Franciscan Studies

THE PAPACY AND THE EARLY FRANCISCANS The historical writing of the past three quarters of a century has served to fix two images of St. Francis of Assisi in our minds. On the one hand, he has been portrayed as a charismatic reformer and mystic; on the other, and often in opposition to this first view, as an obedient follower of the Church and of the Papacy, and as the founder of a new religious order. While not necessarily inconsistent, these images have often been an important factor in the scholarly debates about the early history of the Franciscan order. Perhaps one reason for the endurance of these divergent interpretations has been rooted in the attraction of the personality of St. Francis as a locus for study. This emphasis is understandable and even essential, but has probably been too exclusive. AU too often, it has dominated other aspects of research in this field. For example, our perceptions of the relationships between the Papacy and the early Franciscans have often been more concerned with the aims and ideals of St. Francis than with the policies of the Papacy.1 A notable exception to this tendency is the article by Monsignor Michèle Maccarrone, "Riforme e innovazioni di Innocenzo III nella vita religiosa," which must be regarded as one of the most significant contributions to the topic. Maccarrone has presented a systematic 1 Some of the more recent studies on this topic are: Lawrence Landini, The Causes of derealization of the Friars Minor, 1209-1260 (Chicago, 1968); KurtViktor Selge, "Franz von Assisi und Hugolino von Ostia," San Francesco nella Ricerca degli Ultimi ottanta anni (Todi, 1971) contains an interesting discussion of the literature; Atanasio Matanié, "Innocenzo III di fronte à S. Domenico e San Francesco," Antonianum, 35 (i960), 508-27; Malcolm Lambert, Franciscan Poverty (London, 1961); Cajetan Esser, Origins of the Franciscan Order (Chicago, 1970); Marrow of the Gospel. Edited by Ignatius Brady (Chicago, 1958); Rosalind B. Brooke, TAe Coming of the Friars (London, 1975); Williel R. Thomson, "The Earliest Cardinal Protectors of the Franciscan Order: A Study in Administrative History, 1210-1261," Studies in Medieval and Renaissance History, 9 (1972), 17-80, and the same author's "Checklist of Papal Letters relating to the Orders of St. Francis: Innocent III - Alexander IV," Archivum Franciscanum Historicum , 64 (1970), 367-580. The Papacy and the Early Franciscans249 analysis of the growth and development of a distinctively Innocentian policy with respect to the monastic orders, the regular clergy, and new religious foundations.2 Just as Herbert Grundmann has so brilliantly placed Francis and his order in the religious currents of the late twelfth century, Maccarone has traced the manner in which the Papacy attempted to deal with various reform movements as they sought approval from Rome.3 Several points emerge clearly from his treatment.4 First, prior to Innocent III, he finds no evidence of Papal initiative in encouraging the development of new forms of religious life. The major role of the Popes lay in the confirmation of new religious foundations. It was in the decision regarding the juridical form to be given to them that the Papacy made its contribution . The over-riding principle guiding Papal policy in this matter was the preservation of the institutional integrity of the Church and the securing of the obedience and loyalty of these new movements for the Church. The contribution of Innocent III to this development was especially important in Maccarrone's view, for he was the chief architect of the policy which found its final expression in Canon 13 of the Fourth Lateran Council. That Canon stated: Lest too great a diversity of religions [i.e. religious rules and foundations] lead to serious confusion in the Church of God, we firmly prohibit anyone in the future to found a new religion, but whoever would desire to be converted to a new religion, should take up one of those already approved. Likewise, those who would desire to found a religious house in the future should accept a rule and institution from the religions already approved. We also forbid anyone to presume to hold the position of monk in diverse monasteries or any abbot to preside over several...