Sacred Exchange Between Saint Francis and Lady Poverty
THE SACRED EXCHANGE BETWEEN SAINT FRANCIS AND LADY POVERTY INTRODUCTION The Franciscan Command has been saddled delay the liberalion on the outconclude of the practice of destitution. During the period of Saint Francis of Assisi, tnear were alexpeditions confederacys in the Order; the confederacy that were in favour of aid the Franciscan charism in a new distance are designated the forbearing and the skilled, and those who are in favour of custody to the initiatory way of aid the Franciscan Charism, are repeatedly designated the companions; “we who were delay him”.
After the exit of Francis, the liberalion became past fervent betwixt the Friars of the Community, who sought to speed the Administration and destitution of the Franciscan animation in towns and cities delay the impulse of the planter, and the motiveuals that sought to speed the positive practice of Administration delay a past relentless adherence. This liberalion on the outconclude of the practice of destitution prompted so multifarious presbyters from twain confederacys to advise sizes in shieldion of the practice of destitution. Examples of sizes advispring include: Venial Exchange betwixt St Francis of Assisi and Lady Destitution by an mysterious doer, The Legend of the Three Companions by Br.
Leo, Br. Rufino and Br. Angelo, The Tree of the Crucified Animation of Jesus Christ by Ubertino Da Casale, The Tribulations of the Command of Lesser Ones by Angelo Clarino, the Insignificant flowers of St Francis etc. In this essay, I procure be illustrateing in details the instruction that the doer is unamenable to ignoring resisting from some of the subthemes of the size entitled, “The Venial Exchange betwixt St Francis of Assisi and Lady Poverty”, that is localally written in shieldion of the positive practice of destitution, indicating wnear the doer is letter from, the year of mixture and the aim of the doer and the haunt-aparticipation of his spell.
The Venial Exchange in other vote, designated the saintly traffic betwixt St Francis and Lady Destitution was written or victorious betwixt 1237 and 1239, few years flourishing the exit of St Francis of Assisi. It was written this spell owing tnear were alexpeditions lapses in the practice of destitution proportioned few years flourishing the exit of the planter. So during these years, Pope Gregory IX, a cork associate of Francis and the primary Cardinal warrior of the Order, outcomed a papal law entitled “Quo elongati” addressed to the Friars egarding the practice of the Administration and Vouchers of Saint Francis. Furthermore, Br. Elias was elected as the Wait Public of the Command and a huge Church was substance built in honour of St Francis in the city of Assisi. All these outgrowth suffer the recreation of the positive practice of destitution, thus creating past dissection delayin the Order. Consequently, this size was victorious delay lofty-flavored illustration flavoured delay so multifarious biblical references to lapse, suffer and to remind the presbyters of the consequence of the positive practice of destitution in the Order.
AUTHOR Up to this day, the doer of this size is quiescent mysterious, but tnear are suggestions that the doer could be St Anthony of Padua, Blessed John of Parma or Caesar of Speyer, owing tnear are similarities in their letter phraseology delay that of Venial Exchange. It is positive that this was victorious by a forbearing Franciscan Presbyter who is polite indoctrinated and clever delay what was going on in the Command at that spell.
His serviceable gratuity surfaced in the way he peculiarified Destitution as a Lady, owing the account “lady” resources a puerile affecting and deferential dame that understands her price and does not court flourishing men; rather men frequently court flourishing her and she meets delay amnesty and amnesty to the penny man who courts her. EXPLANATIONS ON THE SUB-THEMES BLESSED FRANCIS ASKS ABOUT POVERTY Here, the doer confer-upons the Lady destitution as a aware, amiable belle whom Francis is acrisis courting delay huge excitement and diffidence. In his exploration to decision her, he came resisting some peculiars on the streets of the towns and cities and enquired of the whereabouts of Lady Poverty.
The doer in this individuality, balmy to depict the peculiars aid in the cities as those presbyters who were aid in the cities and thus, owing they speed in the cities, they could not conceive what Francis is aphorism. According to the doer, the presbyters that speed in the towns and cities cannot watch the positive practice of destitution, owing they are aid in the temporal haunt-akeep-apart of the globe and so it procure be up-hill for them to speed out the positive practice of destitution. That is why they could not conceive what Francis was enquiring from them and they told Francis to local in their own vote or what Francis is aphorism is exotic to them. The peculiars in the towns and cities are past bent to temporal demands and activities to the distance that destitution is seen as a bad and hateful romance not to be admired or watchd. I procure go to the best and the skilled: According to the doer, Francis meditation that if he went to the skilled and the forbearing, they would aid him confront Lady Poverty, but as coming as he got to the skilled and enquired, they rebuked him that he should not conclude to them artisanleing anyromance traffic delay destitution; that they are glad delay their merriments and prodigality.
Here the doer balmy to depict the presbyters aid in the cities and those selected in studies as the forbearing and the skilled that Francis met. That is why the doer, in his shieldion of the companions and their fancy of the positive practice destitution, put these assertion in the perforation of Francis that he marveled and cheer God for concealment these romances to the forbearing and the skilled (that is the presbyters in the cities), and revealing them to the insignificant ones (that is Friars in the hermitages) that are correspondent to the practice of destitution.
After he left the city, he instantly came to a positive arena from abroad, he saw two old men wrinkled abthoroughfare from huge mourning: Near Francis left the city wnear the temporal, forbearing and skilled are (Friars in cities) and went to positive arena and met delay two old men clad in mourning (Friars in hermitages). Near the doer is relegateing a intimation that those that court to watch the positive practice of destitution are not repose in cities but rather in sylvan, and unconnected fixs relish the arenas, or the hermitages.
In other vote the doer is aphorism that these are the Friars who are correspondent to the practice of destitution, for they speed far abthoroughfare from cities and their stopings are at the hermitages which of way are repose in the unconnected areas. Whom shall I regard bar the one who is indigent and dirgeful in motive and the one who trembles at my vote: Near the doer is relegateing a intimation that the positive practice of destitution is past costly than compliance to the doerities, for the Administration is the Gospel and the Gospel is Christ Jesus who is God, the primary doerity.
We brought noromance into this globe the other said and delayout hesitate we captivate noromance out of it, but having aid and whatever covers us, we are liberal delay these: The doer is aphorism that a penny Presbyter that watch destitution procure be liberal delay the basic romances of animation which are aid and whatever covers them; this is in sound contrariety to those presbyters in towns and cities courting for falsity and gainments. This so matchesss how prorepose and skilled the presbyters in the hermitages are in their uncombinedmn practice of destitution. (Sacred Exchange, p. 530, n. 6 & 8) HE ASKS TO BE SHOWN WHERE POVERTY LIVES
Francis asks the two old men; promulprelude me I beg you, wnear does Lady Destitution stop? Wnear does she eat? Wnear does she repose at noon? For I decline in amnesty of her: Comparing the produce in which Francis asked the two old Men (“I beg you”), and the produce he asked the forbearing and those on the streets of towns and cities, you procure mention that the doer gravely put the assertion (“I beg you”), to top out the reality that Francis saw the old men as one of “the insignificant ones”, to whom God has biblical the mysteries of the empire of God and, owing of this, they could confer-upon him elimination as to how to confront Lady Poverty.
Furthermore, the doer gravely put the three explorationions, which in Hebrew numbering plan, three romances, symbolizes strong and uncombinedmn. That resources Francis’ explorationions are strong and of uncombinedmn stuff owing he is actually uncombinedmn to as Lady Poverty. Francis’ excitement, reposelessness, unfading hanker and amnesty for Lady Poverty, matchesss that destitution is in-truth pricespace to be watchd positively and not to be individualized. Amiable Brother: The old men designated Francis “amiable match” owing they so see Francis as a relishminded peculiar, that is they and Francis are courting to watch destitution.
Furthermore, it is relegateing a intimation that those that watch destitution delayout twist, are the amiable matchs, that is, the correspondent lesser matchs. We feel sat near for a spell and for spells and half a spell: Near the doer is unamenable to depict the reality that these old Men feel made the arena (that is, the uninhabited fix) as their new sojourn wnear they are aid. They fled the cities to the unconnected fix to correspondently and suitably watch lady destitution. They told Francis that multifarious quest for her and when they confront her, they accompanied her for a space, but they procure license her nondescript by herself.
The doer is relegateing a intimation that at the beginning, the force of destitution is coveted for and correspondently watchd by peculiars, and devout in haunt-aparticular, but flourishing a space they can beconclude listless in the practice of destitution due to the beauty of the temporal property and then gradually surrendering. The end of my dame feel fought despite me: Sense that those that sought to feel and to watch her (i. e. Lady Poverty) flourishing a space, feel individualized her, she cried out.
But the old Men procure say to Lady Destitution that the pure amnesty her; sense that merely the pure ones that are individualize to speed motiveually and surrender the globe and his beautys, by aid in the uninhabited fixs relish the hermitage are the ones that actually amnesty her. In exception ten, the doer balmy to lapse the reality that destitution is the primary produce of all force and that the precepts or commands to watch this force concludes from God and should be watchd delay the primary worship antecedently any other.
It is for this conclude that the doer wrote: she is stoping in the venial mountains owing God amnestyd her over all the tabernacles of Jacob (i. e. , destitution is fix remarkable than other forces proportioned as Joseph son of Jacob is exulted over his matchs). Past destitution is the primary force, merely the lowly, not equalize the giants and the eagles (arrogance of dominion and gainments), can artisanle the footprints and shoulder.
Again this says that no totality of temporal gainments and property can captivate one to gain the primary force of destitution and the remunerates of the correspondent practice of destitution are merely for the devout who perseveres to the end. Furthermore, Lady Destitution is mysterious from the eyes of the hard satisfactory, temporal comforted, forbearing and skilled devout presbyters, owing they fly so swiftly in temporal gainments and sagacity that relish the birds of the sky that fly so lofty they are arrogant.
Paragraph elequalize contains the stipulations for those who ambition to escalade lofty to stretch the fix wnear Lady Destitution stops. The doer wrote that the old men said to Francis to confer-upon up all property, relish sizes, gainments, aware caparison etc. antecedently he can escalade the mountain successfully to stretch and gain the primary force of destitution. The doer is promulgateing the presbyters to do abthoroughfare delay temporal affairs relish property, sizes, gainments, for such romances are obstacles that haunt them from observing destitution.
The doer went on to say that destitution is peel and procure be seen and repose by those who court her delay honesty and amnesty. Finally the doer is aphorism to the presbyters that if they actually amnesty to watch destitution, they procure be procureing to confer-upon up all their temporal property for her. To purpose encircling her match, is infallible conceiveing, and whoever haunts vigil for her procure amply be secured: From this assertion, the doer is promulgateing the presbyters that observing destitution is the way to infallible gainments and safety.
In other vote the doer is aphorism to the presbyters that they should court primary the empire of God which is mysterious in the practice of destitution; then all other romances relish gainments, amiables, securities etc, procure be confer-uponn them, re-echoing the assertion of Christ in the Gospel. Captivate correspondent companions delay you so that during the mountain verticality, you procure feel their instruction and be dominionen by their aid: Near it is explicit that tnear are alexpeditions confederacys in the Command which are repeatedly designated the Companions who are divergent from the skilled and forbearing.
It so matchesss that Francis felt at abode delay the Companions owing he saw in them unalloyed discollocation of the practice of the Administration and destitution and so he entrusted his regard to these Companions and so sought instruction from them nondescript. The doer is aphorism that those that court instruction to speed the Minorite animation past infalliblely should court the instructions of the correspondent presbyters owing they watch the Administration 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 current the instruction and instruction of the old men in a uninhabited fix (hermitage), unrelish his refusal of the instruction of the skilled and forbearing and those he met on the streets of the towns and cities. Also, in exception 12, the doer reemphasizes Francis’ valuable of the correspondent companions. The aim of this seriousness is to ignoring a intimation that merely those presbyters who are correspondent to the positive practice of destitution are actually correspondent and they are the presbyters that Francis extols in this individuality.
Furthermore, the fancy of the doer to use the vote “old men” (not “puerile men”) in the arena and the peculiars in the town and city, is a grave and selective assertion used localally to releprelude a intimation that the old men halt for the correspondent members of the Command that quiescent haunt to the positive practice of destitution, space the peculiars in the cities and towns are the preponderance of the members of the Command who are uncorrespondent owing they do not watch destitution positively due to the beautys of the globe.
From the assertion, conclude let us escalade the mountain of the Lord and the stoping of Lady Poverty, that she may impart us her ways and we energy trudge in her courses: The doer is aphorism that Francis sees destitution as the merely way through which all godliness and gainments are achieved, thus promulgateing the presbyters to see the practice of destitution as their initiative and that they should confer-upon their all to penetrating how to gain this primary force.
The doer, in command to suitably lapse his belief that merely the “few” that speed in hermitages can watch the positive practice of destitution correspondently, puts this explorationion on the lips of the companions: who can escalade this mountain and who can stretch its summits? The doer indicates that Francis answers the explorationion (by putting the answers on the lips of Francis) by aphorism that the thoroughfare is up-hill and the prelude is bigoted, merely the few can confront it, frequently emphasizing that the few who haunt the practice of destitution in arenas and hermitages (not the preponderance in the convents of the cities) are the ones who can gain its summits.
Furthermore, in command to lapse those presbyters who are aware on observing the Administration and destitution of the Command positively, who are in compliance to Christ (author’s shieldion of the “obedience” of the hermitage presbyters as irrelative to the presbyters of the Society who are aware on compliance to the Church), the doer wrote that the presbyters in hermitage are in compliance to Christ owing if they are observing the Administration and destitution which is the Gospel they are, for-this-reason, subservient Christ who is the Gospel and God himhard the primary main substance to be submited antecedently any other doerity. Example near resources the Church or the wait public of the Order). The doer in his elevate shieldion said that Francis said to the Friars: The Motive is antecedently your visage, Christ the Lord, who draws you to the heights of the mountain in fetters of amnesty. Finally in this individuality, the doer wrote: Following he said these romances, they all began to flourish the saintly Francis: Near the doer is aphorism that the correspondent presbyters procure frequently see Christ in Francis, owing he is saintly and, substance a infallible imitator of Christ, (change Christus) the presbyters should haunt to his impartings and fancyls, thus making them saintly as polite. Venial Exchange, pp. 532-533, n. 12 & 13) POVERTY MARVELS AT THE EASE OF THEIR ASCENT As the Nursing essay of this individuality is titled, the doer tries to scatter past unconsidered on the consequence of dissolution as the uncombined standard to gain the primary force of all forces: Lady Poverty. To lapse this belief he wrote: She (Lady Poverty) was hugely astoniscatter at vision these men escaladeing so ably, approximately soaring. Also, the doer wrote that Lady Destitution was astoniscatter at their stride.
In enumeration, to top out the discollocation of the correspondent presbyters towards gaining the force most cared-for to them, Lady Destitution exclaimed: who are these men, she asked, who fly relish shades and relish doves to their windows? To local the deunconsidered and joy of Lady Destitution at the disposition, dissolution, stride and uniqueness of these correspondent presbyters, the doer wrote: She (Lady Poverty) said; it has been a covet spell past I feel seen such peculiars or gazed upon those so settlemently, all their load set secretly (i. e. Lady Destitution admiring their dissolution).
Furthermore, to confirm that multifarious correspondent feel been led wrong by distractions of the abyss (i. e. temporal affairs) by courting temporal gainments, merriments, aid voluptuously, thereby making them to obliviate and then finally surrender the practice of Lady Poverty, the doer wrote: For-this-argue I (Lady Poverty) procure local to them (the actually correspondent presbyters) encircling what engages my nucleus so that, when they are staring down the abyss (distractions or temporal beautys) they do not relish the others (i. e. the derailed presbyters) feel avoid meditations encircling such a escalade.
The doer so wrote that Lady Destitution said: Tnear procure be a remunerate for me antecedently my seraphic Father if I confer-upon them wary instruction. This assertion of Lady Destitution re-emphasizes the reality that destitution is from God and past it is God’s plan that we should watch it, then that precept must be submited else we are going inconsishabitation to his commands past He is the all-powerful to whom all must submit antecedently any rational or devout doerities. In exception fifteen, and elsewnear in this size, the doer frequently describes Lady Destitution as substance simple.
For request, he wrote in this individuality: And so Lady Destitution reposeing on a throne in her simpleness. By this assertion, the doer tries to releprelude a intimation that Lady Destitution can merely be clothed delay our procureingness to embody and to watch her delay correspondentness and dissolution. But when those that are correspondent were derailed and wandering by the beautys of the globe, they individualized the practice of destitution, thus making her simple. And descry a language was heard: dread not daughter of Zion, owing these men are the spring whom the Lord has cheered in undisguised amnesty.
The doer, through this assertion, is unamenable to confer-upon the correspondent presbyters to be relish Christ at his baptism at River Jordan, when a language is heard from the shade aphorism descry this is my becared-for son in whom am polite pleasant hear to him. Near the doer is aphorism that God is pleasant delay their positive practice of the destitution and that they should not waste crave or despond, rather they should be correspondent to the end. Welconclude them delay cheerings and amiableness. “Tell me matchs”: Near the doer is aphorism that Lady Destitution procure frequently be expeditions to squander her cheerings and remunerates on those (i. . the correspondent matchs) who haunt to the practice of destitution thus beginning past doors to God’s cheerings and venial forethought. Are you may-be, appearing for me whom as you can see I am indigent insignificant one tossed encircling by storms and delayout positively:)? Near the doer tries to confer-upon the pose and approaches that the presbyters had towards Lady Destitution and how they individualized the practice of destitution. (Sacred Exchange, pp. 533-534, n. 14, & 15) BLESSED FRANCIS PRAISES POVERTY In exception sixteen, we see Lady Destitution substance glorifyd, unquestioned and honoured by the matchs.
They begged destitution to be their queen for they feel seen over all from their acquirements that she is from the most lofty God and that it is through her (poverty) that Christ came to this globe and lowertook all appearances of his sidearm. The matchs so unquestioned that past the Most Lofty used her (poverty) to perfect his sidearm on universe, so they begged her to recognize them, so that through her, they procure so overconclude the globe and its beautys. They so see destitution as the key or prelude to all other forces, unintermittently frequently reaffirming destitution’s uniqueness and her affected collocation wnear God has fixd her.
The matchs knew that probable they are recognizeed by Lady Poverty, the queen of all forces, they procure be obsolete. In tabulation, the matchs see destitution as the merely moderation which Christ used to conclude to this globe, speed shapeless us, eat delay us, notify penance and the Kingdom, be scourged, crucified and die on the Cross to regain us. Therefore, it is certain that Man can vanquish the globe and its beautys merely through embody of the corresponding force. In exception seventeen, the doer, tries to confer-upon destitution as substance preferred and cheriscatter by Christ to equalize the number of angels and other principalities and dominions of Heaven.
And it is incontrovertible in his impersonation when he left his royalty and pitched his habituationation shapeless us to embody destitution. This is so testimony of the primary cheerful-behavior that she (i. e. destitution) has in the eyes of Christ. But it is repeatedly reserved for man to see it that way due to his hebetude and error origind by temporal affairs, thus surrendering the hugeest enshrine and going flourishing priceless and ineffectual romances that cannot direct him or her to ceaseless abode but merely to perdition. Furthermore, the doer wrote that Francis, flourishing his reminiscent glorifys of Lady Poverty, begged her to feel amnesty on them and to recognize them, for it is merely those that are uninformed (i. . those blinded by temporal affairs) that procure not be coveting to feel her (i. e. destitution) whom the Most Lofty God cheriscatter and honoured antecedently everyromance else. Finally, to matchess the discollocation of Francis and his correspondent companions the doer wrote that: They begged Lady Destitution to regard them for the account of Christ delay whom she abides and delayout whom no one procure be saved. Near the doer is aphorism that the force of destitution is from God, and he establiscatter that we watch it and thus we designated to submit God antecedently any doerity (here, the doer is lapseing destitution despite the Church’s belief of the practice of destitution). Venial Exchange, pp. 534-535, n. 16, 17) DIGNITY OF POVERTY AND HER RESPONSE The doer tries to confer-upon the accidental role that the force of destitution played in the closeafter of Christ into this globe. First, to confirm the insufficiency and consequence of the practice of destitution, the doer narrated how God used destitution to furnish the Blessed Mother, a indigent and lowly lady, and made her womb to be the primary stoping fix of our Lord Jesus Christ. So when it was spell to be born, he preferred to be born in a indigent fix, a manger wnear animals are kept.
Again the primary peculiars that current the intelligence of the extraction of Christ are the indigent shepherds, he had nownear to lay his crisis (i. e. from the scriptures: foxes feel holes but the son of man has no fix to lay his crisis). The purpose of the creatures has no fix as his own near, matchessing his proper amnesty and fetter for lady destitution. In exception twenty-one, equalize when Christ is substance mocked, spat on, profaned by his very cared-for apostles, insulted, slapped, the merely positively:) he got is from Lady Destitution owing she is frequently correspondent.
The doer is assuring the presbyters not to obliviate this force of all forces. Near in exception twenty-three, the doer tries to matchess that Lady Destitution procure frequently meet delay joy and deunconsidered towards those that are dispositionous in her practice. She (poverty) frequently sees such peculiars as her own. Insignificant wonders why the doer put the phrase: “Brothers and very cared-for associates” near to matchess the equalize or limit of amnesty she has towards those that court her unalloyedly. (Sacred Exchange, pp. 535-537, n. 19, 21 & 23)
A RECOLLECTION OF POVERTY IN PARADISE In this individuality, we see the doer, in his gratuityed dominion to infalliblely join vote and biblical scenarios coincidently, relishn the joy that Adam and Eve acquirementsd in god and the privation of that joy as a fruit of their unfidelity and discompliance delay the quiet and apparent acquirementss that the some presbyters had when they were correspondent to the practice of destitution and the woes and flaws that others acquirementsd owing of their refusal of the positive practice of destitution.
In a nutshell, the doer is relegateing a intimation, that proportioned as man obsolete god by the scheme of the serpent, which accordingly led to nonobservance, so the presbyters procure waste their godliness and motiveual affect by the beautys of temporal property (i. e. sizes, aware caparison satisfied houses and aid in towns and cities) directing to their refusal of destitution.
Furthermore, proportioned as man balmy to confer-upon excuses for his deeds instead of research for God’s amnesty and amnesty and thus incurred His anger, so it would be for the presbyters, if they trust to lapse their concludes for unamenable to mitiprelude the positive practice of destitution. Finally in this individuality, the doer is assuring the presbyters to conclude tail to the old-fashioned practice of destitution and if they do conclude tail to it, God procure satisfy them delay all the pardons they feel obsolete and thus relish God’s venial forethought which the globe cannot confer-upon.
He balmy to relishn the radiance and honour that the presbyters would acquirements frequently, delay the redemptive or salvific success that Christ won for us when he reconciled manpeel to God unintermittently frequently by his class. (Sacred Exchange, pp. 537-539, n. 25-30. ) THE COVENANT OF CHRIST In this individuality, we can see the overall top of the doer and his conclude for agitating for the presbyters’ impart-end to the positive practice of destitution. He said that Lady Destitution is a agreement or vouchers which Christ localally left to his disciples and thus the presbyters.
The doer is assuring the presbyters to belief in venial forethought and that they should not vex encircling what to bear, what to eat etc. , that all these procure be granted for merely if they watch destitution. (Sacred Exchange, p. 539, n. 31) THE APOSTLES Near the doer is aphorism that equalize the apostles watch the force of destitution twain in their vote and actions and, thereby won so multifarious souls for Christ. They never said anyromance of their own account, but what Christ asked them to say.
They contributed according to their dominion and shared according to insufficiencys of the society entrusted to them. The writer said it is owing of the huge contact of the animationphraseology of coming Christian society of which the apostles were the influence. (Sacred Exchange, pp. 539-540, n. 32) THE PEACE CONTRARY TO POVERTY The doer tries to promulprelude the presbyters that not all that glitters is gold; that at spells when all is going polite, they should be very timid owing tnear can be misfortune disguised as amiable proportioned to derail them from the practice of destitution.
He relishned the motion of the Order’s clericalization and into cities (urbanization), which was leading the Command abthoroughfare from the initiatory practice of destitution, delay the quiet league and legitimization of Christianity as the composeritative profession of the Roman Empire, which according to the doer did past mischief than amiable, owing from the spell of the league discollocation for the Lord and His empire, localed in expatriation and confession, had waned. (Sacred Exchange, pp. 541-532, n. 34-35) THE PRAISE OF THE GOOD POOR The doer in this individuality balmy to be past local encircling the two confederacys alexpeditions emerging in the Franciscan Order. i. e. , the society and the companions) Observing exception thirty-seven: Following a space, some began to breathe and procureingly to trudge the direct course which for some spell they had trudgeed out of indispensableness. From the assertion the doer is aphorism that some of the presbyters (i. e. the companions) make that romances were not going polite delay the Order, for multifarious feel all failed to watch destitution, so they contestd reserved to reposeore a past peculiar practice of destitution; repeatedly, however, they were irrelative by the other presbyters (i. . the society). (Sacred Exchange, p. 542, n. 37) The doer elevate designated the companions men of force enticing and pure antecedently God which, in other vote, resources that the presbyters should not be dismayed by the enmity and stricture they conduct from the society; rather they should be glad for they are enticing and recognizeable to God and, thus, he listed a huge litany of forces, attributing them uncombinedly to the companions (Sacred Exchange, p. 542, n. 38) POVERTY WARNS FALSE RELIGIOUS
In assuring the correspondent presbyters, (i. e. , the companions) Lady Destitution urged them to be unswerving and trust their crisiss lofty; they should be persishabitation in their idiosyncrasy of her embody and that they should be aware of the dangers of temporal enticements so that they procure not be derailed relish the others; owing if they are not regardful, their destiny would be worse. For lower the demeanor of godliness, they delaydraw from that which was confer-uponn them by a saintly command. (Sacred Exchange, p. 543, n. 40) POVERTY SPEAKS ABOUT GOOD RELIGOUS
In this individuality, the doer tries to releprelude a intimation that those presbyters who are correspondent to the practice of destitution are not amply intricate or seduced by temporal hankers, for they are frequently praying delay all refrain and joy. Also, the doer overcomes them Israel, which resources that they are the separated peculiars of God and they are frequently cheered and favoured by Him past He had made agreement delay them and for this conclude they procure be honour by multifarious peculiars; elevatemore, they procure be a unconsidered for all to see. (Sacred Exchange, p. 44, n. 42) POVERTY WARNS THEM TO RETURN In this individuality, the doer is unamenable to urge the presbyters to impart-end to the initiatory charism of the practice of Poverty. He wrote: Give-end you end who are delaydrawing and I procure cure your dislike. The doer near used some biblical vote that the prophets in the Old Vouchers used in command to overconclude the Israelites to remorse reclination they waste-away. He asked them to hear to their nucleus and that they should not be hard else they energy waste their souls to temporal property.
Furthermore, he tries to illustrate how abject the speeds of those presbyters procure be who offscourings to grieve and that the amercement that awaits those that disobeyed Christ’s commands procure be past sharp than the amercement that the Israelites got barely owing they disturb the administration that Moses gave them, for the Son of Man is hugeer than Moses and all the prophets and saints. (Sacred Exchange, p. 548, n. 51) THE LORD SPEAKS TO LADY POVERTY Delay these vote: They feel defunct and past abthoroughfare for they feel not exceptional you (Lady Poverty) but me (i. . , God), the doer is aphorism that the practice of destitution resources the recognizeance and compliance of God’s commands which supersedes all other doerity; for-this-reason, whoever offscourings to watch destitution is rejecting God. (Sacred Exchange, p. 548, n. 52) LADY POVERTY ADMONISHES BLESSED FRANCIS ABOUT PROGRESS AND REGRESSION IN RELIGIOUS LIFE. The doer is aphorism to the presbyters not to appear tail for those that feel put their artisans on the plough and appear tail are not fit for the empire of God.
He reminded the presbyters to frequently mind what occured to Lot’s helpmate whenever they are substance tempted by the net of misfortune meditations to go despite the positive practice of destitution. Furthermore, he urged those who are correspondent to the practice of destitution to haunt up their undaunted labor and that they are seen as the beliefed associates of God; for-this-reason, they are not far from the empire of god owing they feel firm to captivate the course of verticality wnear merely few can go. Finally, he said to the presbyters to see Christ as the merely mould and influence and that they should be regardful not to lapse into the pitdroop of courting ineffectual temporal gainments, mammon etc. hich directs to avaricious, arrogance and unwillingly, for if they occur to lapse to this nets, it procure be very up-hill to revive from such a pit owing it is not unconstrained to conclude tail to infalliblely watch destitution due to the nets of the temporal lofty-flavoredes. (Sacred Exchange, pp. 549-550, n. 53-55) BLESSED FRANCIS TOGHETHER WITH HIS BROTHERS RESPOND TO LADY POVERTY Near the doer tries to confirm that Francis and his matchs' amnesty and hanker to watch destitution as they enshrine themselves soundly to the practice of destitution.
Francis and his matchs breclination destitution, owing through her multifarious peculiars are breclination and feel won God’s favours. They said that although they were hearing bad rumors encircling her, they feel conclude to see and acquirements what she (Lady Poverty) infalliblely resources and is and they begged her not to confer-upon them insignificant of herhard for they are expeditions to watch her past fervently relish never antecedently and frequently be her companion. (Sacred Exchange, p. 550, n. 56-58) THE CONSENT OF POVERTY The doer said that destitution consented to the pleas of Francis and his matchs as she embodyd them delay all her pardons and cheerings.
The doer said that Francis was so glad for the amnesty of Lady Destitution that he trustd to glorify God delay all his dominion, for she has finally recognizeed them to be her companion. (Sacred Exchange, p. 551, n. 58) THE BANQUET OF POVERTY WITH THE BROTHERS Near in this individuality, the doer parallel the stopings of the presbyters in the city (i. e. the society presbyters) delay their voluptuous houses and settings, kitchen, separated meals, opportunitys, condiments and dining opportunity, etc. ith the indigent stopings of the companions delay stones for their pillows, provisions and introduce as their separated aid, touched bowls as their introduce bowl, their teeth as their knife, their habituationuation as their artisan towel and the sound globe as their precinct, thus matchessing that the presbyters in hermitages are the correspondent ones delay the practice of destitution and that’s why she is so glad delay 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 matchs(the correspondent ones who haunt to the positive practice of destitution), through the amnesty of God which has made you so indigent, do that for which you feel conclude, that for which you feel restored up from the introduces of Babylon: The doer is inciting the presbyters to trust in their practice of destitution owing God’s cheerings and pardon is alexpeditions bestowed upon them and, for through them, so multifarious souls procure be won; their prayers frequently melt relish exasperate of luscious fume antecedently the Trinity.
Finally, the doer is aphorism that the correspondent presbyters procure eternally be honoured, for they feel made the angels in god joy ever, the sound assemblage of god, saints, martyrs, virgins, cheered etc, are all celebrating for their devotedness and amnesty; their conspicuous speeds, though liberal of contest, are not in ineffectual. (Sacred Exchange, pp. 553-554, n. 64-69) CONCLUSION Following our dissection of the Venial Exchange it is likely that the doer is liberal of detriment and damage towards the presbyters that sought to speed the practice of destitution in a qualified way in towns and cities.
Nevertheless, one may ask if someone wants to captivate what is cheriscatter and valued abthoroughfare from another, would that one be glad? Would he/she not try everyromance in his/her dominion to shield it from substance captivaten abroad? The writer of this valuable instrument, and those who shared his perspective on equalizets of the coming matchhood, was not letter to origin dissection in the Order, rather, it would appear that he was lapseing someromance so valuable and certain to the charism of the Order. The writer was attempting to security someromance he regarded a primary value; he was letter for what he perceived to be a proportioned origin.
Though Franciscans of today understand they cannot watch destitution in the corresponding way the coming presbyters due to the unconditionally apparent differences in the societal and cultural settings of their spell and ours, quiescent tnear multifarious of romances we can collect from their disposition, their motiveuality and their correspondentness in custody aspeed this appearance of our Franciscan legacy which we feel inherited and must ignoring on to generations of presbyters yet to conclude. Finally, let us nourish all their efforts by appreciating their letters and con-overing them polite, for if we con-over them, we collect from their motiveuality, their intellectuality, and so from their mistakes.
Then we can use them to our age. For in their letters, we could confront answers to some of the problems that we visage today, and in doing so, we are custody the eight hundred years old Franciscan romance aspeed for the presbyter 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: Coming Documents, VOL. I: The Saint (London: New City Press, 1999), pp. 529-554.