MONASTIC CONFERENCES OF THE HOLY FATHER ST FRANCIS,
CONFERENCE I.
That the little Flock will be Multiplied
Be consoled, my beloved Children, and rejoice in the Lord ; do not be sad because of the smallness of our number, nor let my and your simplicity terrify you ; for the Lord has shown me in very truth how He will make you increase to a great number, and by the grace of His blessing will cause you wonderfully to multiply. Many will be converted to God, and throughout the whole world He will increase His family. For your sakes I must needs say what I have seen, and which I would rather have kept secret, if charity did not oblige me to repeat it. I saw a great multitude of men coming to us, and wishing to take our holy habit and join in our manner of life. And even now I have the sound of them in my ears, as they come and go according to the commands of holy Obedience. I see the roads full of a great multitude of almost every nation hastening to these parts. The French are coming, the Spaniards are hastening, the English and Germans are running, and a vast number from divers other countries are approaching with all speed.
* This is called the Colloquy of Consolation, because in it the Blessed Father consoled his Brethren when, being only four or six in number, they were discouraged thereat.
CONFERENCE II.
Of the Vocation of the Friars Minor, and of Preaching the Word of God.
Let us, beloved Brethren, consider our vocation, to which by the mercy of God we have been called, not for ourselves only, but for the salvation of many ; that we may go through the world, exhorting all, more by our example than by our words, to do penance for their sins, and to remember the commandments of God. Do not fear because you are insignificant and unlearned, but preach penance with courage and simplicity ; confiding in our Lord, Who has overcome the world, that the Holy Spirit will speak by you and in you, exhorting all to turn to Him and observe His precepts. Let us who have relinquished all things take care that we do not lose the kingdom of heaven for trifles; and if we find money in any place, let us not value it more than the dust we tread under our feet. Let us not, however, judge or despise those who live delicately and are clothed sumptuously. God is their Lord as well as ours, and He is powerful enough to call them to His service, and having called to justify them. Let us therefore reverence them as our Brothers and masters. They are our Brethren, because formed by the same Creator ; they are our masters, because they help the virtuous to do penance, by ministering to their temporal wants. Go, then, and announce peace to men, preaching penance for the remission of sins. You will find some faithful men, mild and kind, who will receive you and your words with joy; and, on the contrary, you will find others, without faith, proud blasphemers, who, insulting you, will resist all you say. Prepare your hearts, therefore, to bear all, patiently and humbly. Do not fear, however, for before long many wise and noble persons will come to you, and they will preach with you before kings and princes and great nations. Be ye therefore patient in tribulations, watchful in prayer, strenuous in labours, modest in speech, grave in manners, and grateful for benefits ; because for all these things God has prepared for you an eternal kingdom, which may He Who lives and reigns one God in three Persons, grant to us ; and He will grant it without doubt, if we are faithful to the vows we have willingly made to Him.
CONFERENCE III
Of the Religions who live as Hermits*
Let those who wish to live religiously in hermitages be three, or at the most four, in number. Let two of them be considered as Mothers, and have two sons, or at least one. The former must lead the life of Martha, and the latter that of Mary Magdalen. Those who lead the life of Mary shall have a cloister, and each of them his own cell, so that they may not live or sleep together. Let them always say Compline when the sun is about to set. Let them endeavour to keep silence, and let them recite the Divine Office.
They must rise to say Matins, and seek first the kingdom of God, and His justice. They must say Prime and Tierce at the proper time, and after Tierce they may break silence and go to their Mothers ; and if it pleases them they may ask an alms of them for the love of God, as the poorest of the poor. Afterwards they must say Sext, None, and Vespers at the usual hours. In the cloister where they live no one may be permitted to enter or to eat. Those Brothers who act as Mothers must endeavour to avoid all persons, so that no one may speak to them. And the sons may not speak to anyone except their Mothers and the Custode, when it pleases him to visit them with the blessing of God. And when the sons in turn assume the office of Mothers, they shall interchange what has here been marked out for them. Let all that is above prescribed be carefully and faithfully observed.
* In the beginning of the Order many Brethren retired to solitary places in order that they might more easily devote themselves to prayer and contemplation, living according to the rules laid down for them by their holy Father
CONFERENCE IV.
Of True Obedience,
Beloved Brethren, fulfil at once the command that is given you, and do not wait for it to be repeated. Do not imagine there is anything impossible in the command, for even if I were to command anything above your power, holy Obedience would supply you with strength. You must not consider who or what he is who commands, but only that he is your Superior. Among other graces which the Divine goodness has bestowed upon me this is one, that I would as willingly obey a novice of an hour, if he were appointed my Guardian, as I would the oldest and most discreet of the Brethren. The subject should not consider his Superior as a man, but he should see in him the God for Whose love he obeys. The more
contemptible the Superior may be, the more pleasing to God is the humility of him who obeys.
CONFERENCE V.
On Holy Poverty,
You know, my beloved Brethren, that Poverty is the queen of virtues, because it shone so brightly in the King of kings, and in the Queen, His Mother. Know, my Brethren, that Poverty is the straight road to salvation, the nurse of humility, the root of perfection ; its fruits are numerous, but hidden. This is the treasure buried in the evangelical field, to purchase which all should be sold, and what cannot be sold should be despised. Whoever wishes to attain to perfect Poverty must renounce not only all worldly prudence, but also in some degree all literary acquirements, that so, stripped of all things, he may enter into the power of God, and, naked, offer himself into the arms of the Crucified. No one has perfectly renounced the world who reserves the most secret place in his heart for his self-love. Let holy Poverty, therefore, shine among you, and principally in the houses you build, remembering the words of the Gospel : ‘Foxes have holes, and the birds of the air have their nests; but the Son of Man hath not where to lay His Head. ‘ Therefore, build poor little houses as poor people should ; which you must not look upon as your own, but as the property of others, and dwell therein as strangers and pilgrims. For pilgrims are accustomed to abide under strange roofs, to sigh for their country, and to proceed peacefully on their way. This evangelical Poverty is the foundation of our Order, on which the whole structure of Religion so depends, that by its solidity it is sustained, and by its weakness it is overturned.’ Inasmuch as the Brethren turn away from holy Poverty, so much will the world turn away from them ; they shall seek for its help, but not find it. If they embrace my Lady Poverty, the world will nourish them ; because they are sent for the salvation of the world. This is the treaty between the Brethren and the world : they owe good example to the world, and the world owes them their necessary subsistence ; but if they cease to give good example, the world will justly refuse to support them.
CONFERENCE VI.
Of Avoiding the Sight and Conversation of Women.
WE ought, my beloved Brethren, to avoid most carefully the sight of women, and all conversation and familiarity with them, which have been the occasion of ruin to many ; for on this account we often see the weak to be overcome and the strong shaken. Unless a man be most prudent, I consider it as easy to avoid harm in conversing with women as the Scripture says it is to pass through fire without burning the feet. I do not even think it safe to dwell on the thought of them, for this may rekindle concupiscence in a mortified body, or sully the purity of a chaste mind. Any intercourse with women is certainly frivolous, except for confession, and a very brief instruction, as may be necessary for their salvation, or befitting for courtesy. What affairs, I ask, can a Religious have to treat of with a woman, except when she piously asks to receive the Holy Sacrament of Penance, or counsel for the improvement of her life ? From excessive security the enemy is too little avoided, and if the devil can seize a man by one hair, he will quickly make it into a rope. We must not only mortify the vices of the flesh and bridle all incentives to them, but we ought with the greatest vigilance to watch over our exterior senses, through which death often enters into the soul.
CONFERENCE VII.
Of Asking for Alms with Confidence.
My beloved Brethren and Children, be not ashamed to beg for alms, for Our Lord made Himself poor in this world for the love of us, and after His example we have chosen to follow the way of perfect Poverty. Now, if we have chosen the way of Poverty for love of Him, we must not be ashamed to ask for alms. It does not become the heirs of the kingdom of heaven to blush at the tokens of their heavenly inheritance. For this is our inheritance, which Our Lord Jesus Christ acquired and left to us, and to all who will follow His example, and live in the most holy Poverty. I tell you in truth that many of the wisest and most noble of this world shall come to this Congregation, and shall consider it a great grace and honour to beg alms. You, therefore, who are the first-fruits of the Order, do not refuse to do willingly and joyfully what you will leave as an example to the Saints who come after you. Go then confidently and joyfully to ask alms with the blessing of God. And you should do this more gladly than if you could repay your benefactors a hundredfold, for in return for their charity you offer them the love of God, saying : ‘Give us an alms for the love of God,’ which is of far greater value than anything in heaven or on earth.
CONFERENCE VIII.
Of Discretion in Nourishing the Body.
My beloved Brethren, we must provide discreetly for the wants of our brother the body, lest we become overwhelmed with sadness and weakness. The servant of God should satisfy his body with moderation in eating, drinking, sleeping, and its other necessities, so that it may not grow weary of watching and of persevering reverently in prayer. We must not give brother body cause to murmur, saying : ‘I perish with hunger, therefore I cannot bear the burdens you put upon me ; I cannot remain upright and in a respectful posture during your long prayers ; I cannot rejoice in my tribulations, nor can I do good to others, because you do not supply me with what is necessary.’ If, however, the servant of God prudently and becomingly provides his body with all that is necessary, and our brother the body, after being sufficiently nourished, still grumbles, and becomes negligent and idle, or sleepy in prayer, and watching, and other good works, know then that the lazy horse requires the spur, and the ass that will not move must expect the stick ; therefore he must be punished as a lazy, good-for-nothing beast, who wishes to eat, and not to labour or to bear burdens. If, indeed, through poverty, we cannot provide our brother the body with what is necessary for him either in health or sickness, the Religious should humbly and truthfully ask his Superior for what he wants for the love of God, and if he cannot obtain it let him bear his want patiently for the sake of Our Lord, Who sought for some one to comfort Him and could find none. And this his necessity, will by God be imputed to him as a martyrdom. And if he does all that depends on him, that is, if he humbly make known his necessity, he will not be guilty of any sin, even if his body suffer grave injury therefrom.
CONFERENCE IX.
Of Indiscreet Fervour in Abstinence.
My Brethren, let each one consider his own constitution, for although some among you may be able to support nature with very little food, I do not wish that others who require more nourishment should endeavour to imitate them in this matter ; but let each one, considering the requirements of his nature, provide for the needs of his body. As, therefore, we must avoid all excess in eating, which weighs down both body and soul, so likewise, and even more, must we beware of any excess in abstinence, for the Lord loves mercy and not sacrifice.
CONFERENCE X.
Of bearing with small Discomforts,
Those wants, my beloved Brethren, which do not come from reason, but from mere sensuality, are manifest signs of the loss of fervour. A tepid spirit, which is becoming gradually deprived of grace, turns necessarily to the things of flesh and blood. If the soul is deprived of spiritual delights, what is there left for it but to seek carnal ones ? And then the animal appetite makes the necessity appear real ; then the carnal desire influences the conscience. But even if a brother has a real necessity, and at once hastens to satisfy it, what reward will he receive? An occasion of merit has been offered him, but he studiously endeavours to avoid it ; thus, not to suffer these necessities patiently, is nothing else but to return to the flesh-pots of Egypt.
CONFERENCE XI.
Of Rejoicing Spiritually in the Lord
Always, my beloved Brethren, have a holy joy in God, both interior and exterior. If the servant of God endeavours to have and to keep spiritual joy, which springs from a pure heart, and is acquired by devout prayer, then the devils cannot harm him; they are forced to say : ‘Since this servant of God rejoices alike in tribulation and prosperity, we cannot find an entrance into his heart, and are unable to injure him.’ But the devils rejoice exceedingly if they can extinguish or even lessen this joy and devotion, which come from prayer and good works. For if the devil can once succeed in getting anything of his own into the heart of a servant of God, unless it be at once wisely and carefully destroyed and rooted out (as it soon may be) by the virtue of holy prayer, contrition, confession, and satisfaction, then in a short time of one hair, he makes a rope, by constantly adding something to it. Therefore, my beloved Brethren, as this holy joy comes from cleanness of heart, and the purity of continual prayer, we must principally endeavour to acquire these two virtues, that thus we may have this joy both exterior and interior, which I desire so greatly, and love so much to see and feel, both for myself and you, to the edification of our neighbour, and the confusion of the enemy. Sadness belongs to the devil and his children, but to us perpetual joy and jubilation in the Lord.
CONFERENCE XII.
Of the Humility and Peace to be observed towards Priests,
My beloved Brethren, we have been sent to assist priests in the salvation of souls, that what is wanting in them may be supplied by us. Everyone will receive his reward, not according to his dignity, but according to his labour. Know, my Brethren, that the salvation of souls is most pleasing to God, and this we shall procure much better by living in concord with the clergy than by being at variance with them. If they hinder this work, God is their judge, and He will avenge it in due time. Therefore be subject to the Prelates, that, as far as you can prevent it, no envy may arise. If you are the sons of peace, you will gain both the clergy and the people, and this will be much more acceptable to God than if you gained the people only, and scandalised the clergy. Hide their faults, supply their deficiencies ; and when you have done this, humble yourselves all the more.
CONFERENCE XIII.
How to Recognise a Servant of God.
Oh, how good a thing it is, my Brethren, to serve God ! The service of God is better than the empire of the world. But who can be sure that he is the servant of God ? There is nothing better than to serve God, but yet there is nothing more difficult than for a man to know with certainty whether he is the friend and the servant of God. I own to you that I asked Our Lord that He would deign to make known to me when I am His servant, and when I am not. This most benign Lord, in His mercy, thus answered me : ‘Thou mayst know thyself to be My true servant when thou thinkest holy thoughts, speakest holy words, and performest holy works.’ I have told you this in order that you also may know when you are true servants of God, and pleasing to Him, and that I may be put to shame before you when you see me fail in all or any of the aforesaid things.
CONFERENCE XIV.
Whether it is more Pleasing to God to Pray or to Preach
I HAVE a great doubt, my beloved Brethren, which I wish to propose to you, that you may solve it with the help of God. What, my Brethren, do you counsel me? Which do you think best, that I should give myself to prayer, or that I should go about preaching ; inasmuch as I, poor, simple, and unskilful in speech, have received a greater grace of prayer than of eloquence? In prayer, likewise, we find profit, and an accumulation of graces ; in preaching we distribute the gifts we have received from heaven. In prayer we obtain the purification of the interior affections, and union with the one true and Sovereign Good, with an increase of virtue ; in preaching we suffer the soiling of our spiritual feet, distraction about many things, and relaxation of discipline. Finally, in prayer we speak to God and hear His voice, and leading a sort of angelic life, we have our conversation among the angels ; while in preaching we must use much condescension with men, and living an earthly life among them, we must think, see, hear, and speak about earthly things. But there is one thing on the other side which seems to outweigh all these advantages before God, namely, that the Only -Begotten Son of God, Who is the Infinite Wisdom, descended from the Bosom of His Father for the salvation of souls, that, teaching the world by His example, He might preach the Word of life to men, whom He would redeem, cleanse, and nourish with His precious Blood ; reserving nothing for Himself which He did not bountifully lavish for our salvation. And because we ought to follow the example shown us by Him, it would seem to be more pleasing to God, that interrupting our repose, we should go forth to labour. Wherefore give me your advice in this matter.
CONFERENCE XV.
Of those who Apply themselves to Learning,
Those Brothers who study from curiosity will find their hands empty in the day of tribulation. Therefore I would rather they should be strengthened in virtue, that when the day of trial comes, they may have the Lord with them in their anguish ; for a time of tribulation will come, when their books will be thrown away as useless. I do not wish my Brothers to be too anxious for books and knowledge; but I desire them to be grounded in holy Humility and pure Simplicity, in holy Prayer, and my Lady Poverty, This is the only secure way to our own salvation, and the edification of others; for Christ, Whom the Brethren are bound to imitate, has taught us only this way, both by His Word and example. Many Brethren, under pretence of edifying others, will turn aside from their vocation, which is holy Humility, pure Simplicity, Prayer and Devotion, and our Lady holy Poverty. And it will happen to them that, while they imagine they are full of devotion, inflamed with love, and illuminated with the knowledge of God through their understanding the Holy Scriptures, they will, on this very account, remain cold and vain ; and thus they will not be able to return to their first vocation, because they have lost the time of living as they ought, in vain and false study.
CONFERENCE XVI.
Of Vain and Conceited Preachers,
There are many, my Brethren, who devote themselves entirely to acquiring knowledge, losing their holy vocation by leaving the road of humility and prayer, and becoming dissipated in body and mind — who, if they find anyone converted and moved to penance by their sermons, become proud and puffed up by their work, and another’s gains, when they have rather preached only to their own prejudice and condemnation, and have in reality worked nothing, except as the instruments of those by whom the Lord has truly acquired this fruit. For while they believe that sinners are moved and converted by their knowledge and preaching, it is really by the prayers and tears of some poor, humble and simple Brothers that God works these conversions, although these holy Brothers are generally unconscious of it. God wills it to be so, lest they should become proud thereof. These, my Brethren, are ‘ knights of the round table,’ who hide in deserts and lonely places, that they may more diligently give themselves up to prayer and meditation, weeping for their own sins and those of others, living simply and conversing humbly, whose sanctity is known to God, but hidden from their Brethren and from all men. But when the angels present their souls to God, then the Lord will show them the fruit and reward of their labours ; namely, many souls that have been saved through their prayers, tears, and example. And He will say to them : ‘Behold, My beloved children, such and such souls that have been saved by your prayers, tears, and example, and, ” because you have been faithful in a few things, I will place you over many things.” Others have preached and laboured with words of wisdom and knowledge, and I, on account of your merits, have rendered their words fruitful ; receive, therefore, the reward of their labours, and the fruit of your merits, that is, the eternal kingdom which you have taken by violence with your humility and simplicity, your prayers and tears/ These, therefore, carrying their sheaves, namely, the fruit and merit of their holy Humility and Simplicity, shall enter rejoicing and exulting into the joy of their Lord ; while those, on the contrary, who have thought of nothing but knowing and pointing out the way of salvation to others, without walking therein themselves, will stand naked and empty-handed before the tribunal of Christ, bearing only the sheaves of shame, confusion, and sorrow. Thus the truth of holy Humility and Simplicity, of holy Prayer and Poverty, which is our vocation, will be exalted, glorified, and magnified; which truth those who are puffed up by the vain love of science contradict by their life and idle words, calling the truth falsehood, and persecuting those who walk in this truth. Then the errors and false opinions which they have held — which they have declared to be the truth — and by which they have plunged many into an abyss of blindness, will end in sorrow, shame, and confusion ; and on account of the darkness of their minds, they will be cast into the exterior darkness, with the spirits of darkness.
CONFERENCE XVII.
Of the Marks and Praise of a Good Preacher,
I WISH, my beloved Brethren, the ministers of the Word of God to be such, that, devoting themselves to spiritual studies, they should not be hindered by undertaking any other duties. For they are chosen by the great King to proclaim to the people the laws which proceed from His mouth. The preacher ought first to imbibe in secret prayer what he afterwards brings forth in holy words ; he ought to be inflamed interiorly before he speaks exteriorly. This office is certainly worthy of honour, and those who fulfil it ought to be reverenced by all, for they are the life of the body, the adversaries of the devils, the light of the world. Those preachers are to be commended who sometimes examine and try themselves ; but those know badly how to act who devote themselves entirely to preaching and not at all to devotion. Others, again, are to be pitied, who often sell what they do for the oil of empty praise. The office of preaching, my Brethren, is more acceptable to the Father of mercies than any sacrifice, especially if it be undertaken with the fervor of charity, so that the preacher labours more by his example than by his words — more by tears of devotion than by loquacious speaking. Therefore that preacher is to be pitied as devoid of true piety, who in his sermons seeks not the salvation of souls, but his own praise; or who destroys by the wickedness of his life, what he builds up by the truth of his doctrine. A Brother, simple and slow of speech, who by his good example excites others to good, is much to be preferred to such an one. ‘The barren has borne many children,’ says the Prophet, ‘and she that had many sons has become weak.’ The barren is the poor little Brother who has not the office of bringing forth sons in the Church. In the day of judgment he will bear many, because those whom he now converts to Christ by his hidden prayers will then be called his, for his glory by the Judge. He who had many sons shall be made weak, because the vain and loquacious preacher, who rejoices now because he thinks he has gained many by his own strength, shall know then that they do not in anywise belong to him.
CONFERENCE XVIII.
Of Murmuring and Detraction.
The vice of detraction, my Brethren, is an enemy to the very source of piety and grace, and is abominable to the most merciful God ; because the detractor feeds on the blood of the souls he has murdered with the sword of his tongue. The impiety of the detractor js far greater than that of the thief, because the law of Christ (which is fulfilled by showing mercy) commands us to desire more ardently the salvation of the soul, than the safety of the body. The Religious who murmurs against his Brethren, or his Superiors, what does he do but drench his Mother, holy Religion, with the gall of bitterness and insults ? Detractors are of the generation of Cham, who ridiculed the shame of his father instead of hiding it; thus these make known and exaggerate the faults of their Superiors and their Order, and they consequently deserve to be cursed by God. These, like swine, wallow in mire ; for, after the manner of these unclean animals (being themselves far more unclean in their consciences), they feed and gorge themselves on the defects and weaknesses which they curiously seek for, and often falsely affirm they see and find in others ; like mad dogs, they grumble at religious discipline and correction ; they bark against their Order and their Superiors; and when they can, they bite. This is what the detractor says : ‘My life is most imperfect, I have no particular grace or merit, therefore I cannot find favour either with God or man. I know what I will do. I will discover the defects of my Brethren, and thus I shall obtain favour with my Superiors. I know they are men like unto myself, and in this way I may also get into office, because, when the cedars are fallen, the branches only will remain in the way.’ Alas ! miserable man, feed thyself upon human flesh, and, unable to live otherwise, gnaw the entrails of my Brethren.
Detractors wish to appear good without being so, to declaim against vice, but not to give up preaching it ; they praise only those in authority, whose favour they wish to gain ; and they never praise anyone unless they think he will hear of it. They make themselves pale with fasting for the sake of praise, that they may be considered spiritual ; they can judge all things, and may not be judged by any. They glory in the good opinion of men, not in good works ; in having the name of angels, but not the virtues.
CONFERENCE XIX.
The Brethren are not to be called Masters.
Do not, my Brethren, seek to be called Master ; for the name of Master belongs only to Christ, Who has created all things. I would willingly know how to do all things, but I would never willingly be looked upon as a Master, nor honoured with the title of Master, lest I should seem to act in opposition to the words of Christ in the Gospel ; for it is better to be humble, with very little knowledge, than (were that possible) to know how to do all great and wonderful works, and oppose the lowly teaching of our glorious Master. For the name of Master belongs only to Our Lord Jesus Christ, Whose works are perfect, and Who has commanded that no one on earth should be called by this title ; for this only befits Him, Who is the One, True, and Perfect Master in heaven, the Blessed Christ, Who is God and Man, the Life, the Creator of the world, worthy of praise and glory for ever and ever. Amen.
CONFERENCE XX.
Of the Benefits that will accrue to the Order by being subject to the Holy Church.
The Roman Church, my Brethren, is the Mother of all Churches, and the Mistress of all Religious Orders. I am going to recommend my Brethren to the Holy Church, whose powerful rod will strike the wicked, and under whose care the children of God shall advance in perfection, and ever enjoy true liberty. Acknowledge then, my Brethren, the sweet benefits of your Mother, and always embrace her venerable traditions with special devotion. Under her protection no evil shall befall our Order, nor the son of Belial ravage the vine of the Lord with impunity. This Holy Church will be jealous for the glory of our Poverty, and will not suffer the cloud of pride to overshadow the renown of our Humility. She will keep the bond of peace and charity unbroken among us, punishing the discontented with the most rigorous censures. The observance of evangelical purity will constantly flourish under her protection, nor will she allow the good odour of our life to perish in the least.
CONFERENCE XXI.
Of the Tribulations of the Order, and of those who follow the Rule.
THE time will come, my Brethren, when this Order, beloved by God, will be so disgraced by the evil example of evil Brethren, that it will blush to appear in public. Those who at that time shall come to join the Order will be led solely by the Spirit of God ; there will be no stain of flesh and blood in them, and they will indeed be blessed by God. Although their works may be most meritorious, still charity, which causes the saints to labour so fervently, growing cold, these Religious will have to suffer immense temptations, and those who at that time are found faithful shall be better than their predecessors. Woe to those who, contenting themselves with the look and appearance of religion, and confiding in their knowledge and worldly prudence, are found idle, that is, not exercising themselves in virtuous works, in the way of the Cross and of penance, and in the pure observance of the Gospel precepts which by their profession they are bound to keep simply and entirely. These will not constantly resist the temptations which God will permit for the trial of the elect. But those who are proved and found faithful shall receive the crown of life, for which they have been prepared by the persecutions of the perfidious and reprobate.
CONFERENCE XXII.
Of Conversing with Holiness among the Faithful.
In the Name of the Lord, go two and two in your journeys, humbly and modestly, and above all keep strict silence from the early morning until Tierce, praying to God in your hearts. Let no idle or useless words be spoken among you, but, even as you walk, let your conversation .be as humble and edifying as if you were in your Convent or in your cell. For wherever we are, or wherever we go, we have always our cell with us. Our brother the body is our cell, and the soul is the hermit who dwells therein to praise God and meditate on Him, and if the soul does not remain in quiet in this cell, other cells which are built will be of little profit. Let your conversation among the people be such that whoever sees and hears you may devoutly praise the Most High God, our heavenly Father. Announce peace to all men, saying : ‘The Lord give you His peace.’ But since you preach peace with your lips, much more have peace in your hearts. Let no one be moved to anger or scandal on your account, but endeavour to lead all to peace, benignity and concord by the example of your meekness. For to this we are called, to heal the wounded, to bind up what is broken, and to bring back those who have gone astray. Many, in truth, may now seem to you to be members of the devil, who will yet be disciples of Christ.
CONFERENCE XXIII
How the Brethren are to Act among Infidels.
My Children, God has commanded me to send you into the land of the Saracens, that you may preach and confess His faith, and oppose the law of Mahomet. And I myself will go among other infidels, and I will send the other Brethren to all parts of the world. Prepare yourselves, therefore, my Sons, to accomplish the Will of the Lord. And, O beloved Children, in order more perfectly to fulfil the command of God for the salvation of your souls, take care that there be among you peace and concord and the bond of indissoluble charity. Fly from envy, which was the beginning of our perdition. Be patient in tribulation, humble in prosperity, and thus you will be victorious in all combats. Be imitators of Christ in Poverty, Obedience, and Chastity. For Our Lord was born poor, lived poor, taught poverty, and died in poverty. And to show how much He loved chastity He chose to be born of a virgin ; His first soldiers were the virgin Innocents ; He always counselled and practised virginity, and He died in the company of virgins. Obedience, likewise, He observed from His birth to His death an the Cross. Place your hope in God alone. Who will guide and help you. Take with you your Rule and your Breviary, that you may recite most diligently the Divine Office, and be all obedient to Brother Vitalis, your Superior. O my Children, while I rejoice at your good will, my heart feels a kind of loving bitterness at the thought of your departure and separation from me ; but we must prefer the commandment of God to our own will. I entreat you keep the Passion of Christ ever before your eyes, which will strengthen and animate you to suffer for Him.
CONFERENCE XXIV.
On the assiduous Meditation of the Passion of Christ,
Always keep before your eyes, my dearest Brethren, the way of Humility, Poverty, and the holy Cross, by which Our Lord Jesus Christ admonishes us to consider that if it behoved His Majesty to suffer, and thus to enter into His glory, much more should we, who are such great sinners, embrace the way of the Cross and of suffering. And surely if all Christians are bound to take up their cross, much more are we obliged to do so, who profess to follow the standard of the Cross ; for it is the will of God that we should not only bear the cross ourselves, but that we should excite others, and lead them by our words and example to do the same, so that, together with them, we may follow Christ, our Leader. This goodwill and desire to imitate the Passion of Our Saviour is the peculiar gift which the Holy Ghost gives to those souls who really love and serve God ; for those who are attached to earthly things, and love themselves only, abhor this doctrine of the Holy Spirit, and do not consider it necessary, in order to acquire perfection, to become partakers of the sufferings of Christ. On the. contrary, promising themselves greater profit in other ways, which are not true ways, but hidden precipices, and flying from the bitterness of tribulation by many human and self-willed devices, they have their hearts hardened and blinded by self-love, and falsely assert that in this liberty of life they can better serve God. They do not realise the innumerable interior delights which that soul enjoys who is entirely absorbed in the contemplation and compassion of the sufferings of her Lord, nor indeed could they perfectly taste of them unless they underwent some tribulation for Christ. But the soul dead to herself, and entirely despoiled of selfish affections, humbly permits herself to be guided by the Holy Ghost, that He may work in her according to His good pleasure, as a perfect Master of the excellent doctrine which Christ has left written in the book of His humility, patience, and suffering, which IS the sure road to Christian perfection. Hence this soul, which has been purified by God, desires most vehemently to be transformed into His sufferings; looking upon all other ways and consolations as earthly food which perishes, but on this as the only medicine of salvation, whose taste is bitter, but whose fruit is most sweet ; for what is bitter to the taste is most sweet in its results. Wherefore, preferring her good to her pleasure, she proves how admirable is the sweetness of everlasting life ; she despises momentary and earthly consolations, and fully experiences that her love cannot more perfectly rest in anything than in a loving compassion for Christ ; and that the more she is transformed into Christ Crucified, the more she is transformed into the Most High and Glorious God. For the Humanity is not separated from the Divinity ; and Christ Himself, praying to His Father, has said : ‘I will that where I am, they also may be.’ And thus the soul contemplates both these states of her Lord, so as never to be separated from Him. For if we fly from His Passion, we shall be separated from Him in His Glory, according to the words of the Apostle St. Paul : ‘If we suffer with Him, we shall also be glorified with Him.’ The soul therefore contemplates Christ both as mortal and immortal, for one is the state of those who still run, the other of those who have already received the prize. And as the prize is only given to those who run, so heaven will only be given to those who bear the Cross ; for the servant is not greater than his Lord, nor the disciple above his Master. For this reason we see that God communicates His grace to those who follow Him in this way, but, on the contrary, withdraws it from those presumptuous ones who imagine they can be united to Him in other ways without ever going out of themselves, but who, in truth, are miserably running to a precipice.
CONFERENCE XXV.
Why, having renounced the Office of General, St. Francis bore with the Defects of the Brethren.
Some of you, my Brethren, wonder and ask me why I do not correct the faults which are committed in the Order. May the Lord pardon such Brethren, for they are displeasing to me, because they wish to entangle me in things which do not belong to my office. As long as I was Superior over my Brethren, and they remained steadfast in their vocation and profession, I ministered to them both by words and example with much solicitude, although I was very, infirm even from the beginning of my conversion. But afterwards I saw that the Lord had multiplied the number of the Brethren, and that they, through tepidity and want of courage, began to decline from the strait and secure road in which they had been walking ; and entering upon the broad way which leads to death, would not consider their vocation and profession, nor leave the perilous and deadly path they were treading for the preaching, admonitions, and good example which I constantly offered them;therefore I resigned the government and Generalship of the Order to God and the Ministers. But although, when I renounced the office of Superior, I told the Brethren in the general Chapter that, on account of my infirmities, I could no longer take care of them, nevertheless, if the Brethren would even now act according to my wishes, for their consolation and benefit, I should not desire them to have any other General but myself as long as I live. For if a good and faithful subject knows and does the will of his Superior, that Superior need have very little anxiety about him. Moreover, so much should I rejoice in the well-doing of my Brethren, both for their profit and my own, that even were I ill in bed it would not be irksome to me to serve them ; for the office of Superior is spiritual only, that is to subdue vices, and spiritually to correct and amend them. But if I cannot do this by preaching, by admonitions and example, I will not become an executioner to scourge and punish, as do the rulers of this world. But I trust in the Lord that invisible enemies, who are the executioners of God to punish in this world and the next those who transgress His commandments, will take vengeance on them, causing them to be chastised by the men of the world in shame and contempt, that they may return to their profession and vocation. Nevertheless, as long as I live I will not cease by works and example to teach the Brethren to walk in the way which the Lord has shown me, and which I have hitherto taught and shown them, that they may be inexcusable before God. And henceforth I am not bound to render an account of them before God.
CONFERENCE XXVI.
Of the Qualities that should Characterize the Minister- General.
The leader of so great an army, consisting of persons of such various dispositions, the shepherd of such a large and wide-spreading flock, can scarcely be equal to the greatness of his charge, but I will endeavour to describe to you, my Children, what the leader and shepherd of this family should be. This man ought to be of grave demeanour, of great discretion, of good fame, devoid of all particular affections, lest loving one part too much, he scandalise the whole ; a man who is a friend of prayer, in such a manner, however, that he give certain hours to his own soul, and certain others to the flock committed to his care. First of all, he ought early in the morning to offer the most Holy Sacrifice of the Mass, and at that time, with great and prolonged devotion, he should earnestly recommend himself and his flock to the Divine protection. After his prayer, he must devote himself to hear everyone, to answer everyone, and to provide for everything with patience, charity, and sweetness. He should not be an accepter of persons, but should care for the simple and ignorant as much as for the wise and learned. If the gift of science has been bestowed upon him, he should strive still more to give an example of piety, simplicity, patience and humility. Let him cherish all virtues in himself and others, and constantly exercise himself in the practice of them; thus exciting others more by his example than be words. Let him be a hater of money, which is thy chief enemy of our profession and perfection ; and remembering that he is the head and the model for the imitation of others, let him be careful never to retain any about him. Let him be content with his habit and a few books, and on account of his office he must have a writing-desk and a seal. Let him not be a collector of books, nor a great reader, lest he should take from his duties the time he gives to study. Let him kindly console the afflicted, so that he may be the last refuge of those in tribulation, lest the weak, if they do not find comfort from him in their troubles, should be overcome with the sadness of despair. In order to bring the froward to meekness, let him humble himself, and relax something of his authority, so that he may gain souls to Christ. Let him have compassion on those who abandon the Order, as on sheep that have gone astray ; and let him never refuse to show them mercy, considering how strong that temptation must be which can lead souls to such a step, and that if God had permitted him to experience the same, he might have fallen into a deeper abyss. I wish him, as one holding the place of Christ, to be honoured by all with devotion and reverence, and to be provided for by all with great kindness, according to his necessities, and as far as our Rule allows. Nevertheless he ought not to take pleasure in honours, nor rejoice in favours more than in injuries, and he ought not to change his manners on account of honours, except to improve them. If he require better and more costly food than others, let him not take it in private, but in public, so as to prevent others from being ashamed of the same indulgence in their infirmities and weaknesses. It belongs to him especially to discover the secrets of consciences, and to draw the truth from hidden sources. Let him not at once believe any accusations, until he discover the truth by diligent examination. Let him not listen to great talkers, and let him be on his guard against those who are constantly finding fault, and not easily give credence to them. Moreover, he should be such that he will never, through the desire of retaining honour, infringe or relax the rule of justice and equity, in such a manner, however, that no soul may be destroyed through excessive rigour, nor tepidity arise from too great mildness, nor relaxation of discipline spring from weak indulgence ; let him be feared by all, but loved by those who fear him. Let him always consider the office of superiority as a burden rather than an honour. I wish him to have as assistants men of exemplary lives, rigid against self-indulgence, strong to suffer, and compassionate to those who fall ; having an equal affection for all, receiving nothing in reward for their labours except absolute necessaries, desiring nothing but the glory of God and the good of the Order, merit for their own souls, and perfection for the souls of their Brethren ; affable to all, and receiving all who come to them with a holy joy, showing forth to all purely and simply the form and example of the observance of the Gospel, according to the Rule of our holy Profession. Such ought to be the Minister-General and his assistants.
CONFERENCE XXVII.
Of the Qualities of the Provincial Ministers.
I WISH my Brethren, the Provincial Ministers, to be so kind and affable to their inferiors that the guilty may not fear to trust themselves to their affection. I desire them to be moderate in their commands, forgiving towards offenders ; bearing with sinners rather than resenting the sin, enemies to vice but physicians to the vicious. In fine, I wish them to be such that their lives may be a mirror of discipline to others. I wish them to be loved and honoured by all, as those who bear a burden of anxiety and labour. I consider that those who observe these rules and govern souls in this manner, will deserve a great reward from God.
CONFERENCE XXVIII.
What Manner of Life is to be observed at St, Mary of the Angels, and that the Brethren are never to give up that Place,
My beloved Brethren, I wish this place to be always under the immediate government of the Minister-General, and therefore he should take great care to establish there a good and holy Community. The best and holiest clerics and the most exemplary Brothers must be chosen, and those who best know how to recite the Divine Office, so that not only seculars but even other Brothers may be glad to see and hear them. From among the lay-Brothers let there be also selected holy, discreet, humble and edifying men to serve them. I desire likewise, that no person and no Brother enter into this Monastery, except the Minister-General, and those Brothers who serve. Nor may the inmates speak with anyone except the lay-Brothers and the Minister when he visits them. I also wish that the lay-Brothers, who serve them, be bound never to speak to them idle words, or the news of the world, or anything that is not profitable for their souls. Therefore I specially command that no one should enter this place, that the Religious may the better preserve their purity and sanctity, and that nothing useless may be said or done there ; but it must be kept sacred with hymns and praises of God. And when one of these Brethren goes to God, I desire that the Minister-General put another holy Brother in his place. For if the other Religious should hereafter decline from purity and sanctity of life, I desire that this holy place may be, and ever remain, a model and a good example to the whole Order, and as a candle always burning and shining before the Throne of God, and the Blessed Virgin, by which the Lord may be appeased for the defects of all the Religious, and may always preserve and protect this Order, His own little plant. Take heed, my Brethren, that you never forsake this spot. If you are cast out by one door, re-enter by the other. For this is a sacred place, and the dwelling of Christ, and of the Blessed Virgin Mary His Mother. Here, when we were few in number, the Most High multiplied us ; here, by the light of His wisdom, He illuminated the minds of His poor ones; here, by the fire of His love, He inflamed our wills; here, whoever prays devoutly shall obtain what he asks for, but he who sins shall be more grievously punished. Therefore, my Children, consider this place most worthy of all honour and reverence, as the true Tabernacle of God, singularly beloved by Him, and His holy Mother. And here with your whole hearts, and with the voice of joy and exultation, praise God the Father, and Jesus Christ His Son, in the unity of the Holy Ghost. Amen.