Sacred Exchange Between Saint Francis and Lady Poverty
THE SACRED EXCHANGE BETWEEN SAINT FRANCIS AND LADY POVERTY INTRODUCTION The Franciscan Prescribe has been saddled ensueing a opportunity the explorationion on the manifestation of the performance of destitution. During the thrifterdate of Saint Francis of Assisi, thither were alcompliant confederacys in the Order; the confederacy that were in favour of aid the Franciscan charism in a new size are named the generous and the judicious, and those who are in favour of thrift to the peculiar way of aid the Franciscan Charism, are frequently named the companions; “we who were ensueing a opportunity him”.
After the demise of Francis, the explorationion became past strenuous betwixt the Friars of the Community, who sought to speed the Government and destitution of the Franciscan thrifter in towns and cities ensueing a opportunity the frenzy of the contemplationter, and the essential-qualityuals that sought to speed the exact performance of Government ensueing a opportunity a past stern supply. This explorationion on the manifestation of the performance of destitution prompted so sundry divines from twain confederacys to promulge quantitys in guard of the performance of destitution. Examples of quantitys promulgeed include: Devout Exchange betwixt St Francis of Assisi and Lady Destitution by an mysterious originator, The Legend of the Three Companions by Br.
Leo, Br. Rufino and Br. Angelo, The Tree of the Crucified Career of Jesus Christ by Ubertino Da Casale, The Tribulations of the Prescribe of Lesser Ones by Angelo Clarino, the Shabby flowers of St Francis etc. In this essay, I achieve be interpreting in details the information that the originator is unmanageable to ignoring abutting from some of the subthemes of the quantity entitled, “The Devout Exchange betwixt St Francis of Assisi and Lady Poverty”, that is restrictedally written in guard of the exact performance of destitution, indicating whither the originator is fitness from, the year of mixture and the aim of the originator and the similarity of his date.
The Devout Exchange in other vote, named the sanctifyd merchandize betwixt St Francis and Lady Destitution was written or lathrow-off betwixt 1237 and 1239, few years ensueing the demise of St Francis of Assisi. It was written this date accordingly thither were alcompliant lapses in the performance of destitution honest few years ensueing the demise of the contemplationter. Too during these years, Pope Gregory IX, a hinder adherent of Francis and the primeval Cardinal shielder of the Order, manifestationd a papal judgment entitled “Quo elongati” addressed to the Friars egarding the performance of the Government and Certificates of Saint Francis. Furthermore, Br. Elias was elected as the Supply Open of the Prescribe and a colossal Church was substance built in honour of St Francis in the city of Assisi. All these crop aid the recreation of the exact performance of destitution, thus creating past removal ensueing a opportunityin the Order. Consequently, this quantity was lathrow-off ensueing a opportunity vivid fable flavoured ensueing a opportunity so sundry inspired references to shield, aid and to remind the divines of the consequence of the exact performance of destitution in the Order.
AUTHOR Up to this day, the originator of this quantity is stationary mysterious, but thither are suggestions that the originator could be St Anthony of Padua, Blessed John of Parma or Caesar of Speyer, accordingly thither are similarities in their fitness phraseology ensueing a opportunity that of Devout Exchange. It is real that this was lathrow-off by a generous Franciscan Divine who is polite proficient and clever ensueing a opportunity what was going on in the Prescribe at that date.
His conducive faculty surfaced in the way he distinctiveified Destitution as a Lady, accordingly the vocable “lady” instrument a childish impressive and deferential dowager that apprehends her price and does not solicit ensueing men; rather men frequently solicit ensueing her and she answers ensueing a opportunity byion and clemency to the penny man who solicits her. EXPLANATIONS ON THE SUB-THEMES BLESSED FRANCIS ASKS ABOUT POVERTY Here, the originator exhibits the Lady destitution as a honorable, charming belle whom Francis is eagerly soliciting ensueing a opportunity numerous byion and foresight. In his exploration to discovering her, he came abutting some crowd on the streets of the towns and cities and enquired of the whereabouts of Lady Poverty.
The originator in this barion, mellow to describe the crowd aid in the cities as those divines who were aid in the cities and thus, accordingly they speed in the cities, they could not interpret what Francis is declaration. According to the originator, the divines that speed in the towns and cities cannot perceive-abide the exact performance of destitution, accordingly they are aid in the secular divorce of the universe and so it achieve be reserved for them to speed out the exact performance of destitution. That is why they could not interpret what Francis was enquiring from them and they told Francis to utter in their own vote or what Francis is declaration is outlandish to them. The crowd in the towns and cities are past inclined to secular demands and activities to the quantity that destitution is seen as a bad and accursed subject not to be admired or perceive-keepd. I achieve go to the best and the judicious: According to the originator, Francis deliberation that if he went to the judicious and the generous, they would succor him discover Lady Poverty, but as promptly as he got to the judicious and enquired, they rebuked him that he should not succeed to them in-reference-to anysubject commerce ensueing a opportunity destitution; that they are blissful ensueing a opportunity their merriments and wastefulness.
Here the originator mellow to describe the divines aid in the cities and those affianced in studies as the generous and the judicious that Francis met. That is why the originator, in his guard of the companions and their subject of the exact performance destitution, put these declarement in the bunghole of Francis that he marveled and thank God for shirking these subjects to the generous and the judicious (that is the divines in the cities), and revealing them to the shabby ones (that is Friars in the hermitages) that are cimperil to the performance of destitution.
After he left the city, he promptly came to a real ground from abroad, he saw two old men ghastly detached from numerous mental-pain: Hither Francis left the city whither the secular, generous and judicious are (Friars in cities) and went to real ground and met ensueing a opportunity two old men clad in mental-pain (Friars in hermitages). Hither the originator is carrying a communication that those that solicit to perceive-abide the exact performance of destitution are not contemplationt in cities but rather in countrified, and heterogeneous situates ignoringion the grounds, or the hermitages.
In other vote the originator is declaration that these are the Friars who are cimperil to the performance of destitution, for they speed far detached from cities and their resideings are at the hermitages which of mode are contemplationt in the heterogeneous areas. Whom shall I reference bar the one who is inconsiderable and mournful in essential-quality and the one who trembles at my vote: Hither the originator is carrying a communication that the exact performance of destitution is past costly than compliance to the originatorities, for the Government is the Gospel and the Gospel is Christ Jesus who is God, the chief originatority.
We brought nosubject into this universe the other said and ensueing a opportunityout waver we transfer nosubject out of it, but having help and whatever covers us, we are obtaining ensueing a opportunity these: The originator is declaration that a penny Divine that perceive-abide destitution achieve be obtaining ensueing a opportunity the basic subjects of thrifter which are help and whatever covers them; this is in completion oppose to those divines in towns and cities soliciting for unreality and trial. This too parades how proplant and judicious the divines in the hermitages are in their considerable performance of destitution. (Sacred Exchange, p. 530, n. 6 & 8) HE ASKS TO BE SHOWN WHERE POVERTY LIVES
Francis asks the two old men; rehearse me I beg you, whither does Lady Destitution reside? Whither does she eat? Whither does she intersidearm at noon? For I pine in byion of her: Comparing the mode in which Francis asked the two old Men (“I beg you”), and the mode he asked the generous and those on the streets of towns and cities, you achieve mark that the originator resolutely put the declarement (“I beg you”), to subject-subject out the truth that Francis saw the old men as one of “the shabby ones”, to whom God has inspired the mysteries of the sovereignty of God and, accordingly of this, they could concede him enucleation as to how to discover Lady Poverty.
Furthermore, the originator resolutely put the three explorationions, which in Hebrew numbering classification, three subjects, symbolizes existing and considerable. That instrument Francis’ explorationions are existing and of considerable subject accordingly he is truthfully considerable to converge Lady Poverty. Francis’ byion, intermissionlessness, immortal covet-for and byion for Lady Poverty, parades that destitution is really priceopportunity to be perceive-keepd exactly and not to be desponding. Cheerful Brother: The old men named Francis “cheerful twin” accordingly they too see Francis as a ignoringionminded distinctive, that is they and Francis are soliciting to perceive-abide destitution.
Furthermore, it is carrying a communication that those that perceive-abide destitution ensueing a opportunityout twist, are the cheerful twins, that is, the cimperil lesser twins. We entertain sat hither for a date and for dates and half a date: Hither the originator is unmanageable to describe the truth that these old Men entertain made the ground (that is, the unfrequented situate) as their new support whither they are aid. They fled the cities to the heterogeneous situate to closely and upupright perceive-abide lady destitution. They told Francis that sundry amusement for her and when they discover her, they accompanied her for a opportunity, but they achieve persidearm her fantastical by herself.
The originator is carrying a communication that at the prelude, the purity of destitution is coveted for and closely perceive-keepd by crowd, and devout in divorceicular, but ensueing a opportunity they can besucceed lukewarm in the performance of destitution due to the inclination of the secular proceeds and then gradually surrendering. The conclusion of my woman entertain fought counter me: Signification that those that sought to entertain and to perceive-abide her (i. e. Lady Poverty) ensueing a opportunity, entertain desponding her, she cried out.
But the old Men achieve say to Lady Destitution that the principled byion her; signification that merely the principled ones that are state to speed essential-qualityually and abjure the universe and his inclinations, by aid in the unfrequented situates ignoringion the hermitage are the ones that truthfully byion her. In portion ten, the originator mellow to shield the truth that destitution is the chief conceive of all purity and that the behests or commands to perceive-abide this purity succeeds from God and should be perceive-keepd ensueing a opportunity the chief devotion precedently any other.
It is for this infer that the originator wrote: she is resideing in the devout mountains accordingly God byiond her oversummit all the tabernacles of Jacob (i. e. , destitution is situate better than other puritys honest as Joseph son of Jacob is exulted oversummit his twins). Past destitution is the chief purity, merely the unpretending, not plain the giants and the eagles (arrogance of force and trial), can affect the footprints and shoulder.
Again this says that no totality of secular trial and proceeds can transfer one to obtain the chief purity of destitution and the compensates of the cimperil performance of destitution are merely for the devout who perseveres to the end. Furthermore, Lady Destitution is unrecognized from the eyes of the wilful qualified, secular comforted, generous and judicious devout divines, accordingly they fly so swiftly in secular trial and sagacity that ignoringion the birds of the sky that fly so noble they are self-satisfied.
Paragraph elplain contains the stipulations for those who appetition to surmount noble to aim the situate whither Lady Destitution resides. The originator wrote that the old men said to Francis to concede up all proceeds, ignoringion quantitys, trial, honorable noosepings etc. precedently he can surmount the mountain successfully to aim and obtain the chief purity of destitution. The originator is rehearseing the divines to do detached ensueing a opportunity secular affairs ignoringion proceeds, quantitys, trial, for such subjects are obstacles that abide them from observing destitution.
The originator went on to say that destitution is skin and achieve be seen and contemplationt by those who solicit her ensueing a opportunity artlessness and byion. Finally the originator is declaration to the divines that if they truthfully byion to perceive-abide destitution, they achieve be achieveing to concede up all their secular proceeds for her. To purpose encircling her twin, is ample interpreting, and whoever abides vigil for her achieve amply be secured: From this declarement, the originator is rehearseing the divines that observing destitution is the way to ample trial and pledge.
In other vote the originator is declaration to the divines that they should solicit primeval the sovereignty of God which is unrecognized in the performance of destitution; then all other subjects ignoringion trial, cheerfuls, securities etc, achieve be conceden them, re-echoing the declarement of Christ in the Gospel. Transfer cimperil companions ensueing a opportunity you so that during the mountain run, you achieve entertain their information and be forceen by their succor: Hither it is self-manifest that thither are alcompliant confederacys in the Prescribe which are frequently named the Companions who are contrariant from the judicious and generous.
It too parades that Francis felt at settlement ensueing a opportunity the Companions accordingly he saw in them veritable courage of the performance of the Government and destitution and so he entrusted his thrift to these Companions and too sought information from them fantastical. The originator is declaration that those that solicit information to speed the Minorite thrifter past amplely should solicit the informations of the cimperil divines accordingly they perceive-abide the Government and destitution as Francis did. (Sacred Exchange, pp. 531-532, n. 9, 10, & 11) BLESSED FRANCIS ENCOURAGES HIS BROTHERS
Here we are told that Francis recognizeed the information and information of the old men in a unfrequented situate (hermitage), unpassion his postponement of the information of the judicious and generous and those he met on the streets of the towns and cities. Also, in portion 12, the originator reemphasizes Francis’ dear of the cimperil companions. The aim of this substance is to ignoring a communication that merely those divines who are cimperil to the exact performance of destitution are truthfully cimperil and they are the divines that Francis extols in this barion.
Furthermore, the subject of the originator to use the vote “old men” (not “childish men”) in the ground and the crowd in the town and city, is a resolute and bcourse declarement used restrictedally to carry a communication that the old men stop for the cimperil members of the Prescribe that stationary abide to the exact performance of destitution, opportunity the crowd in the cities and towns are the bulk of the members of the Prescribe who are uncimperil accordingly they do not perceive-abide destitution exactly due to the inclinations of the universe.
From the declarement, succeed let us surmount the mountain of the Lord and the resideing of Lady Poverty, that she may admonish us her ways and we ability stalk in her courses: The originator is declaration that Francis sees destitution as the merely way through which all sanctity and trial are achieved, thus rehearseing the divines to see the performance of destitution as their initiative and that they should concede their all to sagacious how to obtain this chief purity.
The originator, in prescribe to upupright shield his opinion that merely the “few” that speed in hermitages can perceive-abide the exact performance of destitution closely, puts this explorationion on the lips of the companions: who can surmount this mountain and who can aim its summits? The originator indicates that Francis answers the explorationion (by putting the answers on the lips of Francis) by declaration that the course is reserved and the insertion is straightened, merely the few can discover it, repeatedly emphasizing that the few who abide the performance of destitution in grounds and hermitages (not the bulk in the convents of the cities) are the ones who can obtain its summits.
Furthermore, in prescribe to shield those divines who are sensitive on observing the Government and destitution of the Prescribe exactly, who are in compliance to Christ (author’s guard of the “obedience” of the hermitage divines as divergent to the divines of the Similarity who are sensitive on compliance to the Church), the originator wrote that the divines in hermitage are in compliance to Christ accordingly if they are observing the Government and destitution which is the Gospel they are, hence, yielding Christ who is the Gospel and God himwilful the chief paramount substance to be complyed precedently any other originatority. Antecedent hither instrument the Church or the supply open of the Order). The originator in his raise guard said that Francis said to the Friars: The Essential-quality is precedently your countenance, Christ the Lord, who draws you to the heights of the mountain in compacts of byion. Finally in this barion, the originator wrote: Following he said these subjects, they all began to ensue the sanctifyd Francis: Hither the originator is declaration that the cimperil divines achieve frequently see Christ in Francis, accordingly he is sanctifyd and, substance a ample imitator of Christ, (change Christus) the divines should abide to his admonishings and subjectls, thus making them sanctifyd as polite. Devout Exchange, pp. 532-533, n. 12 & 13) POVERTY MARVELS AT THE EASE OF THEIR ASCENT As the disquisition of this barion is titled, the originator tries to throw-off past gentle on the consequence of separation as the barely standard to obtain the chief purity of all puritys: Lady Poverty. To shield this opinion he wrote: She (Lady Poverty) was numerously astonithrow-off at examination these men surmounting so ably, almost fleeing. Also, the originator wrote that Lady Destitution was astonithrow-off at their gait.
In adduction, to subject-subject out the courage of the cimperil divines towards obtaining the purity most costly to them, Lady Destitution exclaimed: who are these men, she asked, who fly ignoringion darkens and ignoringion doves to their windows? To purposeed the degentle and joy of Lady Destitution at the courage, separation, gait and uniqueness of these cimperil divines, the originator wrote: She (Lady Poverty) said; it has been a covet date past I entertain seen such crowd or gazed upon those so unmistakable, all their package set aloof (i. e. Lady Destitution admiring their separation).
Furthermore, to test that sundry cimperil entertain been led missing by distractions of the abyss (i. e. secular affairs) by soliciting secular trial, merriments, aid sensually, thereby making them to acquire and then finally forfeit the performance of Lady Poverty, the originator wrote: Hence I (Lady Poverty) achieve utter to them (the truthfully cimperil divines) encircling what engages my nature so that, when they are staring down the abyss (distractions or secular inclinations) they do not ignoringion the others (i. e. the derailed divines) entertain succor deliberations encircling such a surmount.
The originator too wrote that Lady Destitution said: Thither achieve be a compensate for me precedently my seraphic Father if I concede them calculating information. This declarement of Lady Destitution re-emphasizes the truth that destitution is from God and past it is God’s contemplation that we should perceive-abide it, then that behest must be complyed else we are going opposite to his doctrines past He is the irresistible to whom all must comply precedently any cosmical or devout originatorities. In portion fifteen, and elsewhither in this quantity, the originator frequently describes Lady Destitution as substance defenceless.
For precedence, he wrote in this barion: And so Lady Destitution intermissioning on a throne in her defencelessness. By this declarement, the originator tries to carry a communication that Lady Destitution can merely be clothed ensueing a opportunity our achieveingness to include and to perceive-abide her ensueing a opportunity closeness and separation. But when those that are cimperil were derailed and wandering by the inclinations of the universe, they desponding the performance of destitution, thus making her defenceless. And view a suffrage was heard: dread not daughter of Zion, accordingly these men are the principle whom the Lord has thanked in pastre byion.
The originator, through this declarement, is unmanageable to exhibit the cimperil divines to be ignoringion Christ at his baptism at River Jordan, when a suffrage is heard from the darken declaration view this is my regarded son in whom am polite affable incline to him. Hither the originator is declaration that God is affable ensueing a opportunity their exact performance of the destitution and that they should not imperil expectation or despond, rather they should be cimperil to the end. Welsucceed them ensueing a opportunity thankings and mellowness. “Tell me twins”: Hither the originator is declaration that Lady Destitution achieve frequently be compliant to squander her thankings and compensates on those (i. . the cimperil twins) who abide to the performance of destitution thus commencement past doors to God’s thankings and salutiferous forecast. Are you peradventure, contemplateing for me whom as you can see I am inconsiderable shabby one tossed encircling by storms and ensueing a opportunityout alleviation? Hither the originator tries to exhibit the posture and approaches that the divines had towards Lady Destitution and how they desponding the performance of destitution. (Sacred Exchange, pp. 533-534, n. 14, & 15) BLESSED FRANCIS PRAISES POVERTY In portion sixteen, we see Lady Destitution substance applaudd, current and honoured by the twins.
They begged destitution to be their queen for they entertain seen oversummit all from their trial that she is from the most noble God and that it is through her (poverty) that Christ came to this universe and beneathtook all sights of his sidearm. The twins too current that past the Most Noble used her (poverty) to conclude his sidearm on sphere, so they begged her to recognize them, so that through her, they achieve too oversucceed the universe and its inclinations. They too see destitution as the key or insertion to all other puritys, unintermittently repeatedly reaffirming destitution’s uniqueness and her venerateed pose whither God has situated her.
The twins knew that intrinsic they are recognizeed by Lady Poverty, the queen of all puritys, they achieve be obsolete. In compendium, the twins see destitution as the merely medium which Christ used to succeed to this universe, speed unmoulded us, eat ensueing a opportunity us, declare penance and the Kingdom, be scourged, crucified and die on the Cross to liberate us. Therefore, it is irresistible that Man can prevail-over the universe and its inclinations merely through include of the selfselfsimilar purity. In portion seventeen, the originator, tries to exhibit destitution as substance preferred and cherithrow-off by Christ to plain the army of angels and other principalities and governments of Heaven.
And it is manifest in his impersonation when he left his royalty and pitched his pavilion unmoulded us to include destitution. This is too trial of the chief dignity that she (i. e. destitution) has in the eyes of Christ. But it is frequently comstipulation for man to see it that way due to his dullness and empiricism principled by secular affairs, thus surrendering the numerousest idolize and going ensueing priceless and empty subjects that cannot transfer him or her to perpetual settlement but merely to perdition. Furthermore, the originator wrote that Francis, ensueing his insensible applauds of Lady Poverty, begged her to entertain condolence on them and to recognize them, for it is merely those that are uninformed (i. . those blinded by secular affairs) that achieve not be coveting to entertain her (i. e. destitution) whom the Most Noble God cherithrow-off and honoured precedently everysubject else. Finally, to parade the courage of Francis and his cimperil companions the originator wrote that: They begged Lady Destitution to deliberate them for the purpose of Christ ensueing a opportunity whom she abides and ensueing a opportunityout whom no one achieve be saved. Hither the originator is declaration that the purity of destitution is from God, and he establithrow-off that we perceive-abide it and thus we named to comply God precedently any originatority (here, the originator is shielding destitution counter the Church’s opinion of the performance of destitution). Devout Exchange, pp. 534-535, n. 16, 17) DIGNITY OF POVERTY AND HER RESPONSE The originator tries to exhibit the considerable role that the purity of destitution played in the future of Christ into this universe. First, to test the insufficiency and consequence of the performance of destitution, the originator narrated how God used destitution to adapt the Blessed Mother, a inconsiderable and unpretending lady, and made her womb to be the primeval resideing situate of our Lord Jesus Christ. Too when it was date to be born, he preferred to be born in a inconsiderable situate, a manger whither animals are kept.
Again the primeval crowd that recognizeed the tidings of the origin of Christ are the inconsiderable shepherds, he had nowhither to lay his summit (i. e. from the scriptures: foxes entertain holes but the son of man has no situate to lay his summit). The conclude of the creatures has no situate as his own hither, paradeing his distinctive byion and comstipulation for lady destitution. In portion twenty-one, plain when Christ is substance mocked, spat on, entered into by his very costly apostles, insulted, slapped, the merely alleviation he got is from Lady Destitution accordingly she is frequently close.
The originator is hopeful the divines not to acquire this purity of all puritys. Hither in portion twenty-three, the originator tries to parade that Lady Destitution achieve frequently answer ensueing a opportunity joy and degentle towards those that are courageous in her performance. She (poverty) frequently sees such crowd as her own. Shabby wonders why the originator put the phrase: “Brothers and very costly adherents” hither to parade the equalize or mark of byion she has towards those that solicit her veritablely. (Sacred Exchange, pp. 535-537, n. 19, 21 & 23)
A RECOLLECTION OF POVERTY IN PARADISE In this barion, we see the originator, in his facultyed force to amplely connect vote and inspired scenarios concomitantly, ignoringionn the joy that Adam and Eve triald in universe and the missing of that joy as a termination of their dropaciousness and discompliance ensueing a opportunity the reconciliation and unruffled trials that the some divines had when they were cimperil to the performance of destitution and the woes and flaws that others triald accordingly of their postponement of the exact performance of destitution.
In a nutshell, the originator is carrying a communication, that honest as man obsolete universe by the pur-pose of the serpent, which accordingly led to insubordination, so the divines achieve imperil their sanctity and essential-qualityual venerate by the inclinations of secular proceeds (i. e. quantitys, honorable noosepings agreeable houses and aid in towns and cities) transfering to their postponement of destitution.
Furthermore, honest as man mellow to concede excuses for his deeds instead of interrogation for God’s benefit and pardon and thus incurred His rage, so it would be for the divines, if they abide to shield their infers for unmanageable to mitiinsertion the exact performance of destitution. Finally in this barion, the originator is hopeful the divines to succeed tail to the primeval performance of destitution and if they do succeed tail to it, God achieve satisfy them ensueing a opportunity all the mercys they entertain obsolete and thus ignoringion God’s salutiferous forecast which the universe cannot concede.
He mellow to ignoringionn the fame and honour that the divines would trial repeatedly, ensueing a opportunity the redemptive or salvific success that Christ won for us when he reconciled manskin to God unintermittently repeatedly by his lineage. (Sacred Exchange, pp. 537-539, n. 25-30. ) THE COVENANT OF CHRIST In this barion, we can see the overall subject-subject of the originator and his infer for agitating for the divines’ requite to the exact performance of destitution. He said that Lady Destitution is a bond or certificates which Christ restrictedally left to his disciples and thus the divines.
The originator is hopeful the divines to credit in salutiferous forecast and that they should not irritate encircling what to waste, what to eat etc. , that all these achieve be granted for merely if they perceive-abide destitution. (Sacred Exchange, p. 539, n. 31) THE APOSTLES Hither the originator is declaration that plain the apostles perceive-abide the purity of destitution twain in their vote and actions and, thereby won so sundry souls for Christ. They never said anysubject of their own vocable, but what Christ asked them to say.
They contributed according to their force and shared according to insufficiencys of the similarity entrusted to them. The writer said it is accordingly of the numerous collision of the thrifterphraseology of existing Christian similarity of which the apostles were the train. (Sacred Exchange, pp. 539-540, n. 32) THE PEACE CONTRARY TO POVERTY The originator tries to rehearse the divines that not all that glitters is gold; that at dates when all is going polite, they should be very timid accordingly thither can be misfortune stealthy as cheerful honest to derail them from the performance of destitution.
He ignoringionned the move of the Order’s clericalization and into cities (urbanization), which was preamble the Prescribe detached from the peculiar performance of destitution, ensueing a opportunity the reconciliation stipulation and legitimization of Christianity as the administrative sanctity of the Roman Empire, which according to the originator did past injury than cheerful, accordingly from the date of the stipulation courage for the Lord and His sovereignty, purposeeded in expulsion and confession, had waned. (Sacred Exchange, pp. 541-532, n. 34-35) THE PRAISE OF THE GOOD POOR The originator in this barion mellow to be past restricted encircling the two confederacys alcompliant emerging in the Franciscan Order. i. e. , the similarity and the companions) Observing portion thirty-seven: Following a opportunity, some began to mutter and achieveingly to stalk the upupright course which for some date they had stalked out of inevitableness. From the declarement the originator is declaration that some of the divines (i. e. the companions) accomplish that subjects were not going polite ensueing a opportunity the Order, for sundry entertain all failed to perceive-abide destitution, so they painsd comstipulation to intermissionore a past former performance of destitution; frequently, notwithstanding, they were divergent by the other divines (i. . the similarity). (Sacred Exchange, p. 542, n. 37) The originator raise named the companions men of purity charming and irresponsible precedently God which, in other vote, instrument that the divines should not be dismayed by the opposition and censure they receive from the similarity; rather they should be blissful for they are charming and recognizeable to God and, thus, he listed a numerous litany of puritys, attributing them barelyly to the companions (Sacred Exchange, p. 542, n. 38) POVERTY WARNS FALSE RELIGIOUS
In hopeful the cimperil divines, (i. e. , the companions) Lady Destitution urged them to be resolved and rest their summits noble; they should be persispavilion in their amusement of her include and that they should be cognizant of the dangers of secular enticements so that they achieve not be derailed ignoringion the others; accordingly if they are not thriftful, their fortune would be worse. For beneath the fashion of sanctity, they ensueing a opportunitydraw from that which was conceden them by a sanctifyd doctrine. (Sacred Exchange, p. 543, n. 40) POVERTY SPEAKS ABOUT GOOD RELIGOUS
In this barion, the originator tries to carry a communication that those divines who are cimperil to the performance of destitution are not amply entangled or seduced by secular covet-fors, for they are frequently praying ensueing a opportunity all humility and joy. Also, the originator fawns them Israel, which instrument that they are the chosen crowd of God and they are frequently thanked and favoured by Him past He had made bond ensueing a opportunity them and for this infer they achieve be honour by sundry crowd; raisemore, they achieve be a gentle for all to see. (Sacred Exchange, p. 44, n. 42) POVERTY WARNS THEM TO RETURN In this barion, the originator is unmanageable to urge the divines to requite to the peculiar charism of the performance of Poverty. He wrote: Requite you conclusion who are ensueing a opportunitydrawing and I achieve cicatrize your uncongeniality. The originator hither used some inspired vote that the prophets in the Old Certificates used in prescribe to fawn the Israelites to selfcondemnation quiet they be-destroyed. He asked them to incline to their nature and that they should not be obdurate else they ability imperil their souls to secular proceeds.
Furthermore, he tries to interpret how despicable the speeds of those divines achieve be who offal to regret and that the amercement that awaits those that disobeyed Christ’s commands achieve be past exact than the amercement that the Israelites got merely accordingly they rape the government that Moses gave them, for the Son of Man is numerouser than Moses and all the prophets and saints. (Sacred Exchange, p. 548, n. 51) THE LORD SPEAKS TO LADY POVERTY Following a opportunity these vote: They entertain departed and past detached for they entertain not exceptional you (Lady Poverty) but me (i. . , God), the originator is declaration that the performance of destitution instrument the recognizeance and compliance of God’s commands which supersedes all other originatority; hence, whoever offal to perceive-abide destitution is rejecting God. (Sacred Exchange, p. 548, n. 52) LADY POVERTY ADMONISHES BLESSED FRANCIS ABOUT PROGRESS AND REGRESSION IN RELIGIOUS LIFE. The originator is declaration to the divines not to contemplate tail for those that entertain put their laborers on the plough and contemplate tail are not fit for the sovereignty of God.
He reminded the divines to frequently recollect what betideed to Lot’s helpmate whenever they are substance tempted by the noose of misfortune deliberations to go counter the exact performance of destitution. Furthermore, he urged those who are cimperil to the performance of destitution to abide up their fearless achievement and that they are seen as the credited adherents of God; hence, they are not far from the sovereignty of universe accordingly they entertain ruled to transfer the course of run whither merely few can go. Finally, he said to the divines to see Christ as the merely design and train and that they should be thriftful not to drop into the noose of soliciting empty secular trial, mammon etc. hich transfers to gluttonous, arrogance and reluctantly, for if they betide to drop to this nooses, it achieve be very reserved to resume from such a pit accordingly it is not unconcerned to succeed tail to amplely perceive-abide destitution due to the nooses of the secular vivides. (Sacred Exchange, pp. 549-550, n. 53-55) BLESSED FRANCIS TOGHETHER WITH HIS BROTHERS RESPOND TO LADY POVERTY Hither the originator tries to test that Francis and his twins' byion and covet-for to perceive-abide destitution as they sanctify themselves completimerely to the performance of destitution.
Francis and his twins bquiet destitution, accordingly through her sundry crowd are bquiet and entertain won God’s favours. They said that although they were hearing bad rumors encircling her, they entertain succeed to see and trial what she (Lady Poverty) amplely instrument and is and they begged her not to concede them shabby of herwilful for they are compliant to perceive-abide her past fervently ignoringion never precedently and frequently be her confederate. (Sacred Exchange, p. 550, n. 56-58) THE CONSENT OF POVERTY The originator said that destitution consented to the pleas of Francis and his twins as she included them ensueing a opportunity all her mercys and thankings.
The originator said that Francis was so blissful for the byion of Lady Destitution that he abided to applaud God ensueing a opportunity all his force, for she has finally recognizeed them to be her confederate. (Sacred Exchange, p. 551, n. 58) THE BANQUET OF POVERTY WITH THE BROTHERS Hither in this barion, the originator collate the resideings of the divines in the city (i. e. the similarity divines) ensueing a opportunity their sensual houses and settings, kitchen, selected meals, capabilitys, condiments and dining capability, etc. ith the inconsiderable resideings of the companions ensueing a opportunity stones for their pillows, repast and breathe-into as their selected help, creaky bowls as their breathe-into bowl, their teeth as their knife, their manner as their laborer towel and the unimpaired universe as their ring, thus paradeing that the divines in hermitages are the cimperil ones ensueing a opportunity the performance of destitution and that’s why she is so blissful ensueing a opportunity them frequently. (Sacred Exchange, pp. 551-552, n. 59-63) LADY POVERTY BLESSES THE BROTHERS AND URGES THEM TO PERSEVERE WITH THE GRACE THEY HAVE RECEIVED Therefore, I (i. . , Lady Poverty) beg you twins(the cimperil ones who abide to the exact performance of destitution), through the benefit of God which has made you so inconsiderable, do that for which you entertain succeed, that for which you entertain erect up from the breathe-intos of Babylon: The originator is inciting the divines to abide in their performance of destitution accordingly God’s thankings and mercy is alcompliant bestowed upon them and, for through them, so sundry souls achieve be won; their prayers frequently run ignoringion chafe of luscious fume precedently the Trinity.
Finally, the originator is declaration that the cimperil divines achieve eternally be honoured, for they entertain made the angels in universe enliven continuously, the unimpaired assemblage of universe, saints, martyrs, virgins, thanked etc, are all celebrating for their devotedness and byion; their conspicuous speeds, though ample of pains, are not in empty. (Sacred Exchange, pp. 553-554, n. 64-69) CONCLUSION Following our separation of the Devout Exchange it is unmistakable that the originator is ample of predisposition and predisposition towards the divines that sought to speed the performance of destitution in a qualified way in towns and cities.
Nevertheless, one may ask if someone wants to transfer what is cherithrow-off and valued detached from another, would that one be blissful? Would he/she not try everysubject in his/her government to vindicate it from substance transfern detached? The writer of this dear muniment, and those who shared his perspective on plaints of the existing twinhood, was not fitness to principle removal in the Order, rather, it would look that he was shielding somesubject so dear and expedient to the charism of the Order. The writer was attempting to security somesubject he deliberateed a indispensable value; he was fitness for what he perceived to be a honest principle.
Though Franciscans of today apprehend they cannot perceive-abide destitution in the selfselfsimilar way the existing divines due to the unconditionally evident differences in the societal and cultural settings of their date and ours, stationary thither sundry of subjects we can acquire from their courage, their essential-qualityuality and their closeness in thrift aspeed this sight of our Franciscan entailment which we entertain lineal and must ignoring on to generations of divines yet to succeed. Finally, let us nurture all their efforts by appreciating their fitnesss and con-overing them polite, for if we con-over them, we acquire from their essential-qualityuality, their slightness, and too from their mistakes.
Then we can devote them to our age. For in their fitnesss, we could discover answers to some of the problems that we countenance today, and in doing so, we are thrift the prospect hundred years old Franciscan romance aspeed for the divine yet to be born. BIBLIOGRAPHY Francis of Assisi, “Sacred Exchange betwixt Saint Francis of Assisi and Lady Poverty” in Regis J. Armstrong Et al. Francis of Assisi: Existing Documents, VOL. I: The Saint (London: New City Press, 1999), pp. 529-554.