse to spiritual friends[20] in certain cases. They strove to meet all their needs by begging, even meat for the sick and everything else, without having recourse to spiritual friends. And as the Congregation has been growing, the Friars have begun to accept the declarations of the Supreme Pontiffs.

In the General Chapter celebrated in Rome when Father Eusebius of Ancona was elected, some Fathers felt in certain cases that the Constitutions were too strict and so they added some things and changed others. The venerable Father Bernardine of Asti said, “Now we have gone as far as we can. Every little thing that goes even further might go against the Rule in certain cases. Until now we have had a great hedge and the Rule was never touched. Now we do just what the Rule allows us where before we did more that what the Rule commands.”

II: Holy Obedience and how the first Capuchins observed it

8. Election of Superiors 9. Conduct of subjects 10. Characteristics of obedience 11. Respect and veneration towards Superiors

8. At that time simple Superiors[21] were elected in our Congregation because it was their intention not that they be educated[22] but spiritual and zealous about the observance of the Rule. If someone was educated but had a reputation for laxity, they never elected him. His Education was not considered but zeal for the observance of the Rule and that he was dedicated to holy prayer. Those Fathers believed that it was gravely unfitting in an election to look for something other than if he were zealous for the observance of the Rule. This is the reason that the majority of them were simplex Priests and Lay Friars. God concurred so much with that simplicity that the subjects were much happier to be under the governance of those simple men than under the governance of the lax and ceremonious. This was because they saw clearly from experience that anyone who wants to dedicate himself perfectly to holy prayer, penance and contempt for the world does not need lots of ceremonies and external occupations. What is needed instead for those who wanted to attend to holy contemplation is a little liberty to be able to order everything to the spirit. However for certain ones who are not suited for contemplation it is good that they be occupied in external tasks under holy obedience.

9. Therefore those venerable Fathers who were adorned with spirit and learning said, “If anyone who wants to understand how one should be governed by the spirit, let him look among the ancients. He will find that those early holy Fathers who began monastic life always made a distinction in their governing between the active ones and the contemplative ones. They occupied manual workers[23] in useful tasks and mortified them in the labours fitting to the Order. However they granted solitude and every opportunity to those who were suited for contemplation. In their governance they founded themselves very much on the example of those early Fathers who gently drew them to what they had a leaning for. This resulted in great peace among them and they said, “Those who have experienced the spirit and holy contemplation cannot be drawn to external tasks without difficulty just as it is difficult to draw to contemplation manual workers who are inclined to working. Therefore it is very important for anyone who rules to recognise these two natures and to what God has called them because not everyone has the same gift. However when the Superior, in governing, is in harmony with God in guiding the subject by those means by which God calls him, he will always govern easily. Since this was the intention of Father Saint Francis namely that all those who come to the Order dedicate themselves to God, the Superiors must assist them. However when God wants one thing from a subject and the Superior commands him another, discord arises. This is speaking about spiritual Friars and not the proud ones who want to live in their own way and who deserve to be mortified. They should not be left to do anything their own way. These are the ones whom Francis wanted expelled from the Order if they did not amend themselves through correction by the Superiors, so that they not disturb the one who wants to do good.

10. Those Fathers were directed by this teaching about governing. And because those who governed were simple men, quite often among themselves by way of encouragement they recalled the example of Father Saint Francis who would have obeyed a novice who had been clothed for one day as willingly as he would have the Friar who is the first, eldest and most learned[24]. For God governs the Order and every time that the elections are canonical Gad has assigned that Superior to each of us. God assigns him, not men. He represents for you the person of Jesus Christ. Every time that you remain in sound belief, namely that God governs you in the Order, and you obey in simplicity because of His love, God will not permit that Superior to command you to do something which may be your will and you soul. However if it should occur that he commands you to do something that does not please God, and you are not aware of this but obey simply, thinking you are doing right, he will be held accountable and not you. Such is the power of holy obedience if what he commands you is per se but you out of simplicity do not realised this, it will be meritorious for you unto eternal life.

They gave the example of Malchus the monk. He had a baby son to his wife when he was in the world and she had just died. In the Order the Abbot was teasing him and told him to throw the child into the river. That servant of God had such a high regard for obedience that his great zeal did not let him think it was a sin. Rather, trusting simply in his Prelate, he quickly took the boy in order to throw him into the river. Although the Abbot sent a messenger to call him back Malchus arrived first and threw him into the river. Who would doubt that this was homicide? However God revealed that this action of obedience pleased Him, just as did the sacrifice the great patriarch Abraham made of his son[25].

Those Fathers said that it was very important to firmly believe that every time you offer yourself to God in the Order that you are governed by God and not by men. Obedience is greatly denigrated and merit is diminished when you begin to think about the limitations[26] of your Superior; or when you obey him more willingly because he is noble, old or educated. God is much more resplendent in a simple man and you can be more certain that He governs you that with a learned man because most of the time the learned man governs with human prudence. However the governance of God is immediately detached from human prudence in simple men, as His poor instruments.

11. Instructed therefore by these beautiful documents those early Fathers obeyed with such sincerity and revered their Superiors as if each one was really Father Saint Francis. When any one answered back they thought it was a great scandal and it was said, “Oh dear! He dared to answer back to obedience!” They said, “Every time I am certain that the Superior wants me to do something I am bound by conscience.” Obedience among those venerable Fathers was so strict that it could be said, without a lie, that the Guardian did everything in the Friary. Similarly with the other Superiors.

III: Holy Poverty: The Perfection with which those first Fathers observed it

12. What is poverty 13. Poverty and obedience 14. Solitude and obedience

12. The Venerable Father Francis of Iesi said, “True poverty consists in loving any no earthly thing, but only the Divine Majesty and in doing His Will perfectly.”[27] Therefore those venerable Fathers said poverty consists much more in the will than in the use of things. That meant that it means nothing to be poor in earthly things before God and yet be rich with ones own will. They gave this example. If when a Friar dies they find three farthings sewn into his habit, everyone would think he died in ownership and he would be refused a church funeral, as if he were damned. Now if that Friar dies owning three farthings, this external poverty of having no earthly things is important enough to send him to hell. And this external poverty is the least of all the kinds poverty. How much more should it be said that one must die condemned if without contrition and confession he dies the owner of self-will, which is the greatest wealth to be found in the world?[28]

13. As person who is imprisoned or a slave gives everything he has in order to free himself. Therefore this is the vow to which we have freely obliged ourselves: to be poor in ones own will. By our profession we are completely deprived of it. We no can no longer say, “I want” or “I don’t want.”[29] Rather we have completely stripped ourselves of this for the love of God with the obligation to do what others command us. This is that precious jewel that we have given to the Lord God. This is more acceptable to Him in comparison to all the riches of the world. It is no small things for someone to give his own will to the Lord God, an offering which is sufficient in itself. With it nothing else pleases Him. This therefore is that true poverty of spirit that exalted those early Fathers of ours so much, freeing them from all earthly love, from ambition, from the desire to be considered holy and from every physical comfort. All these things impede the spirit very much and often extinguish it completely. They rejoiced so much over submission that the greatest grief that could done them was to give them some office in which they had to be over others, like something which very much hindered the sweetness of contemplation for them. They enjoyed submission as a very great freedom that liberated them from all pre-occupation[30] and from all thought about what they had to do in order to meet their needs. Often when they were talking together they said to one another, “You do not know what the devil put in my mind during prayer: ‘In which place you would like to be?’ I answered him, ‘I would like to be where my Superior puts me.’” Then they added, “Holy obedience frees us from all worry. When the devil says to us, ‘What will you eat?’ The answer to him is, ‘Whatever the cook gives me.’ “What will you wear?’ ‘The habit the Guardian gives me.’ And so with everything.”

14. They asserted that one could serve God much better and more surely under obedience than in solitude[31]. When on one’s own one has to think about the necessities and about providing the things that one can’t do without for the sustenance of one’s nature. This takes so much time that it leaves little that can be given for holy contemplation. Under holy obedience all that time is gained and it frees one from that anxious care that offends poverty of sprit so much. With this a man may know that he is using time well for the good of his spirit.

IV: Poverty in the necessary things we use

15. Poverty, the foundation of the Franciscan Order 16. Austerity of the habit 17. The use of the mantle 18. Sandals 19. The opinion of the seculars about these things

15. Enlightened by the Holy Spirit those venerable Fathers knew that the true foundation of our Order is nothing other than the observance of holy poverty. This is obvious with our Father Saint Francis. It was so rooted in his heart that in the Rule he takes away and forbids all ownership over things. Not only that. He forbids us the use of things that are superfluous or unfitting for our state. Therefore in the Rule and in the written discourses he gave to his Friars he often talks with such affection about most high poverty that it seemed he had no greater zeal for anything else.

16. This was the reason that those early Fathers strove to observe holy poverty in all the things they used, as in clothing. For when the general chapter at Saint Euphemia had been celebrated, the Most Illustrious Marchioness of Pescara, Lady Victoria Colonna bought many pieces of natural wool cloth. It is the meanest cloth to be found – coarse, harsh and despised. She did this so that in those Provinces where they couldn’t get it, the whole Congregation could be clothed the same way in natural wool[32]. So for many years the whole Congregation wore nothing but that cloth which was more useful as a hairshirt than for keeping warm, as can be seen in the Provinces of Sicily and the kingdom of Naples[33]. The fervour of the Friars at that time was such that they didn’t want to dress in any other kind. It as procured in Rome, Genoa, Romagna and in other parts, wherever it could be had. However when they began to look for wool to make clothing according to the wools available in their own Provinces this quite austere clothing largely went into decline. Nonetheless the Friars compensated by making the clothes lowly by attaching pieces of sackcloth and other kinds. It was something amazing. Although the poorer cloths do not last more than a year, out of zeal for holy poverty the Friars repaired them with patches so that they usually made them last four years[34]. None of the habits was more than eighteen spans wide. Most of them were happy with ten spans[35].

17. The austerity of dress in those early Fathers was such that learned and judicious Friars believed that such strict poverty of dress was never observed in the time of Saint Francis nor at the beginning of any other Reform[36]. Nor would you have found anyone in the Congregation who wore three garments even if he were old or very weak, except in the case of sickness. However they met their needs by applying patches. They abhorred the use of three garments so much, that everyone in general firmly believed that wearing three garments is against the precept of the Rule. Those Fathers gave many sermons about this because according to the expositors (of the Rule), both the Supreme Pontiffs and the Doctors of the Order – all defined that it was against the Rule[37].

Therefore strict poverty of dress was inviolably observed in conformity with the will of our Father Saint Francis. As the Doctors of the Order say, it consists in the lowliness, roughness, colour and price[38]. This is obvious in the habits of our Father Saint Francis and his companions kept as relics. They are from coarse and mean cloth and some of them are mostly covered with pieces of sack. Those who say that wearing the tunic rather than the mantle is more in conformity with the Rule and what the early Fathers used to do are greatly mistaken, as is obvious from the Chronicles of the Order. After the death of Father Saint Francis, Brother Elias prohibited the Companions of Francis from wearing the mantle. He called the sect of mantle wearers[39]. There it says that those holy men Brother Caesarius of Camerino, Blessed Bernard and Blessed Giles and others resisted. They claimed that Father Saint Francis had taught them that it was more in accordance with the Rule to wear the mantle rather than the tunic, while both are permissible. However, whoever the tunic and wears the mantle on journeys may often find that he is wearing three garments without real need, and the Rule does not allow the use of more than two garments[40]. These holy men wore the mantle on journeys but never in the friary.

Saint Francis and his Companions wore nothing other than a patched habit, as he says in the Testament: “We were content with one tunic patched inside and out.”[41] Nor did any of them ever wear the tunic, but mantles which Father Saint Francis often gave them for the love of God. He wore the mantle with the same freedom that he put in the rule to be able to wear a second tunic by taking the mantle as a tunic. The freedom is not about what the garments are called. Instead the Rule allows us the use just of two garments and no more. If this is not enough it grants us the freedom to be able to patch it[42].

18. Those first Fathers of ours all went barefoot generally in summer and winter. However when they could not do this because of weakness or age they always allowed sandals. No one was ever forced to go barefoot, but it was something they did voluntarily[43]. The sandals were simple. Often along they found big boots along the roads. They collected these and made sandals with cords.

19. When the seculars saw them in such austerity, they took fright. When they saw them go barefoot in the snow and deep cold they were stunned. There were different opinions about them[44]. Some said, “In the world these have been terrible men: soldiers, captains, murderers – killers of every kind. They have been brought back to penitence. This kind of hermit has never ever been seen before.” Others said, “These are all gentlemen, lords and great personages who have adopted this life in order to save their souls. They haven’t become Friars in order to eat. God has called these because they are predestined. Blessed are those who save themselves.” When women and children saw them they fled. Seeing them with long beards and so austere, they worried about being snatched by them[45]. Their austerity in dress and footwear was such that it was impossible to be more austere.

V: The strictness and austerity they observed regarding food

20. The example of the Seraphic Father 21. The use of meat 22. Reputation for holiness 23. Abstinence

20. The early Fathers took up the task of imitating or Father Saint Francis. As Saint Bonaventure says, our Father was so frugal and austere in eating that he didn’t dare to quench his thirst with fresh water, saying that it was difficult to satisfy ones needs with obeying self-indulgence[46]. As one can read, he did the forty-days on bread and water when he begged the Rule from God at Fonte Colombo.[47] In that place he did two sets of forty-days on bread and water. He fasted on Mount Alverna when he was signed with the sacred stigmata and on Isola Maggiore on the lake at Perugia where he did a forty-days without eating anything but half a loaf of bread. IN other places he ifs found to have been very austere in eating[48].

21. As our early Fathers gazed upon this brilliant exemplar they too led a very exemplary life in taking meals necessary for their physical sustenance[49]. It lasted for many years in friaries of the poor Capuchins they rarely and hardly ever took meat and wine. For the great majority of them did all the forty-days that our Father Saint Francis used to do. Most fasted continuously, eating once a day. If there was someone who would have eaten some meat, when he saw that his other brothers were not eating it, he too didn’t want it. If they were given some meat, they returned it. As their reputation spread almost everywhere that the Capuchins did not eat it was hardly ever offered them. They did not receive meat unless it was poor quality[50]. In no way did they receive chickens, birds and the like, nor did they want to eat them when they were placed in front of them. They said, “These are not the food of Capuchins.” However they met their needs with herbs, vegetables and fruit. Their desire to satisfy themselves with herbs was such that they cared little about other refined foods[51]. Most of them didn’t eat anything cooked, but raw herbs and fruit. The best dish made in those times and which was used most at table consisted of baked bread, cabbage and broad beans.

Since for the love of God they did violence to those things that pleased self-indulgence[52] they Holy Spirit filled their hearts with spiritual consolation. For their sobriety was such that they were always ready for contemplation and His Goodness did not fail to enlighten those purified minds. So it came about that they had a loathing for all the delights of the flesh. When some meat came into the house, they shunned it as if it were a snake. I often heard it said in the friary at Narni, “I like this place very much because it is devout and solitary. However, since meat comes here I am not happy to be here.” This was because Mr Theodore, out of devotion, gave the poor Capuchins a pound[53] of meat each week. Although he was often told not to give it, nonetheless he always did it, especially in summer. It could not be given back because he would leave it and go away. Once he gave some tuna. None of the Friars wanted to eat it, so in my presence Brother Raniero of Borgo gave to the cat. In the friary at Norsia, because Benedict Finocchiuolo brought there a small amount of meat, they insisted with him that it not appear there again. If I wanted to tell all the examples it would be too many to say. Outside of Eastertide and carnevale bread was rarely, hardly ever eaten.

22. This was such a great example to seculars that everyone spoke of the Capuchins as saints. On this was founded the good example and devotion of the seculars which endures until this day. When the seculars saw them they stood and watched in silent wonder. Many of them said with tears, “These are true servants of God who have put the world beneath their feet. It is obvious they suffer. None of them has any colour in his face.”[54]

23. They didn’t want frying pans in the friaries. They said that frying did not belong to the poor because a lot of stuff is used up[55]. Nor did they use anything else to whet the appetite and satisfy desire[56] from which, as servants of God, they had to flee. Nor did they make roasts, sauces and the like. Rather their abstinence was such that they used hunger for all these things. Indeed many of them added water when they were eating some minestra that delighted their senses so that they would taste its flavour[57]. It was amazing because the Lord God so concurred with this. When they were eating those simple foods[58] he gave them such a flavour that a salad had more taste for he Friars that any refined dish that a gentleman might have made.

Since they rarely satisfied their hunger with those simple foods it came about that they never desired anything else that to have their fill of bread and simple things so that when the poor fellows were hunger they cared about no other food than bread. Therefore those servants of God said, “In order not to desire fine foods it is necessary not to satisfy our hunger with the simple foods. For every time these come to us in overabundant surplus[59], like idlers we will seek out meat and other tasty foods[60]. Since in the beginning they did not have gardens and there were few friaries. Therefore sometimes when they wanted to eat herbs they begged for them or sought out the wild herbs in the fields. When they arrived at the friary carrying the herbs everyone assembled with great joy. Then they all ate it together from a big plate or from a basin. They all drank from one bowl. Many of them always wept because of the great sweetness that they felt in their hearts when they saw themselves like poor men each taking what he needed with such charity and fraternal affection and simplicity.

Many times, because there was little bread, they gave pieces to one another and said, “Eat this. You need it more than I.”[61] This loving and holy competition sometimes lasted a good while and in the end many of the pieces were left. Such was the great love they had. Quite often they all ate in a circle on the floor with the food in the centre. They said that it was the custom of the Holy Apostles to eat at a round table with the Saviour of the world. The put the Guardian in the middle because he represented Christ for them. Often when fresh fruit came the Father Guardian called everyone and with great charity he recreated with his sons.

Wherever one turned, one saw nothing except things that spurred one on in the spirit. These things looked like the customs of the ancient Fathers.

VI: Dwellings, and how the Friars slept

24. The first Franciscan houses 25. The first Capuchin friaries 26. Divine Worship 27. Sleeping 28. Nothing in excess, nothing odd[62]

24. In regard to the establishment, size and way of possessing the places we live in, the first Fathers kept the order that our Seraphic Father Saint Franics gave. It is clear in the Legend of the Three Companions that places be established with the permission and good grace of the Ordinaries; that the site and building too have a designated owner, whether it be it the community[63] or lord, who is obvious to the Friars and the seculars. Furthermore he wanted the place to be surrounded completely by a good hedge-wall built by the owners or by others ordered by them for the undertaking so that the Friars do not get involved with money because of the building[64]. This appears in some eof the exemplary places that our Father Saint Francis took up. He wanted them to built on flat ground and high enough that a tall man can touch the roof with his hand. This is obvious in the places at Speco[65], Canale, Santo Urbano, Monte Luco at Spoleto, the Carcere in Assisi, Scarzuola, the Romita at Cesi and others. The external walls were lime plastered, while the interior compartments were made with wicker lattice. He wanted them to live there without have any love or attachment to it, like wayfarers. And if robbers went there to steal, no one said anything, as if it did not matter to them.

25. So our early Fathers took up little places and built them in that form, two or three miles from the towns[66]. They want all the houses to have owners and that once a year they return them to their proper owners, thanking them for having lent the places to them for that time. As a rent they brought them some fruit and a salad[67]. It lasted for many years that the whole Order observed this practice. Nor would they have cut down any tree or cut wood in the forest or on the site assigned to them without the permission of the owners. That stated that it is not permissible for Friars Minors to have forests for cutting wood. The forest is there only to preserve the decorum of the Order. Because it would be unfitting for women and other suspicious persons to be able to enter where they live, they wanted the woods to be enclosed[68] so that they could walk around a little and be able to go there to pray. They were not for cutting wood because just as it is not permissible vines and fields in order pick their fruit, so it is not possible to have forests in order to get wood from them. If it is necessary for some to be cut, they would be cut and received from the proper owners for the love of God, as if they were cut outside of their forest[69].

When some expenditure was necessary because of the need in those houses to maintain the roof or add rooms, they always had recourse to the proper owners. They did the same with the tools and pots[70] that they used in those friaries. They had them provided by the owners and when they no longer had any use for them, they returned these to them. The Friars always remained free and never had to get involved with money. They did not make many gardens. They gave the herbs to whoever came but did not want them taken to town. That was always shunned.

26. The churches were always small and often the built them the size of the Holy House of Our Lady of Loreto. They said the Office slowly and well punctuated and not too loudly[71]. As they wrote in the Constitutions they all did the ordinary prayers together in the church[72]. However these prayers where the least of their prayer because once Mass was said almost all the Friars who were not involved in duties of the Order, usually continued in prayer until Terce all the time. After Vespers they did the same until Compline. According to the seasons they withdrew either to the church, their cells, or to the woods.

27. Regarding sleep, ordinarily they all slept on bare boards. However during the winter some of the feebler or old ones put down a little straw with a covering of made from reeds[73]. They didn’t use sheets until Father Eusebius of Ancona became General,[74] especially in the Province of Saint Francis. However the whole Congregation used to sleep on mats instead of sheets. The majority slept on planks. For pillows many used blocks of wood of bundles or fennel or other herbs. When the seculars entered and saw the cells and their austerity regarding sleeping, they were marvellously edified.

They never slept after Matins but stayed in the church at prayer. Once two Religious came to the friary of Saint Valentine’s in Foligno. In order to observe the Friars they stayed the night. When Matins was finished they saw all the Friars leave. The Religious thought that they had all gone back to bed. To ascertain this they lit a lamp and went to the cells. When they didn’t find them in their cells or in the church they were baffled as to where they might be. Wondering about this the came outside the friary and accidentally came upon some oratories that each of them had made from branches. They heard the Friars scourging themselves. Some were still praying with many tears. To know for sure they stayed there until morning in order to see what they did. They knew that none of them had gone back to bed after Matins but that they had continued on, taking the discipline and praying. In the morning, when they wanted to leave, the Religious said, ‘Fathers, persevere. This is the true Reform, one of deeds and not of words.

28. They did not want anything superfluous in the friaries. As for serviettes there was enough for one for each Friar and when they washed them there was one spare for each Friar. During the visitations the Vicars had them give away everything that was superfluous for the love of God. And they did this with everything, even jugs, pots, tools, altar linen[75] and the like, because in all the visitations they diligently had them give away the superfluous.

For a long time they used pewter chalices. However because they stained the corporals very much and because of their zeal to show the greatest reverence for the Most Holy Sacrament, they abandoned those. They put in the Constitutions that each house could have two chalices but only with the cup in silver. As for the things of the church they based themselves on the declarations of Nicholas III. He says that it is not permissible for the Friars Minor to have precious vessels or unusual statues that may cost a lot. Therefore all these things should be clean, simple and inexpensive. As for vestments they didn’t want chasubles and other sacred cloths with brocade, silk or other precious materials. They only wanted simple cloth without gold or silver. For many years in our friary in Rome the altar pallium was a mat.

These things marvellously edified the seculars. When they saw that the Capuchins began to build beautiful churches, and to receive very valuable statues, although the friars may have done so for a good reason because of the heresies, none the less those who were aware of our earlier simplicity were quite startled by all this.

VII: On stores and the about the miracles that happened because God provided for them in the needs

29. Trust in Divine Providence 30. The Angel of the Lord succours Saint Francis and his companions 31. The Lord provides for the needs of the first Capuchins: a) at Sansepolcro b) at Ferrara

29. As we said above the first Fathers founded themselves on the document that our Father Saint Francis gave, especially that the Friars Minor should trust in Divine Providence since Our Lord promised Saint Francis to provide all the necessary things for his Order. Nor would He ever fail them when the true observers of the Gospel of Christ trust in His goodness. As it is written in the Legend of the Three Companions our Father said that Our Lord appeared to him in the beginning in the crucified form when he wanted God to reveal to him the way of life for himself and for his Order. Our Lord said to him, “Francis, your Rule and the way of life for you and for those who will want to follow you will be my life that I led in the world. The way of life will be to live according to the Gospel. Therefore found yourself in me along with all those who will want to follow you because in these latter days I have begged from my Father to give me a people that trusts in me alone. Just as I rest in my Father and the Father in me, so this people will rest in me. I have chosen you as head of this people because you are a lowly man so that the works that I perform for you everyone will know that they do not come from you but from me and that I can do all that I want. Therefore this will be your Rule: to love according to the Holy Gospel and to place all your hope in me. Do not wish for any earthly inheritance nor wish to possess any earthly thing. Your inheritance, and that of those who will want to follow you, will be my Name. The more you distance yourself from the things of this world, the more the world will come after you to give you some of its things for My Name. The more your draw near to the world, the more the world will avoid them because I want the life I and my Apostles led preserved in your Order until the day of Judgement. Then anyone who wants to know what my life was will know it in your Friars who will observe the Rule that I will give you.”[76]

That which Our Lord showed him by revelation He has proven by example to the true observers of the Rule. When human means could not provide for them, the Lord God has provided for them miraculously.

30. So the Three Companions[77] tell that when Father Saint Francis went with his twelve companions to Rome to have the Rule confirmed, when they were returning toward the valley of Spoleto, some of them withdrew one Friday to a part far from any dwellings. Assailed by great hunger the poor fellows could not longer walk. They became sad and dejected. Through this temptation they cooled from their first fervour and began to wonder whether it would be possible to adhere to such a harsh life. The Supreme Creator always has compassion on human frailty. He sent them an Angel in the form a handsome youth. He greeted them and asked why they were so melancholy. They answered, “Because we are hungry.” The Angel said, “Are you not true observers of the Gospel of Jesus Christ, for true observers trust totally in the providence of Jesus Christ who always provides for them without fail.” As he said these and similar words to them the felt so on fire within their hearts. They felt their strength return as if they had been refreshed by all the finest dishes possible. The youth gave them some bread and disappeared. At this they went down in their knees and with immense fervour promised again to observe the Holy Gospel and to never falter again in any temptation. When they ate the bread they were all completely refreshed and their hearts were on fire.

31.Because of this our early Fathers did not want to keep stores of any necessary for more than three or four days or a week. Therefore, since the friaries were a long way from the towns, it happened that they suffered over the necessary things in times of rain or snow when they could not go out to beg.

a) Our Lord always provided for them miraculously as He did in the friary of Borgo Sansepolcro, called Monte Casale. Our Father Saint Francis lived there. His cell is still there as well as the rock where he slept[78]. It is a very cold place in the Apennines, about three miles form the city. Brother Eusebius of Ancona, the Father Vicar of the Province, found himself there because of the snow. Father Anthony of Cetona was the Guardian. Both were mirrors of holiness. A very heavy fall of snow took place. Not only were they unable to go out of the house but they couldn’t even open a window because the wind immediately filled everything with snow. Because it is a valley enclosed by mountains all around, the wind brought so much snow to some places that it was not humanly possible to pass without dying since some gullies were weighed down with more than a lance length of snow. When the poor fellows found themselves without bread or anything else to eat, the Father Guardian called two of the strongest and said to them, “My sons, you see how we are. If you have the courage, try to see if it is possible to be able to get to the city for alms. If you see that you can’t, come back. Do not put yourselves in peril. I give you the merit of obedience.” When those legitimate sons of Saint Francis heard this, kneeling down they offered themselves to make the attempt.” Because there was a little bread, enough for two Friars, the Guardian wanted them to eat it[79] because of the fast so that they could better resist the cold. However when father Eusebius saw those Friars who were eating because they wanted to go to the city, he did not want the poor Friars to put themselves into to danger of death. Instead he had all the Friars called into the church and gave them a devout talk about the providence of God who never fails His servants. Rather, when they lack human support God always provides for them miraculously. Therefore they commended themselves devoutly to Our Lord Jesus Christ. “Let us not worry because without doubt He will provide for us this morning. If there are some vegetables and cucumbers[80] because these will supplement what little bread there may be.”

It was truly a miracle of God. They cook some beans and gave a bowl of them to each and every Friar. The divided the bread into so many pieces. After doing the blessing they ate the bowl of beans gladly. They were so refresh that it seemed to each of them that with that morsel of bread they had never eaten better. They knew that they had not been fed by the adequacy of the food but by the grace of God. They all said, “If our Lord gives us this food, we have little to bother about.”

The miracle that happened next was no less wonderful. While the snow and bad weather intensified, many people in the city of Borgo heard a voice: “The poor Friars of Monte Casale are dying of hunger!” It was an amazing thing. For that evening a Monk from the Congregation of Saint Romuald was looking out the window. Smiling, he said, “O what dark and terrible weather. Go and tell the Friars at Monte Casale that the Angel may provide for them this time!” He wanted to imply that their life was an indiscretion. Although there was a storm that made the streets impassable because of the snow and the great wind that was blowing, nonetheless very early in the morning there was hubbub in the city because of the voice they heard during the night. At once they organised fifteen young men from among the leaders of Borgo. Dressed well with boots, caps and other protective clothing[81] they all took shovels and clear the road of snow. Within a short time the collected two loads of goods and provided two mules – the strongest and best there were. Having placed the goods on the mules, with shovels some went ahead and others came behind the mules clearing the road as they went. All affirmed that it went like a breeze for they were unaware of any obstacles except when they got near to the friary.

When the reached the chestnut grove at Monte Leone near the friary, the Perugian Brother Angelus of Poggio di San Martino in Colle began to hear the sound. He tried many times to open a window to put his head out so that he could understand what the noise might be. This was impossible because the strong wind filled the air with snow. He wondered if it was some poor wayfarer who would die out in that valley so he ran at once to Father Eusebius to tell him that he felt he should go to see if he could give some assistance so that the person might not perish. At this all the Friars got up and opened the door of the refectory to see if they could go out. In the little yard outside the door they found half a lance of snow that the wind had brought there. Because they didn’t have water, Brother Angelus tried three times earlier to make a way with a shovel to get to the well. However it had proven impossible. For as soon as he removed a lot of snow, thinking he had cleared that part of the way, the wind filled it with more than before. He was compelled to drink melted snow.

It pleased the Lord God that while the Friars were discussing id they should go to help the poor man, there was a quick knock at the door. When Brother Angelus opened the door and saw the young men and the provisions that the Lord God sent them, and when all the Friars came running, they were so filled with compunction that they couldn’t speak to one another as the saw the heartfelt devotion of the young men. Ice hang from every hair on the mules, so to speak. Seeing this the lit a big fire and warmed up the saddle blankets[82] and put them back on the mules. The young men also warmed up well and had breakfast. Because of their great devotion they said with tears, “Do not worry Fathers if the snowfall is higher than these mountains. You will never want for anything. We have seen a very obvious miracle of God. We got here without any harm in such a short time, it was as if we flew. Attend to serving God and pray for us. While Borgo has bread, so will you.”

The poor Friars were so edified that they prayed especially for the city for many days. While the bad weather lasted, they did not need to leave the house because the provisions lasted the whole time.

Another time there was a very heavy fall of snow when the Guardian of the house was the holy man Brother Bartholomew of Spello[83]. A farmer lay comfortably in his bed one night in the village of Efra. He heard a voice that spoke to his mind, “You are sleeping very well in your bed and the Friars at Monte Casale have not bread. See to it that tomorrow you take them some.” Because of this, early next morning he got some bread, as much as he could carry. When he arrived at the friary the Friars were amazed that he hadn’t perished because the area is so mountainous and steep that one cannot pass there until summer[84]. He told the Friars how God had visited him during the night. It was amazing because the Friars didn’t have a single morsel of bread.

b) The same thing happened in the friary at Ferrara[85] when there were fourteen friars in the fraternity. One Friday in summer, at the hour after Sext when they pray before the meal, as they were going to prayer the cellarer[86] told the Guardian that there was not enough bread for the next morning. The Guardian replied, “Let us pray fervently that God will provide for us.” While the Friars were praying there was a knock at the door. When the porter went he found no one at the door. He was wondering about this and as he was looking around to if anyone was there he saw many loaves bread and some wine that had been brought there. Stunned by this he called the Father Guardian and all the Friars. After looking around very carefully they couldn’t find anyone. Thinking that God had sent them the bread and wine, and it was, they took it with great joy they and all thanked God together because He had provided for them so miraculously.

It would be too much to want to tell about all the times that the Lord God provided for the needs of his servants.

VIII: Holy probity[87]

32. The Seraphic Father’s regard for it 33. The Capuchins, a mirror of probity 34. Ways to preserve it

32. The reason that the early Fathers included in the Constitutions that neither the care of Monasteries nor hearing the confession of seculars should be taken up was to remove every activity and occasion that could have with time stained the beauty of holy probity. They based themselves on the rigour that Saint Francis had regarding this matter in the beginning of the Order. His Three Companions tell about Brother Philip. He was the first visitator of the Nuns who used to have dealings[88] sometimes in a certain monastery that was in Assisi in order to reform them and for their benefit. Father Saint Francis commanded that he no longer continue this activity. However since he had already made some arrangements he felt it was difficulty not to be able to carry out that act of charity. So he went them many times again. When Saint Francis came to know about this he cursed him as the destroyer of his Order. By revelation from God he knew that the care of monasteries and familiarity with women must greatly hinder his Friars in the way of perfection. Because of the many scandals that would follow from them, these things must denigrate the beauty and fragrant probity of his Order[89].

And as those three Fathers tell, Father Saint Francis was going along the river one day with the Lay Friar who had accompanied Brother Philip to that monastery. In service to the Nuns he had taken messages both to Brother Philip and many others many times. When the Lay Friar heard that Father Saint Francis had given the curse to Brother Philip he was very afraid that the curse would also come upon him. He wanted to ascertain this for himself. Kneeling down with great humility and tears he asked forgiveness of Father Saint Francis for this and confessed his fault in all this to him. As a penance for wrong, Father Saint Francis commanded him to throw himself into the river. Since the river was big and in the depth of winter it swept him away for a good length of time. However, helped by the prayers of Father Saint Francis he managed to get out all wet. He continued the journey wearing that wet habit. The weather was very cold and the poor fellow went on dejected and shivering. Speaking to him, Father Saint Francis asked, “How are you, my son?” He answered, “Father I am no worse than I deserve for having acted against your obedience.” As Father Saint Francis consoled him he was reassured that the curse had not come upon him because he had acted in simplicity, thinking that he was doing the right thing. Instead the curse was on Brother Philip. The Lay Friar said to him, “Father, have I shared in this in any way since I did not know that you had commanded him not to go?” Father Saint Francis answered, “Your simplicity had freed you.”

33. Therefore from this example and other instructions our early Fathers took great account of avoiding familiarity with persons who would arose suspicion[90] in every possible way. They were so withdrawn that they hardly ever spoke with women, avoiding ell activity and friendship that could denigrate their reputation[91]. It was something amazing. The Congregation was small at the time and the lived in such austerity many came and were unable to persevere, that one would go and another come. Nonetheless by the grace of God it lasted for many years that there was never the slightest word or suspicion about the holy probity of those who left in that way on their own, departing from our Congregation.

34. It seemed that because of the great austerity of their life that the vice of the flesh was totally eradicated and torn out. God co-operated with them in such a way that in regard to probity it seemed as though they did not have a body. You would never have seen anyone speak with a woman except in a public place and in the presence of his companion and with his eyes lowered. They were like Angels. That vice was so abhorred and distanced from their conversation that they would not have eaten all those things that would dispose them to such a vice, such as spices, artichokes and hot herbs[92]. If any of them ate some of them, the others were very scandalised by it. They drank so little wine that it was hardly ever heard of. Although most of the time they fasted on bread and water and a flask of wine would have been enough to last five or six Friars for a week. There were nine Friars in the fraternity at Borgo. They had a big glass flask that held two ordinary flasks[93]. On Saturdays they took it out questing and it lasted until the next Saturday because they used to fill their beakers with water and add a little wine the way one puts oil on a salad. It was a miracle of God that all the Friars who drank the spring water said it tasted just like milk. And so it was, because I drank it for a period of a year and I always felt as though I was drinking milk.

When they were in the homes of seculars they always avoided sleeping on down pillows and soft beds. They’d much sooner sleep on boxes or on some table. When they went on a journey they always asked to sleep on straw. They fled from reading books that spoke about indecent things[94]. Therefore they put into the Constitutions that such books should not be kept in our friaries[95]. There were many Friars who affirmed that they did not know any woman by appearance[96]. The considered it most inappropriate if a Friar should look a woman in the face while speaking with her. And so this reputation spread about commonly that the Friars did not speak with women. Nor did they want them given their little crosses, Agnus Dei[97] and similar things so that they might be completely detached from women.

IX: Silence

35. How Saint Francis recommended silence 36. The Capuchin Constitutions prescribe silence 37. Its most faithful observance

35. Although our Rule makes no mention of silence, as all the other Rules do, nonetheless the early Fathers of our Order held it in high esteem, just as the Three Companions say about Father Saint Francis. He was describing those Friars who were closest to his heart. Father Saint Francis said, “My Friars who live in deserts and in solitary and remote places should keep this rule. I do not want seculars ever to enter the hermitage[98] where they live. Nor do I want them to work or make any loud noise in that place. The cells should be a short distance from one another. Let the Friars keep perpetual silence. They should not speak except about necessary things, and with a voice so low that no one else can hear except the one with whom he is speaking. In their oratory let them all say the Divine Office together in a moderate volume[99], no too loud and not too soft. Let Mass be said every morning. Then let them all withdraw to pray. After having said Prime and Terce let them persevere in prayer until Sext. At the sixth Hour let them say Sext and None. Then their mothers call them to the refectory, with the sounding of a tile. Let them go and kneel and ask their mothers for the love of God to give them to eat. Once they have eaten let them withdraw in silence. Let the mothers be on guard that when they return with alms not to bring them tales about things of the world so that they may serve God more quietly. Therefore those who live in solitary places with this rule are my true Friars of the Round Table whom God has called His secretaries with whom He communicates himself with great intimacy. I want to be with these Friars[100].”

One also reads that when Father Saint Francis did those fasts of his he never wanted to speak with anyone, neither with Friars nor with seculars.

36. Because of these and similar examples those early Fathers of ours put in the Constitutions that evangelical silence be observed continuously[101]; every idle word is to be avoided; not speak except for the honour of God and the good of one’s neighbour. The also included regular silence that, well observed, is the cause of great good. Not observed it is the cause of great harm. From silence comes quiet of the mind. From quiet comes holy contemplation. From chat come grumbling and idle words. These then produce discord, ill will and disagreements among the brothers as well as great disquiet in the mind.

37. Those early Fathers of ours observed it so inviolably that one would never know anyone was in the friary except when the Office and Masses were said.

They edified everyone so much that when seculars entered the friaries they went silently. To them it seemed to be committing a great sin if one was heard to speak loudly because it would offend the ears of the servants of God. Often I heard them say, “Silence is the guardian of the interior spirit.[102] More is lost in one moment of chit-chat than is gained by a month of prayer. When I want to go to confession, because I have kept silence, I don’t know what to confess.[103] The Holy Spirit speaks a very important word through the mouth of Saint James: ‘the religion of one who cannot check his tongue is vane.’[104] Truly the one who does not possess the decorum of holy silence cannot be called a Religious.”

Speaking little and softly gave very good example to seculars along with that beautiful modesty of the Capuchins, which on its own made the Capuchins a mirror for everyone. When they gave sermons on silence they said, “The seculars do not see our disciplines, hair shirts, fasts and other things. However when they see us well recollected, moderate in speech and rarely in conversation, it makes them think we a good religious. However when they see us dissolute in speech, joking, with laughter and buffoonery, they know that we are little better than they.” When fast walking in the dormitory, slamming doors or other things are heard, they always acknowledged their fault in the refectory. They took this into great account. Once there was a Guardian in the friary of Saint Valentine’s in Foligno. Because they did not have a bell to ring for Matins, he got up for Matins and cried, “Up servants of God. Get up to praise the Lord God!” In the morning a Commissary, whom Father Louis had sent there on visitation, reprimanded him strongly in the refectory and had him take the discipline since he felt that the Guardian had broken the silence with those few words[105].

X: About the use of necessary things

38. Object for personal use 39. All things are in common 40. It is unfitting to have things for ones own use

38. Our Father Saint Francis did not want his Friars to keep anything for their own use except that the Rule grants them. This was clear when in Our Lady of the Angels he allowed a small psalter to a Priest. Then later when he reconsidered, he realised that he had granted it against the Rule. In order to correct this mistake he called the Friar back to the same place where he had granted it him. Kneeling there he told him his fault, saying to him, “I have granted you something I could not grant because according to their Rule the Friars Minor cannot have anything else than the habit, tunic, cord, underwear and breviary[106]. Also when Blessed Leo saw that beautiful vision in which many Friars Minor were crossing a river. Those who had full pockets drowned. Those who carried nothing crossed the river easily. Because he carried the breviary Brother Leo was in danger of drowning. When he told Father Saint Francis about the vision, he replied to him, “Beloved, all the Friars who get tangled up in the things of the world sink into the abyss of hell during the passage of death.”[107]

39. Therefore the early Fathers of our Congregation knew about the strictness of poverty which the Rule calls ‘most high.’[108] Therefore they used all diligence to observe the Rule about poverty according to the clear[109] intention of Father Saint Francis. So in regard to necessary things that the Rule allows us their practice was to hold these things in common just as the Three Companions tell. In the beginning Father Saint Francis and the whole Order had in every friary a little room where they kept some habits. No one kept a habit for his own use except the one the Guardian assigned him. They did the same with the breviaries. They kept these in common. When a Friar had to go on a journey he took the breviary that came to hand. When he returned he returned it to its place. The Capuchins did it this way for a long time. They kept everything in common except the breviary. However they generally kept the underwear, habits and other things in common. When someone needed a book, a change of underwear or sewing thread he always asked permission. Regarding the underwear usually there was a general permission that they be kept in one place and when the need occurred each Friar took them.

40. They said that having something in particular is something that very much runs the risk of having a disordered attachment[110]. Often there were examples of this with some, especially Lay Friars, who kept the Little Office of Our Lady or some booklet or some other things. When the Superiors took these things from them they became so upset that they left the Congregation. Nor is it allowed to keep unusual[111] Agnus Dei, rosaries, little crosses and the like. These unnecessary things hinder the spirit very much. Many simple Friars keep them without showing them to their Superior and who incur[112] the risk of ownership. Many abuses[113] also came about at Chapter time by having to carry bags, or by weighing down[114] seculars who carried the bags for them. An unencumbered[115] Friar who possesses nothing has ample scope to remain tranquil and is always be more accepting of holy obedience. It is totally the opposite for Friars who take too much delight in similar trifling things[116], especially the things that they keep out of curiosity rather than usefulness or need. At Chapter time when they change friaries or travel you would never have found anyone who carried bags except the preachers. Some had a little bag with books, though only a few[117]. This instilled great devotion in the seculars and the Friars travelled more quickly and expeditiously. They didn’t have knives, but when they stopped to eat a little bread, anyone who needed a knife borrowed one from the seculars. Generally they carried the bread in their sleeve. Because Our Lord told the Apostles not to carry a stave, many of them were adamant about not taking staves. Some old Friars who could not do without carried a cane[118]. Before they died they always gave back the breviary, the Rule, the discipline and the handkerchief to the Father Guardian. These were the great wealth of these servants of God who passed unencumbered to their Creator since they had nothing to hold them back.

XI: About the great charity they had among themselves

41. The affection of the first Franciscans 42. Fraternal charity sweetens the harshness of life 43. Fraternal correction

41. The Three Companions tell that the love they bore each other was great. Often when on their way to unknown places, wicked persons threw stones at them. Many times, when one of them saw the stones thrown at his companion coming in the air, the servant of God would put himself in between so that they would not hit his companion. He preferred to take the impact himself, allowing the stone to roll to his brother.[119] The ardour of the charity that burned in the hearts of those servants of God was such that when some need occurred because of illness or other things they served and loved one another so tenderly that one has never seen a mother as tender towards her child. Such was the great love which those servants of God bore for one another.

42. By these examples therefore those early Fathers of our loved one another so tenderly that they never wanted to be separated from each other[120]. When it happened that by temptation by the enemy that one of them left the Congregation he could not settle until he returned. These admitted frankly that every time they remembered that pleasant welcome and fond exchanges[121] that they had had with his brothers they could not restrain their tears. Finally that fondness forced them to return. It was something amazing. In their severe suffering, that affectionate conversation sweetened all its harshness so that everything seemed to be easy. I say little about what used to happen during sickness and with just how much charity they served one another and encouraged each other in their conversation.

43. It was a custom that talk was rare. However when they gathered together they spoke about the things of God or about the observance of the Rule[122]. When one of them said an idle word inadvertently his companion knelt down at once and said to him, “”Father, I feel this is an idle word.” Straightaway he knelt down too and admitted his fault[123].

These look like unimportant things. However no tongue could express just how important these things were, because with these rules they were freed from grumbling, useless chatter and idle words. Just how much those things may soil the conscience everyone can see for himself. Unnecessary recreation and talk about vane things are the cause of great harm. Like freezing water these quell any flame of charity. When a poor Religious loses devotion and fervour of spirit he finds himself amid many dangers. He is in great danger of falling headlong into every kind of vice from which fervour of spirit usually distances him.

XII: The Anchoritic Life the early Fathers led

44. Solitude and apostolate 45. Capuchin in the footsteps of Saint Francis

44. It was manifest throughout Christendom that the holy Order of Saint Francis began in all the provinces friaries were established quite far from the cities and ordinary dwellings.[124] This lasted as long as he lived and is still seen today. Those places are still held in great veneration because Saint Francis and other saints and blessed of our Order have been there. This happened, as appears in the Legend of the Three Companions, because the main intention the Seraphic Saint Francis had was to arrange[125] all his Order for holy contemplation[126]. As the Three Companions say, Francis’ mind was either to find holy martyrdom for preaching the Holy Gospel or to lead an anchoritic life. We read how Saint Mary Magdalen and the early Fathers did this. This illumined the world by living with such austerity in the harsh deserts, as did Saint Paul the first hermit, Anthony, Hilarion and countless others. Francis also had in mind to lead a truly pilgrim life, going preaching more by example than by words for the benefit of his neighbour, in order to live detached from all earthly love[127]. It pleased Our Lord God to reveal to him that He had not just called him for Himself. Rather He wanted to spread his Order throughout the world buy the benefit of everyone. Nonetheless the Order has always been founded more on the spiritual than anything else. The Order has always considered them holy men, all those who have withdrawn into desert places, detached from all earthly things and exercising themselves in holy fasts, silence and holy prayers. And Our Lord God has made them more illustrious with miracles. Therefore holy men have judged this to be the best life that one can lead in this world, a life that is more acceptable to God. On the other hand one sees that preachers without spirit, as educated and gracious as they may be, have born little fruit in their preaching. Rather they have darkened the world more with their bad example. By administering their learning without spirit, they have done great harm to the Church of God[128].

That which the Holy Spirit instructed him, Father Saint Francis had it written in the Rule: “Let those who do not have letters not care to learn them. Above all, rather, they should desire to have the spirit of the Lord and always pray to God with a pure heart.”[129] This is as if he wanted to say that perfection does not consist in learning but in the perfect love of God. In another place he says, “Many preachers have taken speaking well more into account than doing good. They will feel that they have converted many during their sermons. On judgement day Our Lord will declare. ‘I have converted them, not by your words, but by the tears of holy Friars who, in the perfect observance of the Rule, have prayed insistently for the conversion of sinners.’”[130]

45. Therefore this was the intention of those first Fathers of ours: to imitate Father Saint Francis by distancing themselves as much as possible from the world, taking up houses usually two miles from the cities. And so as not to have occasion to get tangled up with the world they put it into the Constitutions that the Friars not hear the confessions of seculars, nor go to the dead or accept burials[131]. Not because these things aren’t good, but since we want to live according to our Rule, we are not obliged to do these things nor do we hold this rank in the Church or God. Rather, our obligation is to pray and to preach with good example and sound Catholic doctrine. These other things are the office of secular clerics[132]. For if we want to get involved, cannot do so without displeasing them very much. Many times one has seen great scandals because Religious, through the privilege they have sought to be able to exercise themselves sin the care of souls, have scandalised their neighbour very much indeed.

They not only took up remote places where they lived in the greatest poverty, but there were many who with the permission of the Superiors made little cells on the site itself. They lived there in order to be more withdrawn, fasting continuously on bread and water, in order to dedicate themselves more perfectly to holy contemplation. Some of them didn’t eat bread but fruit and vegetables. This was the reason that they wrote in the first Constitutions: Whoever wants to lead the anchoritic life, when the Superiors have judged that he is suitable for such an undertaking, should not be stopped. Indeed, he should be given every opportunity.”[133] This is because all Companions of Father Saint Francis led an anchoritic life as long as they lived, as we see in Blessed Rufino, Giles, Juniper, Silvester and others whose oratories can still be seen at La Verna, the Carcer of Assisi and other places. Indeed all this was taken from the ancient Fathers who led the solitary life and whom the Church of God has praised and canonised as saints.

XIII: The preaching of the early Fathers

46. The preaching of Saint Francis and his Companions 47. The Capuchins renew the preaching of Sacred Scripture in the Church 48. Marvelous fruitfulness 49. Their life was all a sermon

46. The Three Companions tell about how Innocent III of holy memory, when by divine inspiration he approved the second Rule for Saint Francis and his Companions. Although most of them were unlettered, nonetheless, enlightened by God, the Holy Pontiff trusted so much in the holiness and good example of those first founders of the Order of Minors that he made them all preachers of the Holy gospel of Our Lord Jesus Christ. So that they could preach more worthily, His Beatitude wanted the Lay Friars to have little tonsures[134]. Their preaching was not vane. It did come about from human instinct but from divine providence. For as the Three Companions say, the Holy Spirit enlightened them so highly in order to have clean vessels purified from all earthly affection that as soon as they began to preach they inspired everyone who heard them. The hubbub about their holy life and fiery words was such that all of Italy woke up. Accompanied by the Seraphic Father, he sent them two by two to every part of Christendom. Many of them travelled to the places of the infidels, preaching the Gospel of Christ.

47. From this example the Reform of the Capuchins renewed the life of the Seraphic Father in the world in such a way that the devotion of the seculars was great. The wanted to see the Friars and hear them speak about the things of God. Almost all the priest and lay Capuchins preached. Through their preaching the Lord God bore marvellous fruit in the world. Therefore it came about that preaching of the Sacred Scripture was renewed the Church. Prior to that the things preached about were Questions, philosophy, the Aessop’s Fables and other vagaries[135] and vanities. However when the Capuchins began to preach the Gospel the people liked it so much that if they did not hear the Gospel preached they didn’t want to listen. So everyone was forced to abandon the fables and preach the Gospel of Christ if they wanted to please the people[136].

The Lay Friars preached the commandments of God, some examples and quite a few reprimands against the vices and they bore the greatest fruit among the simple. When Brother Giles of Orvieto[137], a courageous Lay Friar[138], arrived at a castle in the Campagna di Roma, the people immediately gathered round for him to preach. However since Brother Giles was worried that there may have been some lettered person there, to clarify this he used a holy caution. He asked for some paper and an ink pot because he wanted to note some things. The peasants replied, “Father, there is no paper of ink pot here. There is no one here who knows anything.” Brother Giles said, “Go an ring the bello for the sermon because I want to preach.” His preaching was liked so much that as a result he needed to preach for about fifteen days. He instilled in them so much fervour and accomplished so many reconciliations that it was something amazing. A Friar of Saint Augustine, a master in theology, came for a feast day. Since Brother Giles was worried that he might contest him in something, with great humility he asked the master if he would preach. And he gave them a sermon. The peasants did not like this at all and did want him to preach any further, but that Brother Giles continue on. He did many wonderful things, not only in that castle but also in many other places.

When Brother Louis[139] saw the great fruit that God produced from this he gave them permission to preach. However when lettered preachers joined[140], the reputation for preaching was so great throughout Italy that most of them did not go to preach unless by an Apostolic Brief sought by the communities from His Holiness. Sometimes there were three or four Briefs[141]. However His Holiness wanted the first one to be upheld. They had fifteen and twenty thousand persons at the sermons and anyone who could hear them considered himself blessed[142]. Portraits were made of many of them which many noblemen kept in their rooms out of devotion as if they were saints.

48. No tongue could express the great fruit that those early Capuchins bore with their preaching. For at that time the holy sacraments were not attended much. The Friars restored their practice by organising many associations and other devotions[143], as well as the Forty Hours Prayer. Father Joseph of Milan began this, and today it is attended throughout every part of Christendom[144]. The Friars, especially the simple ones, delighted in ruining dances, card games, plays and other gatherings where Christ was dishonoured[145]. Often they climbed some prominent position in the middle of dances and began to preach with so much fervour that they change the festival into mourning and weeping.

49. Others, who did not have the grace of preaching, struck up discussions about the things of God with such familiarity[146] that they often bore more fruit than that of the sermons. When it was necessary for them to lodge with seculars, the neighbours came to listen to them speak about the things of God. Although they were simple Lay Friars they spoke so highly about the things of God that the seculars thought that they were learned. They regarded it a matter of conscience not to speak with seculars about the things of the world[147].

It often happened that many important reconciliations were brought about through these discussions. So their whole life was a sermon through the example that they gave. When it happened that some of them were immersed in tribulations they sent for the Capuchins and were comforted by listening to them speak about the things of God.

Since the Congregation of Capuchins was so conformed to the early beginning of the Order, it may certainly be regarded as the true Reform, made in the spirit of the Founder.

Part two: On the General ministers Of the Order of Friars Minor Capuchin

Here begins a brief and succinct treatise about all the generals who wore the Capuchin habit beginning with Father Saint Francis until the short cowl was lost. adding all the generals of our congregation after the time that the Capuchin friars adopted the pointed cowl again. With a brief narration about all the notable things that each of them did in his generalate and when and where they were elected.

I: The first General: Saint Francis of Assisi

Biographical sketch

1. Origins of the Franciscan Order and historical sources of the narration 2. Jesus Christ reveals to Saint Francis the life to lead 3. The imitation of Christ 4. The conformity of the Franciscan life with that of Christ 5. What the houses of the friars should be like

1. The first General and Founder of the Order of Minors was our Seraphic Father Saint Francis. God converted him miraculously from the vane cares of this world. Our Saviour Jesus Christ revealed to him how he should live according to the form[148] of the Holy Gospel and that he should write his Rule for himself and for all those who from then on would want to observe it. The Seraphic Father therefore began the Order of Minors in 1206, as appears in the Memoriale[149] of the Order. Pope Innocent III approved the first Rule for him and later the second one which we how have was approved by Pope Honorius. As is obvious from the Chronicles of the Order, the whole Order observed this Rule inviolably in its high degree of perfection for a period of twenty years while the Seraphic Father Saint Francis lived.

I feel that I should not keep silent about the marvellous things that the Lord God worked by means of our Father Saint Francis. So that it does look as though we I am speaking of my own head I felt I should repeat what the Three Companions of Father Saint Francis write about these things, namely Brother Leo, Brother Rufino of Assisi[150]and Brother Angelus of Rieti. This appears in their legend entitled the Legend of the Three Companions[151]. This is what they say.

2. With great humility like a little child Saint Francis understood and accepted that the will of Jesus Christ had been given him from heaven regarding the things that he wrote in the Rule[152]. He was assured that all those things were according to the wish of Jesus Christ. For when He appeared to him one day as crucified He said to him, “Francis, follow me.” The Holy Spirit set him on fire with those words. When the saw the Saviour of the world who wanted to die on the cross and to die between two thieves for the salvation of all[153] he firmly resolved to follow the naked Christ. He was deciding whether to distance himself from his homeland and be separated from all the tumults of the world Just as we read how Saint Mary Magdalen and other Saints finished their lives in harsh deserts with remarkable penance for the love of Christ. Or truly in an exchange with the Lord who died for us, should he go among the infidels and like an Apostle of Christ preach the holy faith to them and receive martyrdom for that faith.

3. Which of these two ways would more acceptable to the Lord God? Since he was in this doubt, for many days he turned completely to the Lord God with devout prayer. With an immense desire and many tears he asked His Majesty, from whom all graces come and from whom we receive every good thing in the world, to enlighten and assure him. At this, by His usual and infinite mercy, He appeared again and said to him[154], “Follow me and remain close to the footsteps[155] of my poverty and humility. For to follow my life and to be like me and to abide by the life that I led in the world with my Apostles with all love and perfection is none else but the goal of all perfection. From it come in this world and the next all the gifts and spiritual riches that I promised to all those who will follow me perfectly. They will receive the fulfilment of every grace and glory that I have prepared for my chosen ones. So if you cling to me with all your heart, mind and soul and with all your strength so that all your understanding[156] may be in me and about me and so that all your words are for my glory and for the help and support of my chosen ones, ordering all your actions for the sake of my glory and my love, I will be so pleased with you that you will be my servant and I will always support you. And as I told my Apostles that when they are questioned by worldly princes they ought not think about how they should answer, because the Holy Spirit will speak through their mouths[157], thus I will speak through your mouth. Whoever will listen to you, will listen to me. Whoever will welcome you will welcome me. Whoever will bless you will be blessed by me. The one who will curse you will not go without punishment. Therefore you yourself and all the Friars whom I will give you will live in my likeness, like foreigners and pilgrims, dead to the world and to yourselves in everything and alive only to me. Therefore base yourself, your Rule and your life on poverty and on the nakedness of my cross. For all the gifts of the riches of grace and glory that I share[158] are founded on, located in and found in my poverty. The infinite and blessed fruitfulness of all my gifts flows from keeping and truly observing my humility. For the heights of my humility are shown in the Gospel to all those who will follow it in this world. And whoever follows it will find peace and mercy and an immense rest[159] in this world, hoping the merits of my passion and my mercy, and from this, through faith, hope and charity, in the future life in my eternal dwelling they will receive the fecundity of my divine essence in which consists the fulfilment of every joy and glory.

“Know that I always watch over and am pleased with those who truly love and possess my humility and poverty. Therefore the Congregation of your Order will be called the Order of Friars Minor[160] so that by this name they will understand that they should be truly humble in heart, more than all the others. I will marvellously honour anyone who is clothed in this garment because humility was the garment of my honour and my praise. Therefore anyone clothed with that habit at his death will find open the doors of my kingdom open[161].

4. “Know therefore Francis that I have asked of my Father in this last age a poor, humble, serene and gentle. In poverty and humility it will be like me in every way and will be happy with me alone. In this world I will rest spiritually in this people and find peace in their hearts. Just as the Father rests and stays in me so that people too will rest and put all its hope in me and will trust in my providence in everything for everything[162]. Just as I depend on my Father through infinite generation, this people would depend spiritually on my providence and not want to possess any earthly thing but hope in my providence in all its needs. It will rest totally in me just as I rest completely in my Father and in the Holy Spirit. Therefore my Father gave me you along with those who with all their heart and with sincere faith and perfect charity will come to me through you and your instrumentality. I promise you that I will lead and pasture them and they will be my adopted children. I will be their father and whoever will welcome you will welcome me. As for the one who will persecute and despise you, my judgement will be upon the persecutors and loathers. My blessing will be upon all those who will welcome you and support you in my service.

“My Gospel will be your rule. My life will be yours and my cross will be your rest. My love will be your life. My death will be you’re your hope and resurrection. The insults and blasphemies that I received in this world will be you’re your honours and riches, blessings and praises. My taking on death and torments may be your life, your joy and glory. Therefore do not want to have any thing under heaven. Instead your portion and your riches in this world will be to humble yourself and to live subject to every creature and be the lowest, accepting yourself to be afflicted and vilified. This will be your joy.

5. Hence the places where you live as foreigners and pilgrims in order to serve and praise me will be lowly and poor, built from humble materials, from mud and wicker. They will be far from the noise and vanity of the world. They will under the jurisdiction, ownership and dominion of others. Take up these places with humility, with the permission, obedience and good will of the Ordinaries and Clergy. Dwell in them as foreigners and pilgrims for as long as it suits the proper owners and the Ordinaries. Be always prepared to leave joyfully and with gratitude to those who have accommodated you there until that time. Then they will be just like me when, exercising themselves in my service, they live in other places like foreigners just like my pilgrimage since as Lord of all things I did not want to have anything on the earth that was mine except the dominion from others. Therefore preach my life with example, and my name with works and with words. For when you are hunted out and evicted you will leave those places more readily because you do not reside there[163]. Therefore though this example you will show perfectly that you have nothing to do with those places.

The Testament

6. The Testament is a declaration of the Rule 7. Submission and respect to Church hierarchy 8. The manner of dress and dealing with seculars 9. Manual work and begging 10. Privileges 11. Glosses should not made

6. This was the reason that when he was close to death he made his Testament in which he says, “After the Lord gave me Friars and companions no one showed me what I should do. However the Most High showed me that I should live according to the form of the Holy Gospel. When these things were revealed to me I had them written briefly and simply and His Holiness confirmed them for me.”[164] He wrote the Testament as a clarification[165] of the Rule and for a sounder and purer observance of the Rule so that the Friars would know with all humility to be always subjects[166] to the Holy Church and the Prelates of that Church. Therefore he adds, “So that we may observe the Rule and the Holy Gospel in a better and more Catholic way. Therefore he showed clearly that what he had written in the Testament and the Rule he had received from Christ.

7. So the Three Companions say that the Saint wanted us to be subject to the church so that we not only obeyed major Prelates by also the least important Priests who live according to the norm[167] of the Holy Church. When he used to go on a journey and came across Priests he not only kissed their hands but quite often the feet of their horses[168]. Such was his devotion towards them since they are Ministers of the Holy Church and the Most Holy Sacraments. He considered the great dignity with which the Lord God had adorned them by giving them the power to close and open heaven and to consecrate the Body and Blood of the Saviour of the world. Nor did he want to preach against the will of Priests and Rectors., no matter how unimportant they were. He also wanted theologians and preachers of the word held in great veneration considering that through the Holy Scriptures they administer to us spirit and life. Nor did he want his Order to depart from the rites and ceremonies of Holy church in celebrating and officiating, but that it always conform itself in everything. Therefore he said, “Let them do the Office according to the order of the holy Roman Church.”

8. Then he organised his Order by giving the Friars the norm about dress when he wrote for them the example about how he, Father Saint Francis, and all those early Fathers used to dress. He said, “We were content with one tunic, patched inside and out and we did not want to have anything more.” He hope that this indication from such a Father for the good and zealous sons who would want to follow him would be enough, however without taking away the authority that the Rule gives us to be able to use the second tunic or a mantle instead, just as we find that this Father and all his companions sometimes wore that tunic.[169]

That Father also wanted his Friars to converse with all humility and gentleness so that they show that they are subject to all in all humility[170] by removing from themselves every act of inward and outer pride in speaking and conversing and in all things.

9. Our Father Saint Francis also wanted that the Friars who had the grace of working to work manually and receive for it necessary food and so conform themselves with those early Fathers who all put the duty to work[171] into their Rule. He did this in order to avoid idleness and to be more like the holy Apostles. One reads about the Apostle Paul who although he was writing epistles and in leading the Church[172], nonetheless he lived by his labours. In fact he glories in it, saying, “I earned with these hands that which was necessary for physical sustenance for me and my companions.”[173] For the Lord says, “It is better to give alms than to receive them.”[174] Therefore our Father Saint Francis put in his Testament, “I worked with my hands and I want to work and I firmly want my Friars to work.” Most of the Companions of Saint Francis lived from their own labour. However since he knew that it was a difficult thing for the whole Order to live from labour he allowed in the second place to be able to beg for their necessities. Therefore he says, “If the wage for their work is not given them let them have recourse to the table of the Lord.” Therefore the Three Companions say that the blessed Francis had learned from Christ who went begging in order to living during the three days He stayed in the temple.[175] For poor evangelisers it is a great honour[176] to go asking for alms for the love of Our Lord since all created things cannot equal the love God since His Majesty had created them for the benefit of man. However after the sin of the first man God granted us these things through grace and not justice since we have departed from our Father through sin. Therefore by way of alms and through grace we receive all these things as both chosen ones and reprobates. His graces and gifts rain upon the worthy and the unworthy[177]. He does this for love of His Beloved Son Jesus Christ. Therefore that which is asked and given for the love of God and Jesus Christ His Son who became poor in order to make us rich, to make us blessed and to sanctify us in this world through grace and in the next through glory, should rather be called the food of Angels than of men. He said that alms were the inheritance that He had acquired with His precious blood. All the faithful poor are heirs to that inheritance and by it become masters like faithful sons of Jesus Christ. They receive that inheritance through His holy name as if requesting that which is properly due to them through the holy name of Jesus Christ, saying, “Give us alms for the love of Jesus Christ, that is, give us that portion that is justly appropriate for us and which the Saviour of the world has left us as an inheritance.”

10. Nor did he ever want the Friars to seek privileges from Holy Church at any time. He said, “I firmly command that they not receive letters from the Roman court.” These privileges take from us the simplicity and purity of the renunciation of every earthly thing. Also they furtively put on us the jurisdiction over and possession of earthly things.

11. Nor did he want the Friars to expand or gloss upon the Rule[178] since the literal meaning of the Rule is its true meaning. Once[179] he assembled in secret with some of his companions, that is, Brother Bernard of Quintavalle, Brother Giles, Brother Angelus, Brother Masseo and Brother Leo. He said to them, “Know, my beloved, that although I am the lowest creature in the world, nonetheless, so that you may grow in the reverence and trust for your vocation and the Rule, God has revealed to me that he has appeared familiarly to such a few, rare saints as he has done to me and still does to me. All the times that I commend myself to Him that he deign to show me something for the benefit of the Order, he kindly always appears and answers all my concerns. Nor do I do anything regarding the leadership of the Order that has Christ has not ascertained first to be His will.”

How Saint Francis made the first Rule

12. Francis’ first Companions 13. The second Franciscan Rule 14. Confirmed by the Pope

12. Before Father Saint Francis wrote the Rule it pleased the Lord God to increase the Order to number twelve Friars. He gave them to the Seraphic Father Saint Francis as beloved companions and brother like twelve Apostles, in the midst of whom was the Good Shepherd, Jesus Christ. He was not like someone who wanted to be served by them. He was as if the least, the humblest. For that immense goodness did not descend from heaven to be served but to serve.[180] In exactly the same way the humble Francis was humble among his companions. He served his companions with such charity and regarded himself the least not only among his companions but also among all creatures. He wanted to conform himself completely with the One who had called him from the world to such a high state. For enlightened by Christ he desired nothing else but to follow the footsteps and teaching of his Lord. He realised that it was the will of God to write some norms and a way of life conformed with the Gospel of Christ and the apostolic life because a little while later they numbered twelve. Their names were Brother Bernard of Quintavalle from Assisi, Brother Peter Catani, Brother Giles, Brother Sabbatino, Brother John of the Chapel, Brother Morico, Brother Philip Longo, Brother Constantine, Brother Barbaro, Brother Philip the Lay man, Brother Bernard of Violanti and Brother Angelo Tancredi of Arieti.

13. Therefore while Saint Francis was at prayer, with many tears he commended himself to the Lord God to show him what he had to do. Kindly the Lord appeared to him and said, “Recollect yourself and write what I will show you and present it to my Vicar,” (who was Pope Innocent III). “Ask him on my part to confirm it for you and all your companions and anyone who will want to observe it. For those who welcome it and observe it humbly will receive my Spirit. They will be clothed with the light of my splendour.[181] However those who despise and violate it will be wrapped in gloom and the darkness of sin. They will become worse than other men for having fallen from such a high vocation and state.”

So withdrawing Father Saint Francis wrote the second Rule since before he had written a very long Rule by himself. It was not divided into chapters and was never in use in the Order. One can see it from some examples from it which the Zoccolanti Fathers have, as is displayed in the friary at Arezzo in Tuscany. Pope Innocent III approved this Rule and the whole Order observed it for some years. However it is openly not believed that Christ revealed this to him otherwise it would not have been necessary to write another Rule, the third one, which we now observe. It is believed that Christ revealed this one to him viva voce. Once it was written, Brother Elias usurped it from him, as will be discussed in its place[182].

14. Therefore when this second Rule was written Father Saint Francis assembled all his companions and together with that devout and holy company presented himself to His Holiness Innocent III, asking him for confirmation. However since His Holiness felt that it was too strict and difficult to observe, human nature considered, with kind words he encouraged Father Saint Francis to take up another easier Rule or to submit to one of the approved Rules.

However he remained firm in his first intention. He affirmed that Christ had sent him to ask His Holiness for the confirmation of that Rule and not some other rule. His proposition remained firm. Then moved by the Holy Spirit, in the presence of the Cardinals and His Holiness, the lord John of Saint Paul, Bishop of Sabina and a Cardinal, and also lord Hugo, Bishop of Ostia, took up the protection of Saint Francis. Very effectively they proposed that His Holiness had to approve the Rule[183]. However, as it pleased the Most High God who never stops from enlightening the Shepherd of the Holy Church, in a dream that night the Pope saw a poor man just like Saint Francis. He was holding up on his back the church of Saint John Lateran that threatened to collapse and he held it up valiantly. Instructed by the Holy Spirit, Saint Francis returned to His Holiness the following morning and put before him the parable[184] of a poor woman. She bore children for a King and fed them in the desert. Because they look so much like the King, the King recognised his children when once he passing by that desert. Loving them he took them from the desert and had them eat at his table in palace and left them as heirs to his kingdom[185]. Through this parable he wanted to show that the servants of God resemble Him by grace. When His Majesty recognises that He has created them and regenerated them again by His death, he cannot fail to take care of them like His own children. Since above all it seemed impossible to His Holiness to be able to live without owning anything in common, Father Saint Francis wanted to show him that God would take care of them as He had promised him in the revelation. And on the part of Christ they asked of him confirmation of that Rule.

Therefore His Holiness understood that what Saint Francis asked was on the part of Christ and was not through human invention. Giving thanks to God for this he granted Saint Francis all that he requested and with great kindness blessed him and his companions. On his authority he made them preaches of the Gospel and promised them from then on to grant them whatever was needed for the sound governance and growth of the Order. As they were leaving Rome His Holiness wanted the Lay Friars to have little tonsures so that they could preach the Gospel of Christ more worthily[186].

How the Angel of God appeared to him on the road

15. The apparition of an Angel 16. In the Rivotorto Hermitage 17. Saint Francis consoles his afflicted Companions

15. It pleased the most high and infinite Truth to show them with facts what he had promised them in words. Fro when they had already received the approved rule, the servants of God returned to the Valley of Spoleto with great enthusiasm. And as it pleased His Majesty, on the journey they found themselves in certain isolated places quite far from ordinary houses and having had nothing to eat. Already the meal-time had passed and they were exhausted from the exertion of the journey. When they could no longer walk because of their weakness, behold the Lord’s help. For a very charming young man suddenly appeared to them and gave them some bread. When he began to speak about the providence of God and with what care and kindness He provides for His servants and takes care of them they felt themselves so inwardly enlightened and their hearts so on fire with the love of God that they knew clearly that he was the Angel of God. They were so inwardly refreshed by the words of the Angel that they were quite amazingly astonished. When they looked at the Angel’s face he suddenly disappeared from their midst, leaving them rapt and outside of themselves[187]. Then on coming to their senses again they all knelt together on the ground and renewed their profession, promising God to observe the Rule and never to fail in its true observance because of any diabolical or human temptation, nor through any physical need, even it were necessary to die. After giving thanks to God countless times they returned, having understood and been well instructed about how much god loved the Order and how clearly He showed them that the Order was His doing. Through the words of the Angel they realised that God cares more for the bodies and souls of servants than a mother does for her beloved child. They are His first concern in heaven and on earth. They realised that it is impossible that God would not provide for the physical and spiritual needs of His servants. His is always ready to hear their prayers and fulfil in them their holy desires. For He said, “I will not leave you nor abandon you.”[188] And in another place, “Have no fear little flock because it has pleased your Father to give you the kingdom of heaven”[189]: how much more than the necessary things of life.

16. When they had returned to the Valley of Spoleto they lived in the greatest poverty [190]in a shack called Rivo Torto[191]. This was the first friary of the Order, about one mile from the city of Assisi[192]. In that little place it pleased the Lord God to begin His Order and he performed wonderful things there. The blessed[193] Francis and his blessed[194] company were gathered there and since they were unknown and the Order was new, they often suffered shortages of bread and other things to live on. As the Three Companions tell, they often kept themselves alive just on turnips. Relatives persecuted them because at that time to worldly men it seemed impossible and great madness that someone should deprive himself of wealth and live in such poverty for the love of Christ, having despised the things of the world. Because they already had known Father Saint Francis to be generous and quite wealthy and that he delighted in worldly and pointless pleasure. The same for blessed Bernard since he was a rich gentleman. Now they saw him barefoot and badly dressed, begging pieces of bread. To them it appeared it was something vane and madness. Therefore everyone persecuted and scorned them very much.

On the other hand the divine Goodness did not fail to enlighten them inwardly and refresh them. It was something amazing. Even though Saint Francis foresaw that in other regions and cities apart from his own city they would have been welcomed as Religious, nonetheless the did abandon or leave the place where he experienced persecution and scorn. For he was so on fire with the love of God and contempt for himself that wherever he knew that he could be mortified and suffer more for the love of Jesus Christ, there he stayed. Therefore the Holy Spirit made them valiant fighters against the world itself.

Therefore since the Friars had grown in number under their Father and teacher Saint Francis, they grew in virtue every day. Just as they were called Minors, so there were in everything for the love of Christ, both in words and in all their ways. They were humble and abject in the eyes of everyone and submitted to every creature. They loved one another with a wonderful love.

Once two of them went questing for some necessary things for the love of God. A wicked man threw a rock at one of them. Realising this, his companion immediately went in between. He wanted the hurled rock to hit him rather than his brother[195].

In their speech their words about the love of God were so devout and inspiring that they enthused that love in everyone who heard them. They revered one another with such religiosity that among themselves none of them was known to be the greatest[196] since they were all revered as great. They were happy and had a modest laugh along with a cheerful and happy disposition. They were never idle and often went into the fields and worked part of the day and received what they needed as a wage. When Father Saint Francis sent some of them to distant lands, the others who remained dissolved into teras because it was very hard for them to separate from one another. No matter how difficult or unpleasant it was, they never contradicted a command but willingly fulfilled their Father’s precept quickly. They were very fervent in holy prayer and often felt themselves attacked by the devil, by sleep, or by physical need. In order not to sleep and to be more vigilant they tied themselves up to stay on their feet and not sleep. Some used irons and others bound themselves with wood and twisted wicker[197].

17. In this little place our Father Saint Francis appeared to them transformed into a chariot of fire[198]. It was something amazing. For while Father Saint Francis was prayer in the garden at Saint Rufino, the cathedral church of the city, he was lifted up in the spirit and rapt in that chariot. Three times he circled the little place and his external brilliance was such that the lit up all around. Although it was in the dead of night, that brightness came through the windows and the noise was so loud that it woke those who were asleep. Those awake were excited because they knew each other’s conscience inwardly through a supernatural light. And through the windows they clearly saw the Father and teacher transfigured marvellously like the Saviour of the world.

Not long after, when the vision had disappeared, he returned physically to his sons and revealed to them the spread of the Order. He said to them, “Do not be afraid because you are so few because the Lord God has revealed to me that He wants to spread this holy Order throughout the whole world. Holy men from all nations under heaven will come to take the habit. They will be from every kind of background: adorned with learning, nobility, clerics and lay. I say to you that within a short time that the Lord God give increase this Order because the sound of their feet is in my ears[199].

Since they did not have books in this place to be able to say the Office, Father Saint Francis had a large Cross erected near the house and sang in a loud voice, Ecce lignum crucis, venite adoremus.[200] Then each of them withdrew for mental prayer and to do other private prayers.

How Saint Francis went to the Sultan and then made the second Rule which we now obey

18. Zeal for the salvation of souls 19. Disturbance in the Order during the Founder’s absence 20. He returns to Italy 21. He writes the Rule at Fonte Colombo 22. The conduct of Brother Elias and the Ministers 23. A small variation introduced into the text by the Pope 24. Observance of the holy Gospel

18. Almost like a blazing Seraph the divine Francis shone everywhere with his teaching and miracles. He showed that the Spirit of Christ lived in him. Nor could he rest while he did not die while preaching Christ’s holy faith for love of Him. He always wanted to conform himself perfectly with His Most High Majesty who wanted to die on the Cross for the sake of universal salvation. He also desired to die for the salvation of his neighbour and to offer himself for death as a spotless victim[201] in sacrifice. On the thirteenth year of his conversion his Order had grown so much that he sent them two by two to all the lands of Christendom to preach the gospel of Jesus Christ. He was just like the Good Shepherd who first began to do before he began to preach[202], so that it could not be said to him that he commanded the others and stayed out of it in peace, all afire he took to the road in order to go to preach the faith to the great Sultan of Babylon.[203]

19. Even though when he entered the land of the infidels they took and maltreated him very much, nonetheless it pleased the supreme Creator for him to be led before the Sultan. He fervently preached the faith to him. After many questions the Sultan listened kindly to his words and gave him permission to preach throughout his kingdom. However while he was busy preaching Our Lord revealed to him the state of his Order and that His Majesty did not want to take him to Himself in that way, because for the benefit of the whole Order it was necessary to remain some time in the world. Brother Elias and his followers had agreed together and had taken from the Rule the chapter that commanded the Friars to take nothing for the journey. The Companions of Saint Francis and all the zealous Friars endured this with difficulty and opposed them constantly and fervently. However because they were simple and went about things with humility and charity they did not prevail against the learned Friars and those who governed the Order. In fact these were angry with them and put most of them in prison. Many fled to desert places. The lax Friars did this because they were certain that Father Saint Francis would not return again. Everyone knew about his desire to die for Christ and they thought that the infidels would have martyred him. However Our Lord did not want him to suffer martyrdom in this way but that he finish his life through another more meritorious way. He did not deprive him of the merit of holy martyrdom changed it into another way of suffering.

20. Therefore when Father Saint Francis saw that it was the will of God for him to return to Italy he return with great haste, leaving that prince well disposed. When the found all the Order tangled up, he firmly reprimanded the persecutors and gathered the wandering sheep to himself who had been dispersed on the day of the dark cloud of ignorance of the lax Friars. He sought the counsel of the Our Lord Jesus Christ about what he should do to give a more solid leadership to his Order. Our Lord kindly appeared to him and told him to withdraw to a solitary place and write the Rule again.

21. He chose as the most suitable and solitary place the little place in the valley of Riete called Fonte Colombo[204]. Withdrawn to a solitary cell some distance from that place, he commanded under holy obedience that no one dare go to him except Brother Leo of Assisi and Brother Bonizzo of Bologna. Brother Bonizzo wrote it very diligently and when he had finished it he gave it to Brother Leo to keep it. However Brother Elias tolerated this Rule very badly. By means of some of his followers he furtively managed to get his hands on it. He thought he would stop the Saint from making another Rule stricter than the first. However, as the saying goes, many waters cannot extinguish charity[205]. So with the schemes and opposition of the lax could not stop the plan Our Lord God for the Seraphic Francis, namely that the Friars Minor have this Rule which His Majesty had revealed in its entirety. He was like Moses the lawgiver who by fasting for forty days without eating had obtained the tables of the Law written by the finger of the living God. Because of the gluttony and idolatry of the people this zealous Captain and true servant of God broke them when he saw God so dishonoured. Then he did not fail to return and with another forty days of fasting he recovered that which greed had made them lose[206]. So by fasting another forty days the lawgiver Francis rewrote the same Rule that Our Lord had revealed to him.

22. Therefore when Brother Elias saw that he had not been able to stop the rule he could not rest, much less his followers. However when many Ministers of different Provinces met together they went off to find Brother Elias. They told him that he should do something since he was the Vicar of the Order since they did not intend to oblige themselves to another Rule. Brother Elias replied, “I do not want to go unless you come too.” Happy with this they all gathered below the cell where Father Saint Francis was staying. They did not dare to go against obedience for he had ordered that no one go to him. They did not want to leave without speaking to him so that their journey was not in vane. Standing below the cell they cried out in a loud voice, “Brother Francis we understand that you a making another Rule. You are making it for yourself and not for us because we do not intend to oblige ourselves to another Rule. When Francis the man of God heard the noise he commanded his companions to listen to what the noise might be. Then as the leader of the conspiracy Brother Elias cried out in the name of all, “Father, these are the Ministers of different Provinces who have understood that you are making another Rule. Considering the spirit and fervour that God has given you, they are worried that you are making another, stricter Rule. Having considered the human frailty and the weakness of their Friars they have under their leadership, they will not have the heart to observe it. Therefore they want you to understand that you are making that Rule for you and not for them.”

When Francis the man of God heard these things he withdrew into his cell. With many tears he said, “My Lord, didn’t I tell you that the Friars would not want to listen? Now may Your Majesty satisfy them.” At this he immediately heard a voice in the air that said, “Francis, do not be sad. Everything in the rule I put there myself. There is nothing there which is yours. I want it observed to the letter, to the letter, to the letter, without gloss. I know how much human frailty can do and how much I want to help those who want to observe it simply[207]. Do not worry about those who want to, there will always be someone who will observe it by my grace.” Then as Father Saint Francis turned to the Ministers he said to them, “Did you hear that?”

23. Confused and frightened by this they all left[208]. When Saint Francis had finished writing the Rule he went with Brother Leo to present it to the Pope, according to the Lord’s command. His Holiness was very pleased with this. He loved Saint Francis very much since he was certain that he had the Spirit of God. Like a caring father he kindly welcomed him. Giving them his blessing he listened to him very lovingly[209]. After having considered well the things that Saint Francis asked him on the part of Christ he granted him everything, conforming himself to his predecessor Pope Innocent III. He said to him, “Blessed is the one who, strengthened by the Spirit of Christ, faithful and devotedly observes this life and Rule until death, for all the things written there are catholic and holy.”

It pleased His Holiness only to moderate one sentence of the Rule which went this way, “In whatever place the Friars are where they cannot observe the Rule spiritually and literally, let them have recourse to their Ministers. When these do not provide for them, they can go off to the desert alone or accompanied.” The Pope said to him, “Francis, this could be a very potent reason that many proud Friars leave the Order under the pretext of wanting to observe the Rule.” Therefore I do not want to change the meaning but moderate the words so that the Friars will know that they are obliged not to stay where they cannot observe the Rule and that the Ministers will know that they are obliged to provide for them.” Father Saint Francis answered, “Holy Father, there is nothing of my own in the Rule. Christ has put everything there. Therefore I cannot and should not remove anything of what Christ has put there. As His Vicar, may Your Holiness do what pleases him. The rule is put at your holy feet. Our Lord knows quite well that the time will come when the Superiors of this Order will persecute those who want to observe the Rule. Therefore He gives you this freedom. This His Holiness changed those words, saying, “In whatever place the Friars are where they cannot observe the Rule spiritually, they should” – note the precept – “and may” – note the freedom it gives to subjects not to be impeded – “have recourse to their Ministers. However let the Minsters welcome them kindly and charitably and may the subjects have such familiarity and authority” – in this case –“that they can tell and command their Ministers like a lord does his servants.”[210]

24. With the holy Rule confirmed, the blessed Francis took leave of His Holiness. Departing with great joy he returned to the Valley of Spoleto. Because the lax Friars we mentioned above removed that chapter from the first Rule and therefore thought that they were not obliged by the Holy Gospel of Christ, Saint Francis said, “The Friars think they are deceiving God and me by thinking that their fraudulence might be useful for them to the extent that from then on they would be no longer obliged to observe the Gospel. So that they may be without excuses I have put in the Rule, at the beginning and the end, that the Friars are obliged to the observance of the Gospel of Christ.

How Jesus Christ gave Father Saint Francis the Stigmata

25. The imprinting of the Stigmata 26. How and when it happened 27. The efforts of the Seraphic Father to hide is visible effects

25. The whole orthodox holds in doubtless faith that the Seraphic Father Saint Francis received the sacred stigmata from Our Lord. However the way he received in his holy body the imprint and seals for the supreme King through the immense goodness of Christ, no one quite as fully or in such detail writes about it as clearly as the Three Companions do in the Legend of the Three Companions. These were Brother Rufino, Brother Leo of Assisi and Brother Angelus of Rete. That which the Seraphic Doctor wrote about our Father Saint Francis takes it origin from that Legend, as a more authentic source. However, partly for the same of brevity, in his work the holy Doctor only writes about how the wounds appeared in the hand, feet and side of the Saint. Therefore since I found the way this happened in a book called The Mirror of the Friars Minor[211]I would like to put it down in writing for the encouragement of all. It happened in this way.

26. It appears that while our Father Saint Francis was on the mountain of Alverna Christ revealed to him that he should prepare himself. For His Majesty intended to do some things in him that had never been done in any saint before. Enlightened by the Holy Spirit, because of this he adopted tow means with which he could prepare himself more divinely, that is, fasting and prayer. And so that he could be more enlightened he invoked his Advocate, Saint Michael the Archangel and begged hi to intercede with His Divine Majesty to grant him the true grace with which he could prepare himself worthily. So, like Moses the lawgiver who had to receive the stone tablets on which His Divine Majesty had written the holy law and wanted to fast for forty days, so too the Seraphic Father. After having fasted for the forty days of Saint Michael the Archangel, close to dawn on the day of the Exultation of the Cross he was there with his eyes lifted up to heaven, he began to feel a sweetness in the love of God which, more than usual, he felt burn in his heart. It was amazing! All of a sudden he saw a Seraph descend from heaven. With six burning wings it lit up all mount Alverna and the surrounding places as if the sun had risen. As it came through the air towards him, Father Saint Francis received an immense joy when he saw beneath those wings the most gracious form of the holy Humanity of the Son of God. Equally he was wounded with an immense sorrow on seeing Him crucified. More than usual his mind was transformed in the Lord. When the Lord spoke to him He said some words to him that Father Saint Francis never wanted to reveal to anyone. Then He told him, “Francis, prepare yourself, because I intend to marvellous things in you.” Saint Francis replied, “You know, my Lord, that I have been prepared by all your holy commandments.” Suddenly the Lord extended His right hand over the right hand of Father Saint Francis. Straightaway this touch of Christ wounded his right hand. Because of this imprint he let out the cry of man who received a blow in his own flesh. Crying out he said, “Oh Lord Jesus!” The he fell to the ground straight away. Stunned and sweetly amazed he gazed upon the face of the Lord who said to him again, “Up, Francis. Stretch out your other hand.” When he did this, the Lord approached with His left hand and imprinted the wound in the same way and because of which he fell to the ground again, crying out in a loud and mournful voice. At this the Lord said, “Up, Francis and prepare yourself.” The Lord put His feet over the feet of Saint Francis and impressed the wounds on both his feet. Wounded, he fell again to the ground. Finally the Lord said to him again, “Francis, get up so that I may complete this work in you because I have already decided to do great things in you.” The divine Francis replied, “Oh my Lord, who could endure such sufferings?” The Lord answered, “O Francis, what would you have done if you experienced the pain I felt at the time of my passion – slaps to the face, spit, blows, the crown of thorns, the scourging with many powerful and hard blows, the heavy weight of the cross, that berated I underwent crucifixion between two thieves in the presence of all the people, the insults of the scribes and the Pharisees, the cruel death I underwent for you and for all at the time of my passion – how would you have been to bear it? Getting up, with immense pain and love, the divine Francis said, “My Lord, what is Your Majesty’s command? I am ready for every suffering.” At that the blessed Jesus embraced him tenderly and pressed his side to that of Saint Francis and imprinted on him the wound in his side. The more than he had ever done Francis let out a mournful cry. Weeping he said, “Oh kind Jesus!” The he again fell to the ground, as though he were dead.

27. In a flash the Lord disappeared from Francis’ view. Beside himself in ecstasy, and because his soul was rapt in Christ and because of the great physical pain that he felt, he stayed on the ground until None, when he used to eat. Because of this it was thought that the imprinting of the stigmata was during the day, at daybreak. Brother Leo used to call Father Saint Francis to eat at the due time. He went and found him on the ground. Drawing near he thought he was on the ground because of physical weakness. He took him and stood him in his feet. Like a man just awake from a deep sleep, when he opened his eyes he gazed at his beloved son, Brother Leo. At this Brother Leo said, “My dear Father, the Friars are waiting for you. They very much want you to eat with them.” The blessed Francis replied, “Go, my son. I am coming.” He went to the refectory as best he could. When he washed his hand he only washed his fingertips. He always did it that way while he bore the sacred stigmata. For many days he did not want to the reveal the imprint of the holy stigmata to the Friars. Later, however, after seeking the advice of some of his more intimate companions, he revealed part of the mystery with great humility and secrecy.

May Our Lord Jesus Christ be blessed who deigned to bestow this beautiful gift to His holy Church, and in particular to the seraphic Order of Saint Francis. Seeing him adorned with the seals of the Most High King gives us great courage to follow in the footsteps of our Father. Amen.

The shape Saint Francis stipulated and wanted for the habit

28. The Franciscan habit is in the shape of the cross 29. Its cloth, colour and size 30. Saint Francis wore the pointed cowl

28. Francis, the remarkable confessor of Christ, did not fail to make known the shape of the habit that the whole Order had to observe so that it would conform to Our Lord Jesus Christ in everything, including clothing. Just as it is written in the Conformities for perpetual memory of all the Friars, the habit of the Order should be in the shape of the cross[212]. Hence by example and word he made known the shape and dimensions of the habit, its length and breadth, as well as the kind of cloth in regard to it lowliness and colour. According to Brother Leo and Brother Masseo and his other companions, they received the shape of the habit from Saint Francis himself.

29. So in regard to the material he wanted it to be poor cloth as he wrote in the Rule. It had to be ash coloured or pale in order to represent the pale body of the dead Christ. It was to be of heavy cloth, patched inside and out, in order to keep the body warm and so that one habit would suffice. It width was to be such that it did not need to be folded when tied around the waist. It was not to reach the ground. The sleeves were to reach the fingertips and whole cover the hands not exceed their length. They were to be wide enough so that the hands could pass in and out easily. The cowl was to be square and long enough to cover the face so that the habit may represent the cross and by its poor quality preach contempt for the world and show that the Friar Minor should be dead and crucified to the world. It was meant to subjugate of nakedness and meet the physical needs of those who have become poor for the love of Christ. For them it will be and external sign of their humility and a true indication that they carry the disgrace[213] of the cross of Christ[214].

30. Therefore they should not say that Saint Francis never wore the pointed cowl, since it is written also in the Chronicles of the Order that the cowl which the entire Order used to wear was pointed and that this was abandoned at the time of Michael of Cesena[215].

Biographical Notes

31. Francis’ government 32. The greatness of his works 33. His death 34. His biographers

31. Therefore from the year 1206 until 1226 the good Father and Founder of the Order of Minors, Saint Francis governed the entire Order in a very holy way since His Holiness had made him General and Father of the whole Order. With example and teaching He maintained it always in the true observance of the Rule of the Rule without deviating to the left or right. Instead the entire Order kept to the straight path, following the norm and life that the Lord God had shown it by means of the Seraphic Francis.

32. I do not want to stretch out things too long by wanting the tell about the magnificent works that our Father Saint Francis did in such a short time, since the Seraphic Saint Bonaventure has written about these things copiously as have the Chronicles or the Order. May what I write be enough in order to know that the Order of Friars our Rule to him and many Supreme Pontiffs authenticated and approved it. Such a countless number of outstanding men have observed the Rule. Their many miracles that made them illustrious bear witness to just how pleasing they were to God, especially our Father Saint Francis. Therefore the holy Church has canonised them. The large number and variety of miracles worked in every kind of sickness and in death show us how acceptable Francis, the outstanding confessor of Christ, was to Him. I will say nothing about how, since he conformed to Our Lord Jesus Christ in his deeds, Christ wanted to adorn him with the sacred stigmata[216]. In this way the likeness he bore in his soul through grace and the works he did made it clear that Christ dwelt in his heart. Thus He wanted to imprint in his body and his heart the extraordinary deeds of the Supreme Redeemer and in this way make himself like Him so that his most holy soul, adorned by the grace of God, should merit to be assumed by Him into the perfect fruition of the divine essence; and that his holy body be an example to show the whole world how generously His most high Majesty rewards those who serve Him faithfully. For there is no greater honour that to carry the imprint of the moist high Son of God and to resemble Him.

33. Therefore, the Seraphic Father came to his beloved place, Our Lady of the Angels, so that he could finish the course of his life where he had begun his Order. Quite ready and fully of God the great leader and guide of the Friars Minor passed over to his Creator. His body taken to the city of Assisi where it rests, while in heaven he always prays for his children.

To the praise and glory of Our Lord Jesus Christ. Amen.

34. By order of Gregory IX, Brother Thomas of Celano wrote the life and miracles of Father Saint Francis. When he presented them to him, His Beatitude approved them. The apostolic notary, John of Ceperano, did the same. Brother Rufino, Brother Leo and Brother Angelus, the Three Companions, wrote the Legend of the Three Companions. The Seraphic Saint Bonaventure wrote the Major and Minor Legends of Father Saint Francis, taking up….[217]

II: The Second General – Brother John Parenti

35. How he became a Religious 36. He is elected Minister General 37. He visits the Order 38. Ordinances of the General Chapter 39. Solemn inauguration of the basilica of Saint Francis in Assisi 40. Translation of the body of the Seraphic Father 41. The first declaration on the Rule

35. After Father Saint Francis the second[218] General was the Venerable Father John Parenti of Florence and from the Province of Rome. In the world this man of God had been a doctor[219] and judge in the Civita Castellana. As it pleased the Lord God, once he was standing at the window of his palace as a herder was trying to drive his pigs into the city. Preferring the shade, all the pigs escaped. Although the herder tried very hard, he could not make them enter. Mister John liked this very much. It was something amazing. The herder cried out, “Go into Civita Castellana you pigs just like the judges go to hell!” Immediately the pigs came together and like gentle lambs entered the city. Mister John was stunned by this and for many days he could think about little else than that miracle. Since he was very involved in the tangles[220] of the world he became so terrified about being damned that he decided to become a Religious.

36. As it pleased the lord God he was received into the Order of Friars Minor and so applied himself to the service of God that he thought of nothing else than to serve Him in all things. He was a man of remarkable abstinence. He rarely ate more than once a day and always went barefoot in summer and winter. He so gave himself to holy contemplation that everyone regarded him as a holy man. Hence within a short time he became Minister of Spain. However when the General Chapter assembled for he feast of Pentecost in Assisi in the place of Our Lady of the Angels in 1227 he came with the other Spanish Ministers. He met with such great approval that he was elected General almost unanimously. This was a great wonder for everyone since at that time the Order was full of judicious men and men capable of leadership, noble and learned men, many of whom were made splendid by miracles. Nonetheless the Holy Spirit chose Brother John as General of the whole Order as the most learned and suitable for such leadership[221]. He offered great resistance as he considered he dangerous state of Superiors and the great effort the office would involve since the Order had spread throughout all of Christianity. However since he recognised that the Lord God wanted him to apply himself in that office for the universal good, he humbly submitted his neck to the yoke of the Lord.

37. To the great benefit and satisfaction of all, he visited the whole Order. He always went on foot and barefoot and with such exemplarity of life that the while Order was most edified. Many who had departed somewhat from that first fervour returned to the true observance of the Rule through his holy instructions. This holy man firmly corrected many incorrigible ones. However, with great maturity, he never wanted to correct anyone without diligently examining the person’s reasons first. He led back transgressors so kindly and with such prudence that everyone said, “Truly our Lord Jesus Christ has sent us this holy man through the prayers of our Father Saint Francis.”

The whole Order remained in good condition without any outcry since everyone loved him very much because of his kindness. Nor could anyone contradict him. Even though there were some who were on the wrong track completely and naturally perverse, when they saw him they changed from lions into lambs.

38. That Chapter assembled when the Supreme Pontiff Gregory IX was on the Chair of Peter. It was the first year of his pontificate. This Chapter ordered that no Friar be called Master or Lord. Rather all should be called Brothers[222]. For at that time there was great endeavour for learning[223] and many of the Friars became great men of learning. Since they had become Masters, some of the more conceited ones wanted to be considered pre-eminent[224] in the Order. Many had themselves called Lords. Those who were zealous about the observance of the Rule and about humility did not like this at all. Therefore with the authority of His Holiness and the deliberation of all the Fathers of the Order it was decided that everyone be called Brothers, both the learned and the simple Friars and also the lay Friars. No title would added to anyone’s name except the Superiors’ titles – Father General, Minster, Provincial, Custos and Guardian. In this Chapter those Venerable Fathers also ordered that the Blessed Sacrament of the Eucharist be kept in a silver box and kept honourably in the altar and adored by all, according to the practise of Holy Mother Church.

39. At the same time, that is, in the year 1228, the Supreme Pontiff Gregory IX came personally to the city of Assisi on Sunday the 16th of July. With a great company of Cardinals, Bishops and other Prelates he came to the Church that had been built in honour of Saint Francis. Then with much solemnity the Supreme Pontiff wrote Father Saint Francis into the catalogue of Saints and canonised him[225]. Later, in the year 1230, the body of our blessed Father Saint Francis was translated from the church of Saint George to the church dedicated to his name, while the Friars gathered for the General Chapter. When they began to build that Church the Supreme Pontiff Gregory IX was present. With his own hands he laid the first stone. He wanted that the Church and friary[226] to be exempt and subject to no other Prelate of the Church but the Supreme Pontiff alone. He gave them a very valuable cross adorned with many gems and in which there is a large piece of the wood of the cross of Our Lord. He gave them many altar cloths[227], chasubles and copes as well as other sacred and precious vestments.

40. A great multitude of Friars convened for this Chapter, especially the ultramontanes for whom the Chapter did not pertain but who only came to see the body of our Father Saint Francis. However Brother Elias, who was in charge of the matter, had the translation done secretly. He didn’t want it know where that precious treasure was located. Many of the Friars lamented this. With a sermon he tried to have everyone understand. He said this was done out of deep respect. However the Friars remained unhappy about this. They felt wronged in not being able to see the body of their Father after some of them had walked over a thousand miles just for this.

At this Chapter the holy General ordered that no novice clothed in the Order, whether he be a Priest or have come from some other Order, could hear the confession of seculars or of the Friars. Nor could all the Friars hear confessions without the permission and approval of the Provincial Minister.

41. During this same period many disputes arose among the Friars about many passages in the Rule. Because of this the Friars had recourse to His Holiness since Father Saint Francis had informed him well during the long and close familiarity His Holiness had with him while he was alive. He understood very well what our Father Francis’ mind was about how he wanted the Rule to be understood. Beginning on the 28th September 1230, during the fourth year of his pontificate he kindly made his clarification on the Rule[228]. Hence it seems that this holy man Brother John only governed for three years. Then there was the election of another General.

III: The Third General: Brother Elias

42. How the Brother Elias’ governing harmed the Order 43. His behaviour before and after the death of Saint Francis 44. The opposition of some renowned Friars 45. The use of the mantle 46. Brother Elias is deposed. His end. 47. Other events in this period

42. The third General was brother Elias. He was from a castle called Beviglio not far from the city of Assisi. His leadership caused great harm to the Order for as the Seraphic Father Saint Francis told him many times, “Proud Brother Elias, because of your pride you will die outside the Order[229]. I wonder very much that my Lord Jesus Christ has revealed to me that I will leave you as Vicar of the Order. But on the other hand I know that the Lord is just and gives shepherds according to the sheep.” He said this because the Order had already begun to go into decline.

43. Therefore since he was the Vicar of the whole Order during the sickness and death of Father Saint Francis he ordered some Visitators who visited all the Provinces with great rigour and strictness. He gave them many directives so that on his behalf the Visitators admonished the all Friars that he wanted them to live (the Rule) strictly and he even threatened transgressors. Because of this everyone thought that he was good as General, thinking that that he was truly zealous and not just feigning. So he was elected at the aforementioned Chapter in Assisi. However when he saw himself in the chair he changed style. He sought so many privileges from the Supreme Pontiff that he completely ruined the observance of the Rule, binding every to live according to those privileges. The zealous Friars at that time offered great resistance. Because of his he fixed his gaze on them and having recourse to His Holiness he told him, “Holy Father, if you do not help me I cannot fulfil my office because I have certain Friars who are used to living in their own way and do not want to obey me.” His Holiness replied, “Make them obey you because I will support you in this.” (His Holiness was unaware of problem.) Therefore when Brother Elias left His Holiness he began to visit the whole Order and where ever he arrived he gave sermons in which he proposed to the Friars that His Holiness had obliged on them to obey him and said, “If anyone opposes me, let him prepare him also.”

His fury was such that first of all he started to imprison the companions of Saint Francis and to scourge others severely. He brought such fear that many of them fled into remote places. This was the case with blessed Bernard who whom a timber cutter[230] found on a mountain, because this servant of God staid hidden in some caves. He imprisoned some. Bound to a column they were not even allowed to attend to the necessities of nature. Rather, standing up to their knees in filth[231], they died there.

44. Then there rose up the glorious confessor of Christ, Brother Anthony of Lisbon or of Padua, Brother Adam and other very venerable, zealous and holy Fathers[232]. With great zeal they opposed Brother Elias. However because he was very powerful and highly regarded in the world, he had organises spies everywhere so that no Friar could go to His Holiness. All the letters of those poor fellows were stopped and the Friars were imprisoned. Because of this even these zealous Fathers could not have recourse to His Holiness.

45. Brother Elias had also order the Friars not to wear the mantle. However Brother Caesar of Germany and other companions of blessed Francis opposed him and said to him, “Our Father Saint Francis told us that wearing a mantle is more in accordance with the Rule than wearing a second tunic, and when we went with him we always wore it. Because on a journey, although we wore the tunic, it was necessary also to wear the mantle because of the rain. Often the Friars were found to have three garments without necessity, which is against the Rule. Being unable to stop them because they did not want to obey him, he commanded them not to wear it outside the friary. Out of contempt he called them the sect of amantellati.[233]

Not long after, blessed Caesar was put in prison where he stayed for a long time. The one who was looking after him opened the prison one morning to take away the muck. The holy man went to stand in a sunray that shone nearby because he wanted to warm himself a little. Because of this, when the Lay Friar responsible for him returned, he thought that Brother Caesar wanted to escape. Picking up a piece of wood he hit him on the head. At this blow the holy man fell down dead. All shining and glorious and with a palm in his hand he appeared the following night to the holy Pontiff who asked him who he was. He answered, “I am Brother Caesar of Germany, once the companion of the Seraphic Francis. With the palm of martyrdom I have flown to heaven. However you will have to account to the Lord God why under your shadow Brother Elias has scattered and imprisoned all the Friars who want to follow the footsteps of Saint Francis.

At that same time Saint Anthony, since he could not gain access, dressed in secular clothing and gained access to the Supreme Pontiff and revealed to him the behaviour of Brother Elias.

46. The holy Pontiff wanted to provide for this disorder and had the General Chapter convoked in Rome. With his pride exposed, when Brother Elias came he deposed him from the Generalate. Angered at this Brother Elias approached the Emperor Frederick, a schismatic and the worst enemy of Holy Church[234]. Applying himself to alchemy he gathered a great treasure for the Emperor. When later he recognised his error, he wrote many letters to the Minister General at that time who was Brother Albert of Pisa. The General put them in his pocket, got sick and died. Brother Elias also got sick at the same time and died. After the death of the General the letters were found in his pocket since he had hoped to go to Rome to supplicate His Holiness so that he would give Brother Elias his blessing again, whom he had excommunicated. However the death of the General intervened and this was regarded as justly ordained by God. For just as Brother Elias had stopped the letters to His Holiness written by those servants of God whom he persecuted, so the letters he had written for his own salvation were rightly stopped.

All this is taken from the ancient Chronicles of the Order.

47. At the same time, that is, the year of the Lord 1230, Saint Anthony of Lisbon, a remarkable confessor of Christ and famous for miracles, passed away to the Lord. Because of the miracles that the divine Anthony did, the following year His Holiness moved with all his court, and to the joy of all, in the city of Spoleto with great pomp he wrote him into the catalogue of Saints on the day of Pentecost, during the sixth year of his Pontificate. At the beginning of Vespers the holy Pontiff himself intoned the antiphon: O great doctor.[235]

At the same time Elizabeth, the great servant of God and queen, daughter of the king of Hungary, after her husband had already died, to the habit of Saint Francis in the Third Order. Having persevered in harsh penances and remarkable dedication to works of mercy, she passed away to the Lord, glorious and full of miracles. The holy Pontiff Gregory IX canonised her at the same time.

At the same time in the city of Valencia in the kingdom of Aragon, under possession of the Moors at the time, two Friars Minor preached their holy faith and condemned to wicked Mohammedan sect. The Moors martyred them and they flew to heaven with the palm of holy martyrdom. Their bodies rest in the friary in Teruel in the province of Aragon[236].

IV: The Fourth General: Brother Albert of Pisa

48. His election 49. His governance

48. The Fourth General of the Order was the Venerable Father Albert of Pisa from the Province of Tuscany[237]. He was Minster of England and was elected in the Chapter gathered in Rome in the year of the Lord 1238 in the presence of the Supreme Pontiff Gregory IX who was personally present for all the Chapter and wanted to be the Chapter president. When this Venerable Father was elected, with his own hands His Holiness happily gave him the seals, blessed him and confirmed him in the office in the thirteenth year of his Pontificate.

49. Not much was written about this General because he only lived a short while. He was a man of great holiness and was very learned. He visited the Order and gave great example by his life and pleased the friars very much. However it please the Lord God that when he received the letters of Brother Elias as we mentioned above, out of zeal to save that soul, he set out immediately on the journey to Rome. However it pleased the Lord God that he fell gravely ill when he arrived in Pisa. After a short time there he passed away to the Lord.

V: The Fourth General: Brother Haymon of Faversham

50. Celebration of the General Chapter. Gregory IX and the Franciscan Order 51. The Four Masters expound the Rule 52. Two Franciscan Martyrs 53. Privileges 54. Chapter ordinances

50. The fifth General was the Venerable Father and very learned man Brother Haymon of England. He was elected at the General Chapter assembled in Rome in the year of the Lord 1239. His Beatitude Gregory IX was also present at the same Chapter. He wanted to be scrutineer of the votes. He confirmed the election with great solemnity[238]. Since he was interested in all things His Beatitude wanted all the Provinces of the Order to be made distinct and defined. The same Chapter also made the regulation about how many Definitors should be elected.

No father ever loved his only son as much as this holy Pontiff loves the Order of Minors. Shortly after, that is, in the year 1241 in the fifteenth year of his Pontificate, he passed away to the Lord[239]. In that same year the Milanese Godfrey, Cardinal Bishop of Sabina, was elected. He was called Celestine IV[240].

51. Not long after, that is in the year 1542 this General convened the General Chapter in Bologna during which the learned General composed the rubric of the old Missal, which begins Indutus planeta sacerdos.[241] In the same Chapter the same General ordered the Four Masters to expound the Rule, namely, Brother Alexander of Hales, Brother John of Rupella. At that time these two masters shone like two great lights because of their learning. There were also Brother Godfrey, the Custos of Paris and Brother Rupert of Bassée[242]. These wrote about the Rule with great maturity. He ordered that the writing be bought to the following chapter. All those venerable fathers approved it as can be seen in the books of the Order number with the other expositions of the Rule.

52. In the same year, that is 1242, Gregory IX sent Brother Stephen, the man of God adorned with prudence, holiness and every virtue, as Inquisitor to Spain in the region of Tolosa. He was fulfilling that office with great zeal, prudence and holiness when on the night of the Ascension of Our Lord the heretics martyred him and his companion Brother Richard and two other venerable Fathers from the Order of Preachers, as well as three notaries whom they brought with them. They willingly received holy martyrdom with great fervour, even singing the Te Deum laudamus. Glorious in this martyrdom they flew to heaven.

53. In the year of Lord 1243, since Celestine IV had already died, Cardinal Sinibaldo was raised to the Papacy. He was Genoese and from the house of the Counts of Anagni. He was named Innocent IV. After he was elected in Anagni he left and went to Genoa[243].

When the Fathers of the Order saw that the privileges that Brother Elias had obtained, as well as other transgression he had introduced to the Order were the cause of great harm, and because many had adopted his opinions, the whole Order was divided. They went personally and informed His Holiness about it well. He commanded the General Chapter to convene in the year1244. After recognising the fraud of Brother Elias he took away the privileges from the whole Order and annulled every concession granted to Brother Elias. He ordered that no one follow him from then on.

54. This General ordered and wanted the General Chapter to be able to moderate and limit the power and authority of Generals and Provincials.

At the same Chapter and according to the will of His Holiness to correct and augment them, this General had the rubrics of the Office revised. At the same Chapter before the Supreme Pontiff this General deprived the Lay Friars from every office in the Order, for until then they had exercised in the Order the same offices as the Clerics.

In the same year, after governing the Order with great prudence for five years, this General passed away to the Lord and was buried in the friary at Anagni[244].

VI: The Sixth General: Brother Crescentius

55. The Legend of the Three Companions 56. The General is named Bishop of Iesi 57. Controversy over the observance of the Rule 58 The General is deposed from office

55. The sixth General was Brother Crescentius of Iesi, from the Province of the Marches. He was elected in the General Chapter in the year of the Lord 1245, in the second year of the pontificate of Innocent IV. Since nothing was known about the miracles and more noteworthy things of Father Saint Francis, in the same Chapter this General ordered all the Friars and the whole Order to write these things down and send them to him. When he had received all these he gave them to Brother Leo, Brother Angelus and Brother Rufino, companions of blessed Francis, so that they could approve those that were true and disapprove the untrue, since they were present at those things.

56. This General was a great enemy to the enthusiastic and behaved little better than Brother Elias, as appears in the ancient Chronicles. Nonetheless the Order was provided for by having him removed, though honestly, by managing to have him made Bishop of Iesi. With this holy ruse thay absented him from the Order. However when taken the see for just a few days he was away to give an account to the Lord God[245].

57. In the year of the Lord 1246 many quarrels arose with the Order because the zealous Friars wanted to understand the Rule strictly while the lax saw it their own way. It was necessary that His Holiness expound the Rule in order to settle the controversies. He was in Lyon in France and decided the doubts in the third year of his Pontificate[246].

58. The General Brother Crescentius governed the Order three years. However when the General Chapter assembled he did not want to appear but sent his Vicar, Brother Bonaventure of Iesi, a prudent man. In that Chapter because of his inadequacy, lack of eloquence and other impediments he was deposed and made Bishop of Iesi, as has been said already.

VII: The Seventh General: Brother John of Parma

59. The Election 60. The Visit of Innocent IV to Saint Clare 61. Liturgical directives 62. Activities if the General 63. Renunciation of the Office 64. His holy death

59. The seventh General was very well educated, very holy and adorned with all good morals. The venerable Father John of Parma, a perfect imitator of Father Saint Francis, from the Province of Bologna. When he was Reader in the university of Paris, in the year of Lord 1288, he was elected in the General Chapter[247] during the fifth year of the Pontificate of Innocent IV.

60. In the same year, because of his devotion, Innocent IV came to the city of Assisi. With great devotion he stayed in the Convent of Saint Francis for some days. When he heard that the glorious virgin Clare, the first plant of the Seraphic Father, was gravely ill, the holy Pontiff went personally with all the Cardinals and other Prelates. They were at San Damiano and when he entered the monastery with great familiarity and devotion he visited the holy virgin Clare. He had a long spiritual discussion with her. He confirmed and approved her Rule with a Bull in his name in the tenth year of his Pontificate. He offered her privileges and asked if she wanted some subsidy for the support of her sisters. The holy virgin answered that the greatest privilege she could have was that His Holiness leave them in the pure observance of the Rule and that from then on he command the whole Order of Sisters to observe it inviolably.

The holy virgin had made the table prepared so that His Holiness might bless it. Turning to him humbly she said to him, “Holy Father, I beg you to bless this prepared table.” To this His Holiness responded, “Servant of God I would like you to bless it.” When she answered that it would be a great presumption to do this in front of the Vicar of Christ, the Holy Pontiff replied, “So that this may be imputed to you as presumption, I impose it upon you under obedience.” As the holy woman made the sign of the cross over the bread, by the will of God it appeared signed with the cross, not without the amazement of the of His Holiness and all the court. Blessed anyone who could have some of that bread out of devotion.

The holy virgin deteriorated in his here sickness and after three days that very holy soul flew to her Spouse Jesus Christ, accompanied by the Mother of virgins, with a great multitude of Angels and great company of holy virgins. At her funeral rites His Holiness wanted to be present personally for all the offices with all the Cardinals.

61. In the Chapter gathered in the city of Metis[248] this General forbad chanting in choir and prohibited that things be read that are not approved by Holy Church or by the General Chapter, except some antiphons of Our Lady. The same for the Mass.

62. This Venerable Father tried as much as he could to return the Order to the perfect observance of the Rule. Blessed Giles said about this, “You have come late, though opportunely nonetheless. They have made too much ground and have increased in boldness.” He supported the zealous Friars very much. Since the many holy men who resisted them had annoyed Brother Crescentius and his followers, after his death those who were of the same opinion still hated those holy men. It happened at that time that the King of the Armenians wrote to blessed John the General to send him some holy and learned men so that they could preach in his kingdom. Since he realised that he could not free them from the hands of the persecutors, in order to distance them from the persecutors he sent four of those holy men. They were very learned and holy. The King received them with great reverence. As they preached in that kingdom with very good example and to the satisfaction of all, the Lord God did marvellous things through them so that the Armenians said, “These are Angels come from heaven. Never in our kingdom before have we ever seen holier or more learned men than these.” When the antagonists they tried to blacken their reputation with letters addressed to the King. After some years when they returned to Italy, they brought the testimony of the King and many other personages in the kingdom regarding their good service, and yet the rivals would not welcome them into the friaries.

63. In the year of the Lord 1256 the holy general convened the Chapter in Rome. Innocent IV had already died. He passed away to the better life in 1254 and in that same year Alexander IV assumed the Papacy[249]. He loved the Order so tenderly. Since he had been Protector of the Order he did not want to leave this protectorship after he was elected Supreme Pontiff. With great insistence the blessed John renounced the office of General in this Chapter, citing his impotence. He was unable to obtain this since the holy Pontiff was present. However on the feastday of the Purification of Our Lady he was absolved from it[250].

64. For nine years the governed the whole Order in a very holy manner. When he was absolved from the Office he withdrew to the devout friary at Greccio in the Province of Rome. He stayed there thirty years, fasting continuously on bread and water. The he received the obedience to go to Greece to return the Greeks to the obedience of the holy church just as he had done on another occasion. When he had arrived in the city of Camerino God revealed his death to him. He entered the city very early one morning. Because it was foggy, no one saw him. Miraculously nonetheless the whole city was moved and assembled in different parts, gangs of boys shouted out, “A saint has entered our city. Let’s go so that he might give us his blessing.” When the servant of God entered the friary he said, Haec requies in secula seculorum, quoniam elegi eam.[251] Within a few days he passed away to the better life. His holy body was placed in a very fitting tomb.

VIII: The Eighth General: Saint Bonaventure

65. His election and the ordinances of the General Chapter 66. Lawmaking activity 67. Biographer of Saint Francis 68. The translation of the body of Saint Anthony 69. Chapter ordinances 70. Saint Bonaventure – Cardinal

65. The eighth General was the Venerable Father and holy Bonaventure of Bagnorea[252] from the Province of Rome. He was elected in that Chapter assembled in Rome, in the second year of the Pontificate of Alexander IV. In that Chapter it was decided that a Minister or Custos could do what Guardian can. On the first of March of the same year he made his exposition on the rule which is the same as that of Innocent IV.

66. In the year of the Lord 1260 he assembled the General Chapter Narbonne. In that Chapter he ordered and reduced to a better shape the General Constitutions of the Order. When he saw how far the Order had departed from the true observance of the Rule, he did all he could to bring it back to true observance. So he wrote an exhortatory letter[253] which was very useful for all the houses in the Order. This Chapter ordered that the Friars, especially in those things that contradict the exposition of Gregory IX, should no longer use Innocent IV’s exposition of the Rule.[254]

67. In the year of the Lord 1261 the holy General wrote the Life of the blessed Francis which is in the old Office. He did not put in that biography things that were not proven true by reliable witnesses. In the same year, after the death of the holy Pontiff Alexander IV, Urban IV succeeded him. He was elected Pontiff on the day of the Beheading of Saint John the Baptist[255]. On the same day the blessed Giles, the companion of Saint Francis, passed away to the better life in the friary at Monte Perugia. Saint Bonaventure said God had given Brother Giles this grace – all those who devoutly commended themselves to him in matters pertaining to the salvation of their souls had their prayers heard by means of this saint.

68. During the Easter octave in the year of the Lord 1263 the body of Saint Anthony of Padua was translated and placed in a dedicated church that had been built to his revered memory. Although had been buried in the earth for thirty years, nonetheless his tongue was found still fresh and ruddy as if he had just died. Picking it up with great reverence, with many tears the holy General said these words in the presence of everyone, “Oh Blessed tongue which always praised and blessed God and gave occasion to others to bless Him. Now it is obvious just how meritorious you are before God.” He kissed it with great reverence and tenderness and commanded that it be positioned fittingly[256].

69. In the same year the General Chapter was convened in Paris at which some rubrics were added to the Breviary and the preaching Friars were ordered to exhort the people in their sermons to greet the Blessed Virgin Mother Mary when the bell sounded in the evening. For it was the opinion of some great and holy doctors that Angel greeted her at that hour. This holy ceremony approved by the Church takes it origin from Saint Bonaventure.

In the year of the Lord 1266, since Urban IV had passed away to the better life in 1264, Clement IV was elected the following year[257]. The General Chapter was convened in Paris in the same year and nothing new was ordered.

In the year of the Lord 1269, after Clement IV had already died[258], this General assembled the General Chapter in the city of Assisi. This Chapter decided that Mass be sung solemnly every Saturday in honour of the Blessed Virgin. It ordered Friars Minor not to use tin vessels at table nor have glass beakers.

In the year of the Lord one thousand two hundred and seventy one, Gregory the Tenth occupying the See of Peter, our saintly General convinced his Holiness to list all the Provinces of the Order. While adding two more Provinces, His Holiness sanctioned it. On the insistence of Saint Louis, King of France, this holy General composed the devout office of the Holy Cross which begins Regem captum et irrisum, flagellatum et crucifixum[259].

70. In the Spring of the year of the Lord 1274, when the holy General was in Paris, the holy Pontiff Pope Gregory X chose him as Cardinal and Alban Bishop. Although he strongly resisted, His Holiness wanted his choice to be sound and firm. However he stayed in that dignity only a little while because about two months later he passed away to the better life[260].

71. He governed the whole Order for eighteen years to the great satisfaction of everyone. The Order calmed down very much under his leadership. He visited the Order with the very best example and reformed it all. His death was mourned by the whole Order and greatly saddened the Prelates of Holy Church.

IX: The Ninth General: Brother Jerome of Ascoli

71. The Successor of Saint Bonaventure 72. Nicholas III and the Franciscan Order 73. The General Promotes literary activity 74. He becomes Cardinal

71. The ninth General was the Venerable Father Jerome from the city of Ascoli and the Province of the Marches. He was elected in the General Chapter convened on the feast of Pentecost in Lyon in France in the year of the Lord 1274. It was at the time of the General Council and Saint Bonaventure convoked this Chapter in the same year before the sacred Council had finished[261].

The glorious Saint Bonaventure passed away to the better life on 13th July when he was fifty-three. He was interred with great solemnity in the church of the Friars Minor in the city of Lyon. His Holiness and all the Cardinals solemnly celebrated the funeral rites for him.

72. In the year of the Lord 1277, after the Holy Pontiff Gregory X had passed away to the better life in 1275 and Innocent V assumed the Papacy and then Adrian V in his place, and then Pope John XXi, and in his place Nicholas III[262]. He was Protector of the Order and loved the Order of Minors so tenderly that he said as Pope, “I so love the Order of Minors that the Friars can offend me but I am unable take offence against the Friars.”

73. At the command of this General a certain famous and learned Master[263] did some useful things on the Master of the Sentences and composed a book on that evangelical perfection which was against the perfection of the mendicant Religious and which condemned and calumniated them. He also wrote the life of blessed Anthony of Padua and a book called the Mirror of discipline[264].

74. When this General was the Legate of His Holiness in Paris, Pope Nicholas III made him Cardinal Bishop of Palestrina. And thus he absented himself from the Order[265].

X: The Tenth General: Brother Bonagrazia of San Giovanni in Persiceto

75. Jerome of Ascoli convokes the Chapter and Bonagrazia is elected 76. The Capitulars ask the Pope for a Cardinal Protector 77. The Pope expounds the Rule 78. Regulations regarding Our Lady of the Angels 79. The stigmata of Saint Francis

75. The tenth General[266] was the Venerable Father and holy man Brother Bonagrazia from the Province of Bologna. He was very learned and endowed with every virtue. He was elected in the Chapter assembled in the city of Assisi in the year of the Lord 1279. Brother Jerome of Ascoli assembled this Chapter because even though he had become a Cardinal, His Holiness wanted him to continue governing until this Chapter.

76. After the election of the General had been done and the whole Chapter concluded, the Most Holy Father Nicholas III offered to all the Fathers that if they needed anything from him, the General and his Ministers should go to find him. The General and some Ministers and other Fathers of the Order went into the presence of His Holiness. The General and Ministers and Discreets on behalf of the Chapter made a proposal to His Holiness: if it would please His Holiness to give them a Cardinal as protector, or if His Holiness wanted to be it himself as Alexander IV had done. He replied, “Although I would like to be the main one to take care of this holy Order, nonetheless it is better for it, in order to conform with the Rule, that you have one of the Cardinals.” He immediately named the Cardinals to these Fathers and he, the Holy Father, wanted each of them to know whom he was voting for. Then his nephew Cardinal Matthew was elected in a ballot since, among the Cardinals, he was the one who loved the Order of Minors most tenderly. Therefore while those Fathers were gathered in the presence of His Holiness, and Cardinal Matthew was also present, His Holiness turned his eye upon this Cardinal and cried out loudly and said, “My words now turn to you. Through us you have received from God and the Church countless benefits. If we wanted to tell of them, they must have been many and great, useful and merciful. However, be aware that I have never done for you something so pleasing to the Lord God and such an occasion to merit and draw near to approach blessedness as a pledge from heaven than what I now give you. It is the best thing we have. We give you the desire of our heart. Now we give you the apple of our eye.” The heart of the holy Pontiff was so moved at these words that he broke down into such weeping and sobbing that he could not speak for a while because of his copious weeping. He could not speak nor contain his loud weeping and sobs and therefore without uttering a word. When all those present saw how tenderly that holy pontiff loved the Order they all broke down and could not speak to one another. When he finally regained his strength, the Holy Pontiff said, “I regret I cannot enlarge on this in this discussion because nature does not permit me.” Stretching out his hand towards the Cardinal he gave him his own ring and the holy kiss quite tenderly. He said to him, “We commit the Order of Minors to you so that you may be the Protector, governor and corrector of this holy Order. Know that this Order has no need your governance; that it abounds in such wise, judicious and prudent men who are capable of governing more than just the Order. Nor will you have to correct it because their leadership structures[267] and rulings are so well ordered they have no need for someone else to correct them. They have their Guardians who can have recourse to their Custos if they fail in their duty. If the Custos fail the may have recourse to the Minister. Over all these is the Minister General and over the Minister General is the General Chapter so that it is very unlikely that faults pass uncorrected. Only in this do they need you and your support. For they are poor men and there is no shortage of those who persecute them to whom it is not fitting for them to oppose. In this they need the strength and valour of the Protector and in this will you take care of them.”

With these words His Holiness ended his discourse.

77. From that day, in order to restrain the boldness of those who disturbed the Order as well as those proud Fathers who wanted to oppress the good ones and who interpreted the Rule in their own way, His Holiness began to expound to the Rule. So that he could do this better, he withdrew to Rocca di Suriano with some of the more learned and discreet, both from the court and from the Order. He stayed there two months, cutting himself off from every other matter, which was very difficult for the for the court and the state of the Church because His Holiness gave no audiences nor did anyone know what he was doing in that place except those who were with him. Therefore with great care His Holiness, together with the General of the Order and other discreet Masters and holy man, he composed that exposition of the Rule and he wanted it recorded in the Decretal. The Venerable Father Bentivoglia[268] of Albania and the Venerable Father John[269] of Palestrina were also present. Both were Friars Minor who had become Cardinals. It was examined by many illustrious and learned men, that is, the Lord Peter, Apostolic Vice Chancellor[270]; the Milanese Lord Count Auditore[271], both were Cardinals later; the Lord Angelo the very famous court advocate; the Lord Pro-notary Benedict Gaieta, who then became Cardinal and then Pope Boniface VIII. With great diligence between them they revised the Rule for many days of debate by the Cardinals and later in the presence of all the Court because Lord Benedict himself, who had dictated the Rule, had it solemnly promulgated everywhere[272] in the year of the Lord 1279. Then later many Supreme Pontiffs recorded it in the Decretal[273].

In the year of the Lord 128o, the holy Pontiff passed away to the better life during the Octave of the Assumption of Our Lady[274] and Martin IV was elected.

78. The General commanded through holy obedience and under the pain of excommunication that the Friars who staid in the friary of Our Lady of the Angels should not, on the day of the Indulgence, receive any money alms in whatever form, and when it is received it should not be spent for the benefit of the Friars. He did this so that the Indulgence should not be despised and weakened in any way through the bad example of the Friars, if they are seen to receive money[275].

79. In the year of the Lord 1282 the General convened the Chapter in Argenteuil[276] in the Province of upper Allemagne. In that Chapter he ordered Brother Philip, the Minister of Tuscany, to carefully research the day and time that Christ imprinted Father Saint Francis with the sacred stigmata. While he was researching he found a holy lay man of great contemplation and perfection to whom a revelation about this had been made many times. Father Saint Francis appeared to him in many ways and had verified for him that it was very early on the morning of the Exaltation of the Holy Cross and that it was with great pain and greatest clamour of the Saint. He told him that as the Lord Jesus Christ appeared to him under the form of a Seraph with His own hands He imprinted the sacred wounds first in his hands, then in his feet and then in his side[277].

X: The Eleventh General: Brother Arlotto of Prato

80. The eleventh General was Brother Attloto (sic) of Prato in Tuscany. While he was Minister of Tuscany he was elected in the Chapter assembled in the city of Milan in 1295[278]. In the same year Martin IV passed away to the better life and Honorius IV was elected the following year. The General governed the Order one year and then passed away to the better life[279].

XI: The Twelfth General: Brother Matthew of Acquasparta

81. Election of the General and pontifical directives 82. Martyrs of the Order 83. The General becomes a Cardinal

81. The twelfth General was the holy and learned man Brother Matthew of Acquasparta, from the Province of Saint Francis. He was elected in the friary at Montpellier in the year of the Lord 1287[280]. In this time Honorius IV passed away to the better life and the Chapter was held while the See was vacant. Nichlas IV was elected Supreme Pontiff. He had been Minister General of the Order of Minors[281]. This General had been Reader in the sacred Palace where Brother William of Sugario[282] succeeded him. In the year of the Lord 1288 the holy Pontiff Nicholas IV ordered that in the General Chapter the votes of all to the Custodes of a Province be worth one vote only. He ordered that the number of Provinces already sanctioned by Gregory Tenth in the General Chapter with the addition of two Provinces should stand sound. He also ordered that it not be changed either by adding or subtracting under the pain of excommunication without the permission of His Holiness and of the Protector.

82. In the same year Brother Monaldo of Ancona, Brother Francis of Fermo and Brother Atbony of Milan, very holy men, received glorious martyrdom while preaching the Christian faith with great fervour in the Saracen city of Arzenga[283]. In the same year Brother Philip of Anisio was in the castle of Azzotto along with two thousand Christians whom he had exhorted to take up holy martyrdom. Encouraging them in that martyrdom he was beheaded and they all flew off to heaven[284]. In the same year Brother Conrad of Saxony and Brother Stephen of Hungary were men of marvellous holiness and very marvellous Friars Minor. Out of zeal for the holy faith they were preaching it in Georgia near the Caspian Mountains. The infidels martyred them cruelly and they flew to heaven gloriously. In the same year Brother Francis of Spoleto was preaching the holy faith in the city of Damietta in Egypt. He was martyred cruelly and flew away to heaven with the pal of martyrdom.

83. Pope Nicholas IV promoted this General to the Cardinalate in the first year of his Pontificate. However His Holiness commanded him to exercise the office of General until another was elected.

XIII: The Thirteenth General: Brother Raymond Godfrey

84. Solemn celebration of the Chapter 85. The General does not accept the Episcopate

84. The thirteenth General was the venerable Father Raymond Godfrey from the Province of Provence who was elected in the Chapter assembled in the city of Arezzo in Tuscany in 1289. The holy Pontiff Nicholas IV was present there with two Cardinals, that is, Brother Bentivenga of Albania and the above mentioned Brother Matthew of Acquasparta. Both were Cardinals of the Order and Bishops of Ostia[285]. In this Chapter, during the second year of his Pontificate the Holy Pontiff himself, by assisting at the election together with the scrutineers, wanted to hear the votes. Charles, the heir to the kingdom of Sicily, was present at the Chapter with his consort. The holy Pontiff crowned them with great solemnity and pomp[286].

In the same year, on the 28th August and in the second year of his Pontificate, His Holiness confirmed the Rule of the Friars and of the Third Order Sisters[287].

In the year of 1291, on the 19th May, the Saracens took the city of Ancona and killed or captured more than thirty thousand Christians. All the Friars and Nuns of Saint Clare were cruelly martyred[288].

85. When this General assembled the Chapter in Paris in the year 1292, at the requests of the King of France, he received the teaching chair[289] in the faculty of theology.

In the year of the Lord 1294, because of the death of Nicholas IV, who died in 1292 during holy week, the See was vacant for two years and three months. In this time Celestine V was elected and he renounced the Papacy. The following year Boniface VIII was elected on the Feast of Christmas. The same Pope chose this General as Bishop of Padua and absolved him from the office of General. Since he didn’t want to accept the Episcopate, he remained a subject and deprived from the office of the General.[290]

XIV: The Fourteenth General: Brother John Minius of Morrovalle

86. Boniface VII present at the election: The General receives Saint Louis to the Order 87. Canonisation of Saint Louis King of France and the death of Saint Louis, Bishop of Tolosa 88. The General is made Cardinal

86. The fourteenth General was the Venerable Father John of Morro, from the Province of the Marches. He was elected in the General Chapter assembled in Anagne, a town in the Roman countryside, in the presence of Boniface VIII during the second year of his Pontificate in the year of the Lord 1296[291].

By the will of His Holiness, in the same year this General received into the Order the glorious Saint Louis, son of the king of Sicily. His Holiness had already appointed him Bishop of Tolosa. The Saint did not want to accept the Episcopate until he was clothed in the Minors’ habit and made profession. For until then he had worn it secretly against his bare skin and had made profession into the hands of the General. Then publicly in the presence of two Cardinals from the Order of Minors received the habit and he wore it publicly until his death[292].

87. On Sunday the 13th August in the year of the Lord 1297, in the city of Orvieto, His Holiness Boniface VIII canonised Saint Louis King of France with great solemnity. Having declared him a saint he wrote him into the catalogue of Saints. This was the third year of his Pontificate[293].

On the 19th August in the year of the Lord 1299 in a castle called Bringola, the glorious Saint Louis, Bishop of Tolosa, after having received devoutly all the most holy sacraments, passed away from this life and flew away gloriously to heaven.

Under this General, in his time, the Subtle Doctor John Scotus flourished.

88. This General governed the Order for six years. However the holy Pontiff Boniface VIII then chose him as Cardinal and Bishop of Ostia, and so he absented himself from the Order.

XV: The Fifteenth General: Brother Gonzalvo of Spain

89. Election 90. The Spirituals and the Community 91. The General’s zeal for regular observance 92. His death

89. The fifteenth General was the learned and holy man the Venerable Father Gonzalvus of Vallebon, from the Province of Castile[294]. He was elected General at the Chapter held in Assisi in 1304 while he was Minister of the Province of Castile. Boniface VIII had already died and in the same year, namely 1303, Benedict XI was created Supreme Pontiff.

90. Since Benedict had died in 1304, Clement Vi was elected the following year. In his court the same year the Friars had a long and scandalous argument about the observance of the Rule[295]. There were learned Friars namely Brother Ubertino of Casale, Brother Raymond Godfrey who had already been General and many other Friars enthusiastic and zealous about the observance of the Rule. They said that the ordinary life led at that time was not genuine[296] by that the Friars went against the Rule in many things. On the side which defended the community was Brother Alexander of Alexandria from Paglia, who was later General, along with many others. His Holiness Clement V gave Brother Ubertino authority and his companions so that they could have recourse to His Holiness every time they wanted (to observe the Rule). Nor should they be stopped in this and nor should their Superiors give them any penance because of it. On account of this, many scandalous disputes followed on so that the court was greatly amazed.

It pleased the Lord God that on the 1st October 1306[297] the General Council convened in the city of Vienna. It continued until the following May. On the feast of the Ascension that year His Holiness and the court first concluded in secret Consistory the question that existed among the Friars. Later, on the following day, the judgement[298] was solemnly and finally published in the final session of the Council. The way of life of the Friars, which was calumniated by Brother Ubertino, should continue though with a exposition added to the Rule by His Holiness. The life of the Friars according to this exposition is permitted and according to the Rule. In that exposition it was decided that from them on provisions and stores of wine, grain, oil and other unfitting stores should be kept no longer. However the Friars should dress in lowly clothes and that the Friars keep stores for the need and sustenance of nature. Regarding how long things may be held in storage, this was left to the judgement of the Superiors according to places and the number of Friars, and the subjects may be at peace. This declaration was recorded in the Clementina[299]. Brother Ubertino and his followers were deprived of all authority and had to live like the others. However Brother Ubertino, fearing the grave persecutions of the adversaries, withdrew to the Congregation of Saint Bernard with permission of His Holiness. However he always remained in the habit of the Minor[300]. His companions suffered great persecutions.

91. When the sacred Council had finished, the General began to visit the whole Order with great zeal for the observance of the Rule. Without exception he had all the sumptuous buildings that exceeded holy poverty demolished. He took from the Friars their curious habits of precious and broad cloth. He cancelled all the testaments and perpetual annuities assigned to the Friars and annulled all the obligations of giving so much per year to the Friars and returned it to the proper owners. The venerable Father did as much as he could to reform the Order. This did not last long because after his death throughout the Order many lax and perverse men arose and rebuilt all the places that he had demolished. Nonetheless this General reformed and renounced all ownership throughout the Order by commanding the Friars and Superiors under pain of excommunication to remove all the things that he had assessed to be against the Rule. This was done as he commanded. However this did not last since bad Friars persecuted it very severely.

92. In the year of the Lord 1313, while he was visiting the friary in Paris, the worst persecutors strangled him in the bathroom[301]. And As the Venerable Father Alvaro says, not long after his death he appeared in glory in the same friary to certain Friars to whom he had been close. He was sitting gloriously on a brilliant chair. He was holding a shining sceptre and wore a golden crown on his head. He told and revealed to them that the Lord God had assigned him the bright seat and throne because he had observed the rule perfectly in the Order and because he was a perfect observer of poverty. God had given him the palm in his hand because in fighting bravely out of zeal for justice and the observance of the Rule he had given his life. God gave him that crown as his preacher and martyr.

This holy General composed a very useful treatise on the Rule. It begins, Regula nostra, fratres carissimi.[302]

During this time the Jews were chased out from the kingdom of France and all their goods were confiscated. By decree they could never return there.

XVI: The Sixteenth General: Brother Alexander of Alexandria

93. His brief Generalate 94. The Friars at Narbonne

93. The sixteenth General was the venerable Father Alexander of Alexandria from the Province of Genoa. He was elected in the Chapter assembled in Barcelona in the year of the Lord 1313 during the eighth year of the Pontificate of Clement V. ON the 19th of April the next year, Clement passed away to the better life and the See was vacant for at least two years[303]. After having governed the Order for a year and half this General passed to the better life and was buried in the friary of Araceli. After his death the Order had no General for seventeen months.

94. Since the Church was without a Shepherd and the Order of Minors was with out a General, some Friars zealous about the observance of the Rule separated themselves from the common life with great zeal and fervour. They saw the total ruin of the Order though corruptions introduced by lax Friars and the declaration of Clement V was not being observed. Making use of the secular arm they took the friaries of Narbonne and Betulia[304] by force, evicting the lax Friars. By their bad example they had deprived the world of good life and scandalised it by restoring copious granaries and cellars of wine. They received perpetual inheritances and certain annuities. They had horses and many other things forbidden to Friars Minor. When the zealous Friars had obtained these friaries they made new Guardians and new Custodes. They removed the habits that the lax wore and gave them away like something profane. They made short, narrow and coarse habits, approaching the poverty of Saint Francis and the Constitutions of the early Fathers.

They did all this against the will of the Superiors of the Order. Because of this innovation the whole Order was stirred and in almost all the Provinces there were zealous Friars who drew near them in 1315 and 1316. From this many came many scandals and great intrigues[305] against the Superiors of the Community. However, since this is discussed in the Chronicles I am not about to repeat the issue here.

XVII: The Seventeenth General: Brother Michael of Cesena

95. The election of Michael of Cesena and the canonisation of Saint Louis, Bishop 96. More on the Friars of Narbonne 97. The shape of the habit is changed

95. The seventeenth General was Brother Michael of Cesena, master of theology, from the Province of Bologna. He was elected in the General Chapter assembled in the city of Naples in the year of the Lord 1316[306]. On the 9th August the same year Pope John XXII was created Pope.

In the year of the Lord 1306 (sic) on the 6th April Pope John enscribed the glorious Saint Louis, Bishop of Tolosa, into the catalogue of Saints with great solemnity. Later, on the 8th November the same year, the Saint’s body was translated with great solemnity from the middle of the choir where it had been buried and was placed under the high Altar in a silver chest. His Holiness appointed four Cardinals for this and while Rupert the King of Sicily was spiritually present.

96. In the same year, as the multitude of zealous Friars prevailed – they were called ‘devout Friars’ – this sect attracted many in the Community and others were contaminated by them. By the will of His Holiness the General Michael of Cesena sent there the Minister of Aquitaine as Commissary. However he did nothing because the sect appealed to His Holiness and His Holiness referred the matter to Brother Michael the Monk form the Order of Preachers, the Inquisitor for evil heresy. When he considered that appealed he recognised that their reasons were frivolous. With the consent of the General they were punished severely. However, since I have spoken about this matter at length in the beginning of the Chronicle I will not say any more so as not to repeat myself[307].

97. In the following year 1318, in order to put an end to the dispute that had arisen among the Friars, Pope John declared two main points on the Rule, namely the shape and quality of the habit and stores of grain and wine. Despite all this the sect of Friars in Narbonne did not cease. They confused the whole Order. Although the Lord God would not have permitted it, the Order was nearly completely destroyed. This was the beginning of the sect of heretical Fraticelli who later were expelled from the Church. This was the main reason that His Holiness, when he became angry at the Order since the issue had been about the shape of the habit, deprived the whole Order of the pointed cowl. He commanded the whole Order to wear the habit like the one the Reformed Discalced Friars of Spain now wear, though with a rounded cowl.

Therefore until this point the whole Order wore the pointed cowl and coarse habits of poor material just as Father Saint Francis wore with all those early Fathers, thus observing in dress the shape Father Saint Francis gave as one sees in the Conformities. And the ancient Chronicles testify that Michael Cesena wore the point cowl the whole time he was General. Because I promised not to write about Generals except those who wore that habit, I will not go on except about the Generals of our Congregation[308].

XVIII

98. Some martyrs of the Franciscan Order 99. The Reform of Gentile of Spoleto 100. Other Franciscan Martyrs

98. At this time, that is in the year of the Lord 1322, on the fifth day after Passion Sunday Brother Thomas of Tolentino, Brother James of Padua and Brother Metrio (a Lay Friar) and Brother Peter of Siena were martyred cruelly while preaching the holy faith in the Saracen city of Tana. Glorious, they flew off to heaven.

In the year 1313 Brother James Bernardi, Inquisitor of heretical wickedness, sent Brother Catalano and Brother Peter Pascal to Valencia, that is, to a diocese of that city. Making them his Vicars they were to take up procedures against the heretics. When they got there they carried out their office against those heretics with great fervour. The heretics martyred them cruelly. When Pope John began their canonisation, because of the unrest among the Order of Minors, His Holiness withheld from canonising them.

In the year 1327 on the 27th September, the glorious Confessor of Christ Elzear, Count of Arianno died. With his consort the very holy woman, Delphina, they had lived together in holy virginity for twenty seven years, always using the same bed. He passed away gloriously to the Lord in the hands of the holy man Brother Francis Mairon in Paris[309].

In the year of the Lord 1334 on the 12th April in the Saracen city of Sarai, the servant of God Brother Stephen of Hungary was cruelly martyred after preaching the Christian faith and having done many miracles. With the palm of glorious martyrdom he flew away to heaven. In the same year in Salmastro, a Saracen village, Brother William of England was martyred very cruelly and with the crown of holy martyrdom he flew off to heaven. In the year of the Lord 1341 in the Saracen city of Amalech the were very fervent and true observers of the Rule, namely Brother Francis of Alexandria, Brother Richard of Borgogna, Brother Raymond Ruffi, and the Provincial Brother Paschal of Spain. These were all Priests. The Lay Friars were Brother Lawrence of Alexandria and Brother Peter Marcelli from the Province of Provence. When they were preaching the holy faith of Jesus Christ with great fervour in that city, they infidels martyred them very cruelly. They flew away gloriously to heaven. In the same year Brother Oderic of Aldeconio and Brother Martin of Had were in the duchy of Livonia in the Province of Bohemia. The idolaters in Castel Vulna cruelly martyred them.

99. In the year of the Lord 1352 Brother Gentile of Spoleto, along with many other perfect zealots for the perfect observance of the Rule and holy men from the Province of Saint Francis decided that they wanted to reform when the saw the universal transgression of the Rule in the Order. They had recourse to His Holiness Clement VI. Helped by some personages they asked His Holiness for some poor little friaries in the Province where they could observe their Rule to the letter and affirmed to His Holiness that universally in the common life of the Order that the Rule was not observed according to the intention of Father Saint Francis. With this they moved His Holiness who granted them four friaries in the Province of Saint Francis, that is, the friary of the Carcere in Assisi, the friary at Jano, the friary of the Hermitage in Cesi and the Friary of Monte Luce in Spoleto. He allowed them to have twelve Friars in each place who could receive Friars of the Order or seculars in fact, as they liked. Nor could anyone stop them.

Immediately they took up those places and made narrow, lowly and poor habits for themselves according to the intention of Father Saint Francis. These were totally different to those worn in the Order at that time. They lived in a very holy way. However not long after this innovation came to the notice of the whole Order and to the joy of the zealous Friars. In almost all the Provinces some of them began to take hold of it, sheltering in that reform.

When this became known, the General and the lax Friars brought it down with great astuteness, accusing them of heresy[310].

100. On Mount Sion in the year of the Lord 1366 the Saracens captured twelve Friars Minor and many other Christians and martyred them cruelly. The reason for this was that the King of Cyprus had taken Alexandria and the Saracens were angered.

In the year of the Lord 1369 in the city of Biondina in Hungary five Friars Minor were preaching the holy faith. This is who they were. There was Brother Anthony of Saxony who had an immense fervour in his preaching and was often rapt in prayer. Brother Gregory of Traguria in the Province of Dalmatia, was a man of very profound humility and very zealous about the holy faith. Brother Nicholas of Hungary for sixteen never ate more than once a day after Vespers, and always only bread and water. On his bare skin he wore iron rings and chain mail. They were all Priests. Brother Thomas of Foligno and Brother Ladis, Lay Friars, were very devout men and very austere. When they were preaching the holy faith the infidels cruelly martyred them and they flew gloriously to heaven[311].

In the year of the Lord 1343 the General of the Order, Brother Fortaniero received the holy and noble lady Sancia of Majorca, Queen of Sicily and Jerusalem[312]. In her great fervour to observe holy poverty she gave away all her wealth and kept nothing for herself. In the Monastery of Holy Cross in Naples until the day she died she always wanted to observe the first Rule of Saint Clare.

In the year of 1345, while preaching the holy faith in the Babylonian Quarter the Friar Minor Brother Livinio of France was cruelly martyred. In about the middle of April in the same year Brother John of Montepulciano was martyred in the same castle in that Quarter while preaching the faith of Jesus Christ.

In the winter of the year of the Lord 1358, Brother Nicholas of Monte Cervino and Brother Francis from the Province of Terra di Lavoro, were martyred while preaching the Catholic faith. They flew to heaven in glory.

In the of 1359 the great Prince Peter of Aragon, the son of the King of Aragon was received into the Order of Minors. Then, by a revelation from God, the sister of the Bishop Saint Louis was received. In a holy manner they ….[313]

PART THREE: On the Vicars General and Cardinal Protectors of the Order of Friars minor Capuchin

Here begins a brief recollection of all the generals of the congregation of Capuchins that there have been since 1525 until 1585

I: The First General: Brother Matthew of Bascio

1. The Origins of the Friars Minor Capuchin 2. election of the first General 3. The first Constitutions 4. Brother Matthew renounces the Generalate

1. In the year 1525 Brother Matthew of Basci, a land situated near Monte Feltro, began the Congregation of Capuchins. As has been described adequately elsewhere[314], Brother Matthew took up the habit of Saint Francis by a revelation from God. It had been hidden since 1352 until 1525. This good Father brought it to light again and made it known to the world. For the shape of the habit was lost in the time that Brother Michael of Cesena from the Province of Bologna was General of the whole Order and John XXII was Pope. It was fifty four years after the death of Saint Bonaventure.

Many venerable Fathers and holy men followed Brother Matthew and with great fervour followed Brother Matthew’s austerity. When the number of Friars reached about eighteen Friars, they assembled together and by common agreement they chose twelve of them as vocals. They assembled in a hut near a little house – a hut that the Friars had built up against the house and which was near a small castle called Albacina in the dominion of Fabriano. Therefore with the little General Chapter[315] gathered there in great simplicity, and having invoked the Holy Spirit with many tears, they chose the blessed Matthew of Bascio as their General. He firmly resisted. Nonetheless his dear brothers and companions wanted their election to stand firm and valid. When he saw that this was the will of God he humble lowered his head and accepted the office. Then following this all the Capitulars made three Guardians for Camerino, Fossombrone and Albacina.

In the same Chapter they made the first Ordinances. These were so simple, beautiful and well ordered that it was obvious that the Holy Spirit made them. The Constitutions we have now take their origin substantially from those. Just as I have heard from those first Fathers they had not other provision in that Chapter but a large cracked flask full of wine, a stemless glass that they turned upside down after they had finished with it, and bread and fruit.

This holy man did not govern very long because in that time our Congregation suffered great persecutions and he was not apt to appear in the palaces of Cardinals since he was totally a spiritual man. This was the reason, and as God also revealed it to him, that he had to go preaching the commandments of God. During his time our Congregation had not gone out from the Province of the Marches.

Blessed Matthew followed his vocation nt he famous city of Venice, in the Church of Saint Moses where there was a Priest who was an acquaintance of his. Illustrious with many miracles he passed away to the better life. With the support of His Holiness’ Nuncio, the Zoccolanti Fathers took that holy body and buried it in Saint Francis della Vigna where the Lord still does not cease to show how pleasing this servant of his may be, working countless miracles at his tomb[316].

II: The Second General: Brother Louis of Fossombrone

5. Brother Louis General in virtue of the Bull 6. Progress of the Order under his government 7. How he conceived the Capuchin Order

5. The second General was the Venerable Father Louis of Fossombrone. Because the Congregation was amid great struggles at the time and the General Brother Matthew was not suited to defend the Congregation, Father Louis assumed the Generalate. He was truly sent by God because he was a very judicious and prudent man able to resist the adversaries. God miraculously defended and guided him countless times.

Therefore when this holy man went to Rome he obtained a very adequate Bull from His Holiness Clement VII. The Bull is addressed to Brother Louis, Brother Matthew and to his sibling Brother Raphael[317]. Therefore in virtue of the Bull he became head of the Congregation and was confirmed by His Holiness[318].

6. He governed the Congregation for about ten years in a very holy manner and suffered countless trials during his leadership. During his time houses were established in nearly all the Provinces of Italy. However there were no Vicars Provincials since, because of all the difficulties throughout his a General Chapter was never held. However, as a judicious man he used Visitators and Commissaries who reported to Father Louis while making the visitation. All the leadership depended upon him. The Congregation was very happy with his leadership because it was completely fixed upon the perfect observance of the Rule according to the intention of Father Saint Francis, to the letter and without gloss and without privileges. He established the first house in Rome near the Peoples’ Gate which is called Our Lady of Miracles. Then Cardinal Della Valle gave him Saint Euphemia. In his time the Friars served the lepers in the Hospital for the Incurable. They did so with such good example and charity that they won the heart of Rome and all of Christendom. In his time the venerable Fathers of Calabria took up Sicily. He received more than three hundred Friars into the Congregation from the body of the Order. Most of these were men of outstanding reputation, learning and spirit.

7. Under the government of this good Father God miraculously guided the Congregation of Capuchins. Although it often seemed that Congregation would fail completely because of the many serious persecutions it suffered, nonetheless it suddenly emerged more favoured and fair than before. Weak men always liberated it so that it would be known that it was governed by God and not by man.

The intention of this holy Father was that the Friars lively partly from their own work. Because of this he ordered in Rome, Naples and Genoa and in many other principal cities that the Friars serve the lepers and other sick people in hospitals. Many looms were begun so that alms were sought only a little. Instead by their weaving work the Friars were able to provide for the friary in their needs. This gave the best example to the world however as the Congregation grew the other Fathers were not of the same view. As a result this caused great trouble for this good Father[319].

Because I speak about his end in the Chronicle I will not repeat myself here. Suffice it to say that during the ten years that he governed he experienced a thousand deaths because of the great persecutions he suffered.

III: The Third General: Brother Bernardine of Asti

8. Bernardine of Asti governs the Order for nine years 9. The Constitutions of 1536 10. Bernardine is re-elected in 1536 11. Spread of the Order 12. Eulogy

8. The Third General was the Venerable Father, a learned and holy man, Brother Bernardine of Asti from the Province of Rome. He was elected in the General Chapter held in Rome at Saint Euphemia in the year of the Lord 1536 on the 24th May to the great satisfaction of the whole Congregation[320]. He was elected many times and governed the whole Order with a marvellous example of holiness for nine years. Until that time the Congregation had never assembled, and after the number of Friars grew to so many, it never had a perfect shape and religious way of life until the time of this venerable Father.

9. The holy and devout Constitutions that were have were made in this Chapter and sent each Province its own Vicar Provincial. Again a very adequate Bull was obtained from His Holiness Paul III and all the Friars left that Chapter very edified and satisfied. This then clinched our Congregation since in these holy Constitutions it received that sound and beautiful way of living religiously in the perfect observance of the Rule and a well organised way of life.

10. Nonetheless the enemy of human nature who never sleeps tried to upset that holy and canonical election by means of certain detractors who set out to show His Holiness that there was ambition among those venerable Fathers. At this that holy and vigilant Shepherd wanted the Chapter to assemble again in the month of September. When it assembled in the same place of Saint Euphemia, in order to find out for himself, His Holiness sent the Bishop of Trani[321] to supervise the Chapter. He was one of the scrutineers and he saw the simplicity and faithfulness of the poor Congregation. The election of Brother Bernardine of Asti was confirmed. When His Lordship had examined everything carefully to his satisfaction, he firmly reprimanded the detractors. When he returned to His Holiness he informed him in detail and it turned out well for the holy Congregation for His Holiness recognised that the Congregation was fine gold that on passing through so many furnaces of tribulation shone more than ever. This was the reason that, if he loved us earlier, his devotion now doubled. From then on he no longer listened to our detractors.

11. Under this Venerable Father Congregation grew a lot. When he visited it, it was already extended throughout Italy and was in Sicily. Corsica was taken up in his time[322]. After he had visited the Congregation and returned to Rome he said these words, “My sons, let us rejoice. I have visited the entire Congregation and I have not found any defect that may be mortal sin. Instead since every one is so well united it has been more necessary for me to reprimand those who want to do things on their own strength rather than to spur them on and urge them to the perfect observance of the Rule.”

12. This venerable Father was one of the pillars of our Congregation. The Court, the Friars and the seculars who proclaimed him to be a saint universally loved him. His life was irreproachable and God made his life illustrious with many miracles.

It pleased the Lord God that he pass away to the better life when he was in the great city of Rome.

IV: The Fourth General: Bernardine Occhino of Siena

13. He is elected Minster General twice. His governance. His fall.

13. The General was the wretched and disgraceful Brother Bernardine Occhino of Siena. He was elected at the General Chapter held in Florence on the feast of Pentecost on 24th May, 1539[323].

He governed our Congregation for three years to the great satisfaction of everyone, He almost always went on foot and visited the entire Congregation. He was marvellous in his preaching. However when the Chapter assembled in Naples on the feast of Pentecost the Friars did not know that he had already been corrupted and elected him again. However he resisted very much to the extent that it was a great effort to have him accept office[324]. This was because he already felt contaminated. Nonetheless, forced by the Friars, he accepted and governed for two years, but in the way he did in his first triennium so that both from external signs and his words one recognised that he was already depraved. When he realised that he had been discovered, he gave himself in prey to Lucifer. Having become useless he turned his back on the Holy Church and joined the heretics.

V: The Fifth General: Brother Francis of Iesi

14. First Francis of Iesi is Commissary then Vicar General 15. Exam for preachers 16. Latin text of the articles he proposed and approved 17. He governed in a divine manner

14. The fifth General was the venerable Father, a subtle and holy man, Father Francis of Iesi from the Province of Saint Francis. He was elected on the feast of Pentecost in the Chapter assembled in Rome in the friary of Saint Nicholas in the year of the Lord 1544 on the 29th May[325].

In the depths of the poor Congregation’s tribulations brought on the departure of Ochino, our Fathers assembled in Rome by order and command of His Holiness. Rightly so he was very angry against the Congregation. Finally after examining our Fathers and His Holiness found out for himself that the Congregation was innocent, he referred the matter to our Protector, the Bishop of Carpi. He chose the venerable Father Francis of Iesi as Commissary General to stand in for the time remaining in order to finish Ochino’s triennium. When the Chapter assembled in Rome at Pentecost, he was elected Vicar General.

15. For a short period of time he divested the preachers from preaching. Then it pleased His Holiness to give some him articles to expound in order to receive the faculty to preach. When the venerable Father received these, he did not allow those to preach who did not know how to expound them. However then in the name of the whole Congregation, since he was very learned, the Venerable Father answered all the articles. For his lasting memory and so that everyone may know just how many difficulties the poor Congregation was in at that time, I always kept the articles with me. I write them here in Latin as they are[326]:

16. This is a sample of the letters which every preacher approved by us to preach in public must, as soon as he can, present to the Most Rev. Lord Cardinal our Protector and also answer the Articles by Him proposed, by order of the Supreme Pontiff, to all the preachers to be approved by me.

Most Rev. and Illustrious Lord, greetings and humble recommendation.

When your Most Rev. Paternity made known to me the very wise order of Our Lord Paul, Supreme Pontiff, that I respond what I feel and believe regarding the articles presented below and in such an important matter, I willingly and reverently obey these Apostolic injunctions. In the first place I assert that I believe in all these matters in the same manner that the Holy Roman Church believes, declares and proposes them to me. Therefore I sincerely commit myself, my speech and my writings to her salutary correction at all times especially in regard to the articles below which I answer consecutively. Of these articles –

The first is: On the cause of original sin and its effect. In regard to this article I say: The cause of original sin in our first parent was is in the transgression of the divine precept by eating the forbidden apple. It is in others by descent from Adam by natural propagation and through the union of the soul to the body. The effects of this sin are concupiscence of the flesh against the spirit, the affliction of sorrow and pain followed by death and the privation of the divine vision and fruition.

Article two of the propositions: On the principle of justification and its cause. To this I say: The principle or efficient cause of justification is the divine will, and in fact the formal grace of charity which always goes with the virtues of faith and hope. However its fitting redemptive cause is the passion of Christ. However in adults it is appropriately their good disposition and good works.

Article three is: What the just should do that they may not fall but be still justified. And whether they may get up again if they fall. And is this by their own powers and free will or by the grace of God. And whether God’s grace comes first or follows on from these things. To this article I answer: that in order that the just may not fall but remain just they must trust in God’s help and grace, have a right faith, and assiduously pray and do good and not trust instead in their own powers and works, but always regard their lowliness. If they fall, they can rise again not by their own strength but because of God’s grace which precedes, accompanies and achieves this.

Article four: Whether God knocks or opens; or does God knock, open and lead. If He leads, is it with the willing or the unwilling. To this article I say: Indeed God knocks, opens and gently leads, but certainly not the unwilling.

The fifth proposed article is: The fifth proposed article is: In all these things what is the place of faith and works, and what is to be made of de congruo and de condigno merits.[327] To this I say: that faith is the first and most solid foundation of all spiritual edifice, yet in adults it is insufficient without good works. As Saint James testifies, it is in fact dead. Good works performed in the state of mortal sin only merit grace de congruo. However those performed with charity merit glory and the increase of grace of charity de condigno.

Article six is: After grace is accepted by those who fall and they get up again, in what way is their fault and punishment remitted and does this happen at the same time or separately, and by what means. I answer that in those who fall and get up again that eternal punishment and fault are remitted only by sufficient contrition, yet while having the intention to confess and make satisfaction; or through a good confession and the absolution of the priest. Temporal punishment is remitted through contrition, confession, good works and indulgences and also after death as recompense for this in purgatory.

Article seven is: On purgatory. To which I reply: According to the Scripture and the ancient tradition of the Church purgatory, without doubt, is the nether parts of the earth. We have this truth from our Rule also since it imposes on us to pray for the deceased.

Article eight is: On free will. To this I answer: By nature man is free and does good and evil from his free will. However he does good with the grace of God, as we said above.

Article nine is: On Penance and its parts. To this I say: that in one sense penance is a virtue, a kind of justice, by which anyone who for the sins he has committed punishes himself inwardly through sorrow and outwardly through fasting and other bodily afflictions. In another sense it is a sacrament, that is, absolution done by a proper priest and for which contrition, confession and satisfaction are required.

Article ten is: On oral confession and to whom it should be made. I answer: Confession is by divine law and it is the law of the Church that it should be made at least once a year not to a lay person but to a priest who is permanent and not a stranger unless he has the faculties from his own or higher prelate, that is, from the Supreme Pontiff or his Bishop or from those who have the faculty.

Article eleven is: On the sacrament of the Eucharist. To this I say: That truly the entire Christ, God-man, who is always with the Father and the Holy Spirit, is really there under both species.

Article twelve is: On the other sacraments and their number. I answer: The sacraments of the Church are seven, namely, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, holy Orders and Matrimony instituted indeed by Christ and entrusted to the Church. Baptism is simply necessary, but penance (is necessary) at least once a year for mortal sin committed after baptism, as we have said. Similarly for the Eucharist. Without the others however one can still be saved provided one firmly believes and … [etc.]

Article thirteen of the propositions: On the Church and its authority. To this I reply: The militant Church is one only, and it is the Roman Church, head and mother of all Churches which has authority over all and in which alone is posited our salvation.

Article fourteen is: On the Supreme Pontiff and the Roman Church. To this I reply that the Roman Supreme Pontiff is indeed the successor of Peter and the true and universal Vicar of Christ. He has ordinary power over all the militant Church both over Bishops and other Prelates and (their) subjects as well. All are bound to firmly obey him and show him humble reverence especially we Friars Minor who are especially obliged at the beginning and end of the Rule to be subjects and obedient to His Holiness and to the Roman Church.

Article fifteen is: On fasts and the forty days[328]. I answer: All Christians not legitimately impeded are bound to keep the fasts instituted by the Church under pain of being accountable to the eternal judge. They are to fast especially the whole of Lent, except on Sundays, which as Jerome says, was instituted by the Apostles and entrusted to the Church.

Article sixteen is: On the distinction of foods and of seasons. To which I say: That all Christians ought to observe the distinction of food and seasons as instituted by the Roman Church.

Article seventeen is: On vows and especially monastic vows. I answer: That vows, especially monastic vows, are reasonable and meritorious. To want to make vows is advisable, but to want to keep them is obligatory. This is by divine law and consequently can be observed with the help and grace of God.

Article eighteen: On virginity. To this I say: That virginity is a divine gift above marriage and which Paul greatly praises and advises. Indeed in the Gospel Christ himself the most pure Virgin chose his Virgin Mother, and He loved John especially because of John’s virginity.

The last article proposed to us: On the Mass. To this I reply: That Mass as a sacred ministry is a most joyful representation of the mystery of the humanity and passion of Christ and especially in which the Eucharist is confected. Of all the sacraments and of all the sacrifices it is the worthiest and the most pleasing to God. Therefore should be offered frequently. Mass benefits the living and the dead to the highest degree.[329]

17. In these articles as in all things the venerable Father governed divinely for one could not want a better Father than him who because of his holy life and profound knowledge was held in high regard by the Court. His Holiness nominated him specifically to take care of the Congregation trusting that he, if there were any blemish, would have corrected it and not covered it over[330]. His Holiness trusted this venerable Father completely in everything so that on visiting the Congregation he enlightened everyone with his holy and catholic doctrine. For if there had been some hard stones he would expose the flaws of the heretics so brilliantly that they would have been converted. Apart from three or four friends of Occhino who followed him, the rest of Congregation by the grace of God was catholic and faithful to holy Mother Church. When this holy man gave the Friars sermons his fervour used to grow so much that it seemed as though flame of fire came from his mouth[331].

In some Provinces he made some beautiful constitutions in order remedy abuse and he filled the entire Congregation with such an understanding of the obligation we have regarding obedience to the Holy Church and the importance of not abandoning the obedience, reverence and love that we should bear towards the Prelates of that Church. His Holiness was quite satisfied with this.

When this triennium was finished he convened the Chapter in Rome and he was not re-elected any more because he was so old that he could no long do the visiting. Hence with a short while, in the friary in Perugia, he passed away to the better life.

**********

The articles for the examination of Capuchin preachers (Latin text)

Hoc est exemplar litterarum quas quilibet predicator a nobis in presentiarum ad predicandum electus dirigere debet quam citius poterit ad Rmum. Dominum Cardinalem Protectorem nostrum sane respondendum Articulis ab Ipso propositis omnibus predicatoribus a me eligendis, ex ordinatione Summi Pontificis.

Rme. et Illme. Domine, salutem ac humilem comendationem.

Cum Rma. Paternitas Vestra mihi notum fecerit ex prudentissima Domini Nostri Pauli Summi Pontificis ordinatione quod responderem quid super articulis infrascriptis sentirem et crederem, volens in tanta re ut debeo mandatis Apostolicis sane et reverenter obtemperare, in primis assero in universali me prefatos credere prout illos mihi proponit, declarat et credit sancta ipsa Romana Ecelesia, cui quidem saluberrime correctioni me ipsum sincere committo meaque omnia dicta et scripta omni tempore sed in particulari que inferius exarabo prefatis articulis cum ordine passim respondendo. Quorum articulorum

Primus esi : De causa peccati originalis et de eius effectu. Ad hunc articulum dico: quod causa peccati originalis in primo parente extitit transgressio divini precepti, comedendo pomum vetitum; in aliis autem unio animae cum corpore ab Adam descendente ex naturali propagatione. Huius autem peccati effectus est concupiscentia carnis adversus spiritum, inflictus dolor et labor, morsque sequuta ac privatio visionis et fruitionis divinae.

Secundum articulum proponitis : De principio iustificationis et eius causa. Ad hoc autem dico : ipsius iustificationis principium sive efficientem causam esse divinam voluntalem, sed.formalem gratiam seu charitatem, quae semper est cum virtute fidei et spei. Causa autem meritoria de condigno est passio Christi, sed de congruo in adultis est bona illorum dispositio et opera bona.

Articulus tertius est: Quid faciendum est iustis ne cadant sed iustificentur adhuc; et si ceciderint utrum possint resurgere, et qua via, suisne propriis virtutibus et libera voluntate an gratia Dei; et si sic utrum preveniente an sequente. In hoc arliculo dico : quod iusti ne cadant sed, iustificentur adhuc debent confidere in divino adiutorio et eius gratia, recte credere, assidue orare et bona operari, non autem in propriis viribus et operibus suis, imum suum respiciendo et si ceciderint resurgere poterunt, non tamen virtute propria sed Dei gratia et preveniente et cooperante et perficiente.

Quartus articulus : Utrum Deus pulset an aperiat vel pulset, aperiat et trahat; et si trahat, utrum volentes an invitos. Ad hunc arliculum dico :- Deum quidem pulsare, aperire etiam ac benigne trahere, sed non omnino invitos.

Quintus propositus articulus est : Quem locum in his omnibus obtineat fides, quem opera, et quid censendum de meritis tam de congruo, quam de condigno. Ad quod dico : quod fides tolius spiritualis edificii primum et firmissimum fundamentum, in adultis tamen sine operibus non sufficere, immo teste Jacobo mortuam esse; opera vero bona facta in mortali merentur gratiam solum de congruo, sed facta cum charitate merentur gloriam de condigno vel augumentum (sic) eius et gratiae.

Articulus sextus est : In his qui cadunt post acceptam gratiam et resurgunt quomodo remittatur culpa et quomodo pena, an simul an separatim et quibus mediis. Respondeo, quod in his qui cadunt et resurgunt cum culpa simul an remittitur pena eterna solo contritione sufficienti, habentibus tamen propositum confitendi et satlisfaciendi, vel per confessionem recte factam et per absolutionem sacerdotis ; sed poena temporalis remittitur per contritionem, confessionem et per opera bona et per indulgentias et sic per solutionem illius hic vel post mortem, in purgatorio.

Septimus articulus est : De purgatorio. Ad quem respondeo . Purgatorium absque dubio esse in partibus inferioribus terrae secundum Scripturam et vetustissimam Ecclesiae traditionem ; quam veritatem nos ex regula nostra habemus, nobis iniungente ut oremus pro defunctis.

Articulus octavus est : De libero arbitrio. Huic respondeo: Hominem natura esse liberum, et bonum et malum operari ex arbitrii libertate, sed bonum cum gratia Dei, ut superius diximus.

Nonus articulus est.. De penitentia et partibus eius. Ad hoc dico : quad penitentia uno modo virtus est, species iustitiae, qua quis se ipsum punit de peccatis a se commissis interius per tristitiam et exterius per ieiunium et alias corporis afflictiones; alio modo est sacramentum que (sic) est absolutio facta a proprio sacerdote, ad quam requiritur contritio, confessio et satisfactio.

Articulus decimus est : De confessione vocali, et cui facienda. Respondeo : Confessio est de iure divino, et ex impositione Ecclesiae facienda est saltem semel in anno et sacerdoti et non laico, proprio et non alieno, nisi habuerit auctoritatern a proprio vel superiori prelato, a Summo scilicet Pontifice vel a suo Episcopo vel ab illis facultatem habente.

Articulus undecimus : De sacramento Eucharistiae. Ad quod dico . Quod ibi vere, realiter extat Christus totus, Deus homo, sub utraque specie, qui semper est cum Patre et Spiritu Sancto.

Articulus duodecimus est : De ceteris sacramentis et de eorum numero. Respondeo : Quod septem sunt Ecelesiae sacramenta, videlicet Baptismus, Confirmatio, Eucharistia, Penitentia, Extrema Unctio, Ordo sacer atque Matrimonium, a Christo quidem instituta et Ecclesiae tradita. Baptismus simpliciter necessarius, sed poenitentia mortali commisso post baptismum saltem sernel in anno, ut diximus. Simililer et Eucharistia. Sine aliis vero potest quis salvari si tamen firmiter crediderit et …

Articulus propositus tertius decimus : De Ecclesia et eius potestate. Ad quem respondeo : Quod Eccelesia militans unica est, et ista est ipsa Ecelesia Romana, caput et mater omnium Eccelesiarum, super omnes habens potestatem, in qua sola posita est nostra salus.

Articulus quartus decimus est : De Summo Pontifice et Eccelesia Romana. Ad quod dico : Quod Summus Pontifex Romanus est quidem Petri successor et verus et universalis Christi Vicarius, et super totam Ecclesiam mililantem tam super Episcopos et alios Prelatos quam super subditos habet ordinariam potestatem, cui omnes firmiter obedire humilemque reverentiam praestare tenentur et maxime nos Fratres Minores quibus in principio et fine regulae specialiter imponitur ut Suae Sanctitati et Eccelesiae Romanae simus subditi et obedientes.

Articulus quintus decimus est : De ieiuniis et quadragesima. Respondeo : 0mnes christianos non legitime impeditos ad ieiunia ab Eccelesia instituta sub pena si quidem eterni iudici teneri, et specialiter ad ieiunandum totam quadragesimam, exceptis diebus dominicis, quae, ut ait Hieronimus, ab Apostolis instituta fuit et Eccelesiae tradita.

Arliculus sextus decimus est : De distinctione ciborum et temporum. Ad quod dico . Quod omnes christiani necessario distinctionem ciborum et temporum secundum Romanae Eccelesiae instituta abservare debent.

Decimus septimus articulus est : De votis et praesertim de monasticis. Respondeo : quod vota et maxime monastica sunt ralionabilia et rneritoria, et quod vovere spectet ad consilium, reddere vero ad preceptum ; et est de iure divino et per consequens servari potest cum Dei adiutorio et gratia.

Articulus decimus octavus : De virginitate. Ad hunc dico.. Quod virginitas est munus divinum supra matrimonium, quam Paulus magnopere laudat et consulit Immo et Christus in Evangelio, Virgo ipse purissimus, qui matrem suam Virginern elegit ac Joannem hac causa specialiter dilexit.

Articulus ultimus, nobis propositus: De Missa. Huic respondeo : Quod Missa tamquam sacrum ministerium est repraesentatio quaedam iocundissima mysterii humanitatis et presertim passionis Christi, in qua precipue conficitur Eucharistia, non solum omnium sacramentorum sed etiam omnium sacrificiorum dignissimum atque Deo gratissimum, ideoque frequenter offerendum. Quae Missa et vivis et fidelibus defunctis maxime prodest.

VI: The Sixth General: Brother Bernardine of Asti

18. He is re-elected and attends the Council of Trent

18. The sixth General was the Venerable Father Bernardine of Asti from the Province of Rome. He was elected in the Chapter assembled in Rome in the friary of Saint Nicholas on the 26th May 1547 on the feast of Pentecost[332]. It was the year in which the Sacred Council of Trent was celebrated. To the great admiration of the Council Fathers he was elected General while he was at the Council and not at the Chapter. In that Sacred Council he made a remarkable impression and all those Venerable Fathers had high hopes and reverence for him. They recognised the profound doctrine this venerable Father had.

When the triennium was finished he assembled the Chapter in Naples and confirmed again as General. Therefore he governed six years, after having done another triennium in the beginning as we mentioned above.

VII: The Seventh General: Brother Eusebius of Ancona

19. His election 20. He was very zealous about poverty 21. His re-election. He corrects the preachers.

19. The seventh General was the Venerable Father Eusebius of Ancona from the Province of the Marches. He was elected in the Chapter assembled in Rome at Saint Nicholas’ pm the 2oth May 1553 on the feast of Pentecost. This venerable Father governed our Congregation with very good example for six years[333].

20. He was very zealous about holy poverty. He even removed every curious thing from the Congregation even from the altar linens. He prohibited the reception of cloth of taffeta, silk, gold or silver for the sacristy except when it was done for the ornamentation of the tabernacle where the Blessed Sacrament is kept. He removed anything excessive in our houses and restricted the Congregation very much in its buildings. With great fervour he expounded the Rule for all the Provinces, showing the Friars the obligation of their profession.

21. When his triennium was finished he assembled the General Chapter on the feast of Pentecost in the city of Fermo in the Marches and he was confirmed in office. He firmly reprimanded the preachers who had abandoned the old preaching of the Congregation much to the wonder and scandal of the people. They were preaching in an exaggerated manner[334]. And since they were inept in that exaggerated manner and also because they were not native speakers of the Tuscan dialect, they wanted to use it also out of curiosity and they were known as affected and superficial men of little spirit. The zeal of this venerable Father was such that he moved nearly the entire Chapter to tears, affirming in his talk that nothing showed how much the Congregation had grown lax more than the exaggerated manner of the preachers. Everyone’s outcry about this was such that the poor preachers could not show anywhere. Even the Lay Friars rebuked and despised them.

Having satisfied himself in the first triennium his second went more pleasantly. When he finished his office he retired to his Province of the Marches where, in a holy manner, he passed away to the better life.

VIII: The Eighth General: Brother Thomas of Città di Castello

22. His election 23. His government 24. His re-election.

22. The eighth General was the Venerable Father Thomas of Città di Castello from the Province of Saint Francis. He was elected in the Chapter assembled in Naples on the feast of Pentecost on 13th May 1159[335].

23. This Venerable Father was not very educated, nonetheless he governed our Congregation with great prudence and a very exemplary life. Nor did the Order grow very lax during his time. He was very zealous regarding buildings and was strict about receiving Friars.

24. When he finished his triennium he assembled the Chapter in Rome and was confirmed in that office again. He governed six years and always with good example.

When he finished his office he retired to the Province of Saint Francis and there he passed away to the better life[336].

IX: The Ninth General: Brother Evangelist of Cannobia

25. He governed only three years. The best defence of the Order

25. The eighth General was the Venerable Father Evangelist of Cannobio from the Province of Milan. In the Chapter assembled in Forli he was elected on the Feast of Pentecost on the 6th June 1565[337]. He governed the Congregation for three years. He showed great zeal regarding buildings and always gave very good example.

During his time many personages and cities pestered the Congregation in order to have us take up the care of monasteries. Nonetheless he defended the Order quite well.

When he finished his term he assembled the Chapter in Rome and was not re-elected.

X: The Tenth General: Brother Marius of Mercato Saraceno

26. His election 27. He had a gift for popular verse 28. His second triennium.

26. The tenth General was the Venerable Father Marius of Mercato Saraceno from the Province of the Marches. He was elected at the Chapter assembled in Rome on the Feast of Pentecost on 3rd June 1568[338].

27. This Venerable Father governed our Congregation for six years with great calm. He was a pleasant[339] man, well educated and naturally quite tranquil. He had a gift for popular verse in which he wrote many devout and beautiful things. In his sermons he was very gracious and quite pleased the Order with his modesty.

During his time many houses were established and many Friars were received so that the congregation grew a lot.

28. At the end of his triennium he assembled the Chapter in Rome and he was re-elected. However during the second triennium he was unable to visit much due to frequent illness. Nonetheless he satisfied the Friars with his kindness.

Finally after his office he retired to the Province of the Marches and within a short time in the friary in Tolentino he passed away to the better life.

XI The Eleventh General: Brother Vincent of Monte dell’Olmo

29. His election 27. He had a gift for popular verse 28. His second triennium.

29. The eleventh General was the Venerable Father Vincent of Monte dell’Olmo from the Province of Saint Francis. He was elected in the General Chapter assembled in the city of Ancona on the feast of Pentecost on 3rd June 1568[340].

This good Father did not do many things because when he was on visitation in the city of Messina, and because he had been very afflicted on account of his office, he became gravely ill. Before he had finished a year in his office and in the depth of tribulations, he passed away to the better life. He was buried in the aforementioned place in Messina.

30. In the Chapter of Ancona mentioned above, it was decided to send Friars to France.

XII: The Twelfth General: Brother Jerome of Montefiore

31. His election 32. His governance 33. The Capuchin Friars in Spain

31. The eleventh General was the Venerable Father Jerome of Montefiore, a learned and holy man from the Province of Rome. He was elected in the Chapter assembled in Rome for the feast of Pentecost on 17th May 1575[341].

32. This good Father was very learned, a very spiritual man adorned with every virtue and good custom. He visited the Congregation with great zeal about the observance of the rule. He was very austere in his life and tried as much as he could to lead the Congregation everywhere back to the perfect observance of the Rule. He suffered a lot of opposition. Nonetheless God always helped him and he succeeded honourably.

He governed the Congregation for eight years since he was Commissary for two years after the death of the previous General. When the first triennium was finished he assembled the General Chapter in Rome and he was confirmed again. In the second triennium he had more difficulties than ever while visiting. Nonetheless he bore himself valiantly and with great zeal.

33. During the time of this good Father, in the Chapter gathered in Rome, it was decided on the authority of His Holiness to send Friars to Spain. The first house was established n Barcelona in the Province of Catalonia.

When his term was completed he went back to the Marches and then within a short time he passed away to his Creator.

XIII: The Thirteenth General: Brother John Mary of Tusa

34. His election 35. He was a great canon lawyer 36. The Capuchins in Germany.

34. The thirteenth General was the Venerable Father John Mary of Tusa, a learned man adorned with fine manners. He was elected 10th May 1581 in the chapter assembled in Rome[342].

35. This Venerable Father was a great canonist, a man of very exemplary life. He fasted most of the time on bread on water and he rarely ate more than once a day. He was very prudent in his leadership. For three years he was Procurator at Court and he governed out congregation for three years. He expound the rule in all the Provinces. Nonetheless at the end of his triennium the enemy of human nature raised up many trials for him. He was in the midst of those in Rome, shortly before the Chapter, when he passed away to the better life because of a serious illness.

36. During the time of this good Father the Province of Saint Louis was established in France[343] and Friars were sent to Germany and a Province established.

XIV: The Fourteenth General: Brother James of Mercato Saraceno

37. His election 38. He was a gracious preacher 39. His visitations.

37. The thirteenth General was the Venerable Father James of Mercato Saraceno from the Province of Bologna. He was elected on the feast of Pentecost 20th May 1584 at the Chapter assembled in Tome.

38. He was a gracious preacher. Although he was not very well educated, he preached in Saint Lawrence in Damaso in Ferrara with great approval where he bore great fruit as in many other Italian cities, and always with great approval. He showed great spirit in negotiating peace and other spiritual affairs he was very careful, kind and affable with everyone.

39. He visited nearly all the Congregation with the very best example. He was so inspiring in his sermons to the Friars that he was indescribable. Everyone marvelled at how he could go so long in a sermon and he was often very reassuring. He did not make many ordinances. He was unable to visit France as he wished because when he arrived in Genoa soon after Christmas he fell gravely ill. Before he died he gave the Friars a very devout exhortation and displayed great holiness. Someone had visions of him and revelations about his death.

He passed away to the better life on the feastday of Saint Silvester and was buried in the friary in Genoa.

He governed the Congregation two years, six months and eleven days.

XV: The Fifteenth General: Brother Jerome of Polizzi

40. He is elected for six years 41. He cannot visit the Provinces of Spain and France 42. He did not get on well with the Protector

40. The fifteenth General was the Venerable Father Jerome of Polizzi from the Province of Sicily. He was elected on 17th May 1587 in the Capital assembled in Rome.

He made many ordinances and visited our Congregation with great fervour. He was learned in cases of conscience and a doctor of civil law. He was very zealous and upright in conscience.

In that Chapter four Friars were sent to Constantinople. In that city they established a house with a lot of support from the great lord. Not longer afterwards, they returned. Why? I don’t know.

41. He finished his triennium in the year 1590 and on 10th June he convened the Fathers in Rome. He was elected Procurator at Court and provided for what was needed. He continued his Generalate because he was elected with the understanding that he should continue in the office for six years so that he would have time to visit the Provinces outside of Italy. However because of the French war there was no safe passage and he did not visit those Provinces. This brought great harm to the Provinces of Spain and France for not having seen the face of their Shepherd.

In his time Flanders was established and the number of small friaries increased.

42. When the General Chapter met in Rome the Fathers reprimanded him very much because of all the ordinances he had made and all those he annulled. They got rid of him[344] not because he had done anything wrong, because he was a very zealous man of good example, but because of those ordinances and because and the Protector[345] did not understand each other very well.

XVI: The Sixteenth General: Brother Sylvester of Monteleone

43. Clement VIII presides over the General Chapter and Father Silvester of Monte Leone is elected

43. The sixteenth General was the Venerable Father Sylvester of Monteleone from the Province of Calabria. He was elected on the 6th June 1593 in the General Chapter assembled in Rome[346].

His Holiness Clement VIII was at this Chapter. He heard the culpa for the whole Chapter and gave him a good penance. When the Chapter was over His Holiness imposed on the General to go immediately to visit the ultramontane Provinces[347].

A List of Protectors for the Congregation up until the present

I: Cardinal Andrew della Valle

The first Protector that the Congregation of Capuchin Friars had was the Monsignor Cardinal della Valle of Rome. He was at the time of Clement VII. A very kind man he loved the Congregation of Congregation and gave them their first place which was Saint Euphemia[348]. He did not support us much in Court because he did not want to upset our adversaries whom we have mentioned above[349]. Nonetheless he did appear openly to support us[350]. He did not live for very long and when the Congregation was in its greatest struggle he passed away to the better life[351].

II: Cardinal Francis degli Angeli

The second Protector of the Order was the Cardinal of Holy Cross. Earlier he had been General of the whole Order. Because he was from the Congregation of Discalced in Spain he was called the Scalzo.[352] Since there was discord between His Holiness and the Christian Emperor Charles V, this good Father was a good instrument to reconcile the Emperor with His Holiness. Because of this he became a Cardinal. The discord was over the coming of the Duke of Bourbon to Rome and because he sacked it, although they say that this was not with the consent of His Majesty.

This Protector warred against us in the beginning and harmed our Congregation significantly. However he later calmed down so that as he approached death he sent to ask the Friars to pray for him so that if he survived that infirmity he would be a good Father to them. However it pleased the Lord God that he passed away to the better life[353].

III: Cardinal Pius Rudolph Leonelli

The third Protector was the Cardinal of Capri. Because of the Congregation’s great need he was an excellent Father to us[354]. He loved the Congregation just as if the Friars were his own sons. Clear signs were often seen especially when the Occhino left. God defended us by means of this holy Prelate[355]. On one occasion he was entering the consistory and heart certain courtesans reading a letter of Occhino’s and they were laughing about the Capuchins. When he heard this he tore it from their hands and rebuked them severely.

According to public opinion and reputation everyone considered him a virgin. In honesty his court far excelled all the others. He was very considerate and would listen to the least friar as if he were the General.

It pleased the Lord God that he pass away to the better life, bequeathing to the world an excellent example in himself.

IV: Cardinal Julius della Rovere

The fourth Protector was the Cardinal of Urbino. He bore the Congregation of Capuchins within his heart, as his entire household always did. However because he had to spend a lot of time in the State of Urbino he did not reside much in Rome. Therefore he could not negotiate much for us. However he did not fail to give us every support.

He passed away to the better life, bequeathing the very best example in himself of a good life[356].

V: Cardinal Julius Anthony Santori

The fifth Protector was the Cardinal of Saint Severina[357]. He was Capuchin since he was in nappies. When our Fathers stayed in his house, since he was little, he usually wanted their feet washed. His mother was always fond of our Friars and she washed one foot and His Lordship washed the other one. When he became our Protector he was so happy because he thought that nothing could please God more than to take up the governance of such a Congregation which he always bore in his heart.

No tongue can express adequately what he had to suffer for the sake of that governance. Nonetheless the great love he has shown has never tired. It is good for the Congregation to have such a worthy Father.

APPENDIX ONE: On the way of life of the first friars and the things that they suffered[358]

I: 1. The importance of poverty. Its various aspects. 2. Poverty of buildings according to Saint Francis 3. the first Capuchin friaries

1. Great was the fervour that Our Lord God gave to those first servants of God who began the Capuchin Congregation. He they took the perfect observance of the Rule and Testament of our Seraphic Father as the fundamental principle and concern, above all the precept of holy poverty. They felt that it was main reason for the observance of all the other precepts of the rule. Therefore they said, “the rule cannot be observed integrally without the observance of the Testament.” Therefore they considered that poverty consisted in dwellings, clothing and food[359].

2. Therefore their main intention regarding dwellings was never to receive any house nor allow one built for them unless it was in conformity with holy poverty. This appears clearly as the expressed intention of Father Saint Francis in the Legend of the Three Companions.[360] One can see examples of this in many little places that still remain in the Province of Saint Francis. From these one can know what there cells were like as well as the offices[361] in the friaries in the Carcere, Speco di Santo Urbino, Speco di Canale, Monte Corvo, Farneto and many others like the friary at Monteluco in Spoleto, or Saint Jacob of Todi and others that our Seraphic Father Saint Francis took. One can see that the dormitory and cells are on the ground floor and made from wickerwork and mud. The height of the dormitory is such that man can touch the ceiling with his hand. The little cells were big enough for a little bed with just enough space between the door and the window to move about.

As appears in the Legend of the Three Companions our Seraphic Father wanted the house of Our Lady of the Angels to be an example for all the Order so that anyone who wanted to build friaries and wanted to know what they should be like. The friars would be mirrored in the friary of Our Lady of the Angels and builders should take it as their model. At the hour of his blessed death he left as a testament and command to his Friars that the place be built from wickerwork and mud and covered with straw or rushes or reeds[362] that grow in marshes. He did want any house with stone walls and mortar. On one occasion in his time the citizens of Assisi built there a little room of mortar and stone and put a tiled roof on it. When Saint Francis returned and saw this house built he called all the Friars immediately. He went personally up onto the roof and began to throw it down in order to demolish it completely. However since some of the citizens were present they said to him, “What are you doing, demolishing the houses of others? We built that house for us and it is ours. Leave it alone then.” When the Seraphic Father heard this he said, “If it yours, yours it is. My Friars will never live here as long as I live.” He never wanted the Friars to live there[363].

He wanted the holiest Friars of the Order to live there and that no one have the authority to be able to do the visitation there except the General. He wanted the General to be very diligent to assign to that family the holiest Friars in the Order. When one of them should die the General should send some others. He did not want seculars to enter the friary but there should be perpetual silence there. When it necessary to speak among themselves they should speak with the softest voice while standing close enough to one another to be understood. When it is necessary for the Lay Friars who are there to go for alms, he wanted them never to bring home tales from the world but should always exercise themselves in saying Psalms, Offices, Masses and holy contemplation so that this place where the Order began would be a candle from a great lamp[364] burning before the presence of God and that they always pray there for the whole Order. Then the Friars who would visit the holy place out of devotion may take back to all the Order an example of how Friars Minor should live[365].

3. Therefore this is what gave great light to the Capuchins and this was their intention. Therefore for all the houses they took up, they wanted them to be assigned buy their owners or the community or lord or by some particular gentleman. Once a year the Guardian of the house would go to the owner and take him a salad or some fruit from the garden. He would thank him for the time he allowed us to live in the house and asked if he would like to let us use it for another year. When it was necessary to repair the roof or something else, they made know the need to the owners or to the workmen assigned by the community. They did they same for the tools used for carpentry or the garden so that they had no need to get involved with money. When some tool or cauldron could no good to be used, they returned them to the owners and they took care of fixing them and to provide for the Friars in their need. And so they remained in holy peace.

When they built a friary they helped manually. What they could do, they did themselves. They did not hamper themselves with the rest[366]. The made the houses poor and not very high[367]. The offices inside were from wicker and mud. And at that time they suffered very much before the places were ready because they had to sleep together in some hut[368]. When we began to have some cells it felt like rising from the dead. With great gladness they said, “Thanks be to the Lord God. Now we have some cells that we have made with our own work. They are in accord with the intention of Father Saint Francis. When a cell was built that they felt was a odd, they all rose up zealously and it was necessary to demolish it completely. The external walls they built mostly with earth and then whitewashed them in such a way that from outside they looked like rendered stonework.

II: 4. Fraternal hospitality 5. Abstinence 6. Poverty in clothing 7. Tribulations 8. Different opinions about the Capuchins

4. When Friars on a journey arrived at a little friary, when the Friars there could see them in the distance, they all came out of the house and cried out in a loud voice[369] and the others answered and they met with great happiness. They embraced and kissed one another happily. The arrival of those brothers of theirs produced so much joy in the heart of these servants of God that for three days they could not do enough to show them every charity. They spoke of nothing but the Congregation and reported on how God was making it prosper. Together they burned with an incredible desire to observe the Rule perfectly and to willingly suffer every evil for the sake of Christ. When their brothers departed they accompanied them some distance and they felt that their hearts would break. And when a Friar left the Congregation they were filled with sorrow and they prayed for him continuously for many days. When one of them fell ill the Guardian was the first to serve him. All those true servants of God served the sick brothers with such tenderness and charity that no one has ever seen a mother as affectionate and loving. Such was their joy on finding that simplicity and charity in each other that even though they suffered severely, they nonetheless loved one another so tenderly that they would have preferred death rather than to leave off that holy converse. If one left the Congregation because of a temptation from the devil, every time he remembered that affection of those servants of God, he was compelled to weep. He never settled until he returned. IN their harsh suffering, their loving converse delighted those servants of God more than the good food, shoes and comfortable clothing of the other Orders.

5. Often, when they had little bread, they offered it to one another and said, “You are bigger and need more food. A crust is enough for me but not for you need more.” The other one answered, “I am young and can suffer better.” Often in this holy contest those crust were left because no one wanted them since each preferred that his neighbour ate them.

Often they all ate together out of joy from one big plate. Ordinarily they cooked some bread, legumes and some the vegetables. Sometimes that minestra lasted three or four days since most of them fasted on bread and water. When they were not fasting they might welcome some plain meat, either beef or something else. However they never received chicken or other birds. They never roasted or fried. Nor did they want frying pans in their friaries. A small jug of oil would have been enough to last eight Friars a fortnight, especially if they were using it in fresh salads. In some houses they never saw meat for three or four months. In some houses where they had it, no Friar wanted to be there if they had meat just once a week. They all took such delight in eating poorly that they always desired houses where there was nothing else but bread and fruit.

They put watered down wine on the table that tasted more like sweetened water than wine.

They rarely ate in the evening, and then only a few of them did that. They often remembered the Friars at Our Lady of the Angels who, after the death of Father Saint Francis, went more than one hundred days during which they usually never ate in the evening. They always ate on the floor. When they wanted to have a meal a basket of crusts was passed around. Who ever wanted some of it took some and drank. Many of those servants of God observed this rule.

6. As for clothing almost all the Congregation dressed in a certain rough cloth made from natural wool[370]. It is called arbascio.[371] It is the poorest cloth there is. When they couldn’t find any of this arbascio they used the same cloth as the farmers. However since the wool is very fine in the Provinces of the Marches, Saint Francis and Tuscany no one wanted any of that cloth because they felt it was too fine. However, when they had no choice they covered the cloth with patches, especially of sackcloth.

Unless some one was weak or old they went barefoot in summer. However during winter they wore sandals usually made from pieces of leather that they found along the roads or begged from shops and then tied together. The majority went barefoot also during winter and with one habit patched inside and out as our Father says in the Testament. A few wore the mantle except on when travelling. Some wore one habit for twelve or fourteen years and always maintained it with patches.

7. Meanwhile since those servants of God were unknown, they suffered many grave things in their travels since they often had to lodge under trees or in caves since the seculars, who did not know them, thought they were rascals and men up to no good.

Once the holy man Brother Peter of Pontremoli and Brother Louis of Capranica from the Province of the Marches were going to Rome. Near a castle called Colfiorito in the mountains of Foligno a wicked man drew his sword and hit these poor fellows from behind. He persecuted them for more than three miles hitting them now and again with the flat of his sword. When a woman said to him, “Why are you hurting these poor fellows?” he answered, “You won’t speak that way when they take your chickens and rob your house. They are scoundrels and thieves who do nothing but harm. However, allow me to purify them a little.” When the holy man told this story in the friary in Foligno he was so glad that God had made them worthy to suffer something for his love that every time he mentioned it he laughed.

Once the same Brother Louis of Capranica was at Terani with a lay companion of his, the lay friar Brother Benedict. At the entrance to the Valley Strettura they found a by on the road. Frightened, he began to cry. When they heard this many people came running and one of them hit them with a stick many times. He said, “Thieves! Thieves! They want to rob this boy.” Later when he came to friary in Narni where I was in the fraternity with them, they told what had happened and gave thanks to God who had given them grace to suffer for love of Him[372].

Another time the lay Friar Brother Benedict of Brescia was with his companion when they happened to be in the mountains of Cascia were they were captured as spies. Led into the palace they stripped them in order to whip them with rope after having kept them in prison for some days. However when they stripped them they found that they were wearing a harsh hair shirt against their skin. Struck with remorse they said, “These are not spies but real servants of God.” And so they let them go[373].

When women and children saw the Friars they used to run away frightened. Sometimes they threw stones or threw mud or filth on them. When they came together they would tell joyfully of the things that they had suffered for the love of Christ. When they entered the towns there was such a concourse of children who gave them trouble that the poor fellows could not appear anywhere. Now one would give them accommodation. So they were forced to stay in stables or wherever they could.

8. They were always pale in the face. I often hear it said, “It is obvious that these do harsh penance because they are all pale and feeble.” They replied and said, “Who do you think these Friars are?! In the world they were all great men, soldiers and captains, assassins and murderers who have been reduced to this penance[374]. May God give them perseverance? There was no more desperate life in the world in the world. They are all exhausted under their labours and they eat only a little bread and water, and then with effort. They are predestined for eternal life because God has converted them because he wants them to be saved.”

Popular opinions about these servants of God were vane. They caused such amazement that when they began to be seen more often, they all ran to see them. Stunned, they stood in silence.

III: 9. The all preached 10. They preached the Gospel 11. Bountiful apostolic fruitfulness

9. When they began to preach, they all preached: Lay Friars, clerics and Priests. One time the Lay Friar Brother Giles from Orvieto came across a castle in the Roman countryside. When the farmers saw his beautiful beard they began to say, “He must be one those great preachers who have just come to light. It seems that they come from heaven. They have emerged from the woods and no one knows where they come from.” So then everyone wanted to hear him preach. However Brother Giles was worried that there may have been some educated person among them. He said to them, “Bring me some ink and some paper.” The farmers replied, “No one here knows anything about those things. There is neither ink nor paper.” Brother Giles replied, “Go and ring the bell for the sermon.” When they had rung the bell he went up and a countless number of people gathered. Brother Giles preached with such that he moved all the villages and castles round about to come to his preaching. And he accomplished there all the reconciliations that need to be done and the eight or terms sermons he gave there were amazingly fruitful. One Sunday a Master in the theology of Saint Augustine came and Brother Giles was worried that he would pick him up on some point. So he did all he could so that the Master would preach. However the farmers rose up and said, “We want no other preacher except Father Giles.” From then on they did not want to Master to preach any more.

10. At that time the Capuchins preached the commandments of God, the Gospel and Sacred Scripture. The firmly reprimanded the vices and exalted and extolled the holy virtues. This amazed all Christendom because it was a new kind of preaching and so fervent that it inspired everyone. For at that time the only thing preached were the Questions of Scotus and Saint Thomas, and in sermon they always began by talking about a dream: Last night I felt that … etc. They preached philosophy or Aessop’s Fables and at the end always sang some verses from Petrarch[375] or Ariosto[376]. The Gospel or Sacred Scripture were never mentioned. So when the Capuchins came preaching the Scripture fervently, all the preachers of the other Orders had to accommodate themselves to the preaching of Sacred Scripture if they wanted to be accepted. The Friars produced this great fruit in the Church of God, namely, that from then on everyone preached the Scripture.

Religious spirit was so cold at the time that anyone who went to confession and Holy Communion once a year was considered a saint. The Capuchins restored in the Church frequent confession. They initiated many associations that fostered the most holy sacraments. They woke up all of Christendom.

Talk about reform began in the Orders. Prelates of the Church began to speak about a Council and reforms. There was a great innovation and a great restraint for all the Religious. Many lords converted to a good life and gave great alms and even bowed down to wash the feet of the poor. The preference to have a Capuchin preacher was so strong that few famous preachers went to preach except by means of Briefs, which first had to be obtained from His Holiness, those who had them. The brought peace to cities and reformed them. Such was everyone’s desire to hear them preach that they quite often had fifteen or twenty thousand people for their sermon. Such was the universal devotion towards them that no one could say no to them in all the reconciliations the Friars asked of them for the love of God.

11. Once a great preacher[377] was preaching in Perugia and two citizens had been in litigation together and there was great enmity between them because of the death of the brother of one of them. The dispute was already resolved by compensation of many thousands of scudi[378] imposed on the one who had killed him. Nonetheless this poor gentleman went to see this preacher and said to him, “Father, I am ruined.” On telling him the whole story he said, “I have received the unfavourable judgement. If I lose this lawsuit I will have to go begging. This is not bad for me but for my four daughters whom I have to marry off and who will be destroyed.” The preacher replied, “Do you promise me to be a good Christian?” The gentleman answered, “Father, I not only promise for myself but also for my wife and daughters.” The preacher replied, “Go home and commend yourselves to God.” The preacher had the mans adversary called and said to him, “There is an honoured gentleman in this city who, however, has become so malevolent that he wants to send four marriageable girls from a good home to a brothel. Do you think he is doing the right thing?” That gentleman answered, “O Father, he would deserve to die.” The preacher replied, “That man is you. Know that if you press ahead with this litigation that you have with your adversary you will be sending the four poor girls to the brothel.” The gentleman answered, “May God watch over me, Father. I make a present to you of every good thing for the love of God.” Therefore he reconciled and put aside the whole matter. Afterwards he said many times, “I have never been unhappy about this and would do it all again for love of that holy man. I knew clearly that it was not him but the Holy Spirit who was speaking through his mouth.”

If I should want to recount the great marvels that God worked through His servants, I would take too long and bore the listeners.

IV: 12. Penance and austerity 13. Silence 14. Familiarity with seculars 15. About Provisions 16. About peculiar[379] things

12. Let it be sufficient to recognise the great good that our Lord Jesus Christ drew forth and produced in His Church from the penance of these holy men and from and their contempt for the world. Just as a holy old man called Brother Feliciano of Foligno[380] said to some Religious who were laughing at the Capuchins because they had made a salad with garlic for the eve of carnivale. The holy old man said, “Enough. You will never find that Our Lord has ever despised penance. Instead, the Lord will bring great good from these poor men.” And he began to weep. And so it was. Their suffering was so effective and acceptable to the Lord God that even though they had powerful adversaries – both demons and wicked men who fought against them – nonetheless they could bring all their adversaries down just with prayer alone. In fact they continued to prosper, going from good to better.

They also exercised a remarkable austerity in regard to sleep in that, except for the old or sick, they all slept on bare boards and many of them used a piece of wood as a pillow. In winter some of them put some straw on the boards. Throughout the entire Congregation one usually saw them sleep in this way.

13. The silence in the friaries was such that you would think there was no one there. The avoid conversation, even among themselves. Each tried to have an oratory in the forest. There they spent most of the time in prayer, especially during summer. Sometimes when they came together, they felt happy the one who was the first to initiate some spiritual discussion. They willingly discussed the ways and life of Father Saint Francis and holy men of the Order, or indeed the holy virtues. Months passed without ever hearing a useless or idle word from the mouth of those servants of God. Whenever a humorous word[381] escaped from a friar’s lips, his companion would kneel down immediately and say, “My brother, you have spoken idly.” On hearing this, the other also knelt down and kissed the ground and acknowledged his fault. The two together said three Our Fathers and three Hail Marys so that God might forgive them and give them the grace not to fall again. This was a great help in removing the wrong of vain speech.

14. They avoided[382] the seculars and too much familiarity with them. When the Superiors came on visitation they did not reprimand anything as severely as they did too much familiarity with seculars. They said that it was impossible for a worldly Friar to have spirit[383]. Those servants of God said that familiarity with seculars has always caused great harm to the Order. So then familiarity of the seculars and their conversation with us should not be because of worldly friendship but because of devotion. When the Friars go to the home of seculars they should not go there because of friendship nor in order to eat nor for recreation[384] but in order to lead them along the way of God with good words and with good example. Similarly seculars should not come to our houses out of friendship or to eat with the Friars or recreate with them. They should come out of devotion in order to hear their Masses and Offices and to receive some good instruction from them. Those venerable Fathers said that all the holy men have avoided worldly conversation, just as one sees in the lives of the holy Fathers. Anyone who could distance himself from seculars more by going into the harsh desert and never saw anyone else called himself blessed. As blessed Giles said, “Many go fishing but because they don’t know how to fish they drown.” He was referring to preachers who do not have that perfection which seeks to deal with seculars in a praiseworthy manner. Many think that they are converting seculars to the spiritual life. However the seculars are pulling them into the carnal life. Where they think they are converting others, they are killing there own souls because they take so much delight and pleasure in the things of the world that the things of the Order become tiresome for them and they are only happy when they are recreating with seculars.

Alms given out of friendship have little merit before God. Secular friendships are the cause for missing many Masses, saying the Office badly, making a shambles of prayer and filling the mind with vane things to the extent that when they want to come together for prayer they can’t. For whether they want to or not, during prayer we can’t help but recall the things that we have just thought about or discussed. And so it happens that the spirit is lost. Once spiritual delight is list, one easily seeks out carnal and delights and amusements and falls into every kind of vice little by little.

Therefore this is what those holy and true Superiors reprimanded the most.

15. They also reprimanded stores of fruit. When they found onions, garlic nuts and other fruit stored in a friary they made a great inquiry about them and ordered that these things be given to the poor. Very few things were kept in the friaries for more than eight days. They obtained everything like bread, wine, oil, vinegar, salt or a small amount of vegetables by begging and of these things they found enough to last them until the next questing. They did not go questing for anything else. They cited Nicholas III who says, “Where one thing is enough, two are superfluous and the church only accepts ownership of the necessary things that we use[385].” Therefore it follows that if there are superfluous things, however lowly these may be, the Friars would be owners. Therefore with all diligence they kept watch so that there be no superfluous things in the friaries. The venerable Father Bernardine of Asti said that storing a lot of wood for a long time would make that friary an owner[386].

16. In the sacristy too they only wanted enough cloths that was necessary for just one change. In the beginning the Capuchins used pewter[387] chalices. However because they saw that this easily stained the corporal and soon turned filthy and black, it pleased those venerable Fathers that all the friaries have a chalice with a guilt silver cup out of reverence for the most holy body and blood of Our Lord. They did not want the friars to have strange[388] candelabra, nor silk nor any kind of brocade. They wanted clean, poor cloths. In the tabernacle where our Father Saint Francis kept the Blessed Sacrament one sees it was made of painted cardboard and it is still used a reliquary in the friary of the Carcere in Assisi. They cited the declarations of the Supreme Pontiffs who say, “Lat the Friars guard against having too many precious vessels in their sacristies, knowing that Our Lord takes more delight in pure hearts rather than precious vessels. Also let them keep guard not to have many precious statues in their churches, but simple and poor ones instead. For the observance of the Rule and the splendour of holy poverty and simplicity inspires the devotion of seculars and Friars more than do precious and curious statues[389].

V: 17. The secret of Capuchin popularity 18. Simplicity of life 19. The true Franciscan reform

17. This was the reason that there was such an ardent devotion in the seculars when they saw such simplicity in everything and that this holy Congregation was distanced so far from the world and averse to every kind of worldly curiosity.

Those holy Father said, “We have two opposing ends: the world and God. The more we distance ourselves from God and from worldly curiosities in clothing, dwellings, food and in our dealings with others[390], the closer we come to God. However when we draw approach secular pomps and curiosities we distance ourselves from God and from the pure observance of our profession. Where we might think that we will edify the seculars, we will scandalise them because they seek nothing else from us except good example and simplicity. So to see a Capuchin covered with a sackcloth habit all day with citizens in the cities is something improper. To see him in the woods instead – this is his place. To see him pallid in a beautiful, large and curious house is something shameful and inappropriate. However to see him in a poor, humble and lowly little house is something fitting[391]. To see him at table with a poor napkin and with great plates of meat and delicacies is not fitting. However a poor napkin, a slice of bread with a little meat on it, simple flasks and bowls are something in conformity with our poor state. Therefore there were cutting boards in few houses. However when a little meat was given the cook cut slices of bread and gave to the Friars a small amount of the meat to each in such a way that having eaten the meat, they also ate their cutting board[392].

18. Such was their great simplicity that it seemed as though the very walls were fragrant with simplicity and holiness. In that large Chapter which our Father Saint Francis assembled at Our Lady of the Angels he preached after the sermon of the Cardinal of Ostia, the Protector of the Order, who had praised the Order and the Friars very much. To that great crowd which was there for the sermon he said publicly, “Although our Monsignor Protector has praised us very much because of the great faith and devotion he has towards us, nonetheless I tell you that we are not the true servants of God that we should be. Furthermore I tell you that when you see my Friars abandoning poor little houses which are far away from the cities and establish closer ones and build them sumptuous and large; and when you see them dedicate themselves to vain studies and curious sermons and holy prayer is abandoned; when you see them go around like vagabonds and avoid remaining withdrawn in the woods; when you see them accept burials, bequests and legacies; when you see them litigate in court and other similar improprieties, do not believe what they say. Instead avoid them as deceivers. For once having abandoned the true observance of the Rule their minds will become darkened and their conversation scandalous[393].

Therefore those servants of God used to say, “this Congregation will remain standing in so far as the Friars stay in simplicity. For this Congregation has not been made for many but for a s few true servants of God who want to observe the Rule as our Father Saint Francis and his companions observed it. However, whoever wants to live a lax life does a great wrong by entering this Congregation because there is shortage of lax Orders. They should enter one of those and leave this one in its simplicity[394] as a place of God and a Congregation of true servants and knights of Christ where those who want to aim for perfection may withdraw and dedicate themselves more strictly to contemplation. In this way it may shine like the sun in the church of God and manifest to the world the life Our Lord Jesus Christ led in this world with His holy Apostles – with deeds and words manifesting the poverty, obedience, humility, abstinence, contempt for the world and the love and charity towards God and towards ones neighbour of Our Lord Jesus Christ and His holy Apostles, and of our Father Saint Francis and of his companions and true servants of God who in the Order have illumined the world so much with catholic and holy teaching, good example and holy virtues.”

Therefore those servants of God said, “Woe to those Friars who would make this holy Congregation lax and take away from the church of God this light which is so necessary in these times of ours, because they will receive God’s curse and that of our Father Saint Francis.”

19. Just as the venerable Father Francis of Iesi said, “Know that God has granted us this opportunity to be able to observe our Rule as a special gift that so many holy men desired for such a long time and who with many tears had asked that immense Goodness for it and it was never granted them. However it has pleased Our Lord to grant it to us in our day. For it is truly obvious that this Congregation has come from God and not through human support and help. Its coming has been miraculous because Our Lord never wanted anyone to be able to boast of having established this Congregation. Instead all those who boasted of this Our Lord God immediately sent from the Congregation so that it would be understood that He has made this Congregation and no one else and that He wants it to have no other head than Father Saint Francis as it says in the prophecy cited above: that the reform will be made in the spirit of the Founder, who was Saint Francis. It does not say: in the holiness of a holy man. It is quite clear that the founding[395] of the Congregation exactly as Saint Francis and his companions lived was miraculous – in dress, customs, houses and everything. So he says in the same place that God will enlighten this Congregation with His own light and after the universal persecution that has to take place against the clergy and against the whole church, God will give His light to this Congregation and to the few Friars who remain. Through the Holy Spirit the full and true observance of the Rule will appear in them as never before. Nor in the future will there ever be a higher observance and men more enlightened. As our Father says, “They will look more like Angels than men.” And no one should think that another Reform should be done. Rather, God will purify and enlighten this very one because all the reforms of the Order of Saint Francis until this one have been external and formal. However God will enlighten this one inwardly and inspire in it such love so that there will no longer be disagreement and contention among them. Rather they will observe the Rule they promised very easily and altogether without disputing.”

The venerable Father Francis of Iesi told me this[396]. Amen.

APPENDIX TWO: On the way of life that the first capuchins led in their observance of poverty and on the charity found among them, their silence and other good ways[397]

I: Fundamental Principles

1. The imitation of Saint Francis 2. The study and observance of the Rule 3. The Franciscan habit 4. Holy contemplation

1. That which happened to Noah also happened to those venerable Fathers who came to the Congregation from the body of the Order. Noah had seen the way of life the people led before the flood and he also saw the ways practised by the sons of Adam after the flood. So these venerable Fathers had seen the way of life that the entire Order generally led and then later they saw what the Holy Spirit had done in those few, simple little brothers who began the Congregation of Capuchins. They understood clearly that it had been an inspiration from God and something truly miraculous since those Friars were not learned, not very expert and persons who were naturally very simple. Nonetheless they had taken up again that early way of life with which our Seraphic Father and his twelve Companions had begun in the beginning of the Order. They imitated them in their houses, in the way of living according to most high poverty just as those early Fathers of ours practised in the beginning by adopting the habit totally conformed with theirs in regard to colour, shape, length and breadth. As the Venerable Father Bernardine of Asti said, “This has been something truly wonderful. In the beginning the habit had been forgotten by the Order. Even though I would have heard the Rule read and studied the declarations, I frankly confess that I never understood it until I saw how it observed among the Capuchins. Nor was I ever able to understand what the caperone was until I saw it worn by the Capuchin novices. The same goes for dwellings and everything else.”[398]

2. Because of this they argued that the Religion had quite neglected and departed from the true observance of the Rule. They consulted among themselves what had been the cause of such ruin in which so many learned men and good souls did not understand the Rule of Saint Francis even though they were obliged to its observance. They recognised that this had been a bad habit in which they thought they were within the true observance of the Rule in their way of life and did not care to study it.

So with great care the Capuchin s began to study the declarations of the Supreme Pontiffs, the Chronicles of the Order, the Legend of the Three Companions and the Conformities. From these books they understood the way of life the Order led in the beginning. It lasted for many years that they read little else at table except things of Father Saint Francis. They understood the reason that in this the Order had become lax. They recognised that by accepting the care of monasteries, taking up the confession of seculars, receiving bequests and legacies, taking up the study of vain sciences, and other things as well had done them a lot of harm. Therefore with those beautiful Constitutions which they made they thought to bring these things to the Congregation: that the Congregation would not accept the care of Nuns at any time; it would never accept the hearing the confessions of seculars and that it would not take up the care of confraternities. Those Venerable Fathers said, “While the Congregation observes these Constitutions they will always observe the Rule perfectly” – therefore they arranged them a hedge in order to preserve the vineyard of the Lord – “however should the hedge of the Constitutions be breached, the infernal enemy will easily devour the vine.”[399]

3. They also said that the lowliness of the habit is very important. Therefore those Fathers firmly reprimanded when they saw any variation either in its shape or lowliness just as some did who made cowls so short that there was hardly any point. They said that this was the true shape of the cowl – that it be pointed and that when pulled down it should cover the whole face. Also that the cloth be think enough that while it is on the head it should stay straight.

4. They tried as much as possible not to introduce into the Congregation those customs that the body of the Order had. They were not customs but abuses. As for themselves they distanced themselves as much as they could from superficial formalities and unnecessary dealings with seculars[400] as well as other things that are not fitting for good Religious. Freed from everything unnecessary they gathered as much as they could in order to have time to dedicate themselves totally to holy contemplation. Therefore they said, “We see that the entire Order regulates us for the sake of holy contemplation which on its own is enough for the perfect observance of the Rule. Without that contemplation, as good as all the others things may be, they are not however perfect. For all these things are means which lead us to that end.” This was the reason that they took up houses far from the cities and they detached themselves as much as they could from all unnecessary conversation. Because of this the seculars had such devotion towards them that anyone who could see them and speak with them considered himself truly blessed.

II: On the true observance of Poverty

5. Poverty as the foundation of the Franciscan Rule 6. Poverty in dress 7. Austerity in food and austerity of life 8. Poverty of buildings 9. On superfluous and curious things 10. God provides for the needs of the Friars 11. They kept all things in common 12. The owners of the friaries 13. The punishments of Friars who own things 14. On provisions 15. Recourse to spiritual friends 16. Spiritual poverty 17. Zeal for poverty

5. Enlightened by the Holy Spirit those Venerable Fathers knew that the true foundation of our Rule is nothing other than the observance of poverty as one sees that our Father Saint Francis had rooted this in his heart when he takes all ownership from us in the Rule. And not only ownership but also the use of unnecessary and inappropriate things. Therefore he repeats it in the Rule and it is found written in the many talks that he gave to his Friars so many times that it seemed that he had no greater zeal for anything else than most high poverty.

6. Therefore this was the reason that those early Fathers of our Congregation tried to observe most high poverty in everything that they used, as in clothing. For when the General Chapter had been celebrated in Saint Euphemia in Rome, the Lady Marchioness Victoria Colonna bought many pieces of natural wool[401] so that all the Friars could be clothed with one habit each. Because of this such devotion came upon the Friars of the Provinces of Saint Francis, the Marches and Tuscany – where there is only fine wool – who having contempt for the cloth of their own regions did not want to be clothed in anything but natural wool. They patched these habits with sackcloth and other bits and pieces and some of them kept them so well out of zeal for that lowliness that they wore those habits for fourteen and fifteen years. No matter how corpulent a Friar was, the habit never exceeded twelve palms, however generally the habit was ten or eleven palms. One would never find a Friar wearing three garments because they firmly believed that wearing three garments would be against the precept of the Rule, as is clear in the declarations of the Supreme Pontiffs.

The example of their austere clothing was such among the seculars that their clothes could have been call hairshirts rather than habits and when the seculars saw them they made the sign of the cross.

Most of them also went barefoot in summer and winter. However in summer they all went barefoot. When they wore sandals these were very simple, poor soles tied on. They often went collecting boots and bits of leather that they found along the roads.

7. They were also very austere in their eating. For many years it lasted that they did not want to receive chickens, pigeons or birds, even if they were brought to them. When these things were put before them in the houses of seculars they didn’t want to eat any of them. They said, “These things are not the food of poor Capuchins.” And when meat was brought to the friary, they did not want to receive it unless it was poor quality meat[402] and that it was enough for just one meal or two at the most. They rarely ate meat. The Friars did not have frying pans in the friaries because they said that frying is against poverty. They did not eat roasts and similar such delicacies. Rather their life was generally vegetables, cooked bread and greens, or salad. Many of them hardly ever ate minestra, but greens and raw foods. Many very austere Friars fasted almost continuously on bread and water.

Quite a number of Friars wore a hairshirt and afflicted their bodies very much. They were also very austere in regard to sleep for during summer they all slept on bare boards. During winter some of them put down a little straw with a mat[403] on top. It lasted for many years in the Congregation that they did not use straw mattresses or cloth sheets except for the sick or the very old and weak. Instead they all slept on boards.

8. They also practised strict poverty in their dwellings because the house that were built for them were so low that a tall man could manage to touch the roof. They did this in order to conform to those places that our Father Saint Francis established and which can still be seen today, especially in the Province of Saint Francis. This is obvious in the friaries at the Carecere of Assisi, Monteluco in Spoleto, Speco di Sant Urbino, Speco di Canale, Scarzuola and other examples that were built according to the will of Father Saint Francis. They are all just one ground floor and the little cells made of lattice and mud and poorly covered. Finding themselves in such poverty, the poor Capuchins gloried in these so much because they felt that everything cried out of spirit and devotion. When it was necessary for any seculars to see these places they were overwhelmed with such devotion that they used to say while sighing and weeping, “Blessed are you, servants of God, because you have detached yourself from the fallacies of this world, and in these poor, remote little places[404] you serve Him with such an austere life.”

9. They also observed extreme poverty in the things that they used which were not against holy poverty. Hence they did not want there to be two of anything, taking up that passage of Nicholas III – where one thing is enough, two are excessive. They didn’t want to keep any old habits except enough to suffice for a change of habit when a couple of Friars arrived soaking wet. Instead they used the old habits to patch other ones.

When the Father Vicar General did his visitation he also visited the cellar. When he found napkins there for more than one change while the others were washed, and there were other things that would suffice, he gave away the extra for the love of God. He did the same with the vessels in the kitchen. When there were superfluous things or things that were too unusual, he gave them away for the love of God. They had so much zeal about using nothing except that which was necessary that they often ate their salad and their minestra from the same plate because they did not have enough vessels to use.

They did the same with the things in the sacristy. So for many years they used pewter chalices. However since they saw that this pewter stained the corporal, out of reverence for the Blessed Sacrament, they ordered that in each there be two chalices with a silver cup only and that this number not be exceeded. They kept just enough vestments and altar cloths as necessary so that when one set was washed they had another to use. When these exceeded that number, they gave them to the poor churches of secular Priests.

10. They were also very strict about keeping stores of anything, neither bread nor wine, for more than a week. Hence many times during the winter and heavy snow the poor Friars in the more remote houses far from the towns suffered extremely severe conditions because they could not leave the friary and go questing because of the heavy snowfall. However Our Lord God often provided for them miraculously. This happened the friary at Borgo San Sepolcro called Montecasale where our Father Saint Francis lived and his cell is there as well as the rock where he slept. The place is in the Apennines about three miles from the city of Borgo and this miracle happened in my time. The Venerable Father Eusebius of Ancona, the first Vicar Provincial of the Province of Saint Francis, was there and the Guardian was Father Anthony of Cetona. Both men were mirrors of holiness. It happened that there was a great fall of snow so that not only could they not leave the friary, but they could not even open a window without the wind filling everything with snow. Because the house is in a valley enclosed by mountains, the wind produced drifts of snow in some places more than a few metres deep[405]. When the poor Friars found themselves without bread and without anything else to eat, the Father Guardian called two stronger Friars and said to them, “My sons, you see where we find ourselves. If you have the courage, try to see if it is possible to cross the mountains and go to the city for some alms. If you see that you can’t, come back here. I give you the merit of holy obedience.” When the two Friars heard this they fell to their knees and with great gladness offered to make the attempt. Because there was just enough bread for them the Guardian wanted them to eat it so that they could be stronger to resist the cold. However when the Venerable Father Eusebius came to learn of this he did not want those poor fellows to put themselves into danger. Instead he had all the Friars of the house called to the church and gave them a devout talk about the Providence of God who can never fail His servants. “Therefore, blessed sons. Let us commend ourselves devoutly to our Lord Jesus Christ and let us not doubt that He will provide for us. For this morning if there are some beans or other vegetables in the house, cook them so that we may supplement them with the small amount of bread there is.” It was a miracle of God, that while sharing out that small quantity of bread, as little as there was, giving a small amount to each one, together with a bowl of beans, they were all more than sufficiently restored. They knew clearly that it was not the material food that had satisfied them but the grace of God. They all said, “If Our Lord gives us this food, we have little else to worry about.”

Another miracle also happened. As the snowfall and bad weather intensified, a number of persons in the city heard a voice that night, “The poor Friars of Montecasale are dying of hunger.” The evening before a certain Religious, when he saw the bad weather, cried out in a loud voice, “What terrible weather! Go to tell the Friars at Montecasale that the Angel will provide for them this time! He despised them because he felt that it was an indiscreet life not to provide for themselves in such places.” However, as it pleased the Lord God, in the morning there mayhem arose in the city because of the voice heard during the night. They quickly provided two strong mules and loaded them with bread, wine and everything that was needed. Fifteen of the noblest and valorous young men of the city set out to make the journey, well dressed in boots and hoods and with shovels in their hands. Within a short time they got to Montecasale. The cold was so great that it was necessary to warm up the blankets and cover the mules with them for all of them had long icicles hanging from their hides. The Friars wept from devotion when they saw the great charity of those young men who said in their fervour, “Fathers, do not worry about any of the things necessary for the body because even if snow should fall higher than these mountains, we hope in the Divine Goodness who will give us the grace to cross them. Know that we have seen great miracles. For although the roads may be very bad and the snow very deep, and the passes through these mountains are so bad, nonetheless we have arrived so easily that it is obvious that god has carried us here through the air. We thought we would have to make a road with these shovels. Nevertheless the mules arrived here by themselves without any difficulty. Now we are sure how much God takes care of you and how much Saint Francis loves you. It would seem to us that everything would have gone badly if it had not been for your holy prayers. Therefore do not worry. Abandon all your cares to the one who provides for you and pray for us sinners.”

After resting a little they returned with great gladness. If the poor Friars at first commended themselves to God so that he would provide for their physical needs, then with great fervour they thanked our Lord god and said with many tears, “Now who would not want to serve God who takes such care of His servants? Now if he takes such care of our bodies, how much care must we think that He takes for our souls?” It lasted for many days that they continuously prayed in particular for that kind city. And not long after, when a great enmity arose, the Venerable Father Joseph of Milan came there. After he did about four or six sermons there, because of the great devotion that they had for the Congregation the Lord God gave this grace to that good Father – that one morning one morning more than one hundred reconciliations over murder were accomplished. The entire city was reconciled[406].

It was by God’s providence that the Religious whom we mentioned above said, “Tell the Friars at Montecasale that the Angel will provide for them.” Because not long after during that same night the voice was heard which cried out, “the Capuchins are dying of hunger” and everyone thought that it was the voice of an Angel in order to confound the little faith of that Religious and to show how much our Lord God takes account of His servants who hope totally in His providence.

I don’t think I should remain silent about another time in the same house when the Venerable Father Bartholomew of Spello[407] was the Guardian. Similarly it was a time of heavy snow and the poor Friars had no bread and could not in any way leave the place because of the snow and the Lord God provided for them. For there was a rich farmer in a villa called the Villa di Efra. He was resting that night in his bed when he clearly heard a voice that spoke to him in his mind, “Arrange to take bread to the poor Friars at Montecasale tomorrow morning.” Because of that voice he felt his heart warm so much in the love of God and in devotion towards those poor Friars that, as he later told the Friars, he could not sleep the whole night but instead dissolved into tears out of compassion so that those servants of God might not suffer. He felt it took a thousand years for morning to come. When dawn came he put about forty large loaves into a bag[408]. Having slung it over his shoulder he set out through the snow staff in hand. It was something truly amazing. Although he was old and not very robust nonetheless he passed through that snow in such fervour of spirit was if he had been a bird. It was alpine country, frightening just to look at and so steep that even in good weather in summer one can only go there with the greatest effort. Nonetheless he got there without injury. When the Friars saw this they reprimanded him for having put himself into such danger. He happily replied, “It was not me but father Saint Francis who brought me here.”

This fostered great devotion in that region and all the Friars kneeling on the floor before the Blessed Sacrament gave thanks to our Lord god. With many tears they said, “My Lord, by these signs we are sure that you show us love with how much providence and care You provide for Your servants. So were are determined never to fail to trust in Your Providence and to observe the Rule that we have promised You since You provide for us so mercifully in all our needs.”

It would take too long to want to relate the examples of how Our Lord God provided miraculously for the needs of our early Fathers, especially since I have narrated many of these in the lives that I have written about our holy Fathers. May these suffice to make known how acceptable to God are true observers of the Rule of Saint Francis and how much those please Him who stay within the true observance of poverty and trust in His providence.

11. Also those servants of God of the Congregation of Capuchins were so anxious not to offend holy poverty and incur property because no one would touch anything in the friary without the permission of the Father Guardian. They kept all the necessary things in common. When a Friar needed something, even a needle, thimble, and thread in order to sew something, he always asked permission. No one had anything for his use except what the Rule allowed him, namely, the habit, the tunic or mantle, the cord, the drawers, the Priests the breviary and the Lay Friars the rosary. And if someone wanted books in order to study some devout things he kept them with the permission of the Father Guardian. This detachment from all earthly things was very beneficial because Our Lord God filled them with spirit and devotion so that although they were Lay Friars and simple, the spoke so highly about the things of God nonetheless that even the seculars, as learned as they may have been, were amazed. They were averse to all ownership. If anyone of them carelessly showed the Superior that he wanted to stay in a certain place and the Prelate then assigned him there, he could never rest until he had himself removed from there since he felt that he had imposed his own wish.

12. Furthermore they had the custom that at the beginning of the year at a certain time all the Guardians of Congregation went to the owners of the houses and as a sign that the house did not belong to the Friars, the Guardians brought the owners the rent[409] which was a basket of salad. The Guardians said to them, “we have lived in your place for one year. Now we give it back to you. And if you are happy for us to live there another year, we will dwell in it as your possession. Otherwise we can leave.” They did this because they were averse to all ownership. Nor would they have cut down anything significant in the forest without first obtaining the permission of the owner[410]. Because of this they continued in the greatest peace and the owners of the houses had a greater love to maintain them for us and have the woods watched so that nothing was cut down.

13. The examples of the punishments received at death by “owners” in the Order were very helpful. Among all these there was one told of which was quite frightening. There was a Friar in the body of the Order who was gravely ill. When he was close to death he cried out in such a loud voice that was heard throughout the entire friary. As the Friars came running he told them how the demons wanted to strangle him and had appeared to him in the most horrible forms. However when the Friars encourage him to go to confession he always responded that there was no more time. After the Friars had left him again, soon after he cried out in a loud voice. When the Friars returned they found him dead they found him dead with the mark on his throat of the rope that had strangled him. When they searched his habit they found two coins and clearly understood that our Lord God had given him to the power of the demons because of grave sin and they had strangled him.

I shall not remain silent about an example that happened in my time to a Friar of the body of the Order. I knew him but out of decency I shall not mention his name. He kept some coins in his cell that he had earned through with his industry. He became mortally ill and although all the Friars had begged him to give the keys to the money to his Superior and that he should confess it, there was no way he would confess even though he was asked for many days. When constrained by obedience his heart hardened even more. As death approached he took the key and clasped it in his hands. No one was capable of taking it from him. He wanted to die with it. After his death they got it from his hands with pliers. All those Venerable Fathers believed that he was damned. So he was buried in the garden without any funeral.

Examples such as these terrified the poor Capuchins and their fervour to observe holy poverty increased.

14. They were also so zealous about the things that they used daily that they did not want stores for more than a week of any necessary food. When the Vicars made their visitation they had them give away all the superfluous stores of apples, vegetables, onions, nuts and other fruit and firmly reprimanded the Guardians. The purity of their life in the true observance of evangelical poverty was such that during the visitations there was little else to reprimand except some surplus of these things which they regarded as a great transgression. They said, “Blessed are we if the Congregation continues in this zeal about not offending the rule in the smallest things. However when these things are no longer taken into account the precepts of the Rule will take a blow. They felt that the limits of poverty were exceeded when in a friary there might have been more than half a mina[411] of nuts or other fruit. They were accustomed to say: “It begins in a little way. All the precepts of the Rule are observed more easily with the precept of poverty. This happens because the Superiors have greater zeal about it. However everyone agrees that it is easy to offend the Rule in the matter of poverty.”

15. They did not want to have recourse to spiritual friends in order to have things bought no matter how necessary they may be, even for the sick, when these things can be found by begging. Their enthusiasm not to spend money was such that when they heard it mentioned they closed in on themselves. Once there was a zealous Friar who was in the fraternity in the friary of the Carcere in Assisi. Because of his devotion it was his custom to go to pray in a certain little oratory that was in the woods. A certain very devout Tertiary called John Mary also used to go there. How this happened no one knows but that servant of God found a coin there and when he saw it he fled. Returning to the friary he found this John Mary. When John Mary asked him where he had just come from he answered him, “I have come from your oratory.” And beside himself with anger he said to him, “You have left some money there. You should not have to count money in our place. I think you dropped it while you were counting your money there. I used to go to that oratory to do me some good and you have committed this sin.” When John Mary asked him if he would point out the coin to him, the Friar took a long pole and indicated where it was with that, as if it were a poisonous snake. He never wanted to go to that oratory again. It happened that seculars used to put some farthings on the altar out of devotion. These were swept up as if they were dirt without being taken into any account. This was because the Superiors often gave them sermons about the great zeal of our Seraphic Father that the Friars not get involved with money. Also because they knew from their experience that nothing has ruined the Order more than the desire of the lax Friars for money.

16. I do not wish to be silent about the spiritual poverty[412] that they had. They were so far from every earthly affection that if one of them, with the permission of the Superior, would have had some little book or other little thing, as soon as he realised that he had some affection for it he returned it to the Guardian[413]. That poor little Friar said, “Father I no longer want this book because I know I have a certain affection for it. When I need to use it I will get it and then return it to its place.”

This renunciation of all earthly things was not in vane because it disposed them for all the obediences of their Superiors no matter how difficult they were. Their mind was averse to the things of the world in such a way that they were rapt in God continuously. When the beautiful inspirations came that God sent them, their hearts were found pure and ready to accept the words[414] with which the Holy Spirit called them to the contemplation of heavenly things. Although they seemed extreme things they were nonetheless things of great perfection because they removed from them every impediment that could stop them from hearing the utterances of God. Therefore it was so easy for them to keep their minds on God that they endured a much greater effort in having to apply themselves to daily concerns than to remain at prayer. Therefore each avoided having an office in the Order as much as he could and the one who had to do nothing else than obey his Superior called himself blessed. This was why it was necessary to put in the Constitutions that when Friars were elected for some office they should not be obstinate in refusing it[415]. And if anyone at some time organised to be assigned to the fraternity in some place, he did not rest until he had himself removed from that house since they felt this was ownership of one’s own will.

17. No tongue could express the great zeal that I saw in those saints of God regarding this spiritual poverty. They said it was the foundation of all perfection. When they saw some houses that exceeded holy poverty in building, or meat was received too often, there was no Friar who would stay in them willingly. Once when I was in the friary of Narni, a gentleman called Mr Theodore because of his devotion once a week used to bring to the poor Friars two pounds of meat. Often they gave it back to him. That small amount of meat caused such anguish that even though that friary was very devout the Friars stayed there unwillingly nonetheless. They said, “I am happy to be in this house because it is quite solitary and very suited to the spirit. However because of this blessed meat I am here unwillingly.” It was the same in the friary at Norsia. They evicted Benedict Fenocchiuolo and forbad him to ever go the friary because he sometimes brought them a little meat. However he thought up a ruse to send it via a third person. However when the Friars became aware of this they did not accept it on any account.

Once in another house a small amount of tuna was given to old Brother Angelo of Collescipoli[416]. When the Friars saw it they did not want to eat it. It stayed there so long that it went off and in my presence, Brother Raniero del Borgo[417], when he was a novices, gave it to the cat.

Therefore no one wondered over these things nor thought them extreme because the desire of those true servants of God to do penance was such that they avoided in every way all those things that delighted the senses. It was enough for them just to meet the extreme needs of nature because the abundance of spiritual sweetness was such that they didn’t care about things that delight the senses. Their fear of losing the great gift of contemplation was such that they avoided every bodily delight contrary to that contemplation.

This is why they avoided all friendships and dealings[418] with seculars. Often when some devotees came to speak with them, the Friars got away as soon as they could and said to the devout person, “While you keep me here speaking with you I am not praying to God for you. Let me go to prayer because that will be better for you.” With holy cautions like these they left them. Once in my presence the Lady Marchioness of Pescara[419] cane to the friary at Narni to visit the holy Brother Anthony of Montesicardo. She had been talking with him for a long time about the things of God when the bell rang for the Office. The Lady suddenly saw most of the Friars emerge from the woods all with tearful eyes, barefoot and austere. Because of this she rose to her feet and made the sign of the cross. She felt that she saw those holy ancient Fathers who came out of the desert. Therefore these were the fruits of the most high poverty which those servants of God observed.

III: On silence and the love they had among themselves

18. Their observance of silence 19. Love sweetens suffering 20. Charity towards the sick 21. Divine worship and abstinence

18. I feel I cannot remain quiet about the noblest virtue of holy silence which those first Fathers zealously observed. Just as I saw myself regarding evangelical silence, in the friary one would have gone a month, so to speak, without hearing an idle word. This was because they were quite absorbed in the things of God. The familiarity they had with the Lord moderated their sentences to such an extent that to see one of them preached everything: control over the eyes, in speaking, in walking and all their actions, because they spoke with a soft and humble voice which inspired the greatest devotion. Among themselves they never spoke about the things of the world. However if this happened because of some lack of caution, one of the Friars immediately knelt down and gave a fraternal correction, saying, “These are idle words.” On hearing this, the perpetrator also knelt down and admitted his fault. However when ti was necessary to talk they always spoke about the things of God or about the observance of the Rule and briefly with a low voice. When seculars came they were amazed that they did not hear anyone in the friary. This happened because the Friars rarely came together except for the Office, or to eat or for the other usual things of the Order. Then each one looked after himself. When Friars from elsewhere came, after showing them the necessary charity, each retired in silence.

19. Such was the love they had for one another that although they were in the depths of tribulations because of the grave persecutions they suffered, and also because of the strictness of their life, nonetheless the charity and love between them sweetened all their suffering.

When it happened that by a temptation of the enemy one of them left, he could never settle down until he returned. They used to say, “Every time I thought about this love and that I had left such loving brothers, I dissolved into tears. Although I was physically well, nonetheless nothing pleased me when I remembered having left you.”

When it happened that because of their poverty there was little bread, they offered the morsels of bread to one another and said, “Eat this, my brother, because you need it more than I do.” Often that bread remained because no one wanted to eat it because of his desire that his brother eat it.

When Friars came to the house, when they appeared, they cried out loudly, “Jesus!” And the Friars of the house answered the main way, “Jesus!” Often they went out to meet and embrace them with such tenderness that they often remained in that embrace a good while, saying nothing because of their tears. And when they left the place the Friar accompanied them a good way and they felt as though their heart of hearts was leaving.

No one wondered about this because the Congregation was very small and was always in fear that the Congregation would be ruined because the great persecutions that they suffered. They rarely saw one another. However when a couple of Friars came and brought them good news that Congregation was going well, it filled them with such gladness that one would not believe it if he had not seen it.

20. The great charity between them was such that when one of them fell ill there was not rest from showing him all possible charity. And when they felt that they did not have a doctor or other things needed by the sick Friar available because they were far from the cities, the took the sick man to some fraternity or fitting house where he could receive the best care. However the adversaries used this as an occasion to calumniate us because they said, “There is not charity. When one of them falls ill they take him to the hospital without considering what may be the best charity to show him.”

It was by divine Providence that although they found themselves within the depths of suffering, nonetheless few fell ill. In the entire Congregation you would not have found anyone who had cautery, leg problems[420] and other such infections. However it seemed that divine grace kept them healthy. When they died they were usually sick for a little while, but after four or five days death despatched them.

21. They didn’t have too many ceremonies[421] however after they all had said the divine Office devoutly, according to the seasnons each of them withdrew some to their cells and others to the woods. When the bell rang for the Office they all came together in great silence. At that time when the Friars came to the table they ate little else as soup: cooked bread, vegetables and greens. Beans and fruit sustained the majority of them. There was a certain liberty in this. No one stopped anyone who wanted to abstain from food or wanted to fast more often[422].

IV: On holy obedience

22. The zeal of those venerable Fathers about holy obedience was great. For it last for many years that although the Provinces had been separated nonetheless the General kept an eye on those Provinces that needed Friars. He took some from those Provinces that had many in the habit and supplemented the other Provinces. He did this with such familiarity and ease that it seemed that the whole Congregation was nothing but one Province. And when Friars were moved, the familiarity and intimacy among all the Friars in the Congregation was such that to be taken from one Province to another did not matter much. Great good came from this practice. One the one hand it reinforced their unity and familiarity and on the other hand it solved the problem[423] of the Provinces and houses. Such was the zeal throughout the whole Congregation for it to make progress that they took no account of any good deprived of some Province. Hence they went readily to wherever holy obedience sent them so that even though they may have recognised some difficulties – especially when new Provinces were established- nonetheless they boasted that their Superior could be sure of them.

It was the same in the friaries. One would never have heard any Friar excuse himself or resist holy obedience. However when they heard the voice of their Superior, kneeling down with great gentleness, they obeyed their Superior. It lasted quite a long time that very few Friars stayed in the same Province or in the same house for long.

V: On holy chastity

23. The zeal of those first Fathers regarding holy chastity[424] was such that for many years scandal among the seculars or the Friars was unheard of. Just as the Venerable Father Eusebius of Ancona said, it was amazing that during the time that many came to the Congregation, seculars as well as Religious, and many of them left, unable to persevere with the austerity of life. Also since the poor Friars were so few, it was often necessary to go around alone. Nonetheless by the grace of God one never heard of any scandal against chastity. This is what that Venerable Father said, “By this we know how much God takes care of us, that with the Friars going around alone nonetheless one has never heard any scandal.” When I said to him, “Why is that Father?” he answered, “This comes from their zeal because the Friars have spirit and also because of the austerity of our life. No one comes to our Congregation except those who have the desire to suffer. Know that there is no better way to better purify the Congregation than this: holding firm to the austerity of our life and that the seculars know that there is suffering among us. Because those who come do not come to us unless with the desire to suffer. This good desire sanctifies them and disposes them to suffer much more that we do. However when the Order becomes lax, many will come not in order to suffer but to flee the efforts of the world or in fact to study and become great. This will be our ruin.”[425]

This was the reason that the venerable Fathers determined not to hear the confession of seculars not to accept the care of monasteries because hearing about the ugly things of the world in confession greatly contaminates the minds of the servant of God. Therefore among themselves they kept the practice that the young Friars never speak with secular for ten years and if the houses they never have dealings with the Friars except their Master and the Superior. The result of this was that they we accustomed to mortification. Then later, whatever occupation they had, the never became lax because of the good habit they had acquired.

Such was the cleanliness of their minds that many Friars, no matter how old they were, nonetheless boasted of never having looked at women in the face[426]. No matter how holy the women were, they never wanted the acquaintance of women. In order to better mortify themselves, the young Friars continuously went barefoot and wore a hairshirt. They drank little wine and fasted almost continuously. The mortification of the young Friars was such that when the seculars saw this mortification they were immediately moved to tears out of devotion.

VI: On the anchoritic life

24. Love for solitude 25. Advantages of solitude

24. The principle purpose of our early Fathers was t withdraw to deserted places in order to have greater opportunity to give themselves to the contemplative life. This was the reason that they established houses far from the cities, as is manifest in all the Provinces. Many of them were three or four miles away. This was also the reason that they took the title: Capuchin Friars of the hermetical life[427]. Still not content with the houses, not matter how solitary they were, many of them withdrew into the woods and on the site of the friary they made little cells, poorly clad and built where they led the anchoritic and solitary life. This is manifest in the friary of Saint Valentine in Foligno where the holy man Brother Anthony of Corso led a life of marvellous austerity while he was withdrawn there. He spoke little or hardly ever with anyone. For a whole year he never ate more than once a day, five ounces of soft beans or other fruit. He drank a bowl of water. During this time he never ever ate any other foods. Hence it happened that our Lord God worked very many miracles through him, showing just how acceptable his service in that austerity of life had been, as is told in its place[428]. The same for the great servant of God Brother Vincent of Foiano who staid eight years in a separate little cell in the friary at Borgo San Sepolcro called Montecasale. For all that time he ate bread and water. He spoke little or not at all with the Friars but continuously occupied himself in holy contemplation[429]. The same for the great servant of God the lay Friar John of Puglia. He spent close to a year in a cave at the same place at Montecasale. The cave is called “Spisciolo”, or “solitary.” During that time he never ate more than once a day: a bowl of cooked vegetables with simple water without salt or any other seasoning, and he drank water. He ate nothing else. Because of this he merited to obtain the grace of holy martyrdom which God revealed to him there[430]. The same for the servant of God, Brother John of Spain who was in the friary of the Magdalen at Montepulciano. He was in a separate cell in the friary of the Carcere in Assisi. I heard that once he spent eleven continuous hours at prayer where Our Lord appeared to him and revealed many things to him. During this time he continuously ate bread and water once a day[431].

25. It would take too long to tell about all those who led the anchoritic life because there had been someone in every Province. Because of this the Congregation was filled with such desire and fervour that if the Superiors had allowed them the majority would have led the anchoritic life. However they did not grant except to outstanding person such as the great Father John of Fano. He spent close to a year in a separate little cell where he continuously fasted on bread and water, practising holy contemplation. Then he wrote that beautiful little work divided into two books. In one he treats of the purgative life and in the other, holy contemplation[432]. Therefore they put it into the Constitutions that whoever wanted to stay withdrawn in the woods and lead the solitary and anchoritic life it should be allowed him, although the Fathers should judge him suitable[433].

The example of those holy solitaries was very valuable both for the seculars as well as the Friars because the Friars loved holy prayer and desired to imitate them. Since they were not permitted to be solitaries, they led the contemplative life in the proper friaries and under obedience, eating once a day and most of the time on bread and water. In the summer, after they had heard the conventual Mass in the morning, or celebrated Mass if one was a Priest, they withdrew into the woods and continued in holy prayer until Terce. Then once they had finished the prayer of None in common, immediately after Vespers, they fled to the woods and persevered in prayer until Compline. Once Compline was said they retired to their cells. The spoke little and hardly ever with anyone.

VII: On Preaching

26. The preaching of the Lay Friars 27. The Capuchins re-establish the preaching of the Scripture 28. Their fruitful preaching

26. Such was the good example that those first Fathers gave to the world, that their good life made them all preachers. When the seculars could hear them speak about the things of God, they felt that they were in heaven.

When the Friars saw the fruit that was being produced, Brother Louis gave permission to everyone – Priests, Clerics and Lay Friars – to speak about the things of God when they were with seculars. Such was the abundance of spirit that the Lay Friars spoke so highly about the things of God that learned people considered them great preachers. The seculars were amazed when they heard that these were Lay Friars.

Once in the Province of Rome Brother Giles of Orvieto, a Lay Friar, arrived in a castle. Immediately the people came towards him. They asked if he wanted to preach. Worrying that he might read something wrongly from the Scripture he used a cautious ruse and said to them, “Bring me an inkhorn and a small amount of paper.” He did this in order to know if there was some one in that castle who would know. When the people answered him, “Father, no one in our castle knows how to write,” Brother Giles replied, “Go and ring the bell for the sermon.” He preached with such fervour that the people compelled him to stay with them for fifteen days, preaching to them continuously. Since he found a lot of enmity in that castle, he had them all reconcile. When Sunday came, a Friar of Saint Augustine came who was a master in theology in order t preach to the people. However when he heard of Brother Gile’s effectiveness[434] he did not want to preach there so that Brother Giles would preach. However, after Brother Giles’ insistent pleading, he gave them a sermon. However the people immediately dismissed him and said, “We no other preacher than our Brother Giles.” Because of that simplicity God performed miraculous things. Not only in that castle but in many other places.

It would take too long to have to tell about all the examples of particular Friars, both Lay Friars or simple Priests, who bore marvellous fruit through their exhortations. However they did not usually preach, but when they saw people gathered they went to preach to them. From this it followed that they put a stop to many games, dances and other gatherings that dishonoured God. So when those who were playing or dancing heard that the Capuchins were coming they all fled.

27. Not only the simple ones, but even the great preachers put aside subtleties that were preached in those days and preached the Gospel of Christ and the Sacred Scripture simply. And the Capuchins were the ones who rediscovered the preaching of the Scripture. This was so universally acceptable that all the other preachers were forced to preach the Scripture and leave aside all the questions, subtleties and philosophies. Otherwise they preached to the pews. For in those days they used to preach about nothing but dreams and Aesop’s fables and sang the verses of Petrarch discussed the questions of Scotus and Saint Thomas. Therefore the Capuchins occasioned the preaching of the Scripture.

28. It was something marvellous. All of Christendom awoke at their preaching. Where earlier Holy Communion was received only once a year, people began to receive it often. Many Associations arose which frequented the most holy sacraments and dedicated themselves to works of mercy. These gave great example. For at that time Christian life was quite spent. However through the preaching of the Capuchins many lords, gentlemen and outstanding persons led the spiritual life. Among the people many restitutions were made and many converted to the spiritual life. The revelation that Our Lord gave to our Father Saint Francis was verified – that God had sent him into this world for the benefit of Holy Church. And although God would find many sins in the world, when the Order persevered in the observance of the rule and the spiritual life, God would always forgive the world through their holy prayers. However when the Order fails in its perfection, the Lord God will allow many scourges in the world. When all Italy came under the Bourbon with the sack of Rome[435], Our Lord God permitted that all Italy be restored to peace within a short time with the coming of the Congregation of Capuchins, and Italy remained in great tranquillity for many years. I believe the prayers of the Capuchins helped very much and among the people many left their sins because of their preaching and good example. They rediscovered the prayers of the Forty Hours of Father Joseph of Ferno from Milan which is so highly prized today[436]. Furthermore many beautiful arrangements were made about the care of hospitals, especially the care of orphans[437] as well as other pious works that all woke up because of the preaching of the Capuchins.

VIII: On the observance of the Testament and work

29. Manual work 30. In the hospitals 31. Opinions about manual work 32. The successful opinion

29. Those venerable Fathers judged that the Rule of the Seraphic Francis could not be observed without observing his Testament. Just at the holy and learned man Father Francis Tittelmans said: The Friars will never observe the Rule perfectly if they do not observe the Testament. For the Testament is none other than a declaration of difficult passages of the Rule.[438] Among other things, even though we can live from the alms offered us, or indeed from the alms we beg – and all this is according to the Rule – nonetheless the more perfect way of living according to the purity of the Rule would be to live by work. We see this in the early Fathers to whom the shape of perfection was given. We find that they all lived by their labours. We see the same in the Monks of Basil the Great who in their Rule the precept of living by their own work. At the time of Saint Benedict, even though they had their own estates, nonetheless they worked them with their own hands. Ploughing the fields and organising and doing all the things that belong to agriculture, they lived by their own efforts. The same also appears in Father Saint Bernard. He wanted his Monks to work[439]. However what is more important is that the Apostle Paul boasted of having lived from his own efforts, working not only for himself but also to support his disciples and companions[440].

If we consider it well, all the early Fathers included in their Rules that work should be done just as we see also in our Seraphic Father Saint Francis. He says in the Testament: I worked with my own hands and I want to work. And I want my Friars to work steadfastly, etc. Because of this, many Capuchins who knew how to do certain fitting jobs worked, such as weaving, sewing garments, making shoes, bags, baskets and similar things. In many friaries they organised looms, just as I saw with my own eyes at Saint Nicholas in Rome where they had four or five looms. They earned almost enough for the food of all the Friars. The same in Genoa where they wove very valuable cloth and also distilled herbs. In this way most houses almost lived from their own work.

30. In order to observe the Testament perfectly they set to serving lepers in hospitals, as was manifest in Rome, Naples, Genoa and other places, but especially in Saint James of the Incurable in Rome. That hospital was almost abandoned but when there Capuchins were introduced there they brought it back to such good order that it was regarded as the best hospital in all Italy at the time. For such was the income from alms so that to the rooms already there more than half that number was added on. When wood was collected there were five hundred beds is use sometimes, and all full of sick people and all under the care of the Capuchins. This was very edifying for all of Christendom. And just as I saw, and as those Fathers who took care of the hospital told me, sometimes twenty thousand scudi of alms came in. The hospital was so clean, well organised and run that many gentlemen and lords had themselves brought to the hospital to benefit from the service and to be instructed in the things of the soul by those venerable servants of God. A certain solicitude for the service of the sick was evident day and night, so that when the sick recovered[441] they all went home converted. For in the beginning they had them go to Confession and receive Holy Communion. There were always spiritual readings during meals. Mass was said for them every day and they often had a sermon. Such was their fervour to serve the lepers that very many Friars asked their Superiors for that work. Many Friars stayed there until they died in a very holy way. However since I have mentioned some of the more outstanding Friars in its own place[442], I will not extend myself any further in this.

31. Nonetheless a disagreement emerged among the Fathers about wanting live by work.[443] Hence they all said that living by their own work is more in conformity with the apostolic life than any other way of life. We cannot deny that the early ancient Fathers adhered to this way of life. However the Venerable Father Bernardine of Asti, Brother Francis of Iesi. Brother John of Fano and many other Fathers, all very illustrious and holy men, said, “Living by one’s work, although it is something perfect, is not common to all. For if we look at the time of Saint Francis that blessed Brother Giles, Blessed Brother Juniper and many other Companions of Saint Francis lived by work, we do not believe however that the entire Order lived from work.” Therefore they did not want this to continue. They said, “It should suffice for all the Congregation to live from begging. If there is someone who wants to live from his work, we grant him this. For if they do not think about making a Congregation of holy Religious who attend to Mass, the holy Offices, the study of the Scripture and preaching, they will make a Congregation of shop-keepers because in the mechanical tasks one is forced to get involved with seculars. An also, in order to continue that work it is difficult to keep a balance so that they do not fall headlong into work and the spirit is extinguished completely. For God has ordered all things to serve the spirit, as our Father says in the Rule[444].” Because of this they put in the Constitutions that the Friars be careful not to make work their end, but only to work enough to expel idleness, the enemy of the soul[445]. This was the reason that the Venerable Father Francis of Iesi moderated all these works. On the other hand, however, Brother Louis of Fossombrone, the venerable Father Tittelmans and a good many others were of the opposite opinion: that one should work. Therefore, just as I heard Tittelmans say himself, “Work in the friary should be kept and when the Friars are studying, preparing to say Mass or saying the Office or praying, they should not be told to go to work. However, as for all that time that they would spend at recreation or talking, I want them spend in working, especially since the tasks are not very tiring.” He convinced everyone with these reasons[446]. Nonetheless, when this venerable Father had died, it seemed expedient to withdraw from such work and also from the care of the hospitals because it was obvious that many Friars lost the spirit in those things. In this way it was stopped for the best. Nonetheless all those early Fathers affirmed that that service in the hospitals and the work still inspired the spirit within them. I saw this with my own eyes when Brother Gregory of Viterbo was eating. He was a man of great perfection. He shed more tears on the table than the morsels that he ate. This came about from his sensitivity[447] because he saw himself eating the bread of his works and within the perfect observance of the Rule.

32. This came about because for a long time they were practiced in the spiritual life. And although they worked they did not fail to keep their minds always on God. Therefore those early Fathers derived great profit and acquired a lot of spirit by serving those poor sick people out of charity alone for the love of Jesus Christ, and also by conforming themselves with our Father Saint Francis. In the beginning of his conversion he met a leper with such horrid lesions that Francis was frightened just to look at him. However when he came to himself, he returned and to mortify himself better he embraced the neck of the leper and kissed him where his wounds were the worst.In an instant the leper disappeared from the midst of that embrace and showed himself to him with a glad face. That leper was the Lord of the universe who with so many scourings wanted to appear like a leper on the cross for the sake of universal salvation. Inspired by this, the divine Francis began to serve lepers with great enthusiasm for love of Him who had appeared to him as one.

However as the Congregation grew and Friars came who were not so practiced in the spirit, the venerable Fathers, enlightened by the Holy Spirit, knew that to set these Friars to work and at the service of the sick would have been the cause of great ruin and judge that no one undertake these things. Therefore they stopped these tasks. However they thought time should not be wasted, but that they Friars should work at their prayer and holy studies, thus condemning and reprimanding idleness totally. Therefore those venerable Fathers said, “The one who works at holy prayer, holy Offices, holy studies or at preaching is doing a great work. Our Lay Friars spend their time well when they work at the duties and offices of the Order.”

To the praise and glory of Our Lord Jesus Christ and our Father Saint Francis. Amen.

APPENDIX THREE: List of ministers General of the order of friars minor from 1329 until 1443

The eighteenth General was Brother Gerald Odone, from the Province of Aquitaine. He was elected at the Chapter of Paris in 1329[448] during the Pontificate of Pope John XXII. The General assembled the General Chapter in Perpignano in 1331[449]. In that Chapter he changed almost all the statues of the Order and made new Constitutions. This upset the entire Order.

At this time the Saracens martyred many holy Friars. Among them was Brother Stephen of Hungary. In the city of Sarai[450], after many miracles, he was crowned with holy martyrdom on 22nd April 1334 and flew to heaven.

In the same year Brother William of England[451] was martyred in Salmastro, a Saracen village. He flew to heaven in glory.

In 1337 the General Chapter assembled in England in the city of Canterbury[452], since Pope John XXII had died in 1335 after having governed for nineteen years. In that same year Benedict XII assumed the Pontificate. New statues were made at this Chapter.

At this time in the city of Amalek, in 1341, the Saracens cruelly martyred the Priests Brother Francis of Alexandria, Brother Richard of Bologna, the Provincial Brother Raymond, Brother Paschal of Vittoria from Spain and the Lay Friars Brother Lawrence of Alexandria, Brother Peter Marcelli from the Province of Provence when they were preaching the holy faith of Christ. In the same year, in the castle of Vulna in the Duchy of Livonia, idolatrous people martyred Brother Oderic of Aldeconio and Brother Martin of Adenella, the Provincial of Bohemia. Glorious with the palm of martyrdom they flew to heaven[453].

This General, Brother Gerald, governed the Order for almost thirteen years. However in 1342, when Benedict XII hade already died and Clement VI had assumed the Papacy in the same year, the latter made him the General Patriarch of Antioch and the Bishop of Catania. And so he was absented from the Order.

The nineteenth General was Brother Fortanerius Vasalli[454] from the Province of Aquitaine. He was elected in the Marseilles Chapter in 1343, during Clement’s second year. In that Chapter it was ordered that the Constitutions of Saint Bonaventure be observed as well as all the others that had been abrogated, both those of the Friars and those of the Supreme Pontiffs as well.

In the same year the General Fortanerius received to the Order the holy bride of Christ, Sancia of Majorca, Queen of Sicily and of Jerusalem[455]. She came to the service of Christ with such fervour that she stripped herself of all worldly riches and wanted to observe the first Rule of Saint Clare at the monastery of the Holy Cross in Naples, in most high poverty and with contempt for herself. With great holiness of life this holy Queen finished her life in that monastery. Having exchanged the earthly kingdom for the heavenly one, and having exchanged an earthly spouse for the heavenly one, Jesus Christ, she went glorious to heaven.

In 1345 the infidels in Asia Minor martyred Brother Livinius[456] while he was preaching the holy faith of Jesus Christ with great fervour[457].

On the 15th April in the same year, Brother John of Montepulciano from the Province of Tuscany was martyred. This servant of God was preaching in the same region and flew to heaven with the palm of martyrdom.

In the year 1347 Clement VI made Brother Fortanerius Archbishop of Ravenna and then the Patriarch of Grado after having governed the Order for six years. Not long after he finished his life in the city of Padua and was buried in the church of the Friars Minor.

The twentieth General was Brother William Farinero from the Province of Aquitaine. He was elected at the Verona Chapter in 1348 during the sixth year of the Pontificate of Clement. President at that Chapter was Brother Fortanerius, Archbishop of Ravenna.

In 1352 something great and novel took place. It was this. Brother Gentile of Spoleto, from the Province of Saint Francis, along with many other devout Friars and holy men, out of zeal for the Rule and supported by many important personages, put it to His Holiness that the community of Friars did not observe the Rule. Therefore with great insistence they begged His Holiness to grant them some places where, withdrawn from the community of Friars, they could perfectly observe the rule as Saint Francis intended. Hearing this and recognising the holiness of their lives, their zeal and good intention he graciously granted the place at Monteluco situation on the summit of the mountain of Spoleto, the place of the Carcere in Assisi, the place of the Hermitage of Cesi and the place at Jano. So His Holiness granted them these four places where they could observe the Rule fully. He gave them authority to be able to receive twelve Friars for each of the houses, both from the Order as well as seculars, from wherever they would come. Under pain of excommunication His Holiness ordered that no one could stop them.

As soon as Brother Gentile and his companions returned they made coarse, tight and lowly habits, as was the intention of Father Saint Francis and completely different from those of the community in their measure and shape. Within a short time many other zealous Friars joined them with great gladness and boosted this Reform. However in 1534, since Clement had already died and Innocent VI assumed the Papacy, the General Chapter was assembled in Assisi. This Chapter ordered the observance of the statues of Saint Bonaventure. Because Brother William, the General, imposed these as an order, these statutes took their name from him and are called therefore the statutes of William Fariniero. In this Chapter there was very diligent discussion about the Reform of Brother Gentile and his companions. Many who did not like the reform put it insistently to the Fathers in the definition and said, “If you do not revoke the Brief Brother Gentile obtained from His Holiness, this reform will grow so quickly that the Order will be divided.” This set everyone thinking very much. When the Fathers of the Chapter discussed it among themselves it was decided to have recourse to the Pope and put to him problems that could come from that Brief, determined to beg His Holiness to make Brother Gentile and his companions come before him and to prove to him in debate with them that they were doing the wrong thing by bringing this novelty to the Order. Also they relied heavily on the support of great personages who were friends of the Order to do all they could with His Holiness in order to bring down this Reform completely. However since the General was very learned, he was perhaps more politically astute than any of them[458] and thought up a wicked ruse in order to confound these poor brothers. For this General had understood that there had been some men suspected of heresy in the houses of these reformed Friars. The poor fellows had given them lodging to see if they could convert them. When they saw that these were obstinate, they sent them away. Although the General and all the Friars knew that Brother Gentile and his companions were holy Friars and very Catholic Religious, nonetheless they took this occasion to calumniate them for no other reason but to bring them down. They decided among themselves that if they came to debate before His Holiness it would be more scandalous. However with this wrap of having accommodated heretics would be less scandalous, “because we will give the impression that we are moved by zeal for the faith and not because we do not like the reform. This way our scheme be better concealed.”

So while the General was working to bring down this Reform, for some secret reason the Lord God allowed at that time a Cardinal to come to Italy called Cardinal Giles of Spain. Because His Holiness was in Avignon he sent this Cardinal as his legate, for Pope John XXII have taken up the see of Rome and put it Avignon where it staid for many years. This Cardinal was a friend of the General. So when he came, with his support, by command of the Cardinal the General had Brother Gentile and his companions imprisoned as suspected of introducing some wicked sect of heretics into the Church and that they were the cause of division in the Order. Therefore when the General had recourse to His Holiness Innocent VI along with the report of the Cardinal, His Holiness immediately revoked the Brief granted by Pope Clement to Brother Gentile and his companions. This great displeased all the good and zealous Friars. Because of this, when this Reform began it was such a joy to all the good and zealous Friars that the holy Order felt moved. And in all the Provinces many zealous Friars came forward so that there were many of them in hermitages and many in little houses and many in friaries. Although the suffered many persecutions, they observed the Rule, especially in dress and holy poverty. They zealously avoided receiving money. They were careful not to raise their voices or that their buildings were excessive. Never wanted to eat stores of bread or wine. Nor did they want those things that came via legacies or illicit means. So they suffered great persecutions and almost always ate little other than bread and water. Nor could they rest until they got another Reform again.

Pope Innocent VI made this General William Farinieri the Cardinal of Saint Marcellinus and Saint Peter in the year 1536. Nonetheless he remained vicar of the Order until the new General was elected. Therefore he ruled the Order nine years and probably this did him great of harm in the process, may God forbid[459].

The twenty-first General was Brother John of Buco from the Province of Aquitaine. He was elected at the Barcelona Chapter of 1537 in the fifth year of Innocent VI[460]. During his time, that is, 1358, the very fervent servants of God, Brother Nicholas of Montecomo and Brother Francis of the Province of Terra di Lavoro – were martyred in the Middle East[461].

In that year, when the General was in the Province of Borgogna, at the friary of Bestia, he passed away to the Lord and Innocent made Cardinal William Fariniero Vicar of the Order. He convoked the General Chapter in Genoa. While the governed the Order and a General had not yet been elected, he received into the Order Prince Peter, the very noble son of the King of Aragon and the Queen, who was the sister of Saint Louis, Bishop of Tolosa. By revelation, God exhorted this Prince that he should enter the Order of Friars Minor. Because he was an illustrious person and held in very high regard buy everyone, his conversion caused great wonder throughout all Christendom and the reputation of the Order was greatly enhanced. For at that time the house of Aragon was the prime household of Christendom. Peter took the habit with great devotion and always led a very exemplary life and passed away to the Lord in a most hold manner.

The twenty-second General was Brother Mark of Viterbo from the Province of Rome. He was elected at the above-mentioned Chapter assemble in Genoa in the year 1359. This General governed the Order for a very short time. Since Innocent Vi had died in 1383, Urban V was elected in the same year and made this General, Brother Mark, Cardinal of Saint Praxedes. In the following year the Chapter was assembled for the election of the new General.

The twenty-third General was Brother Thomas of Bologna, from the Province of Romagna. He was elected in the Chapter gathered in Assisi in 1367[462], the second year of Urban V. During this year the infidel Saracens martyred many very fervent Friars Minor. So in that same year twelve Friars were martyred. They lived in Mount Sion with many secular Christians who stayed with them. The reason was that the King of Cyprus made war against the Saracen city of Alexandria and captured it. Angered by this, the Saracens martyred many Christians.

In the Hungarian city called Biundina, in 1369, five very fervent Friars Minor were martyred. They were Brother Anthony of Saxony, a man who was very inspired and gracious when the spoke about God, and a great contemplative. He had the grace of rapture. There was Brother Gregory of Tragurio from the Province of Dalmatia. He was a man of profound humility and had a zealous fervour about the catholic faith. The next was Brother Nicholas of Hungary. For sixteen years he never ate more than once a day after vespers and always bread and water. Against his bare skin he always wore a harsh hairshirt, that is, a girdle of chain mail with iron rings. Since they were Priests, they made of themselves a sacrifice to the Lord God, offering their own bodies to death in defence of the holy faith. Martyred with them were the Lay Friars Brother Thomas of Foligno, from the Province of Saint Francis, and Brother Eladius. They were men of great penance and very austere and devout. For a long time they had desired to die for Christ. It was granted them that, after much penance, to earn the palm of martyrdom for the love of Christ and glorious they flew away to heaven. Urban V died in 1372 and Gregory XI assumed office. This Gregory made the General, Brother Thomas, Patriarch of Grado and so he was absolved from the office of General.

The twenty-fourth General was Brother Leonard of Griffonibus, from the Province of Terra di Lavoro, who was elected at the General Chapter held in Tolosa in 1373. At that Chapter, because he was very devoted towards the Order of Minors, His Holiness wrote a very supportive and friendly Bull. Since this world is not worthy of any thing good, this holy Pontiff died in 1378[463] in the eighth year of his Pontificate. Urban VI was elected by constraint and out of fear in the following year[464]. From this it happened that the Church was in schism for many years. During this discord many Pontiffs were elected. It always happened that one was elected in Rome and another was elected in Avignon in France. There were many tribulations during this time.

The twenty-fifth General was Brother Louis of Venice who was elected in the Chapter held in Strigonia[465] in Hungary in 1380 while King Louis was alive and his mother Queen Elizabeth. Both were very devoted to the Order. Nothing is written that this General did anything notable in the Order. Therefore I think this was because he lived a short time.

The twenty-sixth General was Brother Martin of Genoa. He was elected at the Chapter in Padua in 1384 while Pope Urban was in Rome and the other Pontiff was in Avignon. Similarly, nothing notable is written about him because he lived about three years.

The twenty-seventh General was Brother Henry from the Province of Genoa. He was elected in the Chapter held in Florence in 1387. Similarly he lived a short time.

The twenty-seventh General was Brother Anthony or Pireto who was elected at the General Chapter assemble din Argentina in 1405[466].

Note that these four Generals were during the time of the schism in the church and the Order always elected two Generals. Just as there were two Popes and one part obeyed Pope Urban who was in Rome, namely the Italians, Germans and Hungarians. And on the other hand the Spanish, French and English obeyed Clement who resided in Avignon. So two Generals were elected. At the same time, the Order was quite lax. Although there were many zealous and holy Friars, nonetheless they could not defend themselves from the many tribulations from the many tribulations that they suffered from the lax and permissive Friars[467]. This was because they did not know to which Pontiff they should have recourse. All Christendom was confused. However as it pleased God who never abandoned the little barque of Peter, the General Council of Constance[468] was assembled under Martin V and just one General was given to the Order, namely, Brother Anthony of Massa from Siena. However because this man was too nice, the Order grew very lax under his government and in fact departed from the true observance of the Order. So he was justly relieved of Office and made Bishop of Massa. The poor Order of Friars Minor was within these tribulations of the schism and bad government for about thirty years. Nonetheless during this time many zealous Friars withdrew to poor little places and there commended themselves with many tears to the Lord God so that He would provide for His Order. With very strict poverty and abstinence they observed the Rule they had promised to God. The many who were not allowed to withdraw to poor little places, remained in the friaries and with great difficulty observed the Rule and led a very exemplary life, while hoping, nonetheless, that God would provide for them one day.

At this time there was Brother Paolucio of Foligno, a Lay Friar and very zealous man. His relative was one of the lords of Foligno. With his support he obtained from the General the friary of Brugliano in the mountains above Foligno and about fourteen miles from that city and where he could stay with his companions. With great difficulty this lord got for him the faculty to receive to his company other zealous Friars and they lived there in the greatest poverty. News of this spread throughout the entire Order. Because of this example many Friars in all the Provinces were inspired with the great desire to observe the Rule. With great insistence they begged from their Ministers to be able to withdraw into poor places to observe the Rule there. Because of this, the good Friars suffered many persecutions.[469]

Note therefore that this Reform took it origin from the Friars of Narbonne, and the Zoccolanti Reform began in Spain. For many years they were without a head, however with great difficulty some of them did as best they could to withdraw with great difficulty in all the Provinces. However, as it pleased God, the General Council of Constance had assembled and the schism ended. This was a great relief for the poor reformed Friars for they decided to go the Sacred Council and they were kindly received and to their great satisfaction the Fathers of the Council heard their reasons and understood their good intention which was to observe the Rule. Those venerable Council Fathers understood very well about the great persecution these Friars had sustained from the bad Friars. So with the common consent of the Fathers, the Sacred Council granted them a Vicar General and they were called the Friars of the Observance. This was in 1415 and their first Vicar Genral was Brother Nicholas Rudolph, a man of learning and adorned with good ways. All this was during the time of the General, Brother Anthony of Pireto[470].

The twenty-ninth General was Brother Anthony of Rusconibus. He was elected in the General Chapter after Martin V had died and Eugene IV had assumed the papacy. However in the year 1443 Eugene IV saw that the reform had grown very much in over a short period of time and that it had been beneficial for all Christendom. So he asked Brother Anthony, the Minster General, if he would he happy to send Brother John of Maubert his Commissary beyond the Alps to consolidate and preserve the reform because there were some houses in France, Spain, Germany[471] and Hungary, in nearly all the Provinces. However since the Superiors of the reform had never visited them it was going badly for them. Although he would unwillingly grant this Commissary to His Holiness, nonetheless this General sent him so as not to displease His Holiness. Since he was a man of great learning and good life, this Brother John strengthened the reform in those parts. And because he had the authority of the Pope he did everything he wanted – taking up all those houses that seemed suitable to him. In some parts he took up entire Provinces, only he reformed them according to the customs of the Friars of the Observance. Hence within a short time it spread very much and many holy and famous preachers zealous for the observance of the Rule came there from the body of the Order as happened in Italy with Saint Bernardine, Brother John Capistrano, Brother James of the Marches and many others[472].

HISTORICAL NOTES ON SOME FRANCISCAN REFORMS

I have taken all this very faithfully from an authentic book called the Memoriale dell’Ordine in order to remove the false opinion of some who say that Saint Bonaventure abandoned the cowl that our Father Saint Francis wore with all the Order. They say that he introduced the rounded cowl which the Zoccolanti Fathers now wear. This is very false because as we have written above the pointed cowl was worn fifty-four years after the death of Saint Bonaventure. For one hundred and twenty two years the whole Order wore the habit that the Capuchins wear now. After this habit had been lost, the zealous Friars who knew this desired to take it up again. When the Zoccolanti Reform began they could not take up fully the shape of the habit because there was an excommunication. However they took up it in regard to its lowliness because they all dressed as we see the Reformed Friars of Spain do. However as the Zoccolanti Reform grew lax, other zealous Friars have done other reforms in different Provinces as is obvious in 1502 under Alexander VI. There we see that Father Bernardine of Feltre and Father Angelus of Clavasio. When they found in the Custody of the Angels in Spain that the Friars of the fraternity generally no longer lived in the pure observance of the Rule. This gave occasion to the birth of a reform that still endures[473].

So moved by holy zeal, Father John of Guadalupe[474] from that Province had recourse to the Roman court and through a Brief obtained permission to be able to live in reformed manner and, as a Custos, to receive whichever Friars he pleased, and that neither he nor his companions were subject to anyone but the General so that they could live more tranquilly in observance. However the Zoccolanti could not be patient when they saw those poor fellows make such great progress in the observance of the Rule and acted by means of Queen Elizabeth. She was a truly holy and very prudent woman, regarded the best Queen of her time by public acclaim and reputation. However she let herself be misled by the sweet words and opinions of the Friars of the Observance. This queen acted in such a way that she had the same Pope Alexander revoke the Brief and have them return to the other Friars. Thus their Reform was tangled up because those poor Friars were forced to leave the houses that they had taken up under obedience to the Pope.

When this Brother John saw this, he set out on a journey to go to Rome to make every effort with His Holiness to get back again the lost favour. However while he was on the journey, the Lord God called him to the better life. Thus this Reform was ended[475].

Later, however, Father Angelus and Father Peter of Malgara obtained a Brief from Julius Second to be able to continue the Reform that had begun and to take up again the houses that had been just abandoned. This way they were able stay until the present. Although they had taken up the cowl like us, they were forced to abandon them[476].

Many reforms had also begun in Italy like that of Brother Angelo Clareno. They were called the Clareni Friars because their first friary they established was in the Marches near a river called the Clareno. The name of this whole Reform came from this river[477].

Among the Conventuals was also the Blessed Amadeus. He also made a Reform. Then came Brother Francis of Montepulciano. He made the reform of the Conventuals, remnants of which still exist today[478].

Then many very many holy men arose among the Friars of the Observance. I have known many of them, such as Father Bernadine of Asti, Brother Francis of Iesi and many other Friars zealous for the observance of the Rule. They obtained via the Apostolic See a Brief and then a Bull in order to be able to reform themselves. The Zoccolanti Reform was done[479] and if they had supported it, the Order would have been quite calmed, just as I saw with my own eyes and heard with my own ears from those Fathers themselves. However since they could not withstand the many persecutions of the lax Friars, and seeing themselves attacked so viciously, it pleased the Lord God to provide the Capuchin Reform. This was miraculous because it began with very weak Friars who were unlettered and with little renown. On the other hand the Congregation of Zoccolanti had the greatest reputation with His Holiness and all the Christian Princes. Nearly all of them went to confession to confessors from that Congregation. Nonetheless, so that it would be obvious that this reform happened thought the support of God and not through human support, four barefoot men resisted all the power of the Zoccolanti and prevailed over all their worldly supporters. This shows me clearly that this has been a work of God.

However when I was in the Friary at Montecasale, the Reverend Father Jerome of Montefiore was the General of our Congregation at the time. Since I am old he enjoined on me to write the lives of our early Fathers, especially in regard to their abstinence, miracles and visions that those holy men had at that time. I did this very faithfully, while hoping that the Reverend Father Marius of Mercato Saraceno – who also wrote – would supply what I lacked. He wrote about that beginning better than I did. From what I wrote, and what His Reverence wrote, the Father General would be able to make a complete work. However when I saw that this did not turn out the way I thought, I have undertaken this little effort of adding to this work this brief collection of more notable things from the body of the Order, especially about the reforms that began in it, so that everyone should know that God did the Capuchin Reform in such good shape.

Although we are under the General of the Conventual Fathers by way of a kind of dependence, as His Holiness Pope Clement wanted, none the less all the reforms have proceeded in this way, just as one can see with the Congregation of the Observance. It was always under the General of the Conventuals from Martin V until Leo X, about ninety years. All their Superiors were called “Vicar General” and “Vicar Provincial”, just as we call them now.

Therefore our Capuchin Congregation began in the year 1525, as will be described below.

To the praise and glory of Our Lord Jesus Christ. Amen.

APPENDIX IV: A List of the Superiors General Of the Capuchin Friars Minor Produced by Peter Rudolf of tuscany

The Capuchins, their origin and founder

It may seem that there is no certain knowledge about the establishment and founder of the Capuchins since each writer has his own way of putting it. However the more common opinion is that they owe their beginning to Brother Matthew from Bascio, a well known town in Umbria by the river Marida, on a ridge of the Apennines.[480] Imbued with Christian principles from his early childhood and moved by divine influence, he decided to serve God and devoutly accepted the habit of St. Francis in the friary of Montefiori near Montefeltro in Umbria.[481] From then on he led an austere life near Montefalcone not too far from Ascoli, by the Sybil mountains. Stirred by his example some from the same fraternity of the Order of Minors embraced the same kind of life, such as Brother Louis Tenaglia of Fossombrone together with his twin brother. These obtained from the Supreme Pontiff Clement VII the permission to wear the same ash colour habit of the Capuchins, but wore a tunic little rougher and shaggier[482] with the cowl pointed at the end and sewn to the tunic without the pectoral. They also got permission to receive brothers and seculars to the same habit and in it to profess the three vows according to the practice of the Holy Roman Church, as evidenced by the Apostolic Letter of 28th May, 1526, in the third year of the pontificate of the same Clement[483]. After the publication of this Letter, some others slowly joined them and in a short time they were twelve in number. On their counsel and similarly with their vote Brother Matthew was elected as their General, by whom the entire family was governed.[484] It had its beginning in a place called Renacavata near Camerino in Umbria[485].

However in Matelica, where the chapter was being held, he was seized by John Fano the provincial of the Marshes of Ancona and thrown into prison. He stayed there for four months, exhausted with fasting and scourging. However he came out from there with the help of Lady Catherine Cibo, the Duchess of Camerino and Clement’s niece by his sister This illustrious woman supported this brotherhood very much, though not without lot of difficulty and other activity[486]. The innovation of the habit was frowned upon and held in suspicion by the Supreme Pontiff and learned men, in as much as many societies were started with a kind of rashness or by a sudden impulse of the soul and then most of the time ended up in disgrace. Therefore time for deliberation was taken.

Meanwhile Brother Matthew was ordered to return to his own. There a little later, by the Apostolic authority of the same Pontiff, he kept the habit and that approved[487] way of life with some companions whose old observance is collapsed, and the regular discipline of life was restored according to the norm of their Elders was restored and the original seed of piety revived.

Those who think that the founder of the Capuchins was someone other than Matthew are refuted. The discipline of his life is described.

In this age of ours some men conspicuous[488] for their knowledge say that Blessed Matthew was not the founder but a certain friar, Paul of Chioggia. I do not agree with them. This Paul[489] was first a secular presbyter, from the noble Barbaro family.. One day he entered a certain church in Chioggia, where there was an old image of St. Francis etched on a plank with a habit not unlike the one that the Capuchins now wear. He chose for himself that habit and wearing it he lived for some time as a hermit with Brother Angelicus the Perugian[490] from the town of Fratta in Umbria[491]. He later died in a town of Penna di Billi at Montefeltro in a confraternity of Our Lady in a church of the Hermits of St. Augustine. However Pope Clement had not as yet approved that habit. Brother Matthew indeed went about in such habit for some years, announcing the word of God everywhere according to the need of people as circumstances and occasions required. Frugal in meals and abstaining from all pleasure, and forbidden the use of those things to which the life of men holds out, in his sermons he assiduously stressed the threats of hell. Without any doubt he was a man of blameless life in all his actions.

It is said of him, that when Charles V, King and August Emperor of Spain led great and powerful armies into Germany against Lanthgravium,[492] Brother Matthew, undaunted and without the least hesitation due to fear of danger and warfare, carried the image of the Crucifix in front of the soldiers and encouraged them and Caesar himself, saying, “What are you afraid of, Caesar? Or what form of fear is there? Weapons do not harm Caesar armed with faith rather than with arms. Bronze cannons do not frighten him, nor does any military attack or enemy strategy.

Finally, when he had returned to Italy and was exhausted with work and age he died in Venice in the house of Lord Jerome Murena, a citizen of Saint Moses, in the year 1552, at sixty years of age. His body was laid in the Church of Saint Francis pf Vigna.[493] The reputation of this man and his companions had spread to almost every part of Italy. Hence when the Order spread and had many places, it was received and revered by everyone and as we say in its proper place below the Order grew each day with a wonderful increase.

The Generals of the Capuchin Fathers

I – Brother Matthew of Bascio, of whom we have already spoken, was the first General, elected in the year 1528, as Felicianus Bishop of Scala[494] notes. Brother Louis Tenaglia of Fossombrone succeeded him, though no solemnity or election by vote was held. In Saint Euphemia in Rome, in the year 1536, the venerable Brother Bernardine of Asti was elected since he was the most suitable among his brothers. Filled with haughtiness and wanting to remain in the leadership, Brother Louis took this very badly. Stubbornly he began to plot a lot against the Congregation of fathers and the little flock.[495] Expelled from Rome by strong adverse winds the poor little friars lived for some time at St. Lawrence Outside the Walls[496] they led an austere life in huts, especially at Villa Albacina, not far from Fossombrone. Thus Brother Matthew was General of fifteen Friars but choosing to rather live in his simplicity, resigned from office of his own free will[497].

II – Brother Louis Tenaglia of Fossombrone became General with any solemnity, because he was made General[498] not by a vote but by a verbal statement of Clement VII, the Supreme Pontiff. At that time however there were three hundred Friars in the Congregation. They met together in Rome in a general chapter held at St. Euphemia under Paul III, Supreme Pontiff.

III – Brother Bernardine of Asti, an Insubrian[499], a scholar and upright man, was elected in Rome, as it is said, on 24 May in the year 1536[500]. He was a man of assiduous contemplation. From him the Capuchin Order took shape and purpose. He issued decrees,[501] though Tenaglia objected to the election by subornation, with the help of the presiding Cardinal de Trano. However when finally the winds of confusion died down, Br. Bernardine held the office for nine years.

IV – Brother Bernardine Occhino was elected General at Florence on 24 May, 1539[502]. However (at the urging of the evil spirit) full of pride he left not only the pious institute of the Capuchins but the Christian faith itself and became a heretic. He had been forewarned many times, and especially in Naples by a certain Spanish[503] doctor, to come back to the embrace of Mother Church who never refuses the kindness of her heart to her children who return to her. Disposed to forgiveness she so loves mercy that she prefers it to justice. Indeed the mercy of God exalts (His) judgement. So had he returned she would have received him. However, full of arrogance and unwilling to wait, he joined the heretics. He lived and died miserably among them as a heretic in the midst of heretics and apostates.

V – Brother Francis of Iesi from the Marches was elected in Rome at Saint Nicholas on 29 May 1544. A man of deep contemplation and upright life, he governed for three years

VI – Brother Thomas Tiphernas from Umbria was a devout man of great intimate devotion towards the Blessed Virgin. He was elected in Naples on 13th May 1559. He governed the Congregation for six years. During the first triennium he very much abstained from receiving and accepting friars to the Order.

VII – Brother Evangelista of Canobio was elected at Forli on 6th June 1565. A man of holy life and shining morals, he governed for three years[504].

VIII – Brother Vincent Monte Olmo from the Marches was elected at Ancona on 3rd June 1568. He died in Sicily while visiting the provinces. The Province of Paris was added during his time.[505]

IX – Brother Marius of Mercato Saraceno was elected in Rome on 3rd June 1569. He governed for six years. This man was average in learning, born rather to sing hymns than to govern[506]. He closed down some houses because they were unsuitable for the brothers, being too far away from towns. Thus he was, at first glance, seen to deviate from somewhat from our life and relax the reins.

X – Brother Jerome of Montefiore from Umbria,[507] was elected in Rome on 17 May, 1575. He was a learned man and conspicuous for the uprightness of his life. Since it seemed that he hesitated in many things, he suffered many tribulations, especially in Sicily. However he bore everything with great constancy and calm. He returned to the Marches of Ancona and to a quieter life.

In the general chapter Fathers discreti decided carefully to send Friars to Spain, and the first friary was in Barcelona. However by royal command the Capuchin Friars were forbidden to go further. Hence they are only in the kingdom of Catalonia[508].

XI – Brother John Mary of Tusa from Sicily was elected in Rome on 10 May 1581. He was a learned man, familiar with pontifical law. His life was an example to all. He often fasted, content with just bread and water. During his time the province of Saint Louis in France[509] was added. He governed for three years. He died in Rome and was deeply mourned by all those who knew him in fraternity.

XII – Brother James was from Mercato Saraceno, where men adorned with outstanding virtues come from (as if from the Trojan horse). He was elected in Rome on 20th May 1584. He was a truly learned man and acceptable to churchmen[510] at this time and he is still alive today in the year 1586.[511]

APPENDIX FIVE: The Neapolitan List of Capuchin Superiors General[512]

The names of all the Capuchin Generals and when they were elected

1. The Order of Capuchin Friars began in the year 1525 when Matthew of Bascio took up the habit with the cowl. Later, with the Brief of Pope Clement VII, many Friars took this habit so that in 1526 many Friars gathered in a Hut to elect a General as the Rule requires[513] and whom they should obey. There were only twelve vocals in memory of the twelve Companions of Father Saint Francis. There they elected as their General and superior Father Matthew of Bascio. However he remained in office a short time because he could not attend to his going to preach, as was his desire, because of the great persecutions the poor Capuchin Friars had at that time from the Zoccolanti who did everything they could to eradicate them. So, because he not able to withstand such ruin, in the same year he renounced the office together with the seals into the hands of Brother Louis of Fossombrone who had been first Definitor in that Chapter[514], and as the one for whom the Pope had made the brief[515]. As soon as he had the seals, he convoked the Friars in order to celebrate the Chapter[516]. At that Chapter they all said that he should govern until there were enough Friars who could give shape to the Order. Thus he assumed the government of the order and he defended it robustly against its adversaries. All the provincials and guardians were appointed solely on his authority. Thus he governed in this way[517] until 1535 because many Friars had reported to His Holiness, who was Pope Paul III, that there was no organisation[518] in the Order. Therefore he ordered Brother Louis that since many Fathers had entered the Order, that he convene a General Chapter as soon as possible and a Head be elected and shape be given the Order with canonically elected superiors.

2. Therefore Brother Louis celebrated this Chapter in 1535. All the Fathers who were eligible as vocals assembled. The Reverend Father Bernardine of Asti was elected. He was a man of great holiness and learning. This Chapter gave shape to the Order, appointing provincials for all the provinces and guardians for all the friaries and the Constitutions were made. In short, it gave a beautifully shape to our Congregation. However Brother Louis, an ambitious man, and who believed he should be elected General, made uproar. And after the Fathers had left the Chapter he said that this election had been a subornation of the friars and was not valid. He said this to the Cardinal protector[519]. He told this to the Pope. The Pope ordered that the Chapter be convened the following September[520]. When it was assembled, the aforementioned Reverend Father Bernardine Asti was confirmed unanimously[521]. When he saw this, the poor Brother Louis left our Order, angry at the Order and having obtained a brief from the Pope. Therefore this holy man governed the Order to the greatest satisfaction of everyone.

3. In the year 1538 the Reverend Father Bernardine Asti celebrated the General Chapter. Brother Bernardine of Siena, a famous preacher was elected Vicar General. Everyone wanted to hear him. He enhanced the reputation of our Order so much that everyone praised us because we had such a leader.

In 1451 this ambitious Brother Bernardine of Siena, called the Occhino, celebrated the General Chapter. He was expert at being a hypocrite so that the good and simple Capuchin Friars confirmed him as their General again. However he could not continue for long because he was forced to show the poison of cursed Heresy that he kept in his heart and which he had brought into the Order. He didn’t learn it among us. For when the Pope called him to Rome in the beginning of the second year of this second triennium, worrying that his cursed poison may have been discovered, he left – not only the Order, but also from Holy Church and went to Geneva. His departure was such a tearful thing for us because where before the Congregation was honoured, now our poor Congregation was reduced to such that they could hardly, with effort, find bread to live on because they were all regarded as heretics. Because of this many were forced to leave and go to other Orders. This opinion was not only among men on the outside, but the Pope himself regarded them as such, and had even decided to annihilate them the Congregation completely. However god who had planted it was to help it still because the innocence of the Congregation was understood. The Cardinal Protector[522] gave the seals to the Reverend Father Francis of Iesi and made him Commissary of the Order with instructions that the Chapter had to be convened for Pentecost the following year. The Cardinal wanted this Father to be Commissary even though Father Bernardine Asti was the first Definitor and should have been the Commissary[523].

4. On the following feast of Pentecost in 1543 this Commissary Reverend Father Francis celebrated the Chapter and to the great contentment of all, he was elected Vicar General.

He was very zealous about the Rule, austere, and very well educated. Among the Zoccolanti he had become Apostolic preacher. This Father continuously were on visitation and spent some days in the monasteries and gave them sermons every day, exhorting them to perseverance and patience in our vocation. This was the help this Father gave through his example and leadership that almost straightaway God kept our Congregation on its feet when it was about to fall.

In 1546 this Reverend Father Francis Iesi celebrated the General Chapter. The aforementioned Reverend Father Bernardine Asti was elected. He had been General before Occhino[524].

This holy man was illustrious in the world because he was the son of the lord of a castle and among the Zoccolanti he had read all of Scotus more than twelve times. He was more illustrious in the Order because many miracles made his life illustrious among us. This holy man visited the Order with the greatest prudence and did great things in our Congregation.

In 1549 this Reverend Father Bernardine Asti celebrated the General Chapter and that Chapter confirmed him as Vicar General. Insofar as it was possible for him, he never failed to give great dignity and standing to the Order.

5. In 1552 this Reverend Father Bernardine Asti celebrated the General Chapter and Reverend Father Eusebius Goba of Ancona was elected.

This Reverend Father was very zealous about our simplicity and poverty and reformed many little things that had been introduced into the Order, especially in the churches, such as brass lamps. He provided the way of making them in wood, which was adopted. He had all the other curiosities removed. It was said that with the support of the duke of Florence he wore the proper habit that Father Saint Francis had worn when he was adorned with the sacred stigmata. He said that on him it fitted him very well and is just like one of ours. This Reverend Father was short and hunched over, therefore it was discovered that Father Saint Francis was also short.

In 1555 this Reverend Father Eusebius of Ancona celebrated the General Chapter. He was confirmed in office and he never failed to give us every possible assistance.

6. In 1558, as is always done and as the Rule requires, this Reverend Father Eusebius celebrated the General Chapter on the feast of Pentecost. The Reverend Father Thomas of Città di Castello was elected as Vicar General.

This Father was very prudent in his government and found himself General during the Council of Trent. This Father satisfied the entire Order very much.

In 1561 this Reverend Father Thomas celebrated the General Chapter on the feast of Pentecost. He was confirmed in office and continued to fulfil it with all solicitude.

7. In 1564 the Reverend Father General, brother Thomas, celebrated the General Chapter on the feast of Pentecost. The Reverend Father Evangelista Cannobio was elected. He was a man of letters and very practical in matters of the Order. So he visited the entire Order.

8. The Reverend Father Evangelista of Cannobio fro the province of Milan celebrated the General Chapter in 1567. However because this Father was not very rigorous but all affection he was not re-elected. However in his place the Reverend Father Marius of Mercato Saraceno was elected as Vicar General. He had come form the Augustinian Order.

This Reverend Father was very prudent and very satisfactory not only for the Order, but also for all the church and secular superiors. One cannot say just how humble and loving this Father was. He won the heart of everyone with his dealings and his speech.

9. In 1573 this Reverend Father Marius of Mercato Saraceno celebrated the General Chapter in Ancona on the feast of Pentecost. Because he had finished his sexennium the Reverend Father Vincent of Monte del Olmo was elected as Vicar General to the contentment of everyone. He was a very austere man and zealous about the true observance of the Rule and everyone looked forward to great good from him. However the Lord want to take him to Himself after a short time because he died[525] during the Lent of the first year of his first Generalate to the great sadness of the good and zealous Friars. The Reverend Father Jerome of Montefiore (who had been procurator at the Roman court[526]) remained as Commissary General. According to the ordinance[527] the Chapter had to be celebrated on the following feast of Pentecost for the election of a new General. However the Fathers advised that he should defer it until the next Pentecost, since Gregory XIII celebrated the holy year in 1575. So this is what he did.

10. The Commissary Reverend Father Jerome Montefiore celebrated the General Chapter in Rome. He was a Conventual Friar first and a public reader in Theology and was elected Vicar General.

This Father was very rigorous and austere in his life and loved and supported those who lived austerely. Throughout all the provinces he gave long sermons to the Friars, and almost always on strict poverty. He tended to humble the great and the superiors of the Order.
In the General Chapter celebrated in Rome in 1578 this General, Reverend Father Jerome, was confirmed in his office.

During this time some scandals happened in Sicily and he showed himself a little too strict. Also in Rome something was happening about a new Reform that they wanted to call the Magdalens. It was discovered that he supported them although he though he was doing the right thing. However because it did not come from God, it did not have its effect. All this stemmed from too much indiscreet zeal and rigour on his part. Because of these excesses of his, when he finished his term[528] his successor rigorously imposed penance on him with the consent of the General Chapter. He accepted all this with patience and humility.

The Constitutions were reformed during the time of this General, removing some things that could no longer be observed, such as that there should be no more than twelve Friars per monastery; that mature friars be assigned to accompany women who enter our friaries; as well as other similar things. It was allowed that provincials could give permission to keep some barrels and other things not allowed earlier, when they this was expedient. At the same time under this General they began to add some Cells[529] to the Carcere because there weren’t many at first. There were many other things that happened at this time.

11. This Reverend Father Jerome of Montefiore celebrated the General Chapter in Rome in 1581. Reverend Father John Mary of Tusa of Sicily was elected Vicar General. He had been the procurator at Court.

This Father was not as strict as his predecessor because in his actions he acted with good reason. So that Friars who received a penance should not complain of injustice, and so that heavy penances not be imposed on those who did not deserve them, he ordered the provincials, when they had to give a heavy penance, to observe due process and that the penance be given according to sound judgement; and that the processes be recorded for the justification of the judge. This Reverend Father visited the entire Order throughout Italy. In all the provinces where he celebrated[530] the Chapter, he expounded the entire Rule to the Friars. Because of this many Friars wrote down his sermons and many copies of these were made for almost all the Order. This was something very useful and necessary for the Friars to know.

When he arrived at the end of his triennium to the great satisfaction of our Congregation, he retired to Rome and there he called the Fathers of the Order to the General Chapter. While some of the Friars had arrived and others were still travelling for the celebration of the General Chapter where everyone believed that he would have been re-elected he passed on to the next life, just before the Chapter. Therefore he could not celebrate this Chapter.

In this triennium the Reverend Father Francis of Milan[531], who was procurator at Court, and the past General Reverend Father Jerome Montefiore died at the same time.

12. In 1584 the Definitors who remained form the previous Chapter celebrated the Chapter on the feast of Pentecost in Rome. The Reverend Father James of Mercato Saraceno was elected as General. He was the Provincial of the province of Bologna. He was a man of good life and friendly and timid nature and wanted to console everyone. This Father died[532] on the second last day of the year in the third year of his triennium in Genoa while he was visiting that Province. He had wanted to retire to Rome to celebrate the General Chapter on the following Pentecost, which was his time. The Reverend Father Apollonius of Brescia remained as Commissary General. He was a very prudent man in his government of the Friars.

13. This Reverend Father General celebrated the General Chapter in 1587. The Reverend Father Jerome of Polizzi from Sicily[533] was elected as Vicar General. He had been procurator of Court. Also it was ordered that the office of General, thus his time of government, last six years.

14. In 1593 when that General Father Jerome had convoked that Chapter, the Reverend Father Silvester of Monteleone, from Calabria, was elected. It was ordered that the office of General be reduced again to what it had been, a term of three years as the Rule requires.

15. This Father Silvester celebrated the General Chapter on the feast of Pentecost in Rome in 1596. By order of His Holiness, it was ordered that when the Father General finished his triennium he could not be re-elected. Therefore the Reverend Father Jerome of Sorbo, a Neoplitan, was elected as General. Two years earlier he had adjusted and enlarged the compendium of privileges of the friars Minor from Clement VII until Clement VIII.

Detailed Table of Contents

PART ONE: Here begins the third book which discusses the way of life, the virtues and good customs of those early fathers who began the holy capuchin reform

I: Fundamental Principles of the Capuchin Reform

1. Imitation of the Seraphic Father Saint Francis 2. The Observance of his Testament 3. The Capuchin Constitutions 4. The Importance of these foundations 5. The three religious vows 6. The Franciscan Rule 7. The renunciation of privileges

II: Holy Obedience and how the first Capuchins observed it

8. Election of Superiors 9. Conduct of subjects 10. Characteristics of obedience 11. Respect and veneration towards Superiors

III: Holy Poverty: The Perfection with which those first Fathers observed it

12. What is poverty 13. Poverty and obedience 14. Solitude and obedience

IV: Poverty in the necessary things we use

15. Poverty, the foundation of the Franciscan Order 16. Austerity of the habit 17. The use of the mantle 18. Sandals 19. The opinion of the seculars about these things

V: The strictness and austerity they observed regarding food

20. The example of the Seraphic Father 21. The use of meat 22. Reputation for holiness 23. Abstinence

VI: Dwellings, and how the Friars slept

24. The first Franciscan houses 25. The first Capuchin friaries 26. Divine Worship 27. Sleeping 28. Nothing in excess, nothing odd

VII: On stores and the about the miracles that happened because God provided for them in the needs

29. Trust in Divine Providence 30. The Angel of the Lord succours Saint Francis and his companions 31. The Lord provides for the needs of the first Capuchins: a) at Sansepolcro b) at Ferrara

VIII: Holy probity

32. The Seraphic Father’s regard for it 33. The Capuchins, a mirror of probity 34. Ways to preserve it

IX: Silence

35. How Saint Francis recommended silence 36. The Capuchin Constitutions prescribe silence 37. Its most faithful observance

X: About the use of necessary things

38. Object for personal use 39. All things are in common 40. It is unfitting to have things for ones own use

XI: About the great charity they had among themselves

41. The affection of the first Franciscans 42. Fraternal charity sweetens the harshness of life 43. Fraternal correction

XII: The Anchoritic Life the early Fathers led

44. Solitude and apostolate 45. Capuchin in the footsteps of Saint Francis

XIII: The preaching of the early Fathers

46. The preaching of Saint Francis and his Companions 47. The Capuchins renew the preaching of Sacred Scripture in the Church 48. Marvelous fruitfulness 49. Their life was all a sermon

Part two: On the General ministers Of the Order of Friars Minor Capuchin

I: The first General: Saint Francis of Assisi

Biographical sketch

1. Origins of the Franciscan Order and historical sources of the narration 2. Jesus Christ reveals to Saint Francis the life to lead 3. The imitation of Christ 4. The conformity of the Franciscan life with that of Christ 5. What the houses of the friars should be like

The Testament

6. The Testament is a declaration of the Rule 7. Submission and respect to Church hierarchy 8. The manner of dress and dealing with seculars 9. Manual work and begging 10. Privileges 11. Glosses should not made

How Saint Francis made the first Rule

12. Francis’ first Companions 13. The second Franciscan Rule 14. Confirmed by the Pope

How the Angel of God appeared to him on the road

15. The apparition of an Angel 16. In the Rivotorto Hermitage 17. Saint Francis consoles his afflicted Companions

How Saint Francis went to the Sultan and then made the second Rule which we now obey

18. Zeal for the salvation of souls 19. Disturbance in the Order during the Founder’s absence 20. He returns to Italy 21. He writes the Rule at Fonte Colombo 22. The conduct of Brother Elias and the Ministers 23. A small variation introduced into the text by the Pope 24. Observance of the holy Gospel

How Jesus Christ gave Father Saint Francis the Stigmata

25. The imprinting of the Stigmata 26. How and when it happened 27. The efforts of the Seraphic Father to hide is visible effects

The shape Saint Francis stipulated and wanted for the habit

28. The Franciscan habit is in the shape of the cross 29. Its cloth, colour and size 30. Saint Francis wore the pointed cowl

Biographical Notes

31. Francis’ government 32. The greatness of his works 33. His death 34. His biographers

II: The Second General – Brother John Parenti

35. How he became a Religious 36. He is elected Minister General 37. He visits the Order 38. Ordinances of the General Chapter 39. Solemn inauguration of the basilica of Saint Francis in Assisi 40. Translation of the body of the Seraphic Father 41. The first declaration on the Rule

III: The Third General: Brother Elias

42. How the Brother Elias’ governing harmed the Order 43. His behaviour before and after the death of Saint Francis 44. The opposition of some renowned Friars 45. The use of the mantle 46. Brother Elias is deposed. His end. 47. Other events in this period

IV: The Fourth General: Brother Albert of Pisa

48. His election 49. His governance

V: The Fourth General: Brother Haymon of Faversham

50. Celebration of the General Chapter. Gregory IX and the Franciscan Order 51. The Four Masters expound the Rule 52. Two Franciscan Martyrs 53. Privileges 54. Chapter ordinances

VI: The Sixth General: Brother Crescentius

55. The Legend of the Three Companions 56. The General is named Bishop of Iesi 57. Controversy over the observance of the Rule 58 The General is deposed from office

VII: The Seventh General: Brother John of Parma

59. The Election 60. The Visit of Innocent IV to Saint Clare 61. Liturgical directives 62. Activities if the General 63. Renunciation of the Office 64. His holy death

VIII: The Eighth General: Saint Bonaventure

65. His election and the ordinances of the General Chapter 66. Lawmaking activity 67. Biographer of Saint Francis 68. The translation of the body of Saint Anthony 69. Chapter ordinances 70. Saint Bonaventure – Cardinal

IX: The Ninth General: Brother Jerome of Ascoli

71. The Successor of Saint Bonaventure 72. Nicholas III and the Franciscan Order 73. The General Promotes literary activity 74. He becomes Cardinal

X: The Tenth General: Brother Bonagrazia of San Giovanni in Persiceto

75. Jerome of Ascoli convokes the Chapter and Bonagrazia is elected 76. The Capitulars ask the Pope for a Cardinal Protector 77. The Pope expounds the Rule 78. Regulations regarding Our Lady of the Angels 79. The stigmata of Saint Francis

X: The Eleventh General: Brother Arlotto of Prato

XI: The Twelfth General: Brother Matthew of Acquasparta

81. Election of the General and pontifical directives 82. Martyrs of the Order 83. The General becomes a Cardinal

XIII: The Thirteenth General: Brother Raymond Godfrey

84. Solemn celebration of the Chapter 85. The General does not accept the Episcopate

XIV: The Fourteenth General: Brother John Minius of Morrovalle

86. Boniface VII present at the election: The General receives Saint Louis to the Order 87. Canonisation of Saint Louis King of France and the death of Saint Louis, Bishop of Tolosa 88. The General is made Cardinal

XV: The Fifteenth General: Brother Gonzalvo of Spain

XVI: The Sixteenth General: Brother Alexander of Alexandria

93. His brief Generalate 94. The Friars at Narbonne

XVII: The Seventeenth General: Brother Michael of Cesena

95. The election of Michael of Cesena and the canonisation of Saint Louis, Bishop 96. More on the Friars of Narbonne 97. The shape of the habit is changed

XVIII

98. Some martyrs of the Franciscan Order 99. The Reform of Gentile of Spoleto 100. Other Franciscan Martyrs

PART THREE: On the Vicars General and Cardinal Protectors of the Order of Friars minor Capuchin

I: The First General: Brother Matthew of Bascio

1. The Origins of the Friars Minor Capuchin 2. election of the first General 3. The first Constitutions 4. Brother Matthew renounces the Generalate

II: The Second General: Brother Louis of Fossombrone

5. Brother Louis General in virtue of the Bull 6. Progress of the Order under his government 7. How he conceived the Capuchin Order

III: The Third General: Brother Bernardine of Asti

8. Bernardine of Asti governs the Order for nine years 9. The Constitutions of 1536 10. Bernardine is re-elected in 1536 11. Spread of the Order 12. Eulogy

IV: The Fourth General: Bernardine Occhino of Siena

13. He is elected Minster General twice. His governance. His fall.

V: The Fifth General: Brother Francis of Iesi

14. First Francis of Iesi is Commissary then Vicar General 15. Exam for preachers 16. Latin text of the articles he proposed and approved 17. He governed in a divine manner

VI: The Sixth General: Brother Bernardine of Asti

18. He is re-elected and attends the Council of Trent

VII: The Seventh General: Brother Eusebius of Ancona

19. His election 20. He was very zealous about poverty 21. His re-election. He corrects the preachers.

VIII: The Eighth General: Brother Thomas of Città di Castello

22. His election 23. His government 24. His re-election.

IX: The Ninth General: Brother Evangelist of Cannobia

25. He governed only three years. The best defence of the Order

X: The Tenth General: Brother Marius of Mercato Saraceno

XI The Eleventh General: Brother Vincent of Monte dell’Olmo

29. His election 27. He had a gift for popular verse 28. His second triennium.

XII: The Twelfth General: Brother Jerome of Montefiore

31. His election 32. His governance 33. The Capuchin Friars in Spain

XIII: The Thirteenth General: Brother John Mary of Tusa

34. His election 35. He was a great canon lawyer 36. The Capuchins in Germany.

XIV: The Fourteenth General: Brother James of Mercato Saraceno

37. His election 38. He was a gracious preacher 39. His visitations.

XV: The Fifteenth General: Brother Jerome of Polizzi

40. He is elected for six years 41. He cannot visit the Provinces of Spain and France 42. He did not get on well with the Protector

XVI: The Sixteenth General: Brother Sylvester of Monteleone

A List of Protectors for the Congregation up until the present

I: Cardinal Andrew della Valle

II: Cardinal Francis degli Angeli

III: Cardinal Pius Rudolph Leonelli

IV: Cardinal Julius della Rovere

V: Cardinal Julius Anthony Santori

APPENDIX ONE: On the way of life of the first friars and the things that they suffered

I: 1. The importance of poverty. Its various aspects. 2. Poverty of buildings according to Saint Francis 3. the first Capuchin friaries

II: 4. Fraternal hospitality 5. Abstinence 6. Poverty in clothing 7. Tribulations 8. Different opinions about the Capuchins

III: 9. The all preached 10. They preached the Gospel 11. Bountiful apostolic fruitfulness

IV: 12. Penance and austerity 13. Silence 14. Familiarity with seculars 15. About Provisions 16. About peculiar things

V: 17. The secret of Capuchin popularity 18. Simplicity of life 19. The true Franciscan reform

APPENDIX TWO: On the way of life that the first capuchins led in their observance of poverty and on the charity found among them, their silence and other good ways

I: Fundamental Principles

1. The imitation of Saint Francis 2. The study and observance of the Rule 3. The Franciscan habit 4. Holy contemplation

II: On the true observance of Poverty

5. Poverty as the foundation of the Franciscan Rule 6. Poverty in dress 7. Austerity in food and austerity of life 8. Poverty of buildings 9. On superfluous and curious things 10. God provides for the needs of the Friars 11. They kept all things in common 12. The owners of the friaries 13. The punishments of Friars who own things 14. On provisions 15. Recourse to spiritual friends 16. Spiritual poverty 17. Zeal for poverty

III: On silence and the love they had among themselves

18. Their observance of silence 19. Love sweetens suffering 20. Charity towards the sick 21. Divine worship and abstinence

IV: On holy obedience

V: On holy chastity

VI: On the anchoritic life

24. Love for solitude 25. Advantages of solitude

VII: On Preaching

26. The preaching of the Lay Friars 27. The Capuchins re-establish the preaching of the Scripture 28. Their fruitful preaching

VIII: On the observance of the Testament and work

29. Manual work 30. In the hospitals 31. Opinions about manual work 32. The successful opinion

APPENDIX THREE: List of ministers General of the order of friars minor from 1329 until 1443

HISTORICAL NOTES ON SOME FRANCISCAN REFORMS

APPENDIX IV: A List of the Superiors General Of the Capuchin Friars Minor Produced by Peter Rudolf of tuscany

The Capuchins, their origin and founder

Those who think that the founder of the Capuchins was someone other than Matthew are refuted. The discipline of his life is described.

The Generals of the Capuchin Fathers

APPENDIX FIVE: The Neapolitan List of Capuchin Superiors General

The names of all the Capuchin Generals and when they were elected

  1. ..ove erano i mali passi pericolosi ↑
  2. De conformitate vitae beati Francisci ad vitam Domini Jesu by Bartholomew of Pisa, and presented to the General Charter in 1399. ↑
  3. From the end of the 16th century the Chronicorum referred to those written by Mark of Lisbon. Prior to that it referred to the Chronica XXIV Generalium. However Bernardine of Colpetrazzo refers to Historiam septem tribulatonum of Angelo Clareni. (See The Book of Chronicles or of the Tribulations of the Order of Lesser Ones in Francis of Assisi – The Prophet. Early Documents Vol. III, New City Press, N.Y. 2001. pp. 375 –426, which includes and Introduction with the Prologue and First Tribulation.) In his History (MHOMC II) Colpetrazzo relies upon this work of Angelo Clareno as a prophetic apologia for the Capuchin Reform. His references to it suggest that his contemporary readership was more than aware of the work and its contents. The mention of it here in this context suggests it enjoyed a privileged place of authority among the early Capuchin Friars. Colpetrazzo admits here that these works had a special significance in inspiring various Franciscan reforms and forming the Capuchin interpretation of the forma vitae of Saint Francis and his companions, and therefore in the shaping of the Capuchin way of life in the beginning. The influence of such interpretations on the shaping of Capuchin Life at that time, and again in our own day with the rediscovery of the Sources in an attempt to reform our life in response to a refreshed perspective on the Franciscan charism is worthy of deeper appreciation. Then as now, apart from these texts, many other influences came to bear upon the fluid and evolving shape their Reform, for example, the rapid increase in the number of Friars and jurisdictions, the changing requirements of Church legislation, not to mention the impact of vast social changes. ↑
  4. Colpetrazzo refers here to the Leggenda di S. Bonaventura. If he was thinking of ‘legend’ in Latin, the word is plural. Either way, see The Legends and Sermons about Saint Francis by Bonaventure of Bagnoregio in Francis of Assisi –The Founder Early Documents Vol. II New City Press, N.Y.2000 pp. 495-765 including introduction. ↑
  5. The Legend of the Three Companions in Francis of Assisi –The Founder Early Documents Vol. II New City Press, N.Y.2000 pp 59-110. ↑
  6. ..poco altro si leggeva che le cose del Padre S. Francesco et della Religione. The Constitutions of 1536 say that the Rule, which is a “bright mirror from which gospel perfection shines” (nitidium speculum, in quo relucet evangelica perfectio), should be read clearly, reverently and devoutly in each house every Friday. They also state that the life of Saint Francis and his blessed companions be read often (vita tanti Patris et beatorum sociorum eius) so that the Friars may imitate such and excellent Father as guide, norm and example (hunc optimum Patrem tanquam ducem, normam et examplar.). This practice is still reflected in the Capuchin Constitutions (see 3:2,3; 5:2; 58:1-2.) ↑
  7. Test vv. 34, 39 in Francis of Assisi Vol I, p.127 ↑
  8. stiracchiamenti or ‘stretchings’ ↑
  9. PC nn.5,8. ↑
  10. PC n.8 ↑
  11. PC n.102 ↑
  12. PC n.59 ↑
  13. Ord.A. nn.26,27. PC nn.90,135. ↑
  14. PC70,81. OoA 17,44. ↑
  15. Summa Theologica II- II, Q.88, art.1+ ↑
  16. reggimento ↑
  17. dichiarationi ↑
  18. sententia ↑
  19. … che posine nelle Constitutioni che si renuntia a tutti privilegij et chiose che rilassano o allargano la Regola. Cf. PC n.5 ↑
  20. il ricorso agli amici spirituali ↑
  21. Prelati ↑
  22. letterati ↑
  23. mecanici ↑
  24. 2 Cel. 151[FoA p.344]; SP ch.46 [FoA3 p.292] ↑
  25. Genesis 22:15. ↑
  26. le conditioni del tuo Superiore ↑
  27. Cf. MHOMC 3,p.78: “Therefore we conclude,” he said, “that poverty consists in not having, nor wanting, nor desiring any thing other than Jesus Christ and to want to do all those things that are done for the love of Jesus Christ.” ↑
  28. This statement is attributed to Bernardine Occhino MHOMC II, p.428 ↑
  29. non habbiamo piu il volere et non volere ↑
  30. intento ↑
  31. Cf MHOMC II, pp.218,213+; III, PP.290,404. ↑
  32. Albagio. i.e. arbascio Cf. MHOMC I, p.178,258, 379, 489+; MHOMC IV p.155, 173. Sometimes arbagio ↑
  33. Cf MHOMC I, p.178; III, p.147; AOC 43(1927) p.282 ↑
  34. Copetrazzo offers the further examples of John Baptist of Norsia who kept his habit for fourteen years. Vincent of Foiano kept his for about twelve and eight years. Cf MHOMC III, p.269,337. See also Marius of Mercato Saraceno in MHOMC I, p.255. ↑
  35. palmi. See PC n.23 (Constitutions 1536) ↑
  36. Both Marius of Mercato Sraceno and Bernardine of Colpetrazzo make this assertion, c.f. MHOMC I, p.257; II, p.258. ↑
  37. Bernardine of Asti held this view, as did Francis of Iesi. C.f. MHOMC I, pp.251-254; III, P.80+, 183+ ↑
  38. Saint Bonaventure Opera Omnia VIII, p.422, n.15. Cf Ordinances of Albacina n.15 ↑
  39. gli chiamava la setta degli ammantellati ↑
  40. Cf MHOMC I, p.253, 354; III, p.183. ↑
  41. Test. FoA1, p.125, v.16 ↑
  42. RB ch. 2 ↑
  43. MHOMC I, p.255 ↑
  44. MHOMC I, p.255; II, p.307 ↑
  45. MHOMC II, pp. 257,308. ↑
  46. Sensualita. See Lmaj ch.5,n.1 [FoA2, p.560]; cf 1Cel 51 [FoA1,p.227]; PC n.52, v.2 ↑
  47. Palombo ↑
  48. Cf Lmaj ch.13, n.1 [FoA2, p.631] ↑
  49. tenneno anche eglino vita molto essemplare circa il pigliare le refettioni necessarie per sostentatione della natura ↑
  50. carne grossa ↑
  51. cibi pretiosi ↑
  52. senso ↑
  53. due librecciuole ↑
  54. Cf MHOMC II, pp.199,234, 257; IV, p.157 ↑
  55. Cf The exhortation of Francis of Iesi to the Friars MHOMC III, p.76+ ↑
  56. senso ↑
  57. See Bartholomew of Spello, MHOMC III, p.260 ↑
  58. cibi grossi ↑
  59. ogni volta che questi ci venessero in fastidio per la molta abbondatia ↑
  60. Bernardine of Ast and Baptist of Norcia taught this. Cf MHOMC III, pp.183, 275 ↑
  61. Cf MHOMC I, p.266; II, p.137. ↑
  62. Né superfluità né curiosità ↑
  63. communità, that is, the town council. This land would be on the ‘common.’ ↑
  64. Leggenda antica cc. 11, 17, 48,63 ↑
  65. Spiego ↑
  66. PC n.77 ↑
  67. PC n.70. Pobladura (p.22, note 2) states. “We know that Francis of Cannobio observed this practice. (cf MHOMC III, p.375).” In the same note he quotes an agreement between the Capuchin Friars and the community at Terni, asking that they be allowed to build a friary there in 1548. Questo luogo serrà a noi prestato con obligo de averlo de anno in anno reconsegnar alle V.M., per tempi esistenti in officio, cioè esso luogo e tutte le altre massarizie de casa, cioè de sacrestia, de cocina, de camera, de orto et de qualunque officina prestate per uso et non date in proprietà de frati, perché la nostra legge così vuole che siano esenti da ogni abuso et modo proprietario, alli debiti patroni che de quelle ce averanno accomodate et sempre operandole con il zelo della debita povertade et tenenza di non gustarle. ↑
  68. serrati ↑
  69. See Francis of Iesi in Baptist of Norsia in MHOMC III, pp. 76, 275; PCn.80 ↑
  70. Il medesimo facevano ne’ ferramenti et rami ↑
  71. Si diceva l’Officio adagio, ben’puntato et con voce non molto alta. ↑
  72. PC nn.35,37,41 ↑
  73. vi mettevano un po’ di paglia et di sopra una stola di giunchi. ↑
  74. He became General on 3 June 1552. ↑
  75. ..panni della sacrestia ↑
  76. Leggenda Antica ch.i; MHOMC II, p.316; IV, p.52. ↑
  77. Leggenda antica ch. 5; MHOMC IV p.60 ↑
  78. Cf. MHOMC II, p.306 ↑
  79. …volse il Guardiano che mangiassino per diggiuno per potere meglio resistere al freddo. ↑
  80. Coceteli=cetrioli? ↑
  81. ..ben’ vestita con stivaloni, pappafichi et altri ripari. ↑
  82. schiavine ↑
  83. MHOMC III, pp. 259-262 ↑
  84. ..per esser’ paesi tanto alpestri et ripidi che l’istate non vi si può andare. ↑
  85. See MHOMC II, p.306. ↑
  86. canavaio ↑
  87. Honestà, when Colpetrazzo uses this noun it has a broader meaner than truthfulness, sincerity, trustworthiness. As is obvious from this chapter and elsewhere it usually means the probity and decency that belong to chastity or sexual integrity. ↑
  88. conversare ↑
  89. Leggenda antica ch. 50 ↑
  90. persone suspette ↑
  91. Cf the words of Liberale of Colle di Val d’Elsa and Justin of Panicale in MHOMC III, pp. 330, 430. ↑
  92. Cf MHOMC I, p.263 ↑
  93. … che teneva duo fiaschi giusti ↑
  94. cose dishoneste ↑
  95. PC n.121 ↑
  96. See the words of Bernardine of Asti cited in MHOMC III, p.186 ↑
  97. The Agnus Dei were wax medallions impressed with an image of a Lamb. ↑
  98. romitorio ↑
  99. voce mediocre ↑
  100. This passage is not found the Legend of the Three Companions. Pobladura refers to De Religiosa habitatione in eremo in Opuscula S. Franciscip.83; Speculum Perfectionis (Sabatier editino Paris 1908) p.143. This passage reflects some elements of Francis’ Rule for Hermitages (FoA1, p.61-62) ↑
  101. OrdA n.7; PC n.44, 45 ↑
  102. Il silentio è custodia del concetto spirito. PC n.44. E perche il silenzio e` custodia del concepito spirito… This expression remained in the Capuchin Constitutions until 1968. The adjective fedel was eventually added to custodia. What is the origin and meaning of the expression of concepito spirito? The critical edition of the 1536 Constitutions has it: E perche` el silenzio e` custodia del concetto spirito (in the edition of Catalano, Cargnoni and Santarelli, published by the Italian Provincials in 1982, p. 179.) Their translation to modern Italian has it thus: Essendo il silenzio custodia dello spirito interiore. [NB in the facsimile copy of the 1536 Constitutions in Constitutiones OFM Cap Vol. I: Anteriores. 1536- 1643 it reads: Et che el silentio e custodia del concepto spirito .. The 1552 version in the same volume sees the slight variation: Oltra di ciò conoscendo, che il silentio è fidel guardia del conceputo spirito… The same expression is found in the Cc1575 and 1608. In both cases, in his translation of both sets of Constitutions, Charles Serignat has translated it thus: In addition, since silence is the safeguard of the religious spirit…The Cc use the same expression in Cc1638 and 1643. 1896, and 1909.]What does the expression concepito spirito mean? The word concetto/concepito in the early Cc may well be corrupted Latin forms. The use of Latin or semi-Latin words is common in those Cc written in Italian. The verb concipio [concepi, conceptum] is the obvious origin of our adjective here. “Concepito” in the cognitive sense, which refers to something thought up, understood or imagined, does not fit the context. The biological sense of “conceived” seems out of place with the sensitivities of the friars at the time, although analogously the spirit may be conceived in the heart. The basic meaning of concipio means to take hold of something, or to receive it. Short and Lewis (A Latin Dictionary) describe this meaning: to receive in one’s self, adopt, harbour any disposition of mind, emotion, passion, etc. to give place to, to foster, to take in, to receive. Therefore I believe that our concepito spirito,while it is a religious spirit and an interior spirit (if that is not tautological), it is a received spirit. In other words its origin is outside the person.We can check this meaning against the official English translations of some of the earlier Constitutions. The Cc of 1925 (and 1945) translate it (from the Latin) in this way: Well knowing that silence is the trusty safeguard of the spirit we have received… For me this is an authentic and accurate translation. ↑
  103. Cf. Francis of Torre MHOMC III, p.441 ↑
  104. James 1:16 ↑
  105. Colpetrazzo relates this event in MHOMC III, p.260. ↑
  106. Leggenda antica ch.16; SP ch 4 [FoA3, pp.257-259]. ↑
  107. Actus ch.59; De conformitate in AF IV, p.190; V, p.110. ↑
  108. RB ch.VI v.4 [FoA1, p.103] ↑
  109. pura ↑
  110. affettione disordinata. Boanveture of Montreale said, “It is difficult to have things and not be attached to them … È difficil cosa haver’ delle cose et non ce haver affectione.” MHOMC III, p.319 ↑
  111. curiosi ↑
  112. curgano ↑
  113. disordini ↑
  114. aggravare ↑
  115. spedito ↑
  116. bagatelle ↑
  117. OrdA 22; PC 116 ↑
  118. E.g. MHOMC III pp.81,134 ↑
  119. Cf .Leggenda antica chh. 8,40; TS ch.9,n.42 [FoA2,p.93] ↑
  120. Cf. MHOMC I, p.265; II, p.209 ↑
  121. conversatione ↑
  122. Cf.MHOMC II, p.456; IV, p.62 ↑
  123. Cf.MHOMC I, p.264 ↑
  124. comuni habitationi ↑
  125. ordinare ↑
  126. Cf LM c.xii:1 [FoA2, pp.622-623] etc. ↑
  127. Cf MHOMC IV, p.51 ↑
  128. Cf. Leggenda antica c.15; SP c.72 [FoA3, pp.319-321] ↑
  129. Cf RB ch.X:7-9 ↑
  130. 2Cel ch.cxxiii, (n.164) [FoA2, p.352]; SP ch.72 [FoA3, pp.319-321]; Leggenda antica c.73 ↑
  131. OrdA 5,25,50; PC n.39,90 ↑
  132. See also Marius of Mercato Saraceno MHOMC I, p.359+ ↑
  133. OrdA 42; PC 79. ↑
  134. ..le chieriche piccoline.LM ch.iii, n.100 [FoA2, pp.548-549]; TS n.51-52 [FoA2,pp.97-98]; LJS ch.4, n.21[FoA1, pp. 383-384] ↑
  135. sogni: dreams ↑
  136. Cf MHOMC I, p.264; II, P.188+, 257 ↑
  137. Cf MHOMC I, p.393. Elsewhere Colpetrazzo refers to Giles of Amelia, MHOMC III, p.495 ↑
  138. Laico di gran’ valor’ ↑
  139. Brother Louis of Fossombrone, cf. MHOMC II, p.188 ↑
  140. vennero ↑
  141. That is, three of four requests at a time. ↑
  142. Cf MHOMC II, p.429. E.g. Francis of Soriano MHOMC III, p.159 ↑
  143. MHOMC III, pp. 20,25,110,113, 287, 330. ↑
  144. MHOMC III, pp.104+, 159 ↑
  145. Molto si delettavano, massime semplice, di guastar’ balli, giuochi, comedie et altre ragunate in disonor di Christo. ↑
  146. Knowledge or informality? Or both? ↑
  147. ..et se lo tenevano molto di conscientiae di parlare con secolari delle cose del mondo. Elsewhere Colpetrazzo says this of Bernardine of Asti : “He strongly reprimanded wandering Friars who conversed too much with seculars. He called them dead bodies who would be quickly vomited from the sea of the Order onto the shore. He said, “The worldly Friar is an enemy of Saint Francis” (MHOMC III, p.188). And John Baptist of Norsia: “Know that solitude is the mother of the spirit and conversation with seculars is the mother of every vice.. nothing takes the spirit from us more than speaking about the things of the world” (MHOMC III, p.273). ↑
  148. forma ↑
  149. Memoriale Ordinis Fratrum Minorum a principio eiusdem Ordinis usque ad annum Domini millesimum quingentesimum sextum in Speculum Minorum Rothmagi 1509. ↑
  150. Scessi ↑
  151. FoA2, PP.61+ ↑
  152. Pobladura’s text probably contains an error: Conobbe dunque et ricevè San Francesco con Pavolo minimo per la grande humilità che dal cielo per gratia di Dio gli fu data la volontà di Gesù Cristo attorno a quelle cose che scrisse nella Regola. I have taken ‘con’ to be a mistake for ‘come’. ↑
  153. per la salute universale ↑
  154. Pobladura points out the remainder of this chapter was edited by Fredegando of Antwerp in AOC 43(1927) pp.228-230. ↑
  155. alle vestigia (sic): He uses the Latin form (and meaning) for ‘vestigio’ vestigium/vestigia, or footsteps. ↑
  156. Cf Deut 6:4-5 ↑
  157. Cf Matthew 10:19-20; Mark 13:11; Luke 12:11 ↑
  158. tutti i miei beni di tutte le comunicabili ricchezze di gratia et di gloria ↑
  159. requie ↑
  160. Cf 1Cel n.38 [FoA1,p.217]; SP ch.26 [FoA3,p.276] ↑
  161. Cf Matthew 22:11+ ↑
  162. Cf MHOMC II, p.316 ↑
  163. più volentieri ve ne partirete che non starete in essi luoghi. ↑
  164. Test 14-15 [FoA1, p.125] ↑
  165. Dichiaratione or declaration ↑
  166. sempre suggetti et sudditi ↑
  167. forma ↑
  168. 2Cel n.146 [FOA2,p.341];TS 54[FOA3,pp.296-297] AC 19 [FOA2,p.133] ↑
  169. Cf MHOMC I, p.253; III, P.183 ↑
  170. che a tutti dimostrassino essere subietti et sudditi con ogni humilità ↑
  171. il dover’ lavorare ↑
  172. nel reggimento della Chiesa ↑
  173. Cf. Acts 20:34; 1Cor4:12; MHOMC III, p.174 ↑
  174. Cf. Acts 20:35. ↑
  175. Cf Acts 20:35 ↑
  176. dignità ↑
  177. Cf Matthew 5:45 ↑
  178. Nè volse che i Frati stirassino et chiosassino la Regola ↑
  179. Cf. Leggenda antica, ch.4, pp.15-15; De Legenda antiqua, p.21 ↑
  180. Matthew 20:28; Mark 10:45 ↑
  181. clarità ↑
  182. See number 21 below. ↑
  183. 1Cel 32 [FoA1,pp.210-213]; LM ch.III, n.9 [FoA2,pp.547+] ↑
  184. similitudine ↑
  185. Cf 2Cel 16 [ FoA2,pp.254-255 ]; LM ch III, n.10 [FoA2,p.546 ] ↑
  186. LM Chap.III, n.9 [FoA2, p.549 ]; TS 52 [FoA2, p.98] ↑
  187. Cf LM ch.4, n.1 [FoA2,p.550] ↑
  188. Cf. Jos 1:5; Heb 13:5 ↑
  189. Luke 12:32-34 ↑
  190. Cf. 1Cel n.42 [FoA1, pp.220+] ↑
  191. Rivo Rorto ↑
  192. Asscesi ↑
  193. beato ↑
  194. benedetta ↑
  195. TS 42 [FoA2, p.93] ↑
  196. ..che non si conosceva tra di loro qual fusse il maggiore ↑
  197. ..per non dormire et per star’ più vigilanti, si ligavano loro stessi per mantenersi in piedi et non dormire; alcuni altri con in strumenti di ferro, alcuni altri con limacce di legname et vimeni torte. Cf 1Cel 40 [FoA1, p.219: “For when they felt like dozing during prayer, they would prop themselves up with a stick, so that sleep would not overtake them. Some anchored themselves with chords, so furtive sleep would not disturb prayer. Some bound themselves with irons; and other shut themselves in wooden cells.” Omnibus (p.262): “For when they wanted to give themselves to prayer, they made use of certain means lest sleep should take hold of them: some were held erect by hanging ropes lest their prayers should be disturbed by sleep stealing over them; others put instruments of iron about their bodies, and others wore wooden girdles of penance.” Fonti (p.235): “e per non lasciarsi sorprendere dal sonno durante lo loro lunga preghiera, adoperavano diversi espedienti: alcuni si aggrappavano a delle funi, altri si servivano di cilizi di ferro o di legno.”] ↑
  198. For this paragraph see LM ch.4,n.4; FoA2, p.552] ↑
  199. Cf. 1Cel 27 [FoA1, p.205] ↑
  200. Behold the wood of cross. Come let us worship. ↑
  201. hostia immaculata ↑
  202. Cf. Acts 1:2 ↑
  203. 1Cel 57 [FoA1,pp.231+] ↑
  204. Fonte Palombo ↑
  205. Songs 8:7 ↑
  206. Exodus 32:1+ ↑
  207. puramente ↑
  208. Leggenda antica c.26, p.55+ ↑
  209. molto caritativamente ↑
  210. Pobladura comments on this change to the Rule in MHOMC II, p.387, footnote 1. ↑
  211. Speculum Minorum ↑
  212. Bartholomew of Pisa De Conformitate AF vol. IV, p.81 ↑
  213. improprerio ↑
  214. Cf. Hebrews 13:13 ↑
  215. Cf MHOMC II, pp.86-91, 508-512. ↑
  216. Pobladura therefore suggests that the previous chapter on the stigmata was a later addition. ↑
  217. The last lines of this passage are cannot be read in Pobladura’s primary because that part has been trimmed off the manuscript. ↑
  218. Pobladura points out that Peter Catani can and should be called the second General whom Francis appointed in 1220. When he died 10 May 1221, Francis named Brother Elias as his successor. He continued in this capacity until 1227 and the Pentecost Chapter in Assisi that elected John Parenti. Until then he had been Minister of the Spanish Province. ↑
  219. dottore ↑
  220. gruppi, but see groppi: knots or tangles ↑
  221. reggimento ↑
  222. Frati ↑
  223. lettere ↑
  224. volevano esser’ tenuti nella Religioni i primi. ↑
  225. Saint Francis was canonised in the Church of Saint George on 16 July 1228. He was buried there. ↑
  226. Convento ↑
  227. molti palij per gli altari ↑
  228. Quo elongati 12th September 1230. ↑
  229. DBF 3[FoA3, pp.442-443, esp.n.27]; Cf. Fior.31 [FoA3, p.622]; 38 [FoA3, pp.629-631]; 37[FoA3, p.511] 62 [FoA3, pp.553-554]; 24G 39-40 ↑
  230. un’ maestro di legname ↑
  231. Another codex has it: ..up to their waists, and after they died they were found bound to the column in this way with their legs full of maggots. Because of his great cruelty he did not want them buried in a sacred place, although the Lord God would not fail to reveal their holiness through many miracles performed through those holy bodies. Although they died in filth, nonetheless such a fragrance came from those holy bodies that it seemed as though all the spiceries of Venice were there. It would take too long to tell of the number of holy men whom Brother Elias persecuted. However anyone who wants to know about this more amply may read the Chronicles of the Order. ↑
  232. Another codex adds: Clothed in secular dress so as not to be recognised and taken by the guards and Brother Elias’ spies, they secretly passed to His Holiness, Gregory IX. They gave him all the information about the wicked behaviour of Brother Elias. ↑
  233. Mantle wearers. ↑
  234. On the misfortunes, character, and follies of Frederick II see The Portable Medieval Reader edited by Ross and McLaughlin, Penguin (1949) 1977, pp.362-368. This extract from the Chronicle of Salimbene adequately illustrates a plausible origin for his epithet as “Frederick the Mad.” Given Frederick’s dangerous and odd curiosity about nature, the alchemy referred to is probably the legendary kind producing precious metals (rather than a metaphor for intrigue.) Alchemy was often regarded as a work of witchcraft, an association of ideas probably not far from our Chronicler’s thoughts in this case. ↑
  235. O dottor’ optime ↑
  236. John of Perugia and Peter of Sassoferrato, whose feast day was 3rd September. ↑
  237. He was elected 15th May 1239. ↑
  238. Haymon of Faversham was elected in 1240. ↑
  239. On 22nd August. ↑
  240. Celestine IV was elected on 25 October 1241, only to die less than three weeks later (10 November). It is believed that he died prior to his coronation, without performing any official acts. Cf. Popes p.192. ↑
  241. The Priest Clothed in the Chasuble..prout hodie adhuc viget (1941). ↑
  242. Some codices add here: and Brother Richard. ↑
  243. Cardinal Sinibaldo Fieschi was Pope from 25 June 1243 until 7 December 1254. ↑
  244. The date of his death, according to Pobladura, cannot be certain. It was thought to be somewhere between June and October 1243. ↑
  245. Pobladura states that after Crescentius abdicated his office he was chosen and confirmed bishop of Assisi by the Cardinal Legate. However since Innocent IV had destined the see to another candidate he returned to Religious life and in 1252 ↑
  246. The Bull Ordinem Vestrum November 1245. ↑
  247. He was elected on 13th July 1249. ↑
  248. In 1254. ↑
  249. Rinaldo, count of Segni, was Pope from 12 December 1254 – 25 May 1261 ↑
  250. On the abdication of John of Parma cf. MHOMC II, p.41 ↑
  251. This is my resting place, since I have chosen it. Cf. Psalm 131:14 – Haec requies mea in saeculum saeculi; hic habitabo, quoniam elegi eam: This is my resting place forever, here have I chosen to live. (Grail) ↑
  252. Bagnoreggio He was elected on 2 February 1257. ↑
  253. In Christo sibi carissimis Ministris, 23 April 1257,Paris. ↑
  254. This decision had been taken in the Chapter of Metis in 1254. ↑
  255. ..il dì della Decollatione di San Giovanni Battista. Urban IV was Pope from 29 August 1261 until 2 October 1264. ↑
  256. The solemn translation took place on 8 April 1263. ↑
  257. He was elected 5 February 1265. ↑
  258. 29 November 1268 ↑
  259. The taken, scourged and crucified King. ↑
  260. He was created cardinal 7 May 1274 and died on 15 July . ↑
  261. Jerome was elected in Lyon on 19 May 1274. ↑
  262. Gregory X (1 September 1271-10 January 1276; Hadrian V (11 July – 18 August 1276); John XXI (8 September 1276 – 20 May 1277); Nicholas III (25 November 1277-22 August 1280). ↑
  263. John of Pekham ↑
  264. Opinions vary about the authorship of Speculum disciplinae. Pobladura accepts the opinion that its author was Brother Bernard of Bessa. ↑
  265. Jerome Masci became Cardinal on 12 March 1278 and Bishop in 1281. He was elected Pope in 1288 and took the name Nicholas IV. He died on 4 April 1292. ↑
  266. He was General from 1279 until 1283. ↑
  267. prelazioni ↑
  268. 24G has Bentevenga instead of Bentivolgia ↑
  269. 24G has Jerome instead of John. ↑
  270. Peter Perogrossus became a Cardinal on 12 April 1281. He died in Rome 1 August 1295. ↑
  271. Giusianus from the Household of Martin IV became cardinal 12 April 1281. He died in 1287. ↑
  272. ..il quale aveva dittata la detta Regola, fece sollennemente a ognuno divulgare ↑
  273. Exiit qui seminat 14 August 1279. ↑
  274. Nicholas III died on 22 August on 1280. Martin IV was elected in Viterbo on 22 February 1281. ↑
  275. Cf MHOMC I, p.342, footnote 1. ↑
  276. Argentina ↑
  277. One codex adds here: This General, Bonagratia, was a very learned man. According to his name he was adorned with every virtue and with good manners. He was very zealous about holy poverty and reformed the Order as much as he could. ↑
  278. Colpetrazzo’s mistake in transcribing. Arlotti of Prato was elected in 1285. ↑
  279. Some codices add: Therefore he could not do many things. He was a man of holy life and very learned and there were great expectations fro his governing. Nonetheless the Lord took him to himself. ↑
  280. He became a Cardinal the following year. ↑
  281. Jerome of Ascoli. ↑
  282. William of Fulguières. ↑
  283. 24G pp. 412-415 ↑
  284. Ibid. pp.416 ↑
  285. Vescovi Portuensi ↑
  286. This Chapter was held at Rieti. Charles II of Anjou was crowned in the same year in the same city. ↑
  287. Some codices read here: In this same year His Holiness confirmed again the Rule of the Order of Minors and that of the Third Order on the 17th of September. ↑
  288. In the Monastery of Saint John no fewer than seventy four nuns were massacred. ↑
  289. cathedra magistrale ↑
  290. Some codices add here: Within a short time he passed away in a holy way to the Lord. ↑
  291. John Minius of Moravalle was General from 1296-1304. ↑
  292. Cf MHOMC II, p.77, note 1. ↑
  293. Saint Louis, King of France, was listed among the saints with the Bull Gloria 11 August 1297. ↑
  294. He became General on 17th May 1304. ↑
  295. Colpetrazzo writes about this in his Chronicle, MHOMC II, pp.49+ ↑
  296. sicuro ↑
  297. Other editions of the Memoriale Ordinis read 1311. ↑
  298. sentenza ↑
  299. Exivi de paradiso 6 May 1312. ↑
  300. Some codices add: It pleased the Lord God that his coming to that Order gave great edification and everyone, both Religious and secular derived the very best example from it. He made that whole Order illustrious. The seculars said, ‘Out of zeal for his profession this holy man has suffered this persecution.” Everyone regarded him as one of the greatest learned and holy men that there were in his time in Christianity. This annoyed his adversaries very much because they thought that once he had left the Order that he would be completely buried. If you wish to see the source for this, read the Chronicles of the Order. ↑
  301. Ne’ luoghi communi ↑
  302. Our Rule, dear brothers…The entire text is found in the Speculum Minorum Part III, f.70v-72r ↑
  303. Alexander was elected on 3rd June 1313 and died 5th October 1314. Clement V died on 30 April 1314. John XXII became Pope on 7th August 1316. ↑
  304. Cf. MHOMC II, pp.49+, where Beziérs appears in the place of Betulia. ↑
  305. The text reads gran’ patrassi. ↑
  306. Cf MHOMC II, p.82, note 1 ↑
  307. Frate Michele di Monaco: This Inquisitor was known as Michael Monachus, from the Order of Minors, according to Pobladura. Cf. MHOMC II, pp.71+ ↑
  308. In appendix III below, Pobladura transcribed and extended list of Generals taken from the major Assisi Codex which extends to the Pontificate of Eugene IV, while omitting four Generals between 1408 – 1443. The text itself will give its own reasons for the omission. ↑
  309. Cf. MHOMC II, p.76 ↑
  310. On the Reform of Gentile of Spoleto cf MHOMC II, pp.54, 353. ↑
  311. This happened in Vidin in Bulgaria. ↑
  312. Cf. MHOMC II, p.77, note 2. ↑
  313. The rest of the text has been trimmed off in the codex used by Pobaldura. ↑
  314. Cf. MHOMC II, pp.105+ ↑
  315. Cf. MHOMC II, pp.241+; 380+ ↑
  316. Colpetrazzo offers a biography of Matthew of Bascio in MHOMC II, pp.1-14. ↑
  317. Louis’ twin brother. ↑
  318. The Sacred Penitentiary first gave a Brief Ex parte vostra to the three 18 May 1526. However the Bull Religionis zelus was addressed only to the Fossombrone brothers 3 July 1528. ↑
  319. Cf MHOMC II, pp.392+ ↑
  320. Colpetrazzo includes a biography of Bernardine of Asti in MHOMC III pp.180-194. The Chapter of September 1536 followed on the heals of the Chapter on November 1535, also held in Sait Euphemia. Due to ill health, Bernardine resigned the Generalate in September 1538. He was elected again in 1546 and carried out that office until 3 June 1552. ↑
  321. Leo X created John Dominic of Cupi Cardinal on 1 July 1517. He died 10 December 1553. Cf MHOMC I, p.410; MHOMC II pp.385+ ↑
  322. It is generally believed that this took place in 1540. Bernardine was not General then. ↑
  323. The Florence Chapter was in 1538. ↑
  324. This Chapter was in 1541 and Occhino fled from office in August. Cf MHOMC II, pp.425+ ↑
  325. Peter Ridolphi was at this Chapter and states that Francis governed the Order as Commissary from 11th May 1543 after the departure of Occhino. ↑
  326. There have been a number of editions of these articles and Pobladura footnotes their slight variations on the given text, cf. MHOMC IV, pp. 127-132. For this translation I am indebted to Father Hugo di Maria OFM Cap, whose constant willingness to encourage and help me in this task of translation is beyond adequate estimation and regard. ↑
  327. Regarding de congruo and de condigno merits. 2007: With regard to God there is no strict right to any merit on the part of man. Between God and us there is an unmeasurable inequality, for we have received everything from Him, our Creator. 2008: The merit of man before God in the Christian life arise from the fact that God has freely chosen to associate man with the work of His grace. The fatherly action of God is first on His own initiative and then through man’s free acting through his collaboration so that the merit of good works is to be attributed in the first place to the grace of God (de congruo), then to the faithful (de condigno), for his good actions proceed from Christ, from the predispositions and assistance given by the Holy Spirit. 2009: Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God’s gratuitous justice. This our right by grace, the full right of love, making us ‘co-heirs’ with Christ and worthy of obtaining the promised inheritance of eternal life. The merits of our good works are gifts of the divine goodness. “Grace has gone before us; no we are given what is due…Our merits are God’s gifts.” (Augustine) 2010: Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life… Catechism of the Catholic Church (following its numbering.) ↑
  328. That is, Lent ↑
  329. For the sake of accuracy I include Colpetrazzo’s Latin text at the end of this chapter. ↑
  330. ..l’havrebbe correte et non appiastrato ↑
  331. Cf MHOMC III, p.85 ↑
  332. Peter Ridolphi omits this election of Bernardine of Asti. This re-election occurred on 11 June 1546 and was confirmed again on the 7th June 1549. He fulfilled the office until 3rd June 1552. ↑
  333. The LexC has his election recorded in 1552. In the General Chapter of 1546 the Fathers considered a revision of the Constitutions to be worthwhile. This was done in the Chapter in which Eusebius of Ancona was elected. See CcA pp. 77-139. For Colpetrazzo’s biography of Eusebius of Ancona cf MHOMC III, pp.121-124 ↑
  334. curiosamente ↑
  335. 27th May 1558 ↑
  336. He had also been present at the Council of Trent. ↑
  337. He was elected on 19th May 1564. ↑
  338. He was elected on 16th May 1567 and was re-confirmed in the office on 12 May 1570. ↑
  339. dolce ↑
  340. 9th May 1573. He died in 1574 and Jerome of Montefiore was appointed Commissary General for the interim. ↑
  341. On the death of Vincent of Monte dell’Olmo he ruled the order as Commissary until 20th May 1575 (some say the 16th or 19th) when he was elected as General. The General of the Conventuals confirmed his election by letter dated 1 July 1575. His second election was confirmed 27th May 1578. ↑
  342. His election was confirmed by the Minster General of the Conventuals on 31st May 1581. ↑
  343. This Province was established with the foundation of a fraternity in 1576 and the Province of Lyon in 1588. ↑
  344. gli fu dato l’esilio ↑
  345. perchè non molto s’intendeva col nostro Protettore ↑
  346. His election on the eve of Pentecost (5th July) was confirmed 8th July 1593. ↑
  347. The next four pages of the codex Pobladura used are blank. ↑
  348. Saint Nicholas was their first place in Rome. However it seems they did receive Saint Euphemia from him, see MHOMC II, pp. 293, 382. ↑
  349. Cf MHOMC II, pp.110 et passim ↑
  350. Pobladura states that he also had to act on behalf of the Observant Friars at the same time. ↑
  351. Leo X made him cardinal on 6th July 1517 and he died 4th August 1534. He was Protector of the Franciscan Order from 1523. ↑
  352. Lo Scalzo, i.e. Barefoot or the Discalced. Francis de los Angeles Quinones OFM became Cardinal in 1528 and continued in that office until 1534. Cf. MHOMC II, pp.141,235,404. ↑
  353. November 7th or 27th 1540. ↑
  354. Paul III made him Cardinal 23rd July 1537 and he died on 2nd May 1564. ↑
  355. Cf MHOMC II, pp.445+ ↑
  356. He died on 3rd September 1578. ↑
  357. Protector from 1578 to 1603 ↑
  358. Pobladura includes the text of this codex (Cod. Assisiensis maior) because it is different enough from the one in the first half of this volume. He states that all the other codices more or less depend on this one. This suggests to him that the codex he includes here (MHOMC IV, PP.149+) is the closest to Bernardine of Colpetrazzo’s original composition, if not that itself. Cf MHOMC IV, p.149. ↑
  359. Cf Marius of Mercato Saraceno MHOMC I, p.251; Francis of Iesi MHOMC III, p.77 ↑
  360. TS 55 [FoA2, pp.99-100] ↑
  361. ufficini ↑
  362. coperto di paglia o di palustre o scarse che nascheno ne paludi. ↑
  363. 2Cel 37[FoA2,pp.285+]; SP 11 and 82-83[FoA3, pp.264+ and pp.328+]; cf AC 106 [FoA2, pp.210+] ↑
  364. falcula, i.e. facola (Lat: facula). ↑
  365. 2Cel 19 [FoA2, pp.256+] ↑
  366. Elsewhere Colpetrazzo gives several examples of such a practice: Anthony of Pennabilli (MHOMC II, pp.229+); Louis of Foligno (MHOMC III, p.288); Raniero of Sansepolcro (ibid p.490). ↑
  367. bassi ↑
  368. E.g. see MHOMC III, p.245 ↑
  369. One codex includes here “Praised be Our Lord Jesus Christ!” and the others answered the same ↑
  370. panno fatto di lane schiave ↑
  371. Sometimes written arbagio or albascio. Cf MHOMC I, p.366; MHOMC IV, pp. 15, 173. ↑
  372. In MHOMC II, p.308 his companion is called Benedict of Brescia. ↑
  373. In MHOMC II p.307 Colpetrazzo calls them Gratianus of Norsia dn Benedict or Bergamo. ↑
  374. Two codices add here: They found little alms. Hence they often suffered and did greater abstinence than what they would have wanted to do. So, they often wanted to eat and had nothing, although they bore all this with great patience. Divine Providence often provided for them miraculously in all this by sometimes multiplying bread. Sometime the wine or oil increased within the containers. Other times bread appeared suddenly before them and they did not know where it came from. This is a certain indication that the hand of God had brought it. At other times unknown persons brought food. They had never been seen before and no one could guess where they had come from or where they were going.It would take too long to tell of the different and marvellous ways of divine providence regarding these truly evangelical men who with a living faith gladly abandoned themselves into the hands of God, leaving all worry about themselves to Him and believing the divine promises. So the Divine Kindness fulfilled the promise to provide for them in their needs. Since He allowed them to suffer so much for His glory, for their salvation and for the edification of the world, therefore He never failed them. One can believe He did this not so much to help these servants of His in their temporal needs and to encourage them amid so many struggles and sufferings which they endure for the sake of His love, but more to make known His providence. By such means he made it known that it was He who fed the Hebrew People in the desert and Elijah at the brook. He was the one who multiplied the loaves at the Sea of Galilee. Finally He was the one who sent bread each day by crow to Saint Paul the first hermit.Nor would it be possible to tell then about all the many serious persecutions those first Fathers suffered, especially from Religious who treated them as disobedient and incorrigible apostates. When they could get hold of them, they put them into prison and scourged them, as has been described elsewhere at greater length. So we can say that they were solid stones which were dressed with the hammer blows of persecutions and tribulations and then set as the foundations for this Congregation of ours.Finally they conquered the world with their patience by persevering in that penitence, observing the strictest poverty and enduring insults and persecutions so that even though they were so few they came to be held in high regard by the world. As their good works and their love for God came to be known as well as their contempt for the world and their good example, many were returned to lead a good life. Such was the amazement that they generated in the mind of people with the example of their life so that when they were no fugitives no longer, whenever some of them appeared the people ran to see them in amazement. ↑
  375. Francesco Petrarch (1304-1374), an Italian poet and early humanist. He was born in Arezzo and moved to Avignon with his parents in 1311. ↑
  376. From Reggio Luigi Ariosto (1474-1533) was an Italian poet and later governor (of Garfagnana in the Appenines). His works first became popular in the period around 1508 to 1529. ↑
  377. From MHOMC II, pp.430+, this preacher was Bernardine Occhino. ↑
  378. A scudo was an old five lire coin. ↑
  379. Delle cose curiose ↑
  380. Perhaps Bernardine of Colpetrazzo’s novice master cf. MHOMC II, p.10, note 2 ↑
  381. parola di ridere ↑
  382. fuggivano ↑
  383. …dicevano esser’ impossibilia ch’ un Frate secolaresco habbia spirito. Cf MHOMC IV p.45, note 4 (above). ↑
  384. recreationi corporali has the connotation of physical refreshment. ↑
  385. Cf. MHOMC I, p.334; II, p.339, 345. ↑
  386. Cf. MHOMC III, p.183 ↑
  387. stagno, tin, from the Latin stannum, an alloy of lead and silver. ↑
  388. curiosi ↑
  389. Exivi de paradiso ↑
  390. Nel conversar’ ↑
  391. “You should know,” said Brother Louis of Stroncone, “that impropriety is always wrong and unseemly. To see a poor Friar badly dressed in a sumptuous house is not fitting. The same goes for everything. However one sees in the words a poor Friar dressed austerely and crudely, barefoot and pallid from fasting, in a poor house he is like nothing else but a saint of God.” MHOMC III, p.266. ↑
  392. The meaning here is clearer in light of the account of Marius of Mercato Saraceno in MHOMC I, p.263+. After saying how meat was a questionable commodity regarding poverty. Since they only ate a little of it, and then rarely, there were not cutting boards, “because they did not use them. Each put a small amount of the meat given them onto a piece of bread. Just like the Trojans near the Tiber of whom it was said that when they ate the bread on which they had cut the meat that they ate their cutting boards. [Virgil, Aeneid, Book 7, vv. 107-120.] So too with the poor Capuchins. Having eaten that small amount of meat, it can be said that they ate their cutting boards because nothing was thrown away.” ↑
  393. Leggenda Antica ch.15, p.38+ ↑
  394. See Francis of Iesi (MHOMC III, p.79) and Justin of Panicale (MHOMC III, p.434). ↑
  395. ritrovata ↑
  396. On his interpretation of this prophecy see also MHOMC II, pp.15+ ↑
  397. Codex Casanatanensis ↑
  398. See also MHOMC III, pp.182,185. ↑
  399. We have made our Constitutions. Observe not out of fear of punishment but for the love of God. These will be like hedge that you never enter to ruin the vineyard of the Rule you have promised. Matthew of Bascio MHOMC II, p.252 (see also p.457). ↑
  400. ..dalle superflue cerimonie, dalle superflue conversationi con secolari… ↑
  401. albascio ↑
  402. carne grossa ↑
  403. stora= stuoia ↑
  404. questi luoghi poverini et salvatichi ↑
  405. più di una lancia di nieve ↑
  406. See MHOMC III, pp.107+ ↑
  407. See MHOMC III, pp. 259-262 ↑
  408. tasca ↑
  409. censo ↑
  410. See MHOMC III, p.76 ↑
  411. A mina was a weight equivalent to half a kilogram. ↑
  412. See MHOMC IV, p.12; MHOMC III, p.78. ↑
  413. See Bonaventure of Montreale, MHOMC III, pp.319 ↑
  414. voci ↑
  415. This is found in the 1536 Constitutions and not those of 1575. ↑
  416. See MHOMC III, pp. 124, 189, 466. ↑
  417. The life of Raniero is found MHOMC III, see pp.483, 503. ↑
  418. conversationi ↑
  419. Victoria Colonna. See MHOMC III, pp.234+ ↑
  420. gambattaccie ↑
  421. cerimonie ↑
  422. See MHOMC I, p.258 ↑
  423. ..si toglieva l’afflitione dalle Provintie et de’ luoghi. ↑
  424. honestà ↑
  425. Pobladura points out that these words are a combination of those of Francis of Iesi and Bernardine of Asti rather than Eusebius of Ancona. See MHOMC III, pp.79,186. ↑
  426. See MHOMC III, p.186. ↑
  427. The title the Friars gave for the Ordinances of Albacina. See also MHOMC II, p.288. ↑
  428. MHONC III, pp. 249,258. ↑
  429. MHOMC III, pp.335,343. ↑
  430. MHOMC III, pp.416,490. ↑
  431. MHOMC III, pp. 292,300. ↑
  432. See MHOMC I, p.293; III, p.91+ ↑
  433. Ordinances of Albacina n.42; Capuchin Constitutions 1536, n.79. ↑
  434. Ma quando sentì il gran frutto che haveva fatto fatto Frat’Egidio ↑
  435. The imperial army captured Rome on 6th May 1527. ↑
  436. See MHOMC IV p.45. ↑
  437. See MHOMC II, p.495. ↑
  438. See MHOMC III, p.175. ↑
  439. Rule of Saint Benedict, chapter 48. ↑
  440. Acts 20:34; 1 Cor 4:12 ↑
  441. che quando riuscivano della intermità se ne partivano tutti convertiti ↑
  442. See MHOMC III, pp.140,173, 264+,305,405, 438+ ↑
  443. See MHOMC II, p.383+ ↑
  444. RB chapter 10 ↑
  445. CC(1536) n.65. ↑
  446. See MHOMC II, p.281; III, p.175. ↑
  447. tenerezza ↑
  448. 2 June 1329. He remained in office until 27 November 1342. ↑
  449. In May 1331. ↑
  450. Sarai. In Latin Sarajevo reads: Saraium ↑
  451. Anglia ↑
  452. This Chapter was held in Caturci in Gall, not Canterbury. Benedict XII promulgated the constitutions at that Chapter. ↑
  453. See MHOMC IV, p. 120. ↑
  454. He was General until 1348. ↑
  455. She joined the Poor Clares on 21 June 1344. ↑
  456. ..nel Quadro di Babilonia minore ↑
  457. On the martyrdom of Brother Livinius of Gall and John of Montepulciano see MHOMC IV p,115. ↑
  458. ..astuto forse più di nessuno di lore nelle cose del governo ↑
  459. e così la sua rete prese il presce che forsi alla morte gli fece mal prò. ↑
  460. John of Buco (or Buchier) was elected on the feast of Pentecost 1357 and died at Beaune on 27 May 1358. ↑
  461. ..nel Quadro di Babilonia. See MHOMC IV p.115 ↑
  462. He led the Order until 1372. ↑
  463. 27 March 1378 ↑
  464. 8 April 1378 in fact. ↑
  465. Esztergom? ↑
  466. 19 April 1405. This Chapter was celebrated in Monaco. He led the Order until 20 November 1408. Cf MHOMC I, p.346, note 3. ↑
  467. .. da larghi e rilassati Frati ↑
  468. 1414-1418 ↑
  469. On the Reform of Brother Paoluccio Trinci of Foligno, see MHOMC I,p.345; II, p.58+ ↑
  470. See MHOMC II, p.58, note 4. Just like the Memoriale Ordinis Bernard here omits from the list of Ministers General Wialliam Gianettini (1408-1409),Anthony oc Cascia (1410-1415) and Angelus Salvetti (1421-1423). ↑
  471. Magnia ↑
  472. See MHOMC II, p.58+ ↑
  473. See MHOMC I, p.350; II, P.355. ↑
  474. Golualuppo ↑
  475. See MHOMC I,p.351; II, p.59+ ↑
  476. See MHOMC I,p.352; II, P.355. ↑
  477. See MHOMC II, pp.44, 57. ↑
  478. See MHOMC I,p.350; especially II, pp.61,64,503,507. ↑
  479. See MHOMC II, pp.45, 65+ ↑
  480. From the province of Pesaro rather than the region of Umbria. ↑
  481. Cf MHOMC II, pp.99+ ↑
  482. villosam ↑
  483. Ex parte vostra 18 May 1526. ↑
  484. All this, that is, the gathering of the first general chapter and election of Matteo of Bascio can be seen in the first book Chronicorum of Bernardino a Colpetrazzo. See MHOMC II pages 241-249 ↑
  485. The friary of the little town called Rencavata near Camerino was the first which the Capuchin Friars erected new (in the year 1531) but it was the fourth that they inhabited. ↑
  486. See MHOMC, II, pages 97, 194 ↑
  487. Religionis Zelus 3 July 1528 ↑
  488. Peter Rudolph himself added in the margin: “His Excellency Lord Joseph Girlinus of Chioggia, Master of the Chapel of St. Mark in Venice is of this opinion, as he told me”. However, anyone who wants to know fully the opinion of Joseph Zarlino with regard to the beginning of the Order of the Capuchin Friars may consult MHOMC I 212+; II, 264+. Some time ago Pobladura edited the work written by the same person about this question (see MHOMC I pp. 483-526) ↑
  489. MHOMC III, pp. 15-27. ↑
  490. Cf MHOMC I, pp.178+; 218+; II pp. 262-265 ↑
  491. Paul of Chioggia died in the town of Penna di Billi, in 1531 (Cf MHOMC III, p.27). Therefore what follows in the text is to be amended and corrected, if indeed at that time the friars could wear the habit of the Capuchins. The solemn approval of the new-born Order was on 3 July 1538. ↑
  492. See MHOMC, volume III, page 4, note 1 ↑
  493. See MHOMC III, pp. 5+ ↑
  494. See Felicianus Ninguarda, Bishop of Scala, Enchiridion de censures, irregularitate et privilegiatis, pages 570-571 ↑
  495. Marius of Mercato Saraceno and Bernardine a Colpetrazzo describe the matter of Brother Ludovico in different ways. See MHOMC I, p. 403 and the index; MHOMC II pp. 372+, index. ↑
  496. See MHOMC I, p. 391; II, pp. 302+ ↑
  497. See ibidem, volume I, page 278; volume II, pages 291 etc. ↑
  498. The early historians of the Order do not mention this oral statement; but the authority of the Bull addressed to Louis himself. ↑
  499. ..natione Insuber: The Insuber, “a country in the neighbourhood of Milan” (Short and Lewis, A Latin Dictionary). ↑
  500. In fact Bernardine was first elected in November 1535 and elected again in September of the following year. See MHOMC II, p. 123 (as above). ↑
  501. Although the Constitutions were composed in 1535, but because they were promulgated in the second celebration of the chapter, they can by all means be called the Constitutions of 1536. ↑
  502. In actual fact, Bernardine Occhino was elected in September of 1538. See above, page 125 ↑
  503. It would be better to say that Bernardine was plunged into ruin by a certain Spanish doctor, namely, John Valdés. See MHOMC I, p. 399; II, p. 434. Various writers wrote differently about the end of Bernardine Occhino. ↑
  504. See AOC, 1928, vol. XLIV, page 237; MHOMC III, p.135 as above ↑
  505. There is obviously an error in relating this election. Vincent of Mount dell’Olmo (Corridonia) governed the Order after the second triennium of Mario a Mercato Saraceno, in fact from 8 May 1573 to 24 Feb 1574. ↑
  506. The time of Mario in office was from 16th May 1567 to 8th May 1573. We have elsewhere vindicated his memory from this bitter judgment of Peter of Tossinia See Collect. Fran., 1936 volume VI, page 559 ↑
  507. It is wrongly asserted that he was born in the region of Umbria, in fact Jerome , being born in the town of Montefiore, was a Piceno, in the Order, however, he was a Roman. He became supreme moderator on 20th May, 1575, and after the triennium he was again elected. See Collec, Franciscana, 1941, volume XI, page 112. ↑
  508. See above, page 1388, note 3 ↑
  509. See MHOMC IV, p. 139, note 2 above ↑
  510. ecclesiates ↑
  511. James of Mercato Saraceno died in Genoa at the end of the year 1586 on 30 or 31 December, having governed the Order from 18 May 1584. See MHOMC IV, p.139+ above, and below MHOMC IV, p. 231 ↑
  512. Pobladura includes an Italian introduction to this text in his edition. Among other things he discusses the possible identity of the anonymous author and its date of composition, as well as its relationship some other historical sources. ↑
  513. RB 8 ↑
  514. The other Definitors were Matthew of Bascio, Angeus of Sant Angelo in Vado and Paul of Chioggia. ↑
  515. The Bull Religionis zelus was directed only to Louis and Raphael of Fossombrone, while the brief of the Penitentiary Ex parte vestra only made mention of Matthew of Bascio. ↑
  516. Historians (at the time Pobladura writes) do not mention this chapter. ↑
  517. mondo(sic) ↑
  518. ordine ↑
  519. Francis Quiñones was the Cardinal Protector at the time. However Louis took his protest to the Carinal of Trani. In fact Victoria Colonna, a supporter of the Order, accused Quiñones of wanting to help Louis on this occasion in order to disturb the poor Congregation. ↑
  520. al sequente 7mbre di anno ↑
  521. tutti di un volere ↑
  522. Rudolp Pius Leonelli ↑
  523. PC n.105 (i.e. the Constitutions of 1536). ↑
  524. il Siena ↑
  525. 24 February 1574. ↑
  526. The section in parenthesis is found in the margin of the codex. ↑
  527. PC 105 ↑
  528. fornito il suo offitio ↑
  529. delle Carcere ↑
  530. faceva ↑
  531. Father Francis of Milan died was Procurator General from 1581 and died the year before this Chapter, that is, in 1583. ↑
  532. He died in Genova di una ponta. See mal di ponta [or male di punta, male di pontia and variations] in MHOMC III(251) footnote (8 lines from the bottom); III(254)27; III(318)20; III(478)19; IV(231)27 ↑
  533. He belonged to the Province of Palermo. ↑