Origins of the Franciscan Order

Chapter IV: The Christian Example of the New Community

Chapter IV THE CHRISTIAN EXAMPLE OF THE NEW COMMUNITY After we have attempted, in the course of our inquiry so far, to clarify as far as possible those problems connected with the outer development of the Franciscan movement, it remains for us now to discharge the incomparably more difficult task of presenting the inner driving forces and principles of formation of the new religious Order. We are faced with the much debated, complex problem which, in the form of the dispute concerning the "original ideals" of the Saint of Assisi, has enlivened and fructified. modern research on Francis, but has encumbered and divided it as well! If the problems concerning the external development, particularly as to whether Francis from the very beginning wished to lead the life of a religious Or not, can be solved with comparative ease by the practically unanimous witness of all contempo· raries, especially those· outside the Franciscan movement, there still remain in the inquiry into the inner principles of formation of the new community various difficulties, which have their origin in the medieval sources, as well as'in their interpretation by modern authors. This study, therefore, has to avoid two pitfalls: one must not utilize the sources without discrimination and one must beware of any kind of preconceived system.' It ,is also necessary to take into consideration the whole range of religious 203 204 Origins of the Franciscan Order life 6f the time, with which the inner purpose of the Franciscan moveinent is in many ways entwined.' Not least of all, it must he remembered that the question of conformity to Christ, in accordance with which the young Order developed and grew, can be properly treated of only within the terms of the external development . In this part of our inquiry it is possible once again to justify the principle by which we have restricted our choice of sources. According to this, we consult along with the strictly impartial statements of outside observers, only such sources from within the Order itself as were written before the Order began reflecting over its inner purpose several decades after the death of St. Francis.' Despite this limitation, it will be shown that an altogether exact picture can be drawn which has the advantage of being untroubled by all the later controversy. 1.· "Facere poenitentiam" As Francis looked back on his life towards the end of his days, he could distinguish in it two periods. One he describes plainly and concisely as "when I was in sin," the other as "doing penance.'" The beginning of this"doing penance" is in the obedience he gives to God's command which urges him to the care of lepers. Accordingly, in the life of the Saint, the period of sin, of disobedience to God, and the period of penance, of obedience rendered to God ever anew, stand opposed to each other.' He no longer did what he wanted himself, but what God demanded of him: "that which seemed .bitter to me." In the process, he came to experience a special grace, that his bitterness was. "changed into sweetness of soul and body." Penance to him is thus the conversion of man from a life centered on the personal "I" to a life which is completely under the will and sovereign lordship of God. He expressly acknowledges that, after a certain time, it led him out of the "world," thus bringing him to a life outside the "saeculum." In the language of the Middle Ages, this means that he began to lead a religious life.' Thus, penance is the same as "metanoia" in the biblical sense (cf. Mk. I, 15),' and, according to the mind of the Saint, it must be the basic life attitude of all his followers. . This is obvious and convincingly clear from another regulation of the same Testament, which is expressly intended as well for The Christian Example of the New Community 205 the future life of the fraternity. In it, Francis forbids his friars to request in any way letters of protection from .the Roman Curia, either for a church or for any place, whether under the pretext of . preaching or on account of bodily persecution; moreover, if they are not received anywhere, they must flee to another land "to do penance with the blessing of God.'" Since Francis is most deeply convinced that the will of God is manifested in all that happens and wants...