MAXIMS OF THE HOLY FATHER ST. FRANCIS.
I. Man’s greatest enemy is his body. The body does not think over past evils to deplore them, nor does it look forward to future ones in order to fear them ; its only care is to enjoy the present. But what is still worse, it usurps all good, transfers it all to its own glory, and impudently arrogates to itself what is given to the soul. It seizes for itself all the praise due to virtue, the esteem shown to fasts and vigils ; it seeks even the reward due to tears, leaving nothing to the soul.
II. It is a noble prodigality to offer the love of God in exchange for alms, and those who think less of this love than of money are to be considered most foolish ; for the love of God is of such inestimable worth that with it we may purchase the kingdom of heaven, and the love of Him Who has loved us so much should be much valued.
III. A Religious should earnestly desire the grace of prayer, for without it he will never advance in the service of God, nor obtain anything from Him.
IV. The blessed treasure of Poverty is so excellent and divine, that we are unworthy to possess it in our vile vessels. By this virtue all earthly and transitory things are trampled under foot, all stumbling-blocks are removed from among us, and the human mind is most closely united to the Eternal Good. This it is which causes the soul on earth to converse with the Angels in heaven. This it is which unites us to Christ on the Cross, which hides us with Christ in the tomb ; by it we rise with Christ from the sepulchre, and accompany Him to heaven. This it is which, when guarded by true humility and charity, gives to souls who love it, even in this world, the gift of agility, by which they fly to the highest heavens.
V. The Son of God descends from the bosom of the Father to the depths of our lowliness, that, as Our Lord and Master, He may teach us humility both by word and example. It is therefore foolish to be puffed up with human favour, or to be proud of earthly honour. For what is great before men, is abominable before God ; and what a man is in the sight of God, that he is and no more.
VI. Superiors ought never to neglect holy and devout prayer, on account of the business of their office, or through solicitude in preaching. They must also sometimes go to beg for alms, work with their hands, and exercise themselves in other lowly offices like the other Friars, to give good example, and for the profit of many souls. For by this example of the Ministers and great preachers, the Brethren and the people will be edified, they will willingly give themselves to prayer, and will embrace the practice of humble and useful works. But if Superiors will not do these actions themselves, they cannot, without much shame, disadvantage and condemnation of themselves, urge others to do them. For after the example of Christ they must first do and then teach, or rather>both together, do and teach.
VII. A man has as much knowledge as he shows by his works, and no more ; and a Religious is a good preacher only inasmuch as he acts upon his preaching, for a tree is known by its fruits.
VIII. Our Lord and the ‘faints will be more honoured on their Festivals by the practice of poverty and mortification through which they entered heaven, than by superfluity and indulgence which keep souls back from heaven.
IX. Generosity is one of the attributes of God, Who causes the sun to shine, and the rain to fall upon all, whether just or unjust, and ministers to all most lovingly the necessaries of life. Generosity is the sister of charity, the destroyer of hatred, and the preserver of love.
X. It is not lawful to take the things’ of others to give to the poor. It is a sin worthy of punishment, not an act deserving a reward, to give away what belongs to others.
XI. It is a shame for anyone to be distracted with vain follies, when in the time of prayer he is speaking to the great King.
XII. The knowledge of himself will easily lead to the knowledge of God that man who, in studying the Holy Scripture, searches into the mystery and despises with humility, and not with presumption.
XIII. When a servant of God is trouble in merit, anything, he ought immediately to have recourse to prayer, and persevere in it before his Heavenly Father, until salutary joy is restored to his soul. For if he remains long in sadness, there will grow in him that confusion of heart which if not purged by tears will produce a grievous rust therein.
XIV. The price we pay for fame is the lessening of the secrets of the conscience. It is far more hurtful and dangerous to abuse virtues than to be without them ; neither is it a greater virtue to seek for good, than to preserve it when acquired.
VII. A man has as much knowledge as he shows by his works, and no more ; and a Religious is a good preacher only inasmuch as he acts upon his preaching, for a tree is known by its fruits.
VIII. Our Lord and the Saints will be more honoured on their Festivals by the practice of poverty and mortification through which they entered heaven, than by superfluity and indulgence which keep souls back from heaven.
IX. Generosity is one of the attributes of God, Who causes the sun to shine, and the rain to fall upon all, whether just or unjust, and ministers to all most lovingly the necessaries of life. Generosity is the sister of charity, the destroyer of hatred, and the preserver of love.
X. It is not lawful to take the things’ of others to give to the poor. It is a sin worthy of punishment, not an act deserving a reward, to give away what belongs to others.
XI. It is a shame for anyone to be distracted with vain follies, when in the time of prayer he is speaking to the great King.
XII. The knowledge of himself will easily lead to the knowledge of God that man who, in studying the Holy Scripture, searches into the mystery with humility, and not with presumption.
XIV. The price we pay for fame is the lessening of the secrets of the conscience. It is far more hurtful and dangerous to abuse virtues than to be without them ; neither is it a greater virtue to seek for good, than to preserve it when acquired.
XV. What a Superior grants to an inferior through condescension, and because he has asked for it, is called a permission. But what the Superior commands without the inferior asking for it may be considered holy obedience. Therefore I consider obedience better and safer than a permission, for in the latter something of self-will is found, whereas in the former the precept of the Superior alone is accomplished. The highest obedience is when one vessel draws another, when the will of the Superior governs the will of the inferior, and flesh and blood have nothing to do with it. But it may be considered the highest and most perfect obedience, when leave is obtained to go and preach to the Infidels out of zeal for the salvation of souls and the desire of martyrdom, provided this desire comes from a Divine inspiration, for then one vessel draws another, the Divine Will draws the human will; therefore.
XVII. Idleness is the sink of all bad thoughts ; let all, therefore, labour and exercise themselves in work, lest through idleness their heart or their tongue should go astray.
XVIII. When the servant of God receives Divine consolations in prayer, he should say, ‘O Lord, Thou hast sent this consolation to me, who am a sinner, and most unworthy, and I confide it to Thy keeping, for I feel I am one who robs Thee of Thy treasure.’ And when he returns from prayer, he should think himself as poor and sinful as if he had received no such grace.
XIX. Superiors should rarely command through Obedience ; they should not at first hurl the thunderbolt, which should be the last resort ; nor should they too quickly lay their hand upon the sword. But if anyone does not fear the sword, if the subject delays to fulfil the precept of Obedience, then he fears not God and has no reverence for authority, unless there be some good cause for the delay. The Superior, therefore, must not be rash in commanding, for what is authority in the hands of a rash man but a sword in the hands of a madman? But what more desperate than the case of a man who neglects and despises Obedience?
XX. I consider holy Obedience so fruitful in merit, that they who submit their necks to this yoke cannot pass any time without profit, nor even spend a single hour without merit
XXI. No one should take a foolish pride in what a sinner can do. A sinner can fast, pray, weep, and macerate his body ; this only he cannot do, remain faithful to his God. In this, therefore, ‘we may glory, in returning to God all His glory, in serving Him faithfully, and in ascribing to Him whatever He gives us.
XXII. All reverence and honour should be shown to the priests of God, who are superior to all other men in dignity. They are the spiritual Fathers of Christians, and the spirit and life of the world. As for me, if I were to meet a priest and an Angel in the road, I would immediately kiss the priest’s hand, and I would say to the Angel : ‘ Wait for me, O Angel, for this hand has touched the Word of life, and has something supernatural about it’
XXIII. I rejoice more over the kingdom of France than does the king of France himself, because I rejoice in the joy the king has in his kingdom. But I have this advantage over the king in the joy which I feel, for the king has all the labour and expense of his kingdom, while I rejoice without labour and without expense.
XXIV. Religious Superiors should take great care not to change the customs, except to improve them; not to seek for favours, not to exercise power ; but to fulfil their office.
XXV. The highest wisdom consists in doing good works, keeping a guard over oneself, and meditating on the judgments of God.
XXVI. True Poverty is the root of obedience, the Mother of self-denial, the destroyer of self-complacency, the extirpator of vanity and avarice.
XXVII. Obedience is the work of faith, the test of true hope, the proof of charity, the mother of humility, the author of the peace of God, which exceeds all understanding.
XXVIII. In books the Brethren should seek the word of God, not value nor beauty. They should have but few books, and those in common, and let these be such as are suitable for poor Religious.
XXIX. A poor man may be more generous than a rich one ; for if a rich man gives away all that he has, he will fall from his state in life, to his own confusion ; and if he does not give of the things he has, although he would be willing to do so if he would not lose his position thereby, his will is good, but it cannot be taken for the deed, because he still possesses goods. But the poor man who has nothing, who would like to give to the poor, but has nothing to give, who would like to build hospitals, but has not wherewith to do so — in him the will is taken for the deed.
XXX. To him who tastes God, all the sweetness of the world will be but bitterness. Taste, therefore, and see how sweet the Lord is, and thou wilt never weary of enjoying Him. It is quite otherwise with the love of the world, for bitterness is always hidden in it; the love of worldly things produces many fruits of sorrow ; thus, if thou lovest wife, children, possessions, houses, or honours, when these die or perish they procure for thee as much sorrow as thou hast had affection and love for them.