Life of St. Francis of Assisi - Paul Sabatier (free ebook reader for ipad txt) 📗
- Author: Paul Sabatier
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And if he should return again a thousand times before thee, love
him more than myself, in order to lead him to well-doing. Have
pity always on these Brothers.
These words show plainly enough how in former days Francis had directed the Order; in his dream the ministers-general were to stand in a relation of pure affection, of tender devotion toward those under them; but was this possible for one at the head of a family whose branches extended over the entire world? It would be hazardous to say, for among his successors have not been wanting distinguished minds and noble hearts; but save for Giovanni di Parma and two or three others, this ideal is in sharp contrast with the reality. St. Bonaventura himself will drag his master and friend, this very Giovanni of Parma, before an ecclesiastical tribunal, will cause him to be condemned to perpetual imprisonment, and it will need the intervention of a cardinal outside of the Order to secure the commutation of this sentence.[25]
The agonies of grief endured by the dying Francis over the decadence of the Order would have been less poignant if they had not been mingled with self-reproaches for his own cowardice. Why had he deserted his post, given up the direction of his family, if not from idleness and selfishness? And now it was too late to take back this step; and in hours of frightful anguish he asked himself if God would not hold him responsible for this subversion of his ideal.
"Ah, if I could go once again to the chapter-general," he would sigh, "I would show them what my will is."
Shattered as he was by fever, he would suddenly rise up in his bed, crying with a despairing intensity: "Where are they who have ravished my brethren from me? Where are they who have stolen away my family?"
Alas, the real criminals were nearer to him than he thought. The provincial ministers, of whom he appears to have been thinking when he thus spoke, were only instruments in the hands of the clever Brother Elias; and he--what else was he doing but putting his intelligence and address at Cardinal Ugolini's service?
Far from finding any consolation in those around him, Francis was constantly tortured by the confidences of his companions, who, impelled by mistaken zeal, aggravated his pain instead of calming it.[26]
"Forgive me, Father," said one of them to him one day, "but many
people have already thought what I am going to say to you. You
know how, in the early days, by God's grace the Order walked in
the path of perfection; for all that concerns poverty and love,
as well as for all the rest, the Brothers were but one heart and
one soul. But for some time past all that is entirely changed:
it is true that people often excuse the Brothers by saying that
the Order has grown too large to keep up the old observances;
they even go so far as to claim that infidelities to the Rule,
such as the building of great monasteries, are a means of
edification of the people, and so the primitive simplicity and
poverty are held for nothing. Evidently all these abuses are
displeasing to you; but then, people ask, why do you tolerate
them?"
"God forgive you, brother." replied Francis. "Why do you lay at
my door things with which I have nothing to do? So long as I had
the direction of the Order, and the Brothers persevered in their
vocation I was able, in spite of weakness, to do what was
needful. But when I saw that, without caring for my example or
my teaching, they walked in the way you have described, I
confided them to the Lord and to the ministers. It is true that
when I relinquished the direction, alleging my incapacity as the
motive, if they had walked in the way of my wishes I should not
have desired that before my death they should have had any other
minister than myself; though ill, though bedridden, even, I
should have found strength to perform the duties of my charge.
But this charge is wholly spiritual; I will not become an
executioner to strike and punish as political governors
must."[27]
Francis's complaints became so sharp and bitter that, to avoid scandal, the greatest prudence was exercised with regard to those who were permitted to see him.[28]
Disorder was everywhere, and every day brought its contingent of subjects for sorrow. The confusion of ideas as to the practice of the Rule was extreme; occult influences, which had been working for several years, had succeeded in veiling the Franciscan ideal, not only from distant Brothers, or those who had newly joined the Order, but even from those who had lived under the influence of the founder.[29]
Under circumstances such as these, Francis dictated the letter to all the members of the Order, which, as he thought would be read at the opening of chapters and perpetuate his spiritual presence in them.[30]
In this letter he is perfectly true to himself; as in the past, he desires to influence the Brothers, not by reproaches but by fixing their eyes on the perfect holiness.
To all the revered and well-beloved Brothers Minor, to Brother A
...,[31] minister-general, its Lord, and to the
ministers-general who shall be after him, and to all the
ministers, custodians, and priests of this fraternity, humble in
Christ, and to all the simple and obedient Brothers, the oldest
and the most recent, Brother Francis, a mean and perishing man,
your little servant, gives greeting!
Hear, my Lords, you who are my sons and my brothers, give ear to
my words. Open your hearts and obey the voice of the Son of God.
Keep his commandments with all your hearts, and perfectly
observe his counsels. Praise him, for he is good, and glorify
him by your works.
God has sent you through all the world, that by your words and
example you may bear witness of him, and that you may teach all
men that he alone is all powerful. Persevere in discipline and
obedience, and with an honest and firm will keep that which you
have promised.
After this opening Francis immediately passes to the essential matter of the letter, that of the love and respect due to the Sacrament of the altar; faith in this mystery of love appeared to him indeed as the salvation of the Order.
Was he wrong? How can a man who truly believes in the real presence of the God-Man between the fingers of him who lifts up the host, not consecrate his life to this God and to holiness? One has some difficulty in imagining.
It is true that legions of devotees profess the most absolute faith in this dogma, and we do not see that they are less bad; but faith with them belongs in the intellectual sphere; it is the abdication of reason, and in sacrificing their intelligence to God they are most happy to offer to him an instrument which they very much prefer not to use.
To Francis the question presented itself quite differently; the thought that there could be any merit in believing could never enter his mind; the fact of the real presence was for him of almost concrete evidence. Therefore his faith in this mystery was an energy of the heart, that the life of God, mysteriously present upon the altar, might become the soul of all his actions.
To the eucharistic transubstantiation, effected by the words of the priest, he added another, that of his own heart.
God offers himself to us as to his children. This is why I beg
you, all of you, my brothers, kissing your feet, and with all
the love of which I am capable, to have all possible respect for
the body and blood of our Lord Jesus Christ.
Then addressing himself particularly to the priests:
Hearken, my brothers, if the blessed Virgin Mary is justly
honored for having carried Jesus in her womb, if John the
Baptist trembled because he dared not touch the Lord's head, if
the sepulchre in which for a little time he lay is regarded with
such great adoration, oh, how holy, pure, and worthy should be
the priest who touches with his hands, who receives into his
mouth and into his heart, and who distributes to others the
living, glorified Jesus, the sight of whom makes angels rejoice!
Understand your dignity, brother priests, and be holy, for he is
holy. Oh! what great wretchedness and what a frightful infirmity
to have him there present before you and to think of other
things. Let each man be struck with amazement, let the whole
earth tremble, let the heavens thrill with joy when the Christ,
the Son of the living God, descends upon the altar into the
hands of the priest. Oh, wonderful profundity! Oh, amazing
grace! Oh, triumph of humility! See, the Master of all things,
God, and the Son of God, humbles himself for our salvation, even
to disguising himself under the appearance of a bit of bread.
Contemplate, my brothers, this humility of God, and enlarge your
hearts before him; humble yourselves as well, that you, even
you, may be lifted up by him. Keep nothing for yourselves, that
he may receive you without reserve, who has given himself to you
without reserve.
We see with what vigor of love Francis's heart had laid hold upon the idea of the communion.
He closes with long counsels to the Brothers, and after having conjured them faithfully to keep their promises, all his mysticism breathes out and is summed up in a prayer of admirable simplicity.
God Almighty, eternal, righteous, and merciful, give to us poor
wretches to do for thy sake all that we know of thy will, and to
will always what pleases thee; so that inwardly
him more than myself, in order to lead him to well-doing. Have
pity always on these Brothers.
These words show plainly enough how in former days Francis had directed the Order; in his dream the ministers-general were to stand in a relation of pure affection, of tender devotion toward those under them; but was this possible for one at the head of a family whose branches extended over the entire world? It would be hazardous to say, for among his successors have not been wanting distinguished minds and noble hearts; but save for Giovanni di Parma and two or three others, this ideal is in sharp contrast with the reality. St. Bonaventura himself will drag his master and friend, this very Giovanni of Parma, before an ecclesiastical tribunal, will cause him to be condemned to perpetual imprisonment, and it will need the intervention of a cardinal outside of the Order to secure the commutation of this sentence.[25]
The agonies of grief endured by the dying Francis over the decadence of the Order would have been less poignant if they had not been mingled with self-reproaches for his own cowardice. Why had he deserted his post, given up the direction of his family, if not from idleness and selfishness? And now it was too late to take back this step; and in hours of frightful anguish he asked himself if God would not hold him responsible for this subversion of his ideal.
"Ah, if I could go once again to the chapter-general," he would sigh, "I would show them what my will is."
Shattered as he was by fever, he would suddenly rise up in his bed, crying with a despairing intensity: "Where are they who have ravished my brethren from me? Where are they who have stolen away my family?"
Alas, the real criminals were nearer to him than he thought. The provincial ministers, of whom he appears to have been thinking when he thus spoke, were only instruments in the hands of the clever Brother Elias; and he--what else was he doing but putting his intelligence and address at Cardinal Ugolini's service?
Far from finding any consolation in those around him, Francis was constantly tortured by the confidences of his companions, who, impelled by mistaken zeal, aggravated his pain instead of calming it.[26]
"Forgive me, Father," said one of them to him one day, "but many
people have already thought what I am going to say to you. You
know how, in the early days, by God's grace the Order walked in
the path of perfection; for all that concerns poverty and love,
as well as for all the rest, the Brothers were but one heart and
one soul. But for some time past all that is entirely changed:
it is true that people often excuse the Brothers by saying that
the Order has grown too large to keep up the old observances;
they even go so far as to claim that infidelities to the Rule,
such as the building of great monasteries, are a means of
edification of the people, and so the primitive simplicity and
poverty are held for nothing. Evidently all these abuses are
displeasing to you; but then, people ask, why do you tolerate
them?"
"God forgive you, brother." replied Francis. "Why do you lay at
my door things with which I have nothing to do? So long as I had
the direction of the Order, and the Brothers persevered in their
vocation I was able, in spite of weakness, to do what was
needful. But when I saw that, without caring for my example or
my teaching, they walked in the way you have described, I
confided them to the Lord and to the ministers. It is true that
when I relinquished the direction, alleging my incapacity as the
motive, if they had walked in the way of my wishes I should not
have desired that before my death they should have had any other
minister than myself; though ill, though bedridden, even, I
should have found strength to perform the duties of my charge.
But this charge is wholly spiritual; I will not become an
executioner to strike and punish as political governors
must."[27]
Francis's complaints became so sharp and bitter that, to avoid scandal, the greatest prudence was exercised with regard to those who were permitted to see him.[28]
Disorder was everywhere, and every day brought its contingent of subjects for sorrow. The confusion of ideas as to the practice of the Rule was extreme; occult influences, which had been working for several years, had succeeded in veiling the Franciscan ideal, not only from distant Brothers, or those who had newly joined the Order, but even from those who had lived under the influence of the founder.[29]
Under circumstances such as these, Francis dictated the letter to all the members of the Order, which, as he thought would be read at the opening of chapters and perpetuate his spiritual presence in them.[30]
In this letter he is perfectly true to himself; as in the past, he desires to influence the Brothers, not by reproaches but by fixing their eyes on the perfect holiness.
To all the revered and well-beloved Brothers Minor, to Brother A
...,[31] minister-general, its Lord, and to the
ministers-general who shall be after him, and to all the
ministers, custodians, and priests of this fraternity, humble in
Christ, and to all the simple and obedient Brothers, the oldest
and the most recent, Brother Francis, a mean and perishing man,
your little servant, gives greeting!
Hear, my Lords, you who are my sons and my brothers, give ear to
my words. Open your hearts and obey the voice of the Son of God.
Keep his commandments with all your hearts, and perfectly
observe his counsels. Praise him, for he is good, and glorify
him by your works.
God has sent you through all the world, that by your words and
example you may bear witness of him, and that you may teach all
men that he alone is all powerful. Persevere in discipline and
obedience, and with an honest and firm will keep that which you
have promised.
After this opening Francis immediately passes to the essential matter of the letter, that of the love and respect due to the Sacrament of the altar; faith in this mystery of love appeared to him indeed as the salvation of the Order.
Was he wrong? How can a man who truly believes in the real presence of the God-Man between the fingers of him who lifts up the host, not consecrate his life to this God and to holiness? One has some difficulty in imagining.
It is true that legions of devotees profess the most absolute faith in this dogma, and we do not see that they are less bad; but faith with them belongs in the intellectual sphere; it is the abdication of reason, and in sacrificing their intelligence to God they are most happy to offer to him an instrument which they very much prefer not to use.
To Francis the question presented itself quite differently; the thought that there could be any merit in believing could never enter his mind; the fact of the real presence was for him of almost concrete evidence. Therefore his faith in this mystery was an energy of the heart, that the life of God, mysteriously present upon the altar, might become the soul of all his actions.
To the eucharistic transubstantiation, effected by the words of the priest, he added another, that of his own heart.
God offers himself to us as to his children. This is why I beg
you, all of you, my brothers, kissing your feet, and with all
the love of which I am capable, to have all possible respect for
the body and blood of our Lord Jesus Christ.
Then addressing himself particularly to the priests:
Hearken, my brothers, if the blessed Virgin Mary is justly
honored for having carried Jesus in her womb, if John the
Baptist trembled because he dared not touch the Lord's head, if
the sepulchre in which for a little time he lay is regarded with
such great adoration, oh, how holy, pure, and worthy should be
the priest who touches with his hands, who receives into his
mouth and into his heart, and who distributes to others the
living, glorified Jesus, the sight of whom makes angels rejoice!
Understand your dignity, brother priests, and be holy, for he is
holy. Oh! what great wretchedness and what a frightful infirmity
to have him there present before you and to think of other
things. Let each man be struck with amazement, let the whole
earth tremble, let the heavens thrill with joy when the Christ,
the Son of the living God, descends upon the altar into the
hands of the priest. Oh, wonderful profundity! Oh, amazing
grace! Oh, triumph of humility! See, the Master of all things,
God, and the Son of God, humbles himself for our salvation, even
to disguising himself under the appearance of a bit of bread.
Contemplate, my brothers, this humility of God, and enlarge your
hearts before him; humble yourselves as well, that you, even
you, may be lifted up by him. Keep nothing for yourselves, that
he may receive you without reserve, who has given himself to you
without reserve.
We see with what vigor of love Francis's heart had laid hold upon the idea of the communion.
He closes with long counsels to the Brothers, and after having conjured them faithfully to keep their promises, all his mysticism breathes out and is summed up in a prayer of admirable simplicity.
God Almighty, eternal, righteous, and merciful, give to us poor
wretches to do for thy sake all that we know of thy will, and to
will always what pleases thee; so that inwardly
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