Papal Bulls: Exivi de paradiso

1. Exivi de Paradiso, dixi, rigabo hortum plantationum, ait ille coelestis agricola, qui vere fons sapientiae verbum Dei, a Patre in Patre manens, genitum ab aeterno, novissime diebus istis (fabricante Sancto Spiritu) in utero Virginis caro factum, exivit homo ad opus arduum redemptionis humani generis peragendum: exemplar se dando coelestis vitae, praebens hominubus semetispsum. Verum quia plerumque mortalis vitae sollicitudinibus pressus homo, mentis aspectum ab exemplaris hujusmodi intuitu divertebat: verus noster Salomon in solio militantis Ecclesiae hortum voluptatis inter ceteros quemdam fecit a procellosis mundi fluctibus elongatum, in quo quieties ac securius vacaretur contemplandis, servandisque hujusmodi operibus, exemplaris in hunc mundum introivit ipse, ut regaret ipsum foecundis aquis gratiae, & doctrinae. Hic hortus siquidem est Fratrum Minorum sancta Religio, quae muris regularis observantiae firmiter undique circumclusa, intra se solo contenta Deo adornatur abunde novellis plantationibus filiorum.

1. I went forth from Paradise, I said, I will water the garden of plantations, said that heavenly agricola, who truly is the fons of wisdom, the Word of God, remaining in the Father, begotten from eternity, finally in these days (the Holy Spirit working) in the womb of the Virgin made flesh, man came forth to accomplish the arduous opus of the redemption of the human genus: giving himself as exemplar of heavenly life, offering to men himself. But because mortal man, for the most part pressed by the solicitations of life, turned the aspect of his mind away from the sight of such an exemplar: our true Solomon on the throne of the militant Church made one certain hortus of delights among others, set apart from the stormy waves of the world, in which he might more quietly and securely take leisure for contemplating and keeping such works; he himself introduced the exemplar into this world, that he might water it with the fecund aquae of grace & of doctrina. This hortus indeed is the holy Religio of the Fratres Minores, which, firmly enclosed on all sides by the muros of regular observance, content within itself to God alone, is abundantly adorned with new plantations of sons.

Ad hunc veniens dilectus Dei Filius mortificantis poenitentiae myrrham metit cum aromatibus, quae suavitate mira universis odorem attrahentis sanctimoniae circumfundunt. Haec est illa colestis vitae forma, & regula, quam descripsit ille Confessor Chirsit eximius sanctus Franciscus; ac servandam a suis filiis verbo docuit pariter & exemplo.

To this one coming, the beloved Son of God gathers the myrrh of mortifying penance with aromatics, which, by a wondrous sweetness drawing the scent of holiness to all, pour it round about. This is that form and rule of heavenly life which that outstanding Confessor of Christ, Saint Francis, described; and he taught it to be kept by his sons alike by word & by example.

Pontifices declararunt regulam.

The pontiffs declared the rule.

2. Quia vero dictae santae regulae professores, ac aemulatores devoti, ut & alumni, & veri Filii tanti Patris affectabant, sicut & ferventer affectant, ad purum & ad plenum praemissam regula firmiter observare: attendentes quaedam quae dubium poterant afferre sensum in ipsius regulae serie contineri, pro ipsorum declaratione habenda recurrerunt prudenter olim ad apicem Apostolicae dignitatis, ut certificati per ipsam, cujus pedibus etiam per ipsam regulam sunt subjecti, possent Domino (pulsis cunctis dubiis) cum plena claritate conscientiae deservire. Horum autem piis, & justis supplicationibus plures praedecessores nostri Romani Pontifices successive (sicut dignum erat) applicantes aures & ad animum, declaraverunt ea quae dubia videbantur: addiderunt nonnulla, & aliqua concesserunt, sicut expedire videbant Fratrum conscientiis, ac purae observantiae hujus status. Verum quia plerumque ubi culpa non est, eam timere solent conscientiae timoratae, quae in via Dei quodcumque devium expavescunt, non sunt ad plenum ex dictis declarationibus dictorum omnium Fratrum conscientiae quietatae, quin circa aliqua ad regulam ipsorumque statum pertinentia dubitationum in ipsis fluctus aliqui generentur & oriantur, sicut ad aures nostras pluries, & de quampluribus in publicis, & privatis consistoriis est perlatum.

2. Because indeed the teachers and zealous emulators of the said holy rule, as well as the pupils and true Sons of so great a Father, strove — and strive fervently — to observe firmly the foregoing rule in its purity and fullness, attending to certain matters which might introduce doubtful meaning into the sequence of that very rule, they prudently resorted long ago for the explanation of these things to the apex of Apostolic dignity, so that, certified by the same authority to whose feet they are in a sense subject even through that rule, they might, with all doubts removed, serve the Lord with full clarity of conscience. To the pious and just supplications of these men several of our predecessors, Roman Pontiffs in succession (as was fitting), lending ear and mind, declared those things which had seemed doubtful; they added certain provisions, and conceded some things, as they judged expedient for the consciences of the Brothers and for the state of this pure observance. But because, for the most part, where there is no fault, timid consciences are wont to fear it — consciences fearful that dread every deviation from the way of God — the foregoing declarations have not fully quieted the consciences of all the said Brothers; rather, about certain matters pertaining to the rule and to their state, some qualms and fluctuations are generated and arise in them, as has been reported to our ears many times, and in very many public and private consistories.

Quapropter per ipsos Fratres nobis est humiliter supplicatum, quatenus praedictis dubiis, quae occurrerunt, & quae possunt occurrere in futurum, adhibere opportuna declarationis remedia, de benignitate Sedis Apostolicae curaremus.

Wherefore those same Brothers have humbly besought us that, respecting the aforesaid doubts which have arisen and which may arise in the future, we should, out of the benignity of the Apostolic See, provide suitable remedies of declaration.

Affectus Pontificis in regulae professores.

The Pontiff's disposition toward the professors of the rule.

3. Nos igitur, cujus animus ab aetate tenera pia devotione efferbuit ad hujusmodi professores regulae, & ad Ordinem ipsum totum: nunc autem ex communi cura pastorali regiminis, quam immeriti sustinemus, ad ipsos fovendos dulcius & attentius gratiosis favoribus prosequendos tanto provocamur ardentius, quanto frequentius intenta mente revoluimus fructus uberes, quos ex eorum exemplari vita, & salutare doctrina toti universali Ecclesiae continue cernimus provenire, tam pia supplicantium intentione commoti, ad peragendum diligenter quod petitur, studia nostra duximus convertenda: ipsaque dubia per plures Archiepiscopos, & Episcopos, & in Theologia Magistros, & alios litteratos providos, & discretos examinari fecimus diligenter.

3. We therefore, whose spirit from tender age boiled up with pious devotion toward such professors of the Rule and toward the entire Order itself; now, however, from the common pastoral care of government which we undeservedly shoulder, are the more ardently moved to cherish them more sweetly and attentively and to pursue them with gracious favors, insofar as we have more frequently, with fixed mind, reviewed the abundant fruits which from their exemplary life and salutary doctrine we continually behold arising for the whole universal Church; moved by the pious intention of the petitioners, and that we may diligently accomplish what is asked, we judged our studies ought to be turned to this: and the very doubts we caused to be examined diligently by many Archbishops and Bishops, and by Masters in Theology, and by other learned, provident, and discreet men.

Fratres non tenentur ad omnia consilia Evangelica. Tenentur Fratres ad omnia, quae pertinent ad tria vota.

Brothers are not bound to all evangelical counsels. Brothers are bound to all things, which pertain to the three vows.

4. Cum igitur in primis ex eo quod in dictae regulae principio habetur: Regula, & vita Fratrum Minorum haec est: scilicet Domini nostri Jesu Christi santum Evangelium observare, in obedientia vivendo, sine proprio, & in castitate. Item infra: Finito vero anno probationis, recipiantur ad obedientiam promittentes vitam istam semper & regulam observare. Item circa finem regulae: Paupertatem, & humilitatem, & sanctum Evangelium Domnini Nostri Jesu Christi, quod firmiter promisimus, observemus: fuit haesitatum, an Fratres ejusdem Ordinis ad omnia, tam praecepta, quam consilia Evangelii, ex professione suae regulae teneantur: quibusdam dicentibus, quod ad omnia: aliis autem asserentibus, quod ad sola tria illa consilia, videlicet, vivere in obedientia, in castitate, & sine proprio, & ad ea, quae sub verbis obligatoriis ponuntur in regula, obligantur.

4. Therefore, since first from what is held at the beginning of the said rule: The Rule and life of the Friars Minor is this: namely to observe the holy Gospel of our Lord Jesus Christ, living in obedience, without private property, and in chastity. Likewise below: When the year of probation is finished, let them be received into obedience promising always to observe this life and the rule. Likewise near the end of the rule: Let us observe the Poverty and humility and the holy Gospel of Our Lord Jesus Christ, which we have firmly promised: it was questioned whether the Brothers of the same Order are bound by profession of their rule to all things, both the precepts and the counsels of the Gospel; some saying that to all, others asserting that only to those three counsels, namely to live in obedience, in chastity, and without private property, and to those things which are placed under the obligatory words in the rule, are they bound.

Nos circa hunc articulum praedecessorum nostrorum vestigiis inhaerentes, ipsumque articulum quoad aliquid clarium prosequentes, dictae haesitationi duximus respondendum, quod cum votum determinatum cujuslibet habeat cadere sub certo, vovens regulam non potest dici teneri ex vi voti hujusmodi ad ea consilia Evangelica, quae in regula non ponuntur, & quidem beati Franicsci conditoris regulae haec probatur fuisse intentio, ex hoc quod quaedam Evangelica consilia in regula posuit, aliis praetermissis. Si enim per illud verbum: Regula & vita Fraturum Minorum haec est &c. intendisset eos ad omnia consilia evangelica obligare, superflue & nugatorie quaedam eorum, suppressis ceteris, in regula expressiset. Cum autem natura termini restrictivi hoc habeat, quod sic exludit ab ipso extranea, quod cuncta ad ipsum pertinentia concludit: declaramus & dicimus, quod dicti Fratres non solum ad illa tria nude & absolute accepta ex professione suae regulae obligantur, sed etiam tententur ad ea omnia implenda, quae sunt pertinentia ad tria praedicta, quae regula ipsa ponit.

Concerning this article, adhering to the footsteps of our predecessors and pursuing the article itself so far as it is somewhat clearer, we judged that one must reply that, since a determinate vow of any one has a certain scope, one who vows the Rule cannot be said to be held by the force of such a vow to those evangelical counsels which are not placed in the Rule; and indeed the intention of Blessed Francis, the founder of the Rule, is shown by the fact that he set some evangelical counsels in the Rule and omitted others. For if by that phrase, “The Rule and life of the Friars Minor is this,” etc., he had meant to bind them to all the evangelical counsels, he would have needlessly and vainly expressed some of them in the Rule while suppressing the rest. But since the nature of a restrictive term is such that it thus excludes from itself what is foreign, while it includes all things pertaining to it, we declare and say that the said Brothers are not only bound to those three things nakedly and absolutely accepted in the profession of their Rule, but are also to strive to fulfill all those things which pertain to the three aforesaid, which the Rule itself prescribes.

Nam si ad haec tria praedicta tantum praecise & nude promittentes se servare regulam vivendo in obedientia, castitate, & sine proprio, & non etiam ad omnia contenta in regula, quae hae tria modificant, arctarentur pro nihilo & vane professentur haec verba: Promitto semper hanc regulam obsrvare: ex quo ex his verbis nulla obligatio nasceretur. Nec tamen putandum est, quod beatus Franciscus professores hujus regulae, quantum ad omnia contenta in regula modificantia tria vota, seu ad alia in ipsa expresa intenderit aequaliter esse obligatos; quin potius aperte discrevit, quod quoad quaedam ipsorum ex vi verbi transgressio est mortalis, & quoad quaedam alia, non: cum ad quaedam ipsorum verbum apponat praecepti, vel aequipollentis eidem, & quad aliqua verbis aliis sit contentus.

For if those promising to keep the rule precisely and nakedly with respect to these three things — living in obedience, in chastity, and without private property — and not also to all things contained in the rule that modify these three, were to be confined as nothing and were to profess in vain these words: "Promitto semper hanc regulam observare," from which no obligation would arise; yet it must not be thought that Blessed Francis intended the professors of this rule, as to all the things contained in the rule that modify the three vows, or as to other things expressed in it, to be equally bound; but rather he plainly distinguished that as to some of them, by force of the word a transgression is mortal, and as to others not — since to some of them he appends the word of a precept, or one equivalent to it, and to others he is content with different words.

5. Item quia praeter ea, quae expresse verbo praecepti, ac exhortationis, seu moniti ponuntur in regula: talia nonnulla verbo imperativi modi negative vel affirmative apposito inseruntur, hactenus extitit dubitatum an tenerentur ad ista, ut ad habentia vim praecepti. Et quia, ut intelleximus, non minuitur hoc dubium, sed augetur ex eo quo faelicis recordationis Nicolaus Papa III. praedecessor noster noscitur declarasse, quod Fratres ipsi ex professione suae regulae sunt adstricti ad ea consilia evangelica, quae in ipsa regula praeceptorie vel inhibitorie, seu sub verbis equipollentibus exprimuntur; & nihilominus ad eorum omnium observantiam, quae ipsis in eadem regula sub verbis obligatoriis indicuntur; supplicaverunt praedicti Fratres, ut ad ipsorum conscientias servanda declarare, quae horum censeri debeant praeceptis aequipollentia, ac obligatoria dignaremur.

5. Likewise, because besides those things which are expressly placed in the rule by the word of a precept, and of exhortation or monition, there are some things inserted with the word of the imperative mode, either negatively or affirmatively appended, it has hitherto been doubted whether they are held toward those things as having the force of a precept. And because, as we have understood, this doubt is not diminished but increased by that which the blessed memory of Pope Nicholas III, our predecessor, is known to have declared, namely that the Brothers themselves by their profession of the rule are bound to those evangelical counsels which in the rule are expressed preceptorily or prohibitively, or by words equivalent thereto; and nonetheless to the observance of all those things which in the same rule are indicated to them under obligative words; the aforesaid Brothers have supplicated that we deign to declare, for the safeguarding of their consciences, what ought to be reckoned equivalent to precepts and obligatory.

Nos itaque, qui in sinceris horum conscientiis delectamur, attendentes quod in his, quae animae salutem respiciunt, ad vitando graves remorsus conscientiae pars securior est tenenda: dicimus quod licit Fratres non ad omnium, quae sub verbis imperativi modi ponuntur in regula, sicut ad praeceptorum, seu praeceptis aequipollentium observantiam teneantur: expedit tamen ipsis Fratribus ad observandam puritatem regulae, & rigorem, quod ad ea, sicut ad aequipollentia praeceptis se noverint obligatos, quae hic inferium adnotantur. Ut autem haec, quae videri possint aequipollentia praeceptis ex vi vebi, vel saltem ratione materiae de qua agitur, seu ex utroque sub compendio habeantur: declaramus, quod illud quod ponitur in regula de non habendo plure tunica, quam unam cum caputio, & alim sine caputio: item de non portandis calceamentis, & de non aequitando extra casum necessitatis: item quod Fratres vilibus induantur. Item quod jejunare a festo omnium Sanctorum usque ad Natale Domini, & in sextis feriis teneantur: Item quod Clerici faciant divinum officum secundum ordinem Sanctae Romanae Ecclesiae: Item quod Ministri, & custodes pro necessitatibus infirmorum, & Fratribus induendis sollicitam curam gerant: Item quod si quis Fratrum in inifrmitatem ceciderit, alii fratres debent ei servire: Item quod Fratres non praedicent in Episcopatu alicujus Episcopi, cum ab eo illis fuerit contradictum: Item quod nullus audeat penitus populo praedicare, nisi a Generali Ministro, vel aliis, quibus secundum declarationem praedictam id competit, fuerit examinatus, approbatus, & ad hoc institutus: Item quod Fratres qui cognoscerent se non posse praemissam regulam spiritualiter observare, debeant, & possint ad suos Ministros recurrere: Item quod omnia quae ponuntur in regula ad formam habitus tam Novitiorum, quam etiam professorum: necnon ad receptionis modum, ac professionem spectantia, nisi recipientibus quoad habitum Novitiorum (sicut dixit regula) secundum Deum aliter videatur.

We therefore, who delight in the sincere consciences of these, attending that in those things which regard the salvation of the soul a safer part is to be held in avoiding grievous remorse of conscience: say that Brothers may lawfully not be bound to the observance of all things which are placed in the rule under words of the imperative mood, as to precepts or to things equivalent to precepts; nevertheless it is expedient for the Brothers, for the observance of the purity and rigor of the rule, that they should know themselves obliged to those things which hereafter are noted below as equivalent to precepts. And so that those things which may seem equivalent to precepts by force of the word, or at least by the reason of the matter in question, or by both, may be comprehended briefly: we declare that that which is laid down in the rule about not having more tunics than one with a cowl, and another without a cowl; also about not wearing shoes, and about not riding except in cases of necessity; also that Brothers be clothed in mean garments. Also that they be bound to fast from the feast of All Saints until the Nativity of the Lord, and to keep Fridays: Also that Clerics shall celebrate the divine office according to the order of the Holy Roman Church: Also that Ministers and guardians shall take solicitous care for the needs of the sick, and for the clothing of Brothers: Also that if any Brother fall into infirmity, other brothers ought to serve him: Also that Brothers shall not preach in the diocese of any Bishop when that Bishop has prohibited them: Also that no one shall dare at all to preach to the people, unless he has been examined, approved, and for this instituted by the General Minister or by others to whom, according to the foresaid declaration, that duty pertains: Also that Brothers who shall know themselves unable to observe the foregoing rule spiritually, ought, and may, have recourse to their Ministers: Also that all things which are set down in the rule concerning the form of habit both of Novices and likewise of professed brothers, as well as concerning the manner of reception and of profession, shall apply, unless it shall otherwise seem to those receiving, as to the habit of Novices (as the rule says), according to God.

Haec (inquam) omnia sunt a Fratribus tamquam obligatoria servanda: Item ordo communiter sentit, tenet, & tenuit ab antiquo, quod ubicumque ponitur in regula hoc vocabulum, teneantur, obtinet vim praecepti: & observari debet a Fratribus sicut tale.

These (I say) all are to be kept by the Brothers as if obligatory: Likewise the order commonly understands, holds, and has held from ancient times that wherever this word is placed in the rule they are to be held — it obtains the force of a precept; and it ought to be observed by the Brothers as such.

An Frat. possint licite recipere de bonis intrantium religionem, si ei dentur. Cautela a Fr. observanda circa receptionem oblatorum ab ingredientibus religionem.

Whether the Brothers may lawfully receive from the goods of those entering religion, if these are given to them. A caution for the Brothers to observe concerning the reception of offerings from those entering the religious life.

6.Ceterum quia Christi Confessor praedictus agendorum, ac servandorum circa recipiendos ad Ordinem, Ministris, & Fratribus modum praebens, dixit in regula, quod caveant Fratres & eorum Ministri, ne sint solliciti de rebus suis temporalibus, ut libere faciant de eis quidquid ipsis a Domino fuerit inspiratum: licentiam tamen habeant ipsi Ministri mittendi eos ad aliquos Deum timentes si consilium requiratur, quorum consilio sua bona pauperibus erogentur: dubitaverunt, & dubitant multi Fratrum, an liceat ipsis de bonis ingredientium quidquam recipere si donetur: & si ad dandum personis & conventibus possint eos inducere sine culpa: Si etiam ad disponendum distributionem rerum talium debeant ipsi Ministri seu Fratres dare consilum, ubi ad consulendum alii, quam ex ipsis ad quos ingressuri mittantur, possint idonei invenire. Nos autem considerantes attente intendisse sanctum Franciscum suae regulae professores, quos fundaverat in maxima paupertate, ab affectu temporalium rerum ipsorum ingredientium per dicta verba specialiter & totaliter elongare, ut quantum est ex parte Fratrum ipsorum, receptio ad Ordinem sancta & purissima appareret, & ne aliquo modo oculum viderentur habere ad bona eorum temporalia, sed ad ipso tantum divino servitio mancipandos: dicimus de cetero debere tam Ministros quam Fratres ceteros, ad dictis inductionibus ad sibi dandum & suasionibus, necnon & dandis circa distributionem consiliis abstinere, cum per hoc ad timentes Deum status alterius mitti debeant, non ad Fratres: ut vere cunctis pateant esse tam salubris Instituti paterni studiosi zelatores, saeduli, & perfecti. Cum vero facere de rebus suis quod Dominus ispirabit, ipsamet regula ingredientibus liberum esse velit, non videtur quin liceat eis recipere, consideratis scilicet eorum necessitatibus & moderaminibus declarationis jam dictae, si quid de bonis suis intrans sicut, & ceteris pauperibus per modum eleemosynae libere velit dare: cavere tamen in acceptione oblatorum talium decet Fratres, ne ex receptorum quantitate notabili, praesumi possit sinister oculus contra ipsos.

6. Moreover, because the aforesaid Confessor of Christ, prescribing the manner of receiving into the Order, to Ministers & Brothers, and of things to be observed, said in the rule that the Brothers and their Ministers should beware lest they be solicitous about their temporal goods, so that they might freely do with them whatever shall have been inspired to them by the Lord; yet the Ministers have leave to send them to some God‑fearing persons, if counsel be required, by whose counsel their goods may be distributed to the poor: many Brothers have doubted, and doubt, whether it is lawful for them to receive anything from the goods of those entering, if it be given; and whether they may, without guilt, induce such persons to give to persons and convents: whether the Ministers or Brothers themselves ought to give counsel in disposing the distribution of such things, where others fit to advise cannot be found than those to whom they are sent. We, however, considering attentively that Saint Francis intended his professors of the rule, whom he had founded in the greatest poverty, by those words especially & wholly to remove from the affection of temporal things those very entrants, so far as in the part of the Brothers themselves the reception into the Order might appear holy & most pure, and that in no way they should seem to have an eye to their temporal goods, but to be altogether enslaved to divine service alone: say that henceforth both the Ministers and the other Brothers ought to abstain from those inducements to be given to them & persuasions, and also from giving counsel about distribution, since by this means persons fearing God ought to be sent to other states, not to the Brothers: so that truly it may be evident to all that the zealous, industrious, & perfect are healthy devotees of the paternal Institute. But since the rule itself wills that entrants be free to do concerning their goods what the Lord shall inspire, it does not seem that they may not receive, having regard to their necessities and to the moderations of the aforesaid declaration, if the entrant freely wills to give anything of his goods as alms to them and to the other poor: yet Brothers ought to take care in the acceptance of such oblations, lest from the notable quantity of what is received any sinister eye be presumed against them.

7. Praeterea cum dicatur in regula, quod illi qui jam promiserunt obedientiam, habeant unam tunicam cum caputio, & aliam sine caputio qui habere voluerint: Item quod Fratres omnes vilibus induantur: nosque praedicta verba declaraverimus aequipollere praeceptis: volentes haec determinari plenius, dicimus quantum ad numerum tunicarum, quod plure uti non licet, nisi in necessitatibus, quae haberi possunt ex regula, secundum quod hunc passum memoratus praedecessor noster plenius declaravit. Vilitatem autem vestium tam habitus, quam interiorum tunicarum, illam intelligi debere dicimus, quae secundum consuetudinem vel conditionem patriae debeat quantum ad colorem panni & pretium vilitas merito reputari: non enim quoad regiones omnes potest determinatus unus modus in talibus assignare. Hujusmodi etiam vilitatis judicium Ministris & Custodibus seu Guardianis duximus committendum, eorum super hoc conscientias onerantes: ita tamen quod servent in vestibus vilitatem, quorum etiam Ministrorum, Custodum & Guardianorum judicio eodem modo relinquimus, pro qua necessitate possint ipsi Fratres calceamenta portare.

7. Moreover, since it is said in the Rule that those who have already promised obedience shall have one tunic with a hood & another without a hood for those who will wish to have one: likewise that all the Brothers shall be clothed in cheap garments; and we have declared the aforesaid words to be equivalent to precepts: wishing these matters to be determined more fully, we say, as to the number of tunics, that it is not permitted to use more than two, except in necessities which may arise from the Rule, according to what our aforementioned predecessor has more fully explained in that passage. And as to the cheapness of garments, both of outer habit and of the inner tunics, we say that that cheapness ought to be understood which, according to the custom or condition of the country, should rightly be reckoned cheap in respect of the color of the cloth and the price: for one single mode cannot be assigned for all regions. The judgment of such cheapness we have judged should be committed to the Ministers and Custodes or Guardians, charging their consciences about this: provided nevertheless that they keep cheapness in garments, and by the same judgment of those Ministers, Custodes & Guardians we allow the Brothers to wear shoes for such necessity as they may have.

Declaration circa jejunium.

Declaration concerning fasting.

8. Deinde cum duobus temporibus annotatis in regula, scilicet a festo omnium Sanctorum usque ad Nativitatem Domini, & maxime quadragesimae, in quibus jejunare tenentur, inferatur in eadem regula: aliis autem temporibus non teneantur nisi sexta feria jenunare: & ex hoc voluerint aliqui dicere, quod dicti Ordinis Fratres non tenentur, nisi ex condecentia ad alia jejunia, quam ad ista: declaramus, debere intelligi eos non teneri ad jejunium aliis temporibus, preterquam in jejuniis ab Ecclesia constitutis: non est enim verisimile, quod vel Institutor regulae, vel etiam confirmator absolvere ipsos intenderit a servandis illis jejuniis, ad quae de communi statuto Ecclesiae obligantur ceteri christiani.

8. Next, since two seasons are noted in the rule, namely from the feast of All Saints until the Nativity of the Lord, and especially Lent, in which they are bound to fast, it is enjoined in the same rule: at other times they are not bound except to fast on Fridays; and from this some would wish to say that the said Order’s Brothers are not bound, except by condescension, to other fasts than those: we declare that they should be understood not to be held to fasting at other times, except in the fasts established by the Church; for it is not likely that either the Founder of the rule, or even its confirmer, intended to absolve them from observing those fasts to which, by the common statute of the Church, other Christians are bound.

Prohiben. cippi. Fr. nequeunt recurrere ad pecun.

Prohibitions. The brothers may not have recourse to money.

nisi pro causis expressis a Nicol. III. Cautelae observandae a Fr. circa pecuniam tam cum deponitur.

unless for expressed causes
by Nicholas III. Precautions to be observed by the Friars concerning money, both when it is deposited.

quia, circa depsotatam, & circa depositar.

because, concerning the deposited thing, & concerning the deposit.

9. Porro cum dictus Sanctus volens Fratres suos super omnia a denariis seu pecunia esse totaliter alienos, praeceperit firmiter Fratribus universis, ut nullo modo denarios vel pecuniam recipiant per se, vel per interpositam personam: istumque articulum declarans, praedecessor noster, casus & modos posuerit, quibus servatis a Fratribus non possint dici, nec debent per se, vel per alium pecuniae receptores, contra regulam vel sui Ordinis puritatem. Dicimus Fratres teneri cavere summopere quod pro aliis causis & sub modis aliis, quam ponat dicti praecedessoris nostri declaratio, ad dantes pecunia, sive deputatos nuncios non recurrant, ne (si secus ab ipsis attentatum fuerit) trangressores praecepti & regulae merito possint dici: nam ubi alicui generaliter prohibetur, quod expresse non conceditur intelligitur denegatum. Quocirca quaestus omnis pecuniae, ac oblationum, pecuniarum receptio in Ecclesia, vel alibi, cippi vel trunci ordinati ad offerentium, vel donantium pecunias reponendas: necnon & quicumque recursus ad pecunias, seu habentes ipsas, qui per declarationem ipsam non conceditur: haec inquam omnia sunt eis simpliciter interdicta.

9. Moreover, since the aforesaid holy one, wishing his Brothers to be altogether alien from denarii or money above all things, firmly commanded to all the Brothers that in no way should they receive denarii or money by themselves or through an interposed person: and declaring this article, our predecessor set down the cases and modes by which, if observed, the Brothers cannot be said, nor ought they to be by themselves or by another, receivers of money, contrary to the rule or the purity of their Order. We say the Brothers are bound to take great care that, for other causes and under modes other than those laid down by the declaration of our said predecessor, they do not resort to those giving money, or to deputed messengers, lest (if otherwise they have attended thereto) they rightly be called transgressors of the precept and rule: for where something is generally prohibited to anyone, what is not expressly permitted is understood to be denied. Wherefore all gain of money, and the reception in the Church or elsewhere of offerings, monetary donations, chests or trunks appointed to receive the monies of offerers or donors: and likewise any recourse to monies, or to those having them, which by that very declaration is not permitted: these things, I say, are all simply interdicted to them.

Cum etiam recursus ad amicos spirituales expresse tantum in duobus casibus secundum regulam concedatur: videlicet pro necessitatibus infirmorum, & Fratribus induendis: idque pie & rationabiliter considerata necessitate vitae, ad alias necessitates Fratrum pro tempore occurrentes (cessantibus eleemosynis) seu etiam ingruentes, saepe dictus praedecessor noster duxerit extendendum: attendant Fratres praefati, quod pro nullis causis aliis quam praedictis vel similibus in via, vel alibi recurrere licet eis ad amicos hujusmodi, sive sint dantes pecunias seu deputati per ipsos, sive nuntii vel depositarii, seu alio quovis nomine appellentur: etiamsi concessi per eadem declarationem modi circa pecuniam integre servarentur. Denique cum idem Confessor summe affectaverit, suae regulae professores totaliter esse abstractos ab affectu & desiderio terrenorum, & specialiter a pecunia in regula sepius repetita: curare Fratres vigilanter necesse est, quod cum ex causis praedictis & modis ad habentes pecunias deputatas pro ipsorum necessitatibus recurrere opportebit ad tenentes ipsas, quicumque hi fuerint principales vel nuntii, in omnibus sic se gerant, quod se cunctis ostendant in dictis pecuniis (sicut nec habent) penitus nihil habere. Quapropter praecipere quod & qualiter pecunia expendatur, computumque exigere de expensa, eam quomodocumque repetere sive deponere, aut deponi facere, capsulam pecuniae, vel ejus clavem deferre, hos actus & consimiles sibi Fratres illicitos esse sciant: praedicta enim facere ad solos Dominos pertinet, qui dederunt, & eos quos ipsi deputaverunt ad hoc ipsum.

Cum
etiam recursus ad amicos spirituales expresse tantum in duobus casibus secundum regulam concedatur: videlicet pro necessitatibus infirmorum, & Fratribus induendis: idque pie & rationabiliter considerata necessitate vitae, ad alias necessitates Fratrum pro tempore occurrentes (cessantibus eleemosynis) seu etiam ingruentes, saepe dictus praedecessor noster duxerit extendendum: attendant Fratres praefati, quod pro nullis causis aliis quam praedictis vel similibus in via, vel alibi recurrere licet eis ad amicos hujusmodi, sive sint dantes pecunias seu deputati per ipsos, sive nuntii vel depositarii, seu alio quovis nomine appellentur: etiamsi concessi per eadem declarationem modi circa pecuniam integre servarentur. Denique cum idem Confessor summe affectaverit, suae regulae professores totaliter esse abstractos ab affectu & desiderio terrenorum, & specialiter a pecunia in regula sepius repetita: curare Fratres vigilanter necesse est, quod cum ex causis praedictis & modis ad habentes pecunias deputatas pro ipsorum necessitatibus recurrere opportebit ad tenentes ipsas, quicumque hi fuerint principales vel nuntii, in omnibus sic se gerant, quod se cunctis ostendant in dictis pecuniis (sicut nec habent) penitus nihil habere. Quapropter praecipere quod & qualiter pecunia expendatur, computumque exigere de expensa, eam quomodocumque repetere sive deponere, aut deponi facere, capsulam pecuniae, vel ejus clavem deferre, hos actus & consimiles sibi Fratres illicitos esse sciant: praedicta enim facere ad solos Dominos pertinet, qui dederunt, & eos quos ipsi deputaverunt ad hoc ipsum.

Sum. Pontif. receperunt in se & Romana Eccl.

The Supreme Pontiffs and the Roman Church have received it into themselves.

dominium eorum quorum usum Fr. licet habere. Fr. Minor. non sunt capaces successionum cum in his transeat dominium ad haered.

the dominion of those whose use a Fr. is permitted to have. Fr. Minor. are not capable of successions when in these the dominion passes to an heir.

Fr. non possunt recipere annuos redditus nec possessiones nec eorum usum.

Friars cannot receive annual rents nor possessions nor the use of them.

10. Proinde cum Vir sanctus paupertatis praemissae in regula modum exprimens dixerit in eadem: Fratres nihil sibi approprient, nec domum, nec locum, nec aliquam rem: sed tamquam peregrini & advenae in hoc seculo, in paupertate & humilitate Domino famulantes, vadant pro eleemosyna confidenter: sicque declaratum extitit per nonnullos praedecessores nostros Romanos Pontifices, hanc expropriationem intellige debere tam in speciali quam etiam in communi, propter quod & rerum concessarum omnium, oblatarum & donatarum Fratribus (quas & quarum usum facti, scilicet Ordini vel ipsius Fratribus licet habere) proprietatem & dominium in se & Romana Ecclesia receperunt, dimisso ipsis Fratribus in eis tantummodo usu facti simplicis. Ad nostrum fuerunt deducta examen quae in Ordine fieri dicebantur, & videbantur praedicto voto & puritati Ordinis repugnare: videlicet, ut ea prosequamur ex ipsis quae remedio credimus indigere, quod se institui haeredes non solum sustinent sed procurant: Item quod redditus annuos recipiunt interdum in tam notabili quantitate, quod Conventus habentes totaliter inde vivunt: Item quod cum ipsorum negotia etiam pro rebus temporalibus in curiis agitantur, assistunt advocatis & procuratoribus, & ad instigandum eosdem se ibidem personaliter representant: Item quod executiones ultimarum suscipiunt voluntatum, & gerunt, seque intromittunt quandoque de usuarum, vel male ablatarum dispositionibus seu restitutionibus faciendis: Item quod alicubi non solum excessivos hortos, sed etiam vineas magnas habent, de quibus tam de oleribus quam de vino multum colligiter ad vendendum: Item quod temporibus messium vel vindemiarium sic copiose granum & vinum mendicando vel aliunde emendo colliguntur a Fratribus, & in cellariis & granariis reconduntur, quod per anni residuum & absque eorum mendicatione possunt transigere vitam suam: Item quod Ecclesias vel alia aedificia faciunt vel procurant fieri in quantitate & curiositate figurae, & formae, ac sumptuositate notabiliter excessiva, sic quod non videntur habitacula pauperum, sed magnatum: Paramenta etiam Ecclesiastica in plerisque locis tam multa habent, & tam notabiliter pretiosa, quod excedunt in his magnas Ecclesia Cathedrales: equos insuper & arma eis oblata in funeralibus recipiunt indistincte: tamen communitas Fratrum & specialiter Rectores ipsius Ordinis asserebant, quod praedicta, seu plura ex ipsis in Ordine non fiebant, quod & si qui reperiuntur rei in talibus rigide puniuntur: necnon contra talia ne fiant, sunt facta pluries ab antiquo statuta in Ordine multum stricta. Cupientes igitur nos ipsorum Fratrum providere conscientiis, & cuncta dubia (quantum possibile nobis est) de ipsorum pectoribus removere, ad praedicta, modo, qui sequitur respondemus.

10. Therefore, since the holy Brother, having prefaced poverty in the rule, expressed the measure thus in the same: Fratres nihil sibi approprient, nec domum, nec locum, nec aliquam rem: sed tamquam peregrini & advenae in hoc mundo, in paupertate & humilitate Domino famulantes, vadant pro eleemosyna confidenter: and so it has been declared by some of our predecessors, the Roman Pontiffs, this expropriation must be understood to apply both in the particular and also in the common; wherefore also all things granted, offered & donated to the Brothers (the use of which things, namely to the Order or to the Brothers themselves, it is lawful to have) the ownership & dominion they received into themselves and into the Roman Church, leaving to the Brothers only the simple use of them in those things. To us an examination was brought forward which was said to be done in the Order, and these things seemed to be repugnant to the aforesaid vow and to the purity of the Order: namely, that we should pursue remedies out of those very things which we think need remedy, which the instituted heirs not only sustain but procure: Likewise that they sometimes receive annual rents in such notable quantity that the Convents wholly live from them; Likewise that, since their affairs are also transacted in courts for temporal matters, they attend with advocates & procurators, and to instigate those same they represent themselves personally there; Likewise that they undertake and carry out executations of wills, and sometimes interpose themselves in making restitutions or dispositions of uses ill-bestowed; Likewise that in some places they have not only spacious gardens but also large vineyards, from which much is gathered for sale both of vegetables and of wine; Likewise that at harvest and vintage seasons grain & wine are so copiously gathered by the Brothers by begging or buying elsewhere, and are stored in cellars & granaries, that by the residue of the year and without their begging they could pass their life; Likewise that they build or procure other churches or buildings in quantity and in curious design and form, and with notable excessive sumptuousness, so that they do not appear dwellings of the poor but of magnates; They also have in many places so many and so notably precious ecclesiastical vestments that they exceed the great cathedral Churches in these; moreover they indiscriminately receive horses & arms offered to them at funerals: yet the community of Brothers and specially the Rectors of that Order asserted that the aforesaid, or many things among them, were not done in the Order, and that if any are found they are severely punished; moreover many ancient statutes have been made in the Order very strict so that such things not be done. Desiring therefore to provide for the consciences of those Brothers, and to remove as far as possible from their breasts all doubts about everything, we answer to the aforesaid, in the following manner.

Cum enim ad veritatem vitae pertineat, ut id quod exterius agitur, interiorem mentis dispositionem & habitum representet: necesse habent Fratres, qui se expropriatione tanta a temporalibus abstraxerunt, ab omni eo, quo dictae expropriationi esset, vel posset videri contrarium, abstinere. Quia igitur in successionibus transit non solum usus rei, sed & dominium suo tempore in haeredes: Fratres autem praefati nihil sibi in speciali acquirere, vel eorum Ordini possunt, etiam in communi: declarando dicimus, quod sucessionum hujusmodi, quae etiam ex sui natura indiferenter ad pecuniam, & etiam ad alia mobilia, & immobilia se extendunt (considerata sui puritate voti) nullatenus sunt capaces: nec licet eis valorem haereditatum talium, vel tantam earum partum, quod praesumi possit hoc in fraudem fieri, quasi sub modo & forma legati sibi dimissi facere, vel sic dimissa recipere: quin potius ista sic fieri ab ipsis simpliciter prohibemus. Cumque annui redditus inter immobilia censeantur a jure, ac hujusmodi redditus obtinere paupertati & mendicitati repugnet, nulla dubitatio est, quod praedictis Fratribus redditus quoscumque sicut & possesiones vel earum etiam usum (cum eis non reperiatur concessus) recipere vel habere (conditione considerata ipsorum) non licet.

Since it pertains to the truth of life that what is done outwardly should represent the inner disposition and habit of the mind: it is necessary that the Brothers, who have withdrawn themselves so completely from temporal things by that expropriation, abstain from all that which would be, or might be seen to be, contrary to the said expropriation. Because in successions not only the use of a thing but also ownership passes in due time to heirs: and since the aforesaid Brothers can acquire nothing for themselves in special right, nor for their Order even in common: we declare by saying that successions of this sort, which by their very nature extend indifferently to money and also to other movables and immovables (considered in light of the purity of their vow), are in no wise capable [of being received]; nor is it licit for them to take the value of such inheritances, or so great a portion of them, that it could be presumed this is done by way and form of a legacy given to them, or to receive them thus given. Rather we simply prohibit such things from being done by them. And since annual revenues are reckoned among immovables by law, and it is contrary to poverty and mendicancy to obtain such revenues, there is no doubt that the aforesaid Brothers may not receive or have any revenues whatever, nor possessions or even the use of them (when no grant of them is found), the condition of the Brothers being considered.

Amplius, cum non solum quod malum esse dignoscitur, sed & omne quod speciem habet mali, sit a viris perfectis specialiter evitandum: ex talibus autem assistentiis in curiis, & instigationibus, cum de rebus agitur in ipsorum commoda convertendis, creduntur verisimiliter ex his, quae foris patent (de quibus habent homines foris judicare) in ipsis rebus Fratres assistentes aliquid quaerere tamquam suum: nullo modo debent hujusmodi voti & regulae professores se talibus curis, & litigiosis actibus immiscere: ut & testimonium habeant ab his qui foris sunt, & puritati satisfaciant voti sui, evitetur per hic scandalum proximorum. Verum etiam cum dicti Ordinis Fratres non solum a receptione, propietate, dominio, sive usu ipsius pecuniae, verum etiam contrectatione qualibet ipsius, & ab ea sint penitus alieni, quemadmodum saepe dictus praedecessor noster in delaratione hujusmodi regulae plane dixit: cumque dicti Ordinis professores pro nulla re temporali possint in judicio expetire, praedictis Fratribus non licet nec competit, quin potius considerata sui puritate status debent scire sibi interdictum, quod hujusmodi executionibus & dispositionibus se exponant, cum haec saepius absque litigio & contrectatione vel administratione pecuniae nequeant expedire. Verumtamen in his exequendis dare consilium ipsorum statui non obsistit, cum ex hoc ipsis circa bona temporalia nulla jurisdictio sive actio in judicio, sive dispensatio tribuatur.

Moreover, since not only that which is evil is to be recognized, but every thing that has the appearance of evil must be especially shunned by perfect men: from such attendances in courts, and instigations, when matters are handled that are turned to their advantages, it is reasonably believed from those things which are open abroad (about which men abroad judge) that the Friars assisting in such matters seek something as their own: in no wise ought the professors of such a vow and rule to involve themselves in such cares and litigious acts; so that they may have testimony from those who are outside, and satisfy the purity of their vow, and that scandal among their neighbors be avoided. But moreover, since the Friars of the said Order are not only utterly alien from the reception, ownership, dominion, or use of that money, but also from any handling of it, as our said predecessor often plainly said in the declaration of such a rule: and since the professed of the said Order can in no temporal matter seek redress in judgment, it is not permitted nor proper for the aforesaid Friars, but rather, considering the purity of their state, they ought to know that it is interdicted to them to expose themselves to such executions and dispositions, because these matters often cannot be ordered without litigation and handling or administration of money. Yet it does not obstruct giving counsel to their state in executing these things, since from this no jurisdiction or action in court, nor dispensation, is granted to them concerning temporal goods.

Fr. non possunt habere hortos vineas, nec similia. Non habeant Eccl. excessivas in magnitudine.

Fr. may not have gardens, vineyards, nor similar things. Eccl. must not hold possessions excessive in extent.

Temperata & humilia aedificia habeant.

Let them have temperate and humble buildings.

11. Licet vero non solum sit licitum, sed & multum conveniens rationi, quod Fratres qui in laboribus spiritualibus orationis & studii sedule occupantur, hortos & areas habeant competentes ad recollectionem vel recreationem sui, & interdum ad se ipsos post labores hujusmodi corporaliter deducendos, necnon ad habenda necessaria hortalitia pro se ipsis: habere tamen hortos aliquos ut colantur, ac olera & alia hortalitia pretio distrahantur, necnon & vineas, repugnat suae regulae & Ordinis puritati, secundum quod dictus praedecessor declaravit ac etiam ordinavit: quod si talia ad usus proxime dictos, ut puta agrum vel vineam ad colendum & consimilia Fratribus legarentur, per omnem modum Fratres a receptione talium abstinerent, cum etiam praemissa habere ut pretium fructuum suis temporibus habeatur, ad naturam & formam proventuum appropinquet. Rursus cum praedictus Sanctus, tam in exemplis vitae, quam verbis regulae ostenderit se velle, quod Fratres sui & filii divinae providentiae innitentes, suos in Deum jacerent cogitatus, qui volucres coeli pascit, quae non congregant in horrea, nec seminant nec metunt: non est verisimile voluisse ipsum eos habere granaria vel cellaria, ubi quotidianis mendicationibus deberent sperare posse tranfigere vitam suam. Et idcirco non ex timore levi relaxare se debent ad congregationes & conservationes hujusmodi faciendas: sed tunc tantum cum esset multum credibile ex jam expertis, quod non possent vitae necessaria aliter invenire.

11. It is indeed not only lawful, but much consonant with reason, that Brothers who are diligently occupied in the spiritual labors of prayer and study should have gardens and plots suitable for recollection or recreation of themselves, and sometimes to lead themselves bodily away after such labors, and likewise to have necessary kitchen-gardens for their own use: yet to possess certain gardens to be tilled so that vegetables and other herbs be sold for money, and likewise vineyards, is contrary to the purity of their rule and Order, as the said predecessor declared and also ordained: so that if such things were assigned to the Brothers for the uses above-mentioned, as for example a field or a vineyard for tilling and the like, the Brothers should by every means abstain from accepting them, since even the foregoing has that a price of fruits be had in its season, and would approach the nature and form of revenues. Again, since the aforesaid Saint showed both in examples of life and in the words of the rule that he wished his Brothers and sons, relying on divine providence, to cast their thoughts upon God who feeds the birds of the heaven, which do not gather into barns, neither sow nor reap: it is not likely that he wished them to have granaries or cellars, where by daily solicitations they ought to hope to splice their life. And therefore they should not, from slight fear, relax themselves to make gatherings and preservations of this sort: but only then when it were very credible from what has already been tried that they could not otherwise find the necessities of life.

Hoc autem Ministrorum & Custodum simul, & separatim in suis administrationibus & custodiis (cum Guardiani & duorum de conventu loci discretorum Sacerdotum & antiquorum in Ordine Fratrum consilio & assensu) duximus judicio reliquendum, eorum super hos specialiter conscientias onerantes. Hinc est quod, cur Vir sanctus Fratres suos in paupertate summa, ac humilitate fundare voluerit, quoad affectum pariter & effectum, sicut gere regula tota clamat: convenit ipsis, quod nullo modo deinceps fieri faciant, vel fieri sustineant Ecclesias vel alia quaecumque aedificia, quae (considerato Fratrum inhabitantium numero) excessiva in multitudine & magnitudine debeant reputari. Ideoque volumus, quod ubique in suo Ordine deinceps temperatis & humilibus aedificiis sint contenti, ne huic tantae paupertati promissae, quod patet oculis, contrarium foris clamet.

We have judged, however, that this be left to the decision of the Ministers & Custodes together, & separately in their administrations & custodianships (with the counsel & assent of the Guardian & two of the convent’s discreet & elder priests in the Order of Brothers), charging their consciences specially concerning these matters. Hence it is that, since the holy Man wished to found his Brothers in the utmost poverty and humility, both in intention and in effect, as the whole rule loudly proclaims: it is fitting for them that in no wise hereafter they cause or permit to be made churches or any other edifices which, taking into account the number of Brothers dwelling, should be reckoned excessive in multiplicity or magnitude. And therefore we will that everywhere in their Order henceforth they be content with moderate & humble buildings, lest the contrary cry abroad against this poverty so promised, which is plain to the eyes.

Quamvis etiam paramenta & vasa Ecclesiastica ad honorem divini Nominis ordinentur, propter quem omnia fecit ipse Deus: tamen qui absconditorum est cognitor, ad animum sibi ministrantium respicit principaliter, non ad manum: nec per illa sibi vult serviri quae suorum servitorum conditioni & statui dissonarent: propter quod sufficere debent eis vasa & paramenta Ecclesiastica decentia, in numero & in magnitudine sufficientia competenter. Superfluitas autem aut nimia pretiositas, vel quaecumque curiositas in his seu aliis quibuscumque non postest ipsorum professioni vel statui convenire: cum enim haec sapiant thesaurizationem seu copiam, paupertati tantae quoad humanum judicium derogant manifeste: quapropter praemissa servari a Fratribus volumus, & mandamus. Circa equorum vero & armorum oblationes illud decernimus in omnibus, & per omnia observandum, quod per declarationem praedictam in pencuniariis noscitur eleemosynis definitum.

Although vestments & vessels of the Church are ordered to the honor of the Divine Name, for whom God himself made all things, he who is knower of hidden things regards principally the mind of those who serve him, not the hand; nor does he wish to be served by those things which would be discordant with the condition & state of his servants: wherefore vessels & ecclesiastical vestments that are fitting, sufficient in number & in magnitude, ought to suffice them. Superfluity or excessive preciousness, or any curious display in these or in any other things cannot be fitting to their profession or state: for since these savor of hoarding or abundance, they plainly detract from so great a poverty according to human judgment: therefore we wish & command that the foregoing be observed by the Brothers. Concerning offerings of horses & arms we decree this to be observed everywhere & in all things: that which, by the aforesaid declaration in pecuniary matters, is known/defined as alms.

12. Ex praemissis autem succrevit non parum scrupolosa quaestio inter Fratres: videlicet utrum ex suae professione regulae obligentur ad arctum & tenuem, sive pauperem usum rerum: quibusdam ex ipsis credentibus & dicentibus, quod sicut quoad dominium rerum habent ex voto abdicationem arctissimam, ita ipsis quoad usum arctitudo maxima & exilitas est indicta: aliis in contrarium asserentibus, quod ex professione sua ad nullum usum pauperem, qui non exprimatur in regula obligantur, licet teneantur ad usum moderatum temperantiae, sicut & magis ex condecenti quam ceteri christiani. Volentes itaque conscientiarum praedictorum Fratrum providere quieti, & his altercationibus finem dare, declarando dicimus, quod Fratres Minores ex professione suae regulae specialiter obligantur ad arctos usus seu pauperes, qui in ipsorum regula continentur: & eo obligationis modo, sub quo continet seu ponit regula dictos usus.

12. From the foregoing there arose not a little a scrupulous question among the Brothers: namely whether by their profession of the rule they are bound to an arctate and slender, or poor use of things: some of them themselves believing and saying that just as concerning the dominion of things they have by vow a most strict abdication, so to them as to use the greatest arctitude and meanness is enjoined; others asserting the contrary, that by their profession they are not bound to any poor use which is not expressed in the rule, although they are held to a moderate use of temperance, as and more from decency than ordinary Christians. Desiring therefore to provide quiet for the consciences of the aforesaid Brothers, and to put an end to these altercations, by declaring we say that the Friars Minor by the profession of their rule are specially bound to the strict or poor uses which are contained in their rule: and in that mode of obligation under which the rule contains or places the said uses.

13. Dicere autem sicut aliqui asserere perhibentur, quod haereticum sit, tenere usum pauperem includi vel non includi sub voto evangelicae paupertatis, praesumptuosum & temerarium judicamus. 14. Demum quia ex eo quod dicta regula per quos, & ubi fieri debeat Ministri Generalis electio tradens, nullam facit de Ministrorum Provincialium electione, vel institutione penitus mentionem, oriri super hoc poterat dubitatio inter Fratres: nos volentes posse ipsos clare & secure procedere in omnibus factis suis: declaramus, statuimus etiam & ordinamus in hac constitutione in perpetuum valitura, ut cum alicui Provinciae de Ministro fuerit providendum, ipsius Ministri electio penes Capitulum Provinciale resideat, quam idem Capitulum die sequenti, qua fuerit congregatum, facere teneatur. Ipsius autem electionis confirmatio ad Ministrum pertineat Generalem, & si quidem ad electionem hujusmodi per formam scrutinii procedatur, & votis in diversa divisis, electiones plures in discordia celebrari contingat, illa quae a majori parte Capituli numero (nulla zeli vel meriti collatione, aut consideratione habita) fuerit celebrata, exceptione seu contradictione quacumque alterius partis non obstante, per dictum Generalem Ministrum de consilio discretorum de Ordine (prius tamen ex Officio, prout spectat ad ipsum, diligenti examinatione praemissa) confirmetur, vel etiam infirmetur: prout ei secundum Deum visum fuerit expedire: & si fuerit infirmata, ad Capitulum Provinciale electio hujusmodi revertatur.

13. To say, as some are reported to assert, that it is heretical to hold that a poor use is or is not included under the vow of evangelical poverty, we judge presumptuous and rash. 14. Finally, because from the fact that the said Rule, by whom and where the election of the Minister General ought to be made being handed over, makes no mention at all of the election or institution of Provincial Ministers, a doubt could arise among the Brothers about this: we, wishing that they might be able to proceed clearly and securely in all their acts, declare, ordain and establish in this constitution to stand in perpetuity, that when provision is to be made for a Minister of a Province, the election of that Minister shall reside with the Provincial Chapter, which same Chapter is bound to make it on the day following that on which it shall have been convened. The confirmation of that election pertains to the Minister General; and if indeed one proceeds to such an election by the form of scrutiny, and votes be divided into different parts so that several conflicting elections be celebrated, that election which shall have been celebrated by the greater part of the Chapter in number (no comparison of zeal or merit or consideration having been made) shall, notwithstanding any exception or contradiction of the other party, be confirmed or even set aside by the said Minister General from the counsel of discreet men of the Order (first, however, after diligent examination, as pertains to his office), as shall seem expedient to him according to God; and if it be set aside, the election of that kind shall revert to the Provincial Chapter.

15. Ceterum si Capitulum Provinciale die praedicta Ministrum eligere praetermittet: ex tunc Ministri Provinicalis provisio ad Generalem Ministrum libere devolvatur. Verum si Ministro praedicto, & Capitulo generalibus ex certa ac rationabili causa, videretur aliquando in Provinciis ultra Maris Hiberniae, Graecia, seu Romaniae, in quibus hactenus alius providendi modus dicitur ex causa certa, & rationabili fuisse servatus, expedire Ministrum Provincialem, per Ministrum Generalem, cum proborum Ordinis consilio potius, quam per Capituli praedicti electionem praefici: in Provinciis Hiberniae etiam ultramarinis irrefragabiliter, in Romania vero, vel Graecia quando Minister dictae Proviniciae moreretur, vel obsolveretur citra Mare; illa vice servetur absque dolo, partialitate, & fraude (super quo eorum conscientias oneramus) quod super hoc dictus Minister cum dictorum proborum Consilio duxerit ordinandum.

15. Moreover, if the Provincial Chapter shall omit on the said day to elect a Minister: from that time the provision of the Provincial Minister shall devolve freely to the General Minister. But if to the aforesaid Minister, & to the General Chapter, from certain and reasonable cause, it shall sometimes seem in the Provinces beyond the Sea of Hibernia, Greece, or Romania — in which hitherto another mode of providing is said for a certain and reasonable cause to have been observed — that it is expedient that the Provincial Minister be appointed by the General Minister, with the counsel of the worthy of the Order, rather than by the election of the said Chapter: in the overseas Provinces of Hibernia irrevocably, in Romania or Greece when the Minister of that Province should die, or be discharged beyond the Sea; that course shall be observed, without malice, partiality, & fraud (concerning which we lay a burden on their consciences), namely that in this matter the said Minister, having judged with the counsel of the said worthy men, shall cause one to be ordained.

16. In destitutione vero dictorum Ministrorum Provincialium servari volumus, quod super hoc hactenus de ipso Ordine extiterit observatum. Ceterum si contigerit eosdem Ministro Generali carere, per Vicarium Ordinis fiat super hoc, quod faciendum fuerit per eumdem Ministrum usquequo provisum fuerit de Generali Ministro.

16. Moreover, in the vacancy of the aforesaid Provincial Ministers we wish that that which hitherto has been observed by the Order itself in this matter be preserved. But if it should happen that they lack a General Minister, let the Vicar of the Order do in this matter that which the same Minister would do, until a General Minister has been provided.

17. Porro si quid de hujusmodi Ministro Provinciali secus attentari forte contigerit, illud ipso facto sit irritum, & inane.

17. Moreover, if anything concerning such a Provincial Minister should by chance be attempted otherwise, let it be null and void by that very fact.

Nulli igitur omnino hominum liceat hanc paginam nostrarum delarationum, dictorum, commissionis, mandati, constitutionum, judicationum, & voluntatum infringere, vel ei ausu temerario contraire: si quis autem hoc attentare praesumperit, indignationem Omnipotentis Dei, ac beatorum Petri, & Pauli Apostolorum ejus se noverit incursurum.

Therefore let it be in no wise permitted to any man whatsoever to infringe this page of our declarations, sayings, commission, mandate, constitutions, judgments, and wills, or rashly to oppose it; but if anyone should presume to attempt this, let him know that he will incur the indignation of Almighty God and of the blessed Apostles Peter and Paul.