Meritis religiosae vitae

corrector general — And chapter, — Provincial election. — 18. Laymen have no voice in the Order.
Alexander bishop servant of the servants of God, for perpetual remembrance of the matter.

1 By the merits of religious life, Beginning.

2 S. Francis (i) From the Register in the Archive of the Vatican.

3 which our beloved sons Francis of Paula and his companions of the hermitage of St. Francis of Paula, of the Diocese of Cosenza, have chosen in order to obey the Most High, we are moved, and by the example of good works we are stirred to strengthen by the protection of the Apostolic See, to which they are immediately subject, those things which for their direction have been providently ordained by the same Francis, so that they may remain more firmly inviolate.

4 § 1. Indeed, on behalf of the same hermits of Paula, by virtue of a petition lately presented to us, it was contained that the aforesaid Francis, dwelling at this place for this purpose, as he asserted, in the name of the Reverend Guglielmo, Archbishop of Cosenza, had obtained a special faculty confirmed successively by Sixtus IV and Innocent VIII, our Roman Pontiff predecessors, and extended to whatever places might be given to the same congregation, as is more fully contained in the authentic letters of the said archbishop and the apostolic letters of the said predecessors, by the force of which, for the salutary direction of the hermit society, he established and ordained certain things concerning the increase of divine worship and the salvation of their souls in the good pleasure of divine will, and the perseverance of this hermitic life, and the successful outcome of their votive prosperity, not contrary to the sacred canons, contained in thirteen chapters, which he wished and commanded to be observed by the hermits of the same society in perpetuity for all future times.

5 § 2. Wherefore, on behalf of Francis and the aforesaid hermits, by means of a petition presented to us, they humbly begged that we would deign to add the strength of our confirmation to the statutes and ordinances of the same Francis, for their more firm subsistence, and otherwise to provide opportunely for them with apostolic benignity concerning the observance of those things thus established and ordained.

6 § 3. We therefore, who are lovers of this hermitic life, which is occupied in solitude;

7 of the Franks . .

8 of the king, is contained. is occupied in hidden places, and is never less alone than when it is reckoned to be alone, because the contemplation of the heavenly homeland associates and accompanies it, and while it lacks commerce with worldly conversation, it is refreshed and rejoices in the food of heavenly nourishment, we willingly foster it in its praiseworthy purpose; and as walking in the safest path and the poor in spirit, whom our Lord Jesus Christ said are blessed, for theirs is the kingdom of heaven, we pursue them with pious and paternal charity; and we impart to them, as much as we can with God, such benevolent favor; and also to our most beloved in Christ Charles, the illustrious King of the Franks, who, as is asserted, bears a special affection of devotion toward the same hermits, and caused a certain house, with an oratory and suitable offices, to be built and constructed outside and near the city of Tours, and piously gave it to them, we being inclined by his humble supplications made to us on this matter for the same hermits, do approve and confirm by apostolic authority, by the tenor of these presents, the statutes and ordinances of the same Francis, and all and singular things contained in the said chapters, which we have caused to be diligently inspected and annotated word for word in these presents, and commend them to the protection of this present writing, and we supply all and singular defects, if perchance they have intervened in the same, and for greater caution we establish and ordain anew by the said authority all those things which were established and ordained, prohibited and permitted by the same Francis, we prohibit and permit, and we wish them to be inviolably observed in perpetuity for all future times according to their series and content by the hermits of the same society, who now are and shall be in perpetuity for all future times, for their regular institutes, and we command that the hermits be called henceforth the Order of Minors, poor hermits of brother Francis of Paula.

9 § 4. The tenor moreover of the ordinances and statutes aforesaid,

10 issued by the said Francis, and by us, as aforesaid, confirmed and renewed word for word follows and is as follows. Rule and life of the brothers of the Order of Minors, poor hermits of brother Francis of Paula.

11 Cap. I.

12 ^ 5. Before all things, let not escape you, dearest brethren, the divine precepts, which must be known and observed with the greatest diligence, so that loving God with your whole heart, with your whole mind, with your whole soul and with all your strength, and your neighbour as yourselves, you may be able to attain the fruit of eternal life: for to this end are we gathered together, that we may observe the Gospel of our Lord Jesus Christ, and that there may be one heart and one soul in us, living in the Lord God under the vow of poverty, chastity and obedience. Therefore, observing this life and Rule, let us never intend to depart from it, because no one putting his hand to the plough and looking back is fit for the kingdom of God.

13 to be observed.

14 Cap. II.

15 § 6. Brother Francis of Paula sends obedience and reverence to the holy Father, the Pope and to our most eminent lord Alexander, Pope the Sixth, and to his successors canonically entering into the Roman Church; and the other brothers professed and also those in probation, during the time of their probation, shall be bound to obey Brother Francis and his successors, and let the superiors petition our lord with prayers and supplication.

16 Stadius

17 Pope one of the cardinals of the holy Roman Church, who shall be governor, protector and rector of this religion, by whose counsel and command it shall always be informed and governed.

18 Cap. III.

19 § 7. Let the clerics perform the divine office and the canonical hours according to the custom of the Curia, except the psalter, at the appointed and fixed hours and with simple chant. But let the lay brothers, conversi and oblates say twenty-four Our Fathers and as many Hail Marys for matins; for lauds, five; for vespers, twelve; for each of the other hours, seven; and let them pray for the dead. Those not knowing letters shall not dare to learn, unless counsel be had with the general corrector, who shall permit only those to learn whose talents he shall see to be apt for instruction, nor shall they presume to contradict; but rather with all care and diligence let each one reverence his general father and his rector in deed and word, and purely and promptly, for the sake of our Lord Jesus Christ, obey their commands, because it is written in the Gospel: He that heareth you heareth me; and he that despiseth you despiseth me; but the brothers who are suitable and have been examined and approved by the general or provincial chapter shall be able to preach and evangelize the word of God with brevity of sermon, announcing to the people vices and virtues, punishment and glory.

20 Cap. IV.

21 § 8. Let our garments be of coarse cloth woven from black sheep's wool without dye, and of the aforesaid cloth let each brother have at least one habit long to the ankles, together with a hood reaching to the thighs on both sides, that is in front and behind, with a woollen girdle of the colour of the habit, the aforesaid hood girding the habit on both sides; and this shall be our habit, which, unless it be changed and another received, no professed member shall ever be permitted to lay aside, whether sleeping or waking; but under the aforesaid habit the brothers may wear one or more tunics, according to places and times and cold regions, according to the discretion of the corrector, who shall have to provide for each according to his necessity; and over it they shall have a cloak, which however they may use at their pleasure, to which a small hood, suitable for covering the head, shall always be attached behind. Let none of us use whole shoes or socks without evident necessity. But they may use wooden pattens or zoccoli or also apostolic soles at their pleasure. The superior also may, as it shall seem good to him according to God, dispense with the brothers when travelling. Cap. V.

22 § 9. Our food, during our lifetime, shall be Lenten food for the infirm in both places and their customary dwellings, and also elsewhere; nor shall it be lawful for anyone to eat meat or eggs, cheese or dairy products in any other manner or at any time, except for the infirm, and this by the advice of a physician; those acting contrary, together with those consenting and not revealing it, shall be committed to prison for three months, and shall fast on Wednesday and Friday on bread and water; moreover, he who is caught in the act shall be perpetually unfit for every office, unless by the general chapter, considering the quality of his case, he be rehabilitated. But for the infirm brothers provision shall be made in the manner written below, namely: as soon as they begin to fall ill, the correctors of the places, to whom alone this pertains, shall go to them, whom they shall ask whether they wish a bodily physician; who, if requested shall consent, or if they see them so ill that for the recovery of health a bodily physician is necessary for them, even if they do not consent, in the said cases, let the corrector bring them a physician according to the resources of the place, and according to his advice, in a house however separated and specially appointed for the infirm, let them be governed with diligence. But infirm brothers, who wish to abstain from meat and dairy products, shall not be compelled to them, except by the advice and ordinance of the bodily physician, to whom the correctors, in conveying the said infirm, both in the matter of meat or eggs and dairy products, and in the rest of his advice and ordinances, shall be bound to obey and comply; otherwise let them be provided for with all diligence and charity from our Lenten food. But let all brothers beware lest, seeking meat, eggs or dairy products for the infirm, they involve themselves, but only let the corrector of the place through a procurator or oblates provide for the infirm, who also, if they are wholly dedicated to the place, shall reside in the infirmary itself and have care and solicitude for the infirm in it; other brothers also may, by permission of the corrector, visit the infirm charitably. Let the brothers also beware lest any meat or dairy products ordained for the infirm pass through the monastery, but let them carry meat, eggs and other things necessary for the infirm to the infirmary. Those who labor under prolonged and natural weakness shall be supported with charity in labors and vigils; yet not to sloth, which often troubles them, shall entire credence be given, but as it shall seem to the corrector according to God; yet they shall not strive to break the common life, but shall be content with Lenten food with patience; truly let them remember with fear how for so long a time they are nourished by the sweat of their brothers, unless the bodily physician shall have ordained otherwise, whose ordinances shall be followed both by the correctors and by the aforesaid languishing ones, and in that case let them be governed in the infirmary. The infirm themselves also, when they shall have recovered their former strength, shall return to their happier custom, nor let pleasure in food hold them, which necessity relieved when they were infirm; nor let that detestable perversity come to pass, so that in religion, where, as much as they can, they become industrious rich, they become delicate poor. But in the infirmary, no one except the infirm at the time when each one was in it, nor at any time in others' cells, without the permission of the father, shall presume to enter, nor shall anyone dare to open them for any reason; but when it shall be necessary to enter, let the doors be knocked upon moderately first, and those who are within responding or opening, let necessary things be said in few and humble words, and when it shall be necessary to enter, permission having been obtained from the father, while they are together in the cell, let the doors be kept open.

23 Let each one remain in his own cell during the time he is there, and let no one presume to enter into the cells of others at any time without the permission of the father, nor dare to open them for any reason; but when it shall be necessary to enter, let the doors first be knocked upon moderately, and when those who are within respond or open them, let necessary matters be stated in subdued and few words, and when it shall be necessary to enter, permission having been obtained from the father, while they are together in the cell, let the doors be kept open.

24 10. The Lord said in the Gospel: He that doth not renounce all things that he possesseth cannot be my disciple; therefore let the brothers appropriate nothing to themselves, neither house, nor places, nor any thing, but let them be as pilgrims and strangers in this world serving the Lord: for poverty of spirit is the renunciation of cares and the pure privation of the world, the life of the present passing away, the way to God without impediment, the alienation of temporal justice, the faithful observance of the commandments of God, the foundation of peace and purity: for the poor brother is lord of the world, and because he hath cast his care upon God, he possesseth through faith all nations as servants. This is that sublimity of the highest poverty, which hath made you, my most beloved brothers, heirs and kings of the kingdom of heaven; it hath made you poor in things, it hath exalted you in virtues; let this be your portion, which may lead you into the land of the living. Wherefore the places which we inhabit, we do not wish to be curious; but let both houses and churches be small and humble, and such that in all things holy poverty may shine forth. Moreover, let no one among us dare to call anything his own, but let all things be of the Church and let them be distributed to each by the father, as there is need, considering the age and condition of each. Therefore, when anyone hath sons or any relation pertaining to him, constituted in our society, before ¹ he shall have contributed a garment or anything else reckoned among necessaries, let it not be received secretly, but by the authority of the superior, being reduced to the use of the Church, let it be given to whom it shall be necessary. Therefore let no one of us have anything which the superior hath not given or permitted, nor let it be lawful for them to have their bodies or their wills in their own power. It follows from this that it shall be perpetually forbidden to individual brothers of ours to receive money, nor shall it be lawful for them to bear anything from outside in any manner upon themselves. The superiors may, however, for the necessities of the sick and brothers to be clothed, through spiritual friends or procurators of places, with the knowledge of the chapter, cause money coming from any source to be received without any difficulty, and through the same to be placed in a chest closed with four locks, and to be placed with the knowledge of the chapter, of which one key shall be with the superior, another shall be held by one specially elected for this, and another by the sacristan, another with the domestic secular or oblate, and all shall be present when the chest is opened; therefore to the corrector all alms shall be offered, and as it hath been said, let them be expended, and let it not be lawful for anyone, without his license and consent, to accommodate anything to anyone, even if it be the least thing, or outside

Concerning the fasts of the house

Cap. VII.

25 § 11. Since, as Scripture testifieth, many good things arise from fasting, therefore let each one be solicitous to tame his flesh by fasts and abstinence from food and drink, as far as health permiteth. And first let all vigils, which the Church commandeth, and the holy Lent, beginning from the Sunday of Septuagesima, be inviolably observed by us; from the feast of All Saints exclusively until the feast of the Nativity of the Lord, and in other times on Wednesday and Friday let us be solicitous to fast; but at other times and solemnities the devout may, if they wish, fast with the license of the corrector; and if he, having examined their condition, the corrector be unwilling to permit them, their good will shall suffice; but in time of pilgrimage or any manifest necessity, let the brothers not be bound to bodily fasting; the corrector may, however, dispense concerning these fasts with the brothers according to God. But when anyone shall not be able to fast, let him not, however, take any food outside the accustomed hour of dinner, unless when he is sick, or with the license of the corrector. Since, moreover, prayer is good with fasting, let the brothers, offering especially the victim of praise, as far as their strength alloweth, not omit to apply themselves to devotion and prayer, joining sense to words, affection to sense, exultation to affection, maturity to exultation, humility to maturity, liberty to humility; and besides the canonical hours, especially when they have leisure, let them apply themselves to psalms, hymns and other particular prayers, in places, hours and times appointed, which the more frequently they have, the more holy they ought to hold them. But lay persons who know not letters, in the morning, having heard Mass, let them apply themselves for one or two hours to the exercises enjoined them by the father; and having taken dinner, let them, for the same time and more, if it be necessary, remembering the Scripture saying: He that laboureth not, let him not eat.

Cap. VIII.

26 § 12. Since we shall render account to the most strict Judge on the last day for every idle word, therefore let each one always and everywhere restrain his tongue from words which are without fruit; and after the completion of the said office, let all be silent until Prime, and let silence be observed always in the church, in the closed cloister, in the refectory, in the dormitories and in the kitchen; if however something must necessarily be said in the said time in the aforesaid places, let it be said in few words and humbly; and especially let the novices keep silence in the first year of their entry, speaking with no one secular or religious who is not of our family, without the authority of the father and a companion appointed to hear them. Let no one also who is professed dare to do anything singular without the consent of the father, lest the devil often, under the appearance of good, through frequent Prayer, Silence, in the Refectory, persuade a man, by which either the soul be weakened or discord be created: and if he shall have done this, let him be corrected by the father, and this is to be ascribed to him not to holiness, but to foolishness or pride: nor let anyone presume on any occasion or cause to defend another brother, even if they are joined by any blood relationship; since from this the gravest occasion of scandal is wont to arise. Let no one also in any way, on occasion or cause, presume to contend with his superiors in words, or stubbornly defend himself on any matter, even if just; but let him answer briefly and humbly to what is asked, and let him receive their precept, correction and command, provided it be not against God, with meekness and perfect charity, and let him strive to fulfill it quickly and without delay. Let the brothers also beware lest on occasion of the novices or any other cause, they permit their mothers or sisters, nor any women whatsoever to enter the cloister, refectory, kitchen, dormitory, infirmary, nor even the garden, or permit them to visit the sick themselves, by whatever affinity they may be joined to anyone; those acting contrary shall be subject to the penalty of reserved cases, and shall be perpetually unfit for every office of our Religion.

Cap. IX.

27 § 15. Since man liveth not by bread alone, but by every word that proceedeth from the mouth of God, while bodies are refreshed, let the soul be continually nourished by spiritual reading; and if this cannot conveniently be done, let at least something be read at the beginning, middle and end of the meal; let no one eat first until the corrector give a sign; and before the brothers recline, all being placed in their order in their place, let a blessing be made, in which the one about to read, asking for a blessing only, shall say: Vouchsafe, O Lord, to bless: and when all have been refreshed in their bodies, as those placed in the blessing, let thanks be given to God as is due; in our refectories however let seculars in no way eat with the brothers; nor let the brothers, when they can conveniently eat in our places, recline in the houses of seculars, as Jerome says to Paulinus, concerning the institution of secular clerics and especially the powerful, common things being removed; guests however shall be received with a cheerful heart and a pious countenance, and let care be taken of them, and not otherwise, by him to whom the father shall have commanded, not thinking he serves a man but God, because the Lord saith: He that receiveth you, receiveth me, and elsewhere: What you did to one of the least of these my brethren, you did to me: by which sentence also we are convinced that poor brothers among us ought not to be despised, but we ought rather to honor God mutually among ourselves; those therefore who seemed to be something in the world, let them not hold in contempt their brothers who have come to this holy society from poverty, but rather let them strive to glory not in the dignity of rich parents, but in the society of poor brothers. Let them not be exalted if they have contributed something of their means to the common life or church, nor let them be more proud of their riches than if they were enjoying them in the world: again also those who had nothing in the world, let them not seek in the monastery what they could not have outside; but nevertheless let that which is necessary be given to their infirmity, even if their poverty, when they were outside, could not find even the necessities themselves; yet let them not on this account think themselves happy because they have found food and clothing such as they could not find outside; nor let them lift up their head because they are associated with those to whom they dared not approach outside; but let them have their heart on high, and seek not vain earthly things, always having their former poverty before their eyes, lest if they exalt themselves in pride because of their religious habit, they show themselves altogether unworthy of it.

Cap. X.

Humility.

28 § 14. Since sin, which is not washed away through the sacrament of penance, immediately by its own weight draws one to another, let each one confess at least once each week; and that he may better resist sins, on the first Sunday of each month and on the principal solemnities let him receive the Eucharist, so that humility may also be acquired and correction may be provided for the sake of amendment to those who err; let those who fail daily confess their public faults in the refectory during meals in brief and clear words, excusing themselves by no concealment, and let them strive most earnestly to fulfill the correction imposed upon them: moreover, on each Monday, Wednesday and Friday of the week, let them bring their faults before the chapter generally, if they have not been stated particularly beforehand, mutually begging pardon; and if anyone has injured someone by insult or curse or by the imputation of some crime, let him remember to make satisfaction for what he has done, and to release him who has been injured without deception; but if they have injured one another mutually, they ought to forgive one another through the prayers and admonitions of others: but he is better who, although often tempted by anger, nevertheless hastens to obtain forgiveness from him to whom he knows he has done injury, than he who is slower to anger and slower to incline to ask pardon. Whoever will not ask pardon or does not ask it sincerely has no reason to be in the monastery, even if he is not cast out from it. Therefore spare yourselves from harsh words, which if they have been uttered from your mouth, let it not trouble you to bring forth from your mouth the remedies whence the wounds were made; and thus spare one another, so that afterwards they may not be mindful of that injury: for the memory of malice is injury, the completion of fury, the keeping of sin, the hatred of justice, a rusty arrow, the poison of the soul, the dissipation of virtues, the worm of the mind, the laceration of prayers which are made to God, the alienation of charity, a nail fixed in the soul, iniquity never sleeping, sin never failing and daily death: for this vice is dark, and above all other vices. Therefore cause anger to cease, and kill the memory of malice, because, while the father lives, the son is born, but he who possesses charity repels from himself his adversary vengeance; but he who retains enmity increases useless labor for himself.

Cap. XI.

29 § 15. Brothers going out from the place, that God may protect them from sins which through the senses kill the soul by the body's commerce, let them revisit the church, if it shall seem good, commending themselves to God, and humbly asking a blessing from the father; let them do the same after their return, so that, if they have sinned outside the house, it may be remitted to them through prayer and blessing: and let no one presume to go outside the enclosure of the convent without the license of the same father and without a companion and blessing; and when they go outside the convent, let them walk together; when they have come to where they are going, let them stand together; and those whom they see men clothed in soft and colored garments, using delicate foods and drinks, let them not despise or judge, but rather let each one judge and despise himself. On the way or in houses let them not quarrel or contend in words or in any other manner among themselves or with other persons, but with humility let them honor one another in charity, and let them be modest, meek and humble, speaking honestly and chastely to all; nor let them have suspect associations or counsels with women, nor let them be their godparents, and let them not enter monasteries of nuns without express license of the Apostolic See, except to common places, to which seculars enter, namely for the sake of preaching or of asking alms; nor, when they go through the world, let them carry letters of anyone, unless it has been specially and expressly enjoined upon them by their superior to carry those letters, lest by this occasion scandal arise among the brothers or concerning the brothers.

30 Cap. XII.

31 § 16. Moreover, for the confirmation of honors and the correction of wanderers and unstable persons (1), we will and decree that whoever shall have departed and made stay in other places shall be retained in prison for three months (h. t.). (1) We read this entire passage: For the confirmation of honors . . . and unstable correction, we will . . .

32 and if he departs from any of our places without the permission of the father, let him be detained in prison in other places for three months; similarly let those who leave the province do so; let the disobedient, proud, rebellious and contumacious, who scorn the commands of their fathers and superiors, be punished with a like penalty, as well as those who hide money or anything which the superior has not given, or who touch that same money or carry it upon themselves; moreover those who break the sacred chastity, which God forbid. In this case the superior may impose fasting on bread and water, twice a week, and discipline, according to the gravity of the offense. We also will that, if the general himself acts contrary to our Lenten life and falls into other cases, by that very fact, as soon as he is discovered, he shall be suspended from office by two of his discreet companions, until the general chapter, in which he shall be lawfully punished; similarly also let the provincials and correctors of places be punished.

33 Cap. XIII.

34 §17. All the brothers shall always have one of the brothers of this congregation as the general corrector for a three-year term and servant of the whole religion; at the general chapter, which shall be held every three years, all the provincials and the discreet of the provinces shall be bound to convene, who shall do all things to maintain the Religion. Moreover, let a new election of the general corrector be made every three years, and two discreet men shall be given to him as companions, with whom in his visitation he may treat the difficult matters of the Religion. We will also that the election of a provincial be made every three years in each province. We will also that, when the three-year term is completed, both the general and the provincials shall be subject and without office; but the correctors shall be changed every year. No one shall be placed in charge in the Order unless he knows how to lead a common life. A corrector may also be elected in promotion.

35 to provincial, and a provincial to general corrector. We do not will that our lay brothers or conversi have a voice in the election, nor even in the deposition of superiors, whether correctors or provincials and generals, nor can they be elected to such positions in any way; however, when the general corrector visits, he may call upon someone whom he knows to be prudent and question him about the affairs of the monastery; but those lay brothers, wearing a great beard, shall devoutly serve while others celebrate the sacred ministries, and shall occupy themselves with the labors and exercises enjoined upon them by the father, and shall not meddle in spiritual matters except insofar as it shall seem good to the corrector. In the general chapter, moreover, statutes and ordinances may be made which do not deviate from the Catholic faith and the institutions of the holy canons and our Rule of this kind, and the observance of such Rule and life, by apostolic authority, once and repeatedly, and as often as it shall be necessary, may be corrected and amended and diminished, and other things may be made which we will.

36 Let no one therefore, etc.

37 Given at Rome at St. Peter's, in the year of our Lord's Incarnation one thousand four hundred ninety-two, on the fourth day before the Kalends of March, in the first year of our pontificate.

38 Dat. 26 February 1493, pont. year 1.

III.

Machine translation, not reviewed. The original text is authoritative.

Latin text

correclore generali — Et capitulo, — Provincialis electione. — 18. Laici vocem non habent in Ordine.
Alexander episcopus servus servorum Dei , ad perpetuam rei memoriam.

1 Meritis religiosae vitae, Exordium.

2 S. Franciscus (i) Ex Regest. in Archiv. V alic.

3 quam dilecli filii Franciscus de Paula et eius socii beremilae heremitorii sancii Francisci de Paula, CusenlinaeDioecesis, ad obsequendum Altissimo elegerunt, inducimur, et exemplo boni operis excilamur ut e», quae prò eorum directione votiva ab eodem Francisco provide ordinata sunt, ut firmius illibata permaneant, Apostolicae Sedis, cui immediale sunl subiecli, muniinine roboremus.

4 8 I. Sane, prò parte eorumdem bere- ■ i • ì -i •. • • de Paula, vi famitaium nobis nuper exhibila pelitio con- CU|Utis sibi a tinebat quod praefalus Franciscus ha- Siu° Iy etln- . ìiii !->• nocen.VIIIconbens ad hoc, ut asserebat, a no. me. Pirro cess»e, Reguarebiepiscopo Cuscnt. specialem per alias las v'° s"is e~ Il li renulis compolilerasfacultatem perfel. record. Sixlum IV sufi. el Innocenlium Vili, Romanos Ponlitices, praedecessores nostros, successive confirmatam, et ad quaecumque loca, quae eidem congregalioni donari contingeret, amplialam, prout in (lieti archiepiscopi autbenlicis et dictorum praedecessorum aposlolicis lilteris plenius continetur, illarum vigore, prò salubri directione beremitarum socielatis, nonnulla divini cultus augmentnm et animarum eorumdem salutem in bcneplacitis divinae voluntatis, et vitae beremiticae huiusmodi perseverantiam, et eorum prosperilalis votivac .successus concernentia, sacris canonibus non contraria, in tredecini capitulis contenta statuii et ordiuavit , quae \oluil el mandava per eiusdem socielatis heremitas perpetuis futuris temporibus observari.

5 § 2. Quare, prò parte Francisci et he- E"am confir- . ' . mationem petit remitarum praedictorum, uobis luit burnìab Alesando, liler supplicatimi ul eiusdem Francisci statutis ci ordinationibus huiusmodi, prò eorum subsislenlia firmiori, robur noslrae conlirmationis adiiccre, aliasque eis super eoruradeiii sic slululoruni ci ordinaloruni observanlia opportune providere de benignitate apostolica dignaremur.

6 § 5. Nos igitur, qui amatores huius- Q«a«|i>»<ipi'8modi heremiticae vitae, quae solitudini;

7 ees Francorum . .

8 regis, coiuedit. conlenta, versatur in abdilis, et nunquam minus sola est, quam cum sola esse reputalur, quia coeleslis patriae contemplano illam social et comilatur , et dum saecularis couversationis commercio carel, caelestis alimoniae pabulo refocillatur et gaudet, libenter in suo laudabili proposito confovemus; et tamquam tutissimo calle incedenles et pauperes spirilu, quos Dominus noster lesus Chrislus beatos esse dixit, quoniam ipsorum est regnum coelorum, pia et paterna cbaritale prosequimur; et eis, quantum cum Deo possumus, favorem benevolum impartimur huiusmodi; necnou carissimi in Cbrislo libi nostri Caroli, Francorum regis illuslris, qui, ut asseritur, ad eosdem lieremitas specialem gerii devolionis affeclum, et quamdam domum, cum oratorio et opporlunis officinis, exlra ci prope civitalem Turonen., conslrui et aedilicari fecit, ;ic eis pie donavil, nobis super hoc, prò eisdem heremitis, cum inslantia humililer supplicantis , supj>licalionibus inclinali , eiusdem Francisci slaluta et ordinationes huiusmodi, ac omnia et singula in diclis capitulis contenta, quae diligente!* inspici, ac praesenlibus de verbo ad verbum anuolari fecimus, auclorilate apostolica, praesenlium tenore approbamus et confirmamus, ac praesenlis scripti patrocinio comniuuimus, supplemusque omues et singulos defectus, si forsan interveuerint in eisdem, et prò potiori cautela ea omnia, quae per eumdem Franciscum statuta et ordinata, prohibila et permissa fuerunt, de novo dieta auctoritate staluimus et ordinamus, prohibemus, ci peniiitimus, ac Bull. lìom. Voi. V. Vo volumus iuxla eorum seriem et continenliam perpeluis fuluris temporibus per eiusdem societalis heremitas, qui nunc sunt et perpeluis futuris temporibus erunl, prò eorum regularibus inslitutis,eosquehe- Huiusmodi aUremilas Orrlinis Minimorum fratrnm bere- »«"> erem. mìdì- , mos raand. nunmitarum fialris Francisci de Paula in cupari. posterum nuncupari, inviolabililer observari.

9 § 4. Tcnor vero ordinalionum et sta- Tenor statut°- . . 1 • T"l rum"

10 lulorum praedictorum, per dictum rranciscum editorum, et per nos, ut praefeilur, confirmatorum et innovatorum de verbo ad verbum sequilur et esl talis. Regula et vita fratrum Ordinis Minimorum pauperum heremitarum fratris Francisci de Paula.

11 Cap. I.

12 ^ 5. Anle omnia non vos fugiat, fratres fraecepta Dei carissimi, divina praecepla et scienda et summa cum diligenlia esse servanda, ul Deum loto corde, tota mente, tota anima totisque viribus auianles, proximumque sicnl uosmelipsos diligenles, aelernae vitae fruclum possilis perei pere: nam ad hoc congregali sumus, ut Evangelium Domini nostri lesu Chrisli observemus, et sii nobis unum cor, anima una in Domino Deo vivendo sub volo paupertatis, caslitatis et obedieniiae. Igilurvitam et Regulam istam observantes, nunquam de il la exireintendamus, quia neino ponens manum ad aratrum et respiciens retro aptus est reguo Dei.

13 observauda.

14 Gap. II.

15 § 6. Fraler Franciscus de Paula prò- SurvandaBiiam mitlit obedienliam et reverentiam sanctisobed'e,uia Pa" . pae et superiosimo domino nostro AlexandroPapae sexto 'ibijs Ord., Peet eius successoribus canonice intranti- J^Si* ei"S bus et Ecclesiae Romanae; et alii fratres professi el etiam in probatione existentes, tempore suae probalionis, teneantur fralri Francisco et eius successoribus obedire, petanlque supcriores a domino nostro nonicis et ora tione.

16 Stadiis

17 Papa unum ex sanciae Romanae Ecclesiae cardinalibus, qui sit gubernalor, proleclor ei rector istius religionis, cuius Consilio et mandato semper informetur el regatur.

18 Gap. Ili.

19 § 7. Clerici divinum officium et horas De hori» cacanonicas secundum consuetudinem Curiae, excepto psalterio, horis debitis et statutis et cum cantu simplici persolvant. Laici vero seu conversi et oblati dicani vigintiquatuor Pater noster et totidem Ave Maria, prò matutino; prò laudibus, quinque; prò vesperis, duodecim; proqualibet aliarum horarum, septem; et orent prò defunctis. Nescientes autem litteras discere non audeant, nisi generalis correctoris Consilio habito, qui eos tantum sinat discere, quorum ingenia apta viderit esse doctrinae, nec contradire praesumanl; sed potius omni cura et diligentia unusquisque generalem patrem suumque rectorem re et verbo reverealur, et pure prompteque, ob Dominum nostrum Iesum Chrislum, eorum mandatis obediat , quoniam in Evangelio scriptum est: Qui vos audit me audit ; et qui vos spernit me Et predicanospernit ; fratres autem idonei, et a genene ™ ' 6I' rali capitulo vel provinciali examinati el approbati poterunt praedicare et evangelizare verbum Dei cum brevitate sermonis annunciando populo vitia et virtutes, poenam et gloriam.

20 Cap. IV.

21 § 8. Indumenta nostra sint de panno vestibm, grosso ex lana pecorina nigra et sine tinclura contexto, et de praedicto panno habitum unum ad minus quilibet frater habeat longum usque ad lalos, una cum capucio usque ad femora ex ulraque parte longo, ante scilicet et retro, cum cingulo laneo, coloris habitus, capucium praedictum ex utraque parte super habitum cingente; et hic sit habitus noster, quem, nisi commutetur et alius accipiatur, nulli professo, sive dormiendo sive vigilando, umquam dimiitere licebit; sub habitu autem praedicto poterunt fratres tunicas unam aut plures, secundum loca et tempora et frigidas regiones, secundum discretionem correctoris, qui unicuique secundum suam necessitateli! providere habeat, portare ; desuper vero clamidem habeant, qua tamen ad beneplacilum uli poterunt, cui cuculia parva, ad caput tegendum apta retro semper adhaeieat. Calceamentis sive socularibus integris nulli nostrum uti liceat sine evidenti necessitate. Calepodiis autem sive zoccolis-ligneis aut etiam sotularibus apostolicis uti poterunt ad beneplacitum. Poterit etiam superior, prout secundum Deum sibi videbilur, cum fratribus ilinerando dispensare. Cap. V.

22 § 9. Cibi nostri, durante vita nostra, cibi!, infirmosint quadragesimales tam in locis et conrum car*• venlibus, quam etiam extra, nec alicui carnes nec ova , caseum aut laclicinia, alio modo aliquo seu tempore, demptis infirmis, el hoc de Consilio medici, comedere licituin sit; contrafacienles, simul consentienles et non revelanles per tres menses carceribus mancipentur, ieiunentque quarta et sexta feria in pane et aqua; insuper, ipso facto deprehensus, perpetuo inhabilis ad omne officium existat, nisi per capitulum generale, eius considerata qualitate, rehabilitetur. Fralribus autem infirmis modo provideatur infrascripto, videlicet: cum primum coeperint aegrotare, correctores locorum, ad quos tantum spectat, vadant ad illos, quos interrogent si voluerint corporalem medicum, qui, si requisiti consenserint, vel si viderint eos ita aegrotare, quod prò recuperanda sanitale opus sit eis medico corporali, eliam illis non consentientibus, dictis casibus, correclor illis medicum secundum lopi facultatem adducat, et secundum eiés Consilia, in domo tamen segregata, et prò infirmis specialiter deputata, faciat illos cum diligenlia gubernari. Fratres autem infirmi, qui voluerint se a camibus et lacticiniis abstinere, ad i Ila non compellantur, nisi ex corporalis medici Consilio et ordinatane, cui correctores, in convellendo dictos infirmos, tam inesucarnium seu ovorum et lacticiniorum, quam in reliquis eius consiliis et ordinationibus, obedire et morem gerere teneantur; aliter de cibis nostris quadragesimalibus cum omni diligentia et cbarilate illis subvenialur. Caveant autem omnes fratres ne, quaerendo carnes, ova aut lacticinia prò infirmis, se intromittant, sed tantum corrector loci per procuralorem aut oblatos faciat infirmis providere, qui etiam, si sint lolaliter loco dediti, in ipsa infirmaria resideant et de infirmis in illa curam et solliciludinem gerani; polerunt etiam alii fratres, de licenlia correctoris, visitare charitative infirmos. Caveant etiam fratres ne carnes aut lacticinia aliqua prò infirmis ordinata per monasterium transeant, sed ad infirmariam carnes, ova et alia infirmo necessaria reporlent. Qui diutino et naturali languore laborant, supportentur cum charilate in laboribus et vigiliis; non tamen segnitiei, quae illos saepe molestai, omnino credatur, sed sicut correctori secundum Deum videbitur; vitam tamen communem infringere non contendane sed cum patientia quadragesimalibus cibis conlententur; verum cum timore recordentur quomodo tanto tempore suorum sudoribus fratrum nutriantur, nisi aliter corporalis medicus ordinaverit, cuius ordinationes tam a correctoribus, quam a languentibus praedictis erunt sequendae, et eo casu gubernentur in infirmaria. Ipsi etiam infirmi, cum vires prislinas habuerint, redeant ad feliciorem consuetudinem suam, nec cibi teneat voluplas, quos necessitas levavit infirmos; noe contingal detestanda perversitas, uti 'in religione, ubi, quantum possunt, fiunt ilivites laboriosi, fiant pauperes delicati. In infirmaria autem nemo praeter infirALEXANDER VI PP.

23 marios eo tempore quo in illa quisque fuit, nequeullo tempore in alienas cellas,absque patris licentia, intrare praesumat, nullaque causa illas aperire audeat; sed cum opus fuerit inlrare, moderate prius fores pulsenlur, illisque qui intus sunt respondentibus aut aperientibus, submissis paucisque verbis necessaria dicanlur, et cum necesse fuerit introire, obtenta a patre licenlia, dum simul in cella fuerint, fores teneantur apertae.

24 10. DixitDominus in Evangelio: Qui Denta commu- . ., ° (J Di et vitandi non renunciavent omnibus, quae possiaet, propiniate. non potest meus esse discipulus; ideo fratres nihil sibi approprient, nec domum, nec loca, nec aliquam rem, sed sint tamquam peregrini et advenae in hoc saeculo domino famulantes: nam paupertas spi— ritus est abdicatio solliciludinum et saeculi privalio pura vitae praesentis transeuntis, iter ad Deum sine impedimento, alienalio iustiliae temporalis, fidelisobservalio mandatorum Dei, fundamentura pacis et mundiliae: pauper enim frater est dominus mundi, et quoniam iactavit in Deum curam suam, possidet per fidem omnes gentes in servos. Haec est illa celsitudo altissimae paupertatis, quae vos, charissimos fratres meos , haeredes et reges regni caelorum instituil; pauperes rebus fecit, virtutibus sublimavit; haec sit portio vestra, quae conduca in terram viventium. Quare loca nostra, quae inhabitamus, nolumus esse curiosa; sed tam domus quam ecclesiae sint parvae et humiles, et tales quod in omnibus reluceat sancta paupertas. Insuper, nullus inter nos quidquam suum dicere audeat, sed omnia sinl de Ecclesia et unicuique a patre distribuantur, prout opus est, cuiuslibel aetate et qualilale considerata. Ergo, cum quis filiis suis aut aliqua necessitudine ad se perlinentibus, in socielate nostra constitulis, antequam ¹ contulerit vestem seu aliquid aliud inter necessaria deputandum, non occulte accipiatur, sed poloslale siipcrioris, ni, in rem Ecclesiae reductam , cui necessarium l'uerit Iribuatur. Nulli ergo nostrum qnifl(|iiam liceal liabere, quoti supcrior non dederil ani permiserit, quibus nec corpora sua, nec volunlales suas in sua liceal Iiabero poleslale. Conseqnens inde csl ni singulis fralribus noslris pccunias accipcre perpe- ! no inlerdicatur, nec eliam alieni qnovis i.iorlo super se pollare licilnm exislal. Poterunt tamen superiores, prò necessilatibus infirmorum ac fralribus induendis, per amicos spiriiuales ani locorum procuralores, de srienlia eonventus, pccunias undecumque provenienles sine quavis causa recipi f;icere, et per eosdem in capsa qualuor ilausilnris clausa reponere, el de scienlia convenlus reponi Tacere, quarum una clavis sii penes superiorem , alieram teneal ad boc spccialiler eleclus, el alleram sacrista, altera apud domeslicum saecularem vrl oblatum, el omnes sint praesentes quando apenlnr .arca; correclori igilur cuuclae eleemosinae oflerantur, elsicul dicium csl, expendantur, nullique,absquceius licenlia et comensu, liceat quidquani, eliam si minimum sjt, alicui accommodare, aut extra

De ieiuniis domu m

Cap. VII.

25 §11- Qnoniam, lestante Scriptura, multa ex ieiunio nascunlur bona, ideo quilibet cameni suam domare sollicitus sii ieiuniis et abslinenlia esus el potus, quantum valitudo permittit. El primum omnes vigiliae, quas mandat Ecclesia, sanclaque quadragesima, a dominica quinquagesimae incipienles,a nobis inviolabililer observenlur;a feslo Omnium Sanclorum exclusive usque ad feslum Nativilatis Domini, caelerisque temporibus quarta et sexta feria solliciti simus ieiunare; aliis autem temporibus et solemnitalibus devolis possinl, qui volunt, de licentia correctoris ieiunare; qui si, eorum inspecti qualilale, corrector nolit eis permiltere, suilicial eis bona volunlas; tempore vero peregrinationis aut alicniiis manifestae necessilalis, non teneantur fratres ieiunio corporali; polerit tamen corrector super bis ieiuniis cum fralribus secnndum Deum dispensare. Cum autem aliquis non poterit ieiunare, non (amen extra solilam horam prandii aliqnid alimentorum sumal, nisi cum aegrotal, aut de licenlia correctoris. Qnoniam autem oraiio bona est cum ieiunio , fratres maxime bosliam laudis immolanles, quantum vires suppetunt, devolioni el oralioni vacare non omitlant, iungenles verbis sensum, sensui affeclum, affeclui exullationem, exullationi maiuritalem, malurilati liumilitalem, bumilitali liberlatom; ac praeter lioras canonicas, polissimum quando eis vacat, psalmis, bymnis et aliis peculiaribus oralionibus insistere, locis , boris et temporibus conslilulis, (|uas quanto crebrions tanto sanciiores babere debebunt. Laici vero qui nesciunl liter;is,de mane, audita missa,exere.itiis sibi a patre iniunclis una bora aut duabus invigilenl;sumploque prandio, lolidem ac pluribns, si opnrtuerit, reminiscenles Scripturacdieentis: Qui non laborat non manducet.

Cap. Vili.

26 § 12. Cum de omni verbo olioso in novissimo die dislrictissimo indici simus rationem reddituri, ideirco a verbis, quae sine fruclu sunt, unusquisque seniper el ubique refraenet linguam suam; dicloque completorio, omnes sileant usque ad pi-imam, semperque in ecclesia, clauso, refeclorio, in dormitoriis alquecoquina sdentami observetur; si quid lamen in dicto tempore praelaxatis locis necessario dicendum conligerit , verbis paucis demisse dicalur; potissimeque novitii silentium servenl primo ingressionis suae anno, cum nemine saeculari aut religioso, qui de familia nostra non sii, sine patris auctoritate et socio deputato audiente, loquentes. Nullus eliam professus, quicquam singuiare, absque palris consensu,facere audeal, ni diabolns saepcnumero, sub specie boni, Orationis frequenlia, Silentio, in e a Refectorio, liomini persuadeat, quibus aut infirmelur ani cuneus efficiatur: quod si feceril, a palre miilclelur, eoque non sanctitali, sed stultitiae aut superbiae id adscribendum est: nec praesumat quis quavis occasione vel causa alterum defendere fratrem, etiamsi quacumque sanguinis propinquilate iunganlur; quoniam exinde gravissima scandaloruin occasio solet orili. Nullus etiam cpiovis modo, occasione vel causa cum superioribus suis contendere vcrbis, seu pertinaciter super quacumque re, etiam insta, se defendere praesumat ; sed breviler el bumiliter ad interrogala respondere, eorumque praeceplum, cornciionem et iussionem, dummodo non sii contra Deum, animam suam et Regulam noslram cum mansuetudine el cantate perfectasuscipere, ac celeriler et sine mora perficere studeat. Caveanl eliam fratres, ne novitiorum occasione seu alia quavis causa, malres suas aut sorores, nec quascumque mulieres claustrum, refectorium, coquinam, dormitorium, infirmariam, nec eliam hortum intrare, aut ipsos inflrmos visitare permillant, quacumque essent affinitate cuicumque coniunclae ; contrafacientes poenae reservalorum casuum subiaceant, perpeluoque ab omni officio nostrae Religionis inhabiles existanl.

Gap. IX.

27 § 1 5. Cum non in solo pane vivai homo, sed in omni verbo quod procedit de ore Dei, dum corpora reficiuntur, spirituali lectione continue animus pascatur; quod si commode fieri non polerit, saltem in refeclionis principio medioque et fine modicum quid legalur; uemo primum comedat, quam signo corrector annuat; et antequam discumbant fralres, omnibus in ordinesuoe regione posilis, fiat benedictio, in qua leclurus tantum benedictionem petensdicat: lube, Donine, benedicere: refectisque corporibus omnibus, ut in benedictione positis, Deo debilae gratiae agantur; in refectoriis autem noslris saeculares nullo pacto cum fratribus manducenl; nec fratres, cum commode nostris in locis comedere possint, in saecularium domi bus recumbant, dicente Hieronymo ad Paulinum,deinslitutione clericorum saecularium et maxime potentum, communia dempla; hospites (amen liilari corde et vultu pia- Hospital»», cido suscipianlur, eorumque curam gerat is et non alter, cui pater mandaverit, non homini sed Deo exisiimans se servire, quia dicit Dominus: Qui vos recipit, me recipit, et alibi : Quod uni ex minimis meis fecistis, mihi fecistis: qua eliam sentenlia Mutua chariuconvincimur pauperes fratres inler nos despici non debere, sed nobis magis invicem Deum bonorare; illi ergo qui aliquid videbanlur esse in saeculo, non babeant fastidio fratres suos, qui ad istam sanctam socielatem ex paupertate venerint, magis autem studeant non de parentum divitum dignitate, sed de pauperum fratrum societate gloriari. Non extollanlur, si communi viiae aut ecclesiae aliquid de suis facullalibus contulerint, nec de suis divitiis magis superbiant , quam si eis in saeculo fruerenlur: rursus etiam qui nil habebant in saeculo, non ea quaerant in monasterio, quae nec foris habere potuerunt;sed tamen eorum infirmitati quod opus est tribualur, etiamsi paupertas eorum, quando foris erant, nec ipsa necessaria poterat invenire; non tamen ideo putent se esse felices, quia invenerunt victum et legumentum, quale foris invenire non potuerunt; nec erigant cervicem, quia associentur eis, ad quos foris accedere non audebant; sed sursum cor habeant, et terrena vana non quaeranl, prislinam paupertalem ante oculos semper habentes, ne si de religioso habitu se superbientes erigant, ilio indignos esse omnino se demonslrent.

Cap. X.

Humilitate.

28 § 14. Quoniam peccalum, quod per Do coesione • i-i • e' sacramento poenitentiam non diluitur, mox suo pon- Euchanstiae, dere ad aliud trabit, unusquisque semel fc-ingulis hebdomadis ad minus confilealur; utque peccatis melius resistat, prima die dominica uniuscuiusque mensis atque in praecipuis solemnitatibus sumat Eucharisliam, ut etiam humilitas acquiratur, emendationisque causa praestelur erranlibus; singulis diebus delinquentes defeclus suos publicos et. brevibus et claris verbis in refectorio inter manducandum dicant, se nullo velamine excusantes , prò quibus correctionem iniunctam summopere stucuipis «endeant adimplere: insuper, sineulis hebdomadis, iena secunda, quarta et sexla, in capitulo culpas suas generaliter, si antea particulariter dictae fuerint, in medium ferant, veniam mutuo deprecantes; et si quis convieio vel maledicto vel alìcuius cri— minis obiectu aliquem laeserit, meminerit satisfactione curare quod fecii, et illuni, qui laesus est, sine deceptione dimittere; si autem invicem se laeserint, invicem relaxare debebunt per aliorum oraliones et monitiones: melior est autem qui, quamvis ira saepe tentetur , tamen impetrare festinat ut sibi dimittat , cui se fecisse agnoscit iniuriam, quam qui tardius irascitur, et ad petendam veniam tardius inclinat. Qui autem nunquam vult peterè veniam, aut non ex animo petit, sine causa est in monasterio, etiam si inde non proiiciatur. Proinde vobis a verbis durioribus parcite, quae si emissa fuerint de ore vestro , non pigeat ex vestro ore proferre medicamenta , unde facta sunt vulnera ; sicque vobis invicem parcatis, ut nec postmodum illius se iniuriae memores sint: memoria enim malitiae iniuria est, complementum furoris,custodia peccati, odium iustitiae, sagitta rubiginosa, venenum animae, dissipatio virtulum, vermis menlis, confusio oralionis , laceratio pelitionum quaefiunlDeo, alienatio charitatis, clavus fixus in anima, iniquitas numquam dormiens, peccatum numquam deficiens et mors quotidiana: istudnamque vitium est lenebrosum , et super omnia alia vitia. Faciatis igitur cessare iram, et occidatis malitiae memoriam, quia, vivente patre, generatur filius, sed qui possidet chari- tatem repellit a se suam adversariam vindictam; qui vero retinel inimiciliam, auget sibi laborem inutilem.