Franciscan Studies

HE CAPUCHINS began to function as a religious body in the EARLY CAPUCHIN-FRANCISCAN ATTITUDE TOWARDS STUDIES Church just at the time when Martin Luther (f 1546) was undermining the Catholic unity of Christian Europe with his heretical doctrines. Although their foundation was not inspired by counter­ reformation activity, their appearance in those critical times was providential.1 By their exemplary lives, their evangelical activity and, later on, by the written word, the Capuchin friars became defenders of Catholic doctrine and Christian unity.2 Their mode of life embraced both contemplation and action. From the very beginning contemplation had found a place in the daily regulations as given in the Constitutions of the Order.3 Action, however, was limited. Though sacred eloquence was fostered in the simple way peculiar to the ideals of St. Francis, study-activity, when not actually discarded, was looked upon with disfavor because of the antagonistic tendency inherited from the early Spirituals. The Spirituals had been an element in the Franciscan Order from the very first century of its existence.4 They favored strict observance of the Rule and particularly of evangelical poverty. Study, an occu­ pation that demanded books, houses of study, furnishing of libraries, etc., was consequently disregarded.5 This attitude had become tradi­ tional among the Spirituals and their followers, and was still pro­ nounced when we meet Fra Matteo da Bassi, about the year 1525, at the Franciscan Monastery of Montefalcone.6 It is known that the Capuchin-Franciscan Reform was recruited 1. Zacharias Boverius, O. F. M. Cap., Annales Minorum Capuccinorum (Lugduni, 1632), p. 17. 2. P. Cirillo Mussini, O. F. M. Cap., M emorie Storiche sui Cappuccini Emiliani (Parma, 1912), p. 7. 3. "Item ordiniamo che l’oratione si faccia alli tempi ordinati dall'Ordine.. . . Ma li fratelli devoti e ferventi non si contendano di una, ne di due, o tre hore; ma tutto il tempo loro spendono in orare, meditare e contemplare.. . . ” Le Prime Costi­ tuzioni dei Frati Minori Cappuccini di San Francesco (Roma, 1913), p. 20. 4. Cf. Hilarin Felder, O. F. M. Cap., Geschichte der W issenschaftlichen Studien im Franziskanerorden bis um die Mitte des 13. Jahrhunderts (Freiburg im Breisgau, 1904), p. 73. 5. Agostino Gemelli, O. F. M., The Franciscan M essage to the World, translated by Henry Louis Hughes (London, 1934), p. 48. 6. Hilarin Felder, O. F. M. Cap., "Die Studien im ersten Jahrhundert des Kapuzi­ nerordens,” Liber Memor'talis (Romae, 1928), p. 102. 241 242 FRANCISCAN STUDIES to a great extent from the ranks of those Franciscan friars of the Observance who clung to the ideal of the Spirituals; and from them also was derived the rigorous attitude towards learning. In fact, this rigor is characteristic of the Capuchin founders themselves; for they were men of meager scientific accomplishments.7 Their aim and purpose was simply the imitation of St. Francis, and the preach­ ing of “vices and virtues . . . , with brevity,” to the people.8 Yet Fra Matteo’s holy simplicity did not preclude learning as a heritage of the first Capuchin friars. Matteo is not the only friar upon whom rests the foundation of the Capuchin Reform; there were others. Their attitude assures, in more or less marked degree, a favorable tendency towards necessary learning. Fra Lodovico of Fossombrone, for instance, was directed by the Roman Pontiff him­ self to arrange that the friars of the new Reform give themselves to preaching and study.9 Since the friars, in the first years of their foundation, were few in number, we cannot speak of a characteristic attitude towards learning at the time. About ten years after the original founding, and only then, the early Capuchins began to show signs of interest in organi2ed studies. This interest grew step by step. The writings of Angelo of Clarino and Ubertino of Casale, antagonistic to learning, kept spir­ itualistic tendencies aflame and retarded to some degree the scien­ tific development of studies.1 0 Many friars of learning1 1 did indeed enter the Order in the beginning, but they were predominantly men of action.1 2 They preached, nursed the sick, assisted the dying, etc., and gave the rest of their time to contemplation and prayer...