Life of St. Francis of Assisi, Paul Sabatier [sci fi books to read .txt] 📗

a part of his spiritual family forgetting the humility of their name, their origin, and their aspirations, to run after the ephemeral laurels of learning.

We have already seen that the habit of the Franciscans of this time was to make their abode within easy reach of great cities; Pacifico and his companions established themselves at St. Denis.27 We have no particulars of their work; it was singularly fruitful, since it permitted them a few years later to attack England with full success.

Francis passed the following year (1218) in evangelizing tours in Italy. It is naturally impossible to follow him in these travels, the itinerary of which was fixed by his daily inspirations, or by indications as fanciful as the one which had formerly determined his going to Sienna. Bologna,28 the Verna, the valley of Rieti, the Sacro-Speco of St. Benedict at Subiaco,29 Gaeta;30 San Michele on Mount Gargano31 perhaps received him at this time, but the notes of his presence in these places are too sparse and vague to permit their being included in any scheme of history.

It is very possible that he also paid a visit to Rome during this time; his communications with Ugolini were much more frequent than is generally supposed. We must not permit the stories of biographers to deceive us in this matter; it is a natural tendency to refer all that we know of a man to three or four especially striking dates. We forget entire years of the life of those whom we have known the best and loved the most and group our memories of them around a few salient events which shine all the more brilliantly the deeper we make the surrounding obscurity. The words of Jesus spoken on a hundred different occasions came at last to be formed into a single discourse, the Sermon on the Mount. It is in such cases that criticism needs to be delicate, to mingle a little divination with the heavy artillery of scientific argument.

The texts are sacred, but we must not make fetiches of them; notwithstanding St. Matthew, no one to-day dreams of representing Jesus as uttering the Sermon on the Mount all at one time. In the same way, in the narratives concerning the relations between St. Francis and Ugolini, we find ourselves every moment shut up in no-thoroughfares, coming up against contradictory indications, just so long as we try to refer everything to two or three meetings, as we are at first led to do.

With a simple act of analysis these difficulties disappear and we find each of the different narratives bringing us fragments which, being pieced together, furnish an organic story, living, psychologically true.

From the moment at which we have now arrived, we must make a much larger place for Ugolini than in the past; the struggle has definitively opened between the Franciscan ideal—chimerical, perhaps, but sublime—and the ecclesiastical policy, to go on until the day when, half in humility, half in discouragement, Francis, heartsick, abdicates the direction of his spiritual family.

Ugolini returned to Rome at the end of 1217. During the following winter his countersign is found at the bottom of the most important bulls;32 he devoted this time to the special study of the question of the new orders, and summoned Francis before him. We have seen with what frankness he had declared to him at Florence that many of the prelates would do anything to discredit him with the pope.33 It is evident the success of the Order, its methods, which in spite of all protestations to the contrary seemed to savor of heresy, the independence of Francis, who had scattered his friars in all the four corners of the globe without trying to gain a confirmation of the verbal and entirely provisional authorization accorded him by Innocent III.—all these things were calculated to startle the clergy.

Ugolini, who better than any one else knew Umbria, Tuscany, Emilia, the March of Ancona, all those regions where the Franciscan preaching had been most successful, was able by himself to judge of the power of the new movement and the imperious necessity of directing it; he felt that the best way to allay the prejudices which the pope and the sacred college might have against Francis was to present him before the curia.

Francis was at first much abashed at the thought of preaching before the Vicar of Jesus Christ, but upon the entreaties of his protector he consented, and for greater security he learned by heart what he had to say.

Ugolini himself was not entirely at ease as to the result of this step; Thomas of Celano pictures him as devoured with anxiety; he was troubled about Francis, whose artless eloquence ran many a risk in the halls of the Lateran Palace; he was also not without some more personal anxieties, for the failure of his protégé might be most damaging to himself. He was in all the greater anxiety when, on arriving at the feet of the pontiff, Francis forgot all he had intended to say; but he frankly avowed it, and seeking a new discourse from the inspiration of the moment, spoke with so much warmth and simplicity that the assembly was won.34

The biographers are mute as to the practical result of this audience. We are not to be surprised at this, for they write with the sole purpose of edification. They wrote after the apotheosis of their master, and would with very bad grace have dwelt upon the difficulties which he met during the early years.35

The Holy See must have been greatly perplexed by this strange man, whose faith and humility were evident, but whom it was impossible to teach ecclesiastical obedience.

St. Dominic happened to be in Rome at the same time,36 and was overwhelmed with favors by the pope. It is a matter of history that Innocent III. having asked him to choose one of the Rules already approved by the Church, he had returned to his friars at Notre Dame de Prouille, and after conferring with them had adopted that of St. Augustine; Honorius therefore was not sparing of privileges for him. It is hardly possible that Ugolini did not try to use the influence of his example with St. Francis.

The curia saw clearly that Dominic, whose Order barely comprised a few dozen members, was not one of the moral powers of the time, but its sentiments toward him were by no means so mixed as those it experienced with regard to Francis.

To unite the two Orders, to throw over the shoulders of the Dominicans the brown cassock of the Poor Men of Assisi, and thus make a little of the popularity of the Brothers Minor to be reflected upon them, to leave to the latter their name, their habit, and even a semblance of their Rule, only completing it with that of St. Augustine, such a project would have been singularly pleasing to Ugolini, and with Francis's humility would seem to have some chance of success.

One day Dominic by dint of pious insistance induced Francis to give him his cord, and immediately girded himself with it. "Brother," said he, "I earnestly long that your Order and mine might unite to form one sole and same institute37 in the Church." But the Brother Minor wished to remain as he was, and declined the proposition. So truly was he inspired with the needs of his time and of the Church that less than three years after this Dominic was drawn by an irresistible influence to transform his Order of Canons of St. Augustine into an order of mendicant monks, whose constitutions were outlined upon those of the Franciscans.38

A few years later the Dominicans took, so to speak, their revenge, and obliged the Brothers Minor to give learning a large place in their work. Thus, while hardly come to youth's estate, the two religious families rivalled one another, impressed, influenced one another, yet never so much so as to lose all traces of their origin—summed up for the one in poverty and lay preaching, for the other in learning and the preaching of the clergy.