The Church and the Empire - D. J. Medley (first color ebook reader txt) 📗

them. The University was forced to receive them, and to acknowledge their rights of preaching and hearing confessions. On the other hand, it was arranged under Urban IV that the number of theological chairs to be held by Mendicant teachers, whose representatives at the moment were Thomas Aquinas and Bonaventura, should be limited to three. But the war against the Mendicants continued, and the bullying to which the University was subjected, especially by Benedict Gaetani, the papal legate, in 1290, accounts perhaps for the support given by the University to Philip IV in his quarrel with Boniface VIII, and for the political action of the University at a later date.

[Sidenote: Friars and Inquisition.]

The spread of heresy and the feeble attempts of the bishops to use the machinery at their disposal for dealing with it, caused the gradual growth of the system known as the Papal Inquisition. This was feasible, partly because the civil government, led by Frederick II, were enacting severe laws against heresy, but chiefly because in the new Mendicant Orders there were now to be found men of sufficient knowledge and training to cope with the difficulty of unmasking heresy. But it is a mistake to suppose that the inquisitorial work was a perquisite of the Dominicans. Both Orders alike were employed by the Papacy in the unsavoury duty, although ultimately the Dominicans took the larger share. For the service of the wretched, to which the Franciscans primarily devoted themselves, soon necessitated a study of medicine in order to cope with disease and a study of theology in order to deal with heresy. If as a body they never came to represent learning like the Dominicans, the names of Bonaventura, Roger Bacon, and Duns Scotus sufficiently prove that there was no necessary antagonism between learning and the Franciscan ideal.

[Sidenote: St. Francis.]

The modern and the Protestant world apparently finds the life of St.

Francis as interesting and wonderful as his contemporaries found it.

It seems no exaggeration to say that “no human creature since Christ has more fully incarnated the ideal of Christianity” than he. Even the extravagances of himself and some of his followers, scarcely exaggerated by the mass of legends which has grown up around him and the Order, cannot conceal the real beauty of his life; while they bear eloquent witness not only to the impression which he made on his own and succeeding generations, but also to the fact of his attempt to realise the standard set up by Christ for human imitation. His devotion to the wretched and the outcast, especially the lepers; his deep humility; his childlike faith and absolute obedience, were the outcome of a desire to attain to the simplicity of Christ and the Apostles. But the essence of his system lay in the idealisation of poverty as good in itself and the best of all good things. Poverty was, indeed, the “corner-stone on which he founded the Order.” But this did not imply sadness, which St. Francis considered one of the most potent weapons of the devil. Sociability, cheerfulness, hopefulness were characteristics of himself and of the Order in its early days. Here it is impossible to tell the fascinating story of his own life, to describe his own graphic preaching, or to illustrate his instinctive sympathy with animal life. But it must be noted that his passionate love for Christ the Sufferer caused him to desire to reproduce in detail the last hours of the Saviour’s life on earth, until the ecstasies may have ended in producing those physical marks of the crucifixion upon the body known as the Stigmata. The evidence is conflicting and not above suspicion, and the Dominicans always treated the claim with ridicule. Certainly the Franciscan Order exalted their founder with an extravagance which ultimately (1385) ended in the production of a Book of Conformities, some forty in number, in which, by implication, the simple friar becomes a second if not a rival Christ.

It was in 1210 that Francis and the Brotherhood of Penitents which he had founded at Assisi appeared in Rome, and obtained from Innocent III a verbal confirmation of their rule and authority to preach. This rule seems to have comprised nothing more than certain passages of Scripture enjoining a life of poverty. The first disciples of Francis were drawn from a variety of social classes, and a revelation from God is said to have decided him and his little company to abandon their first notion of a contemplative life in favour of one of active service along evangelical lines. The missionary work began at once, and they wandered in couples through Italy, finding their way quickly into France, England, Germany, and all other European lands.

[Sidenote: Franciscan Rule.]

The future organisation of the Order was determined by a definitive Rule sanctioned by Honorius III in 1223. Francis refused to alter any of the clauses at the Pope’s request, asserting that the Rule was not his, but Christ’s; whence it became a tradition of the Order that the Rule had been divinely inspired. It was strictly enjoined that the brethren should possess no property, should receive no money even through a third person, and that all who were able to labour should do so in return not for money, but for necessaries for themselves and their brethren. And as if these plain directions were not enough, St.

Francis in his will enjoins that the words of the Rule are to be understood “simply and absolutely, without gloss,” and to be observed to the end.

[Sidenote: Organization]

The organisation aimed at being non-monastic; the houses, which should be mere headquarters of the simplest kind, were placed under guardians who had neither the title nor the powers of the monastic abbot, and were grouped into provinces; while the provincial ministers were responsible to the General Minister stationed at Assisi, who was himself chosen by the General Chapter of the provincials and guardians called every three years, and could also be deposed by them. A Cardinal watched the interests of the Order at Rome. The rapid spread of the Franciscans is shown from the fact that the first General Chapter in 1221 is said to have been attended by several thousand members, while in 1260, when Bonaventura as General reorganised the arrangements, a division was made into 33 provinces and 3 vicariates which included in all 182 guardianships. England, for example, comprised 7 guardianships with 49 houses and 1242 friars.

The Order included other branches than the fully professed friars.

Some time before 1216 a sisterhood was added in the Order of St.

Claire under a noble maiden of Assisi, who put herself under the guidance of Francis and received from Pope Innocent for herself and her sisters the “privilege of poverty.” They observed the Franciscan Rule in all its strictness, and their founder was canonised in 1255, two years after her death.

[Sidenote: Tertiaries.]

A very distinctive feature of the Franciscans is the organisation officially known as the Brothers and Sisters of Penitence, but more popularly described as the Tertiaries of the Order. The affiliation of laymen and women to religious Orders was no new thing. But the laity of both sexes who attached themselves by bonds of brotherhood and in associations for prayer to the great monasteries were mostly well-born and wealthy, prospective if not actual patrons. The Franciscan Tertiaries were as democratic as the Order itself. The papal sanction was given in 1221. The members were required to live the ordinary daily life in the world under certain restrictions. In addition to the obligations of religion and morality, they were required to dress simply and to avoid certain ways of amusement, while they were forbidden to carry weapons except for the defence of their Church and their land. The Dominicans possessed a similar organisation under the name of Militia Jesu Christi, the Soldiery of Christ. In the case of both Orders this close contact with the laity irrespective of class was a source of great strength and influence. Many, from royal personages downwards, enrolled themselves among the Tertiaries or hoped to assure an entrance to heaven by assuming the garb of a friar upon the death-bed.

[Sidenote: Friars as missionaries to the heathen.]

Since both Orders were founded with a missionary purpose, it is not surprising to find that at a very early date they extended their efforts beyond Europe. No real distinction of sphere can be profitably made; but perhaps the Dominican work lay chiefly among heretics, while the Franciscans devoted the greater attention to the heathen.

Certainly St. Francis himself did not deal with heretics as such. He did, however, try to convert the Mohammedans and became for a while a prisoner in the hands of the Sultan of Egypt. Both Orders established houses in Palestine and both Orders were employed in embassies to the Mongols. The Dominicans brought back the Jacobite Church of the East into communion with Rome, while the Franciscans won King Haiton of Armenia, who entered their Order. Stories of martyrdom were frequent.

At any rate, the friars were among the most enterprising of mediaeval travellers, and were the first to bring large portions of the Eastern world into contact with the West.

[Sidenote: Change from original principle.]

The story of the Dominican Order in the thirteenth century is one of continual progress. It was devoted to poverty no less than its companion Order. But circumstances soon showed that this was a principle which in its strictness made too great a demand upon human nature. Relaxation of the Rules was obtained from more than one pope; the popularity of the Orders brought them great wealth, and land and other property was held by municipalities and other third parties for the use of the friars. Their houses and their churches became as magnificent as those of the monks. But while this grave departure from the original ideal gave rise to no qualms among the more worldly and accommodating Dominicans, it rent asunder the whole Franciscan Order in a quarrel which forms perhaps the most interesting and important episode in the religious history of the Middle Ages.

[Sidenote: Development of extreme views among Franciscans.]

The conflict began at once after St. Francis’ death. His successor as General of the Order, Elias of Cortona, desired to supersede the democratic constitution of the Order in favour of a despotic rule, and obtained from Gregory IX a relaxation of the strict rule of poverty: while he raised over the remains of the founder at Assisi a magnificent church which the saint would have repudiated. The bitter complaints of the Franciscans who wished to observe the Rule in the spirit of their founder obliged the Pope to depose Elias, who took refuge at the Court of Frederick II. But the tendency towards relaxation continued and was favoured by the Papacy. For the Spirituals—those who clung to the strict Rule and regarded it as a direct revelation to St. Francis—by the severity of their practices tended to isolate themselves from the life around them and so to escape the discipline of the Church. In addition to this they became involved in heresy by identifying themselves with the prophecies attached to the name of Joachim de Flore. He was the Abbot of a Calabrian monastery, who founded an Order at the end of the twelfth century. He depicted the history of mankind as composed of three periods—the first under the dispensation of the Father ending at the birth of Christ; the second under the Son, which by various calculations he determined would end in 1260; and the third ruled by the Holy Ghost, in which the Eucharist, which had itself superseded the paschal lamb, should give way to some new means of grace. Joachim also foretold the rise of a new monastic order which should convert the world, and this the Franciscans concluded to mean themselves.

Curiously enough, the Church did not condemn Joachim for his prophecies: popes