Reg.non B.

May the Lord give you peace..

Not-approved Rule

The Regula non-Bullata

[RegNB]

As St. Francis' many illnesses increased in severity, Pope Honorius III (1216-1227 A.D.) urged him to codify the Rule of his Order and submit it for formal approval. The Regula non-Bullata was St. Francis' first attempt. Parts of this Rule date before 1216 A.D., when Pope Innocent III, who is mentioned in its first chapter, passed to his reward. It is certain that Friar Caesar of Speyer assisted St. Francis in ornamenting it with numerous scriptural citations. This former Rule was finalized in its present form by the time of the Pentecost Chapter of 1221 A.D.

Though it was not approved on account of its rambling format, the Regula non-Bullata is a treasure-trove of texts regarding St. Francis' spirituality and thought. In part this writing reflects the manner in which the Rule was observed in the early years of the Order (1210-1221 A.D.); in part it represents also an accommodated observance (since in many places the Regula Bullata is much stricter: e.g. regarding the non-reception money). Indeed a comparison of the two Rules shows how much greater light and grace and simplicity shines forth in the Rule that was eventually approved in 1223 A.D.

Prologue

In the Name of the Father and of the Son and of the Holy Spirit!

This is the life of the Gospel of Jesus Christ, which Friar Francis asked to be conceded and confirmed for him by the lord Pope. And he conceded and confirmed it for him and for his friars, (those he) had and (those) to come. Friar Francis and whoever will be head of this religion promises obedience and reverence to the lord Pope Innocent and to his successors. And all the other friars are bound to obey Friar Francis and his successors.

Chapter I

That the friars ought to live without (anything of) one's own and in chastity and obedience

The Rule and life of these friars is this, namely, to live in obedience, in chastity and without (anything of) one's own, and to follow the doctrine and footsteps of Our Lord Jesus Christ, who said: "If you want to be perfect, go" and "sell" all (cf. Lk 18:22) "that you have, and give it to the poor and you shall have treasure in Heaven; and come, follow Me" (Mt 19:21). And "If anyone wants to come after Me, let him deny his very self and take up his cross and follow Me" (Mt 16,24). Likewise: "If anyone wants to come to Me and does not hate father and mother and wife and sons and daughters, and moreover even his own life, he cannot be My disciple" (Lk 14:26) And: All, who forsake father and mother, brothers and sisters, wife or sons, homes or fields for My sake, shall accept a hundredfold and shall posses eternal life (cf. Mt 19:29; Mk 10:29; Lk 18:29)

Chapter II

On the reception and clothing of the friars

If anyone, wanting to adopt this life by divine inspiration, has come to our friars, let him be received kindly by them. And if he has been firm (in his resolution) to adopt our life, let the friars beware much of themselves, lest they allow themselves to enter into his temporal affairs, but let them present him before their Minister (provincial), as soon as they are able. Let the minister indeed receive him kindly and encourage him and explain to him diligently the tenor of our life. Which when done, let the aforesaid, if he wants and can spiritually (do so) without impediment, sell all his (possessions) and strive to pay them all out to the poor. Let the friars and the minister of the friars beware of themselves, that they in no manner allow themselves to enter into his affairs nor receive any money, neither through themselves nor through an interposed person. If however they are in need, the friars can receive other necessities for the body, except money, for the sake of necessity as other poor (can). And when he has come back, let the minister grant him the clothes of probation for one year, namely two tunics without a capuche and a cord and breeches and a caperone (which hangs) down to the cord. With the year and end of probation indeed finished, let him be received to obedience. Afterwards it shall not be licit for him to enter another religion nor 'wander outside of obedience' by the mandate of the lord Pope and according to the Gospel; because "no one putting the hand to the plough and looking backwards is fit for the Kingdom of God" (Lk 9:62). If however anyone has come who cannot give his own (possessions) without impediment and he has a spiritual will, let him forsake these, and (this) suffices for him. Let no one be received against the form and arrangement of Holy Church.

Indeed let the other friars, who have promised obedience, have one tunic with a capuche and another without a capuche, if the necessity has arisen, and a cord and breeches. And let all the friars wear cheep vestments, and let them be able to patch these with sacks and other pieces (of cloth) with the blessing of God; because the Lord says in the Gospel: "Those who are in precious garments and among delights" (Lk 7:25) and "those who are dressed in soft (clothes), are in the houses of kings" (Mt 11:8). And though they be called hypocrites, let them not however cease doing good nor seek costly clothes in this world (saeculum), so that they can have (their) raiment in the Kingdom of Heaven.

Chapter III

On the Divine Office and fasting

The Lord says: "This kind" of demon "cannot go forth except in" fasting and prayer (cf. Mk 9:28); and again: "When you fast do not make yourselves sad like hypocrites" (Mt 6:16).

On this account let all the friars, whether clerics or lay, perform the Divine Office, the praises and the prayers, in the manner they ought to perform it. Let the clerics perform the Office and say on behalf of the living and the dead (what) is according to the custom of the clergy. And for the failing and negligence of the friars let them say every day a Miserere mei Deus (Ps 50) with a Pater noster; and on behalf of the departed friars let them say the De profundis (Ps 129) with a Pater noster. And let them be able to have only the books necessary to fulfill their office. And let it be licit for the lay (brothers, who) know how to read the Psalter, to have one for themselves. Indeed let it not be licit to the other (brothers, who) do not know how to read, to have a book. Let the lay (brothers) say the Credo in Deum and twenty-four Pater Nosters with a Gloria Patri for Matins; indeed for Lauds five; for Prime the Credo in Deum and seven Pater nosters with a Gloria Patri; for Terce, Sext and Nones and for whatever hour (of these) seven; for Vespers twelve; for Compline the Credo in Deum and seven Pater nosters with a Gloria Patri; on behalf of the dead seven Pater nosters with the Requiem aeternam; and for the failing and negligence of the friars three Pater nosters every day.

And similarly let every friar fast from the Feast of All Saints until Christmas and from Epiphany, when Our Lord Jesus Christ began to fast, until Easter. Indeed at other times let them not be bound to fast according to this life, except on Fridays. And let it be licit for them to eat of all the foods, which are placed before them, according to the Gospel (cf. Lk 10:8).

Chapter IV

How (things) are to be arraigned concerning the ministers and the other friars

In the Name of the Lord! Let all the friars, who are constituted ministers and servants of the other friars, in the provinces and places in which they have been, arrange their own friars, whom they are to often visit and spiritually warn and encourage. And let all my other blest friars diligently obey them in those things which pertain to the salvation of the soul and are not contrary to our life. And let them act among themselves as the Lord says: "Whatever you want men to do to you, do also to them" (Mt 7,12); and: What you do not want to be done to you, do not do to another. And let the ministers and servants remember, what the Lord says: "I have not" come "to be ministered unto but to minister" (Mt 20:28) and that there has been committed to them the care of the friars' souls, of which, if any were lost on account of their fault and bad example, it will be proper that they "render an account on the Day of Judgement" (cf. Mt 12:36) before the Lord Jesus Christ.

Chapter V

On the correction of the friars in their failings

And for this reason guard your souls and those of your friars; because "it is a dreadful thing to fall into the hand of the living God" (Heb 10:31). If, however, any of the ministers of any of the friars would precept anything against our life or against his soul, let him not be bound to obey him; because that is not obedience, in which crime or sin is committed. Nevertheless let all the friars, who are beneath ministers and servants, consider the deeds of (their) ministers and servants reasonably and diligently, and if they have seen any of these walking carnally and not spiritually according the rectitude of our life, after the third admonition, if he has not amended himself, let them renounce him to the minister and servant of the whole fraternity in the Chapter at Pentecost, regardless of any contradiction. If indeed anywhere among the friars there has been any friar wanting to walk carnally and not spiritually, let the friars, with whom he is, warn, instruct, and rebuke him, humbly and diligently. But if after the third admonition he does not want to amend himself, as soon as they are able, let them send or point him out to their minister and servant, which minister and servant is to do with him as will seem to himself to be more expedient according to God.

And let all friars, the ministers and servants as much as the others, beware that on account of the sin or wickedness of anyone they be not distressed or grow angry, because the devil wants to corrupt many on account of the crime of one; but spiritually, as best they can, let them help him who has sinned, because a doctor is not needed for the healthy, but for those who have a malady (cf. Mt 9:12 with Mk 2:17).

Similarly let all the friars have no power or rule in this (matter), most of all among themselves. For just as the Lord says in the Gospel: "The princes of the gentiles rule over them, and those who are greater exercise (their) power upon them" (Mt 20:25), "not" so "shall it be among" the friars (cf. Mt 20:26a); and whoever "wants to become the greater among" them, "let him be" their "minister" (cf. Mt 20:26b) and servant; and "he who is greater" among them "let him become" the lesser (Lk 22:26).

And let no friar do evil or speak evil to another; rather on the contrary let them voluntarily serve "through charity of spirit" and obey one "another" (cf. Gal 5:13). And this is the true and holy obedience of Our Lord Jesus Christ. And let all the friars, as often as "they have turned away from the mandates of the Lord" and have wandered about outside of obedience, as the prophet says (Ps 118:21), know that they are cursed so long as they have knowingly remained outside of obedience in such a sin. And when they have persevered in the mandates of the Lord, which they have promised by means of the Holy Gospel and their life, let them know that they remain in true obedience, and may they be blest by the Lord.

Chapter VI

On the friars' recourse to their ministers and that no friar is to be called Prior

Let the friars, in whatever places they are, if they cannot observe our life, have recourse, as soon as they are able, to their minister, pointing this out to him. Indeed let the minister strive to provide for them in such a wise, just as he would want to be done for himself, if he was in an exactly similar situation. And let no one be called Prior, but let all be called in general 'Friars Minor.' And let "one" wash "the feet of the other" (cf. Jn 13:14).

Chapter VII

On the manner of serving and working

Let all the friars, in whatever places they have stayed among others to serve or work, not be chamberlains nor chancellors nor preside in the houses in which they serve; nor let them receive any office, which generates scandal or "is detrimental to their soul" (cf. Mk 8:36); but let them be lesser and subject to all, who are in the same house.

And let the friars, who know how to work, work and exercise the same art, which they know, if it has not been contrary to the salvation of (their) soul and one will be able to work at it honestly For the prophet said: "Labourers, you shall eat of your own fruits; blessed are you and well it shall be for you (Ps 127:2 — Rom. Psalter): and the Apostle: "Let him who does not want to work," not "eat" (cf. 2 Th 3:10); and: "Let each one remain continually" in that art and office, "in which he was called" (cf. 1 Cor 7:24). And for (their) work let them be able to receive every necessary thing besides money. And when the necessity has arisen, let them go about for alms as the other poor (do). And let it be licit for them to have iron tools and instruments suitable for their art.

Let all the friars 'strive to sweat at good works,' because it is written: Always 'do something' good, 'so that the devil may find you occupied.' And again: Idleness is the enemy of the soul. For this reason the servants of God ought to always pursue prayer or some good work.

Let the friars beware of themselves, wherever they have been, in hermitages or in other places, that they appropriate no place for themselves nor defend it against another. And whoever has come to them, friend or adversary, thief or brigand, let him be kindly received. And wherever the friars are and in whatever place they have come upon one another, they ought to spiritually and diligently look upon themselves and honour "each other without murmuring" (1 Pet 4,9). And let them beware of themselves, that they not show themselves to be sad outwardly and gloomy hypocrites; but let them show themselves (to be) those (who are) rejoicing in the Lord (cf. Phil 4:4) and cheerful and suitably gracious.

Chapter VIII

That the friars are not to receive money

The Lord precepted in the Gospel: "See, beware of all" malice and "avarice" (cf. Lk 12:15); and: "Turn yourselves" away from solicitude for this world (saeculum) "and" from "the cares of this life" (cf. Lk 21:34).

Whence let no friar, wherever he be and whithersoever he go, in any manner pick up or receive or cause to be received money or coins, neither for the opportunity of clothing nor of books nor as the price of any work, indeed for no opportunity, except on account of the manifest necessity of the sick friars, because we ought not have or repute more utility in regard to money and coins than in stones. And the devil wants to make those blind, who grasp for it or repute it better than stones. Let us therefore beware, we who have left everything (cf. Mt 19:27), lest for such a limited thing we lose the Kingdom of Heaven. And if in any place we would find coins, let us not care for them, like (we do) for the dust, which we tread upon with (our) feet, because (they are) "vanity of vanities and all vanity" (Eccl 1:2). And if perchance it has happened—and let it not—that any friar has collected or had money or coins, excepting only the aforesaid necessity of the infirm, let all of us friars hold him as a false brother and an apostate and a thief and a brigand and as one having a purse (cf. Jn 12:6), unless he has truly repented. And let the friars in no manner receive nor cause to be received, nor seek nor cause to be sought, money for alms nor coins on behalf of any house or place; and let them not go about with a person seeking money or coins on behalf of such places; on the other hand, the other services, which are not contrary to our life, the friars of the place can do with the blessing of God. Nevertheless the friars, in (times of) the manifest necessity of the lepers, can seek alms on their behalf. However let them beware much of money. Similarly let all the friars beware, so that they do not go around (any) lands for any filthy lucre.

Chapter IX

On seeking alms

Let all the friars strive to follow the humility and poverty of Our Lord Jesus Christ and let them remember, that it is proper that we have nothing else of this world, except, as the Apostles (says), "as ones having food and that with which we are clothed," we are "content with these" (cf. 1 Tim 6:8). And they ought to rejoice, when they conduct themselves among vile and despised persons, among the poor and weak and infirm and lepers and those begging along the road. And when the necessity has arisen, let them go about for alms. And let them not be ashamed but rather let them remember, that Our Lord Jesus "Christ, the Son of the living God" (Jn 11:27) Omnipotent, "set" His "face like flint" (Is 50:7), nor was He ashamed; · and He was poor and a guest and lived by alms, He and the Blessed Virgin and His disciples. And when men shame them and are not willing to give them alms, let them return thanks to God on that account; that because of (this) shame they shall receive great honour before the tribunal of Our Lord Jesus Christ. And let them know, that shame is imputed not to those who suffer it, but to those who bring it upon (others). And alms are the inheritance and justice, which are owed to the poor, (and) which Our Lord Jesus Christ acquired for us. And the friars, who labour in acquiring these, shall have a great wage and will make those (who) grant (these) profit and acquire (merit); because all things that men leave in the world will perish, but because of the charity and alms, which they give, they shall have a reward from the Lord.

And let one without fear manifest to the other his own need, so that (the latter) may find for him what is necessary and minister (it to him). And let him love (dilectio) and nourish his brother, as a mother loves and nourishes her son (cf. 1 Th 2:7), in the manner that God bestows the grace upon him. And "let him who does not eat, not judge him (who is) eating" (Rm 14:3b).

And whenever necessity has overtaken them, let it be licit for all the friars, wherever they have been, to use all foods, which men can eat, just as the Lord says of David, who "ate the bread of proposition" (cf. Mt 12,4), "which was not licit to eat except for the priests" (Mk 2:26). And let them remember, what the Lord says: "Attend moreover to yourselves lest perchance your hearts grow heavy with stupor and drunkenness and the cares of this life and there overtake" you "that unexpected day; for like a trap it shall spring upon all, who sit upon the face" of the globe "of the earth" (cf. Lk 21:34-35). Also in the same manner, in times of manifest necessity let all the friars do concerning their needs, as the Lord bestows the grace upon them, because 'necessity has no law.'

Chapter X

On the sick friars

If any of the friars has fallen into infirmity, wherever he has been, let the other friars not send him away, rather let one or very many of the friars, if it is necessary, be appointed to serve him, just as 'they would want to be served themselves'; but in (times of) the greatest necessity they can send him to some person who ought to satisfy his infirmity. And I beg the sick friar, to return thanks to the Creator because of all things; and as the Lord wants him, that such would he desire himself to be, healthy or infirm, because all, whom God "has preordained to eternal life" (cf. Act 13:48), 'He trains with the goads of whips' and infirmities 'and the spirit of compunction,' just as the Lord says: "Those whom I love (amor)," I correct "and chastise" (Apoc 3:19). And if any is distressed or grows angry either against God or against the friars, or if perchance he has solicitously asked for medicines, desiring exceedingly to free the flesh (that is) swift to die, which is the enemy of the soul, it is turning out evil for him and he is a carnal (man), and he does not seem to be one of the friars, because he loves (dilectio) the body more than the soul.

Chapter XI

That the friars are not to blaspheme nor detract, but are to love one another

Let all the friars beware of themselves, so that they do not calumniate (others) nor contend with words (cf. 2 Tm 2:14), on the contrary let them strive to keep silence, whenever God bestows (this) grace upon them. Nor let them quarrel among themselves nor with others, but let them take care to humbly respond saying: I am a useless servant (cf. Lk 17:10). And let them not grow angry, "because everyone who grows angry with his brother, shall be answerable to judgement; he who says to his brother 'Raca!', shall be answerable to the Council; he who will have said, 'Fool!"' shall be answerable to the fire of Gehenna" (Mt 5:22). And let them love one another just as the Lord says: "This is My precept, that you love each other, just as I have loved you" (Jn 15:12). And let them show from their works (cf. Jm 2:18) the love, which they have for each other, just as the Apostle says: "Let us not love in word or tongue, but in work and truth" (1 Jn 3:18). And "let them blaspheme no one" (cf. 1 Tt 3:2); let them not murmur, let them not detract others, because it is written: "Whisperers and detractors are hateful" to God (cf. Rm 1:29). And let them be modest "showing every gentleness to all men" (cf. Tt 3:2); let them not judge, let them not condemn. And, just as the Lord says, let them not consider (even) the least sins of others (cf. Mt 7:3; Lk 6:41), on the contrary let them recognize rather their own (sins) "in bitterness of their soul" (Is 38:15). And let them strain "to enter through the narrow gate" (Lk 13:24), because the Lord says: "Narrow is the gate and crooked is the way, which leads to life; and few are they, who find it" (Mt 7:14).

Chapter XII

On wickedly looking at and frequenting women

Let all the friars, wherever they are or go, themselves beware of wickedly looking at and frequenting women. And let none take counsel with them or go about alone (with them) along the road or eat at table (with them) from the same dish. Let the priests speak uprightly with them when giving a penance or other spiritual counsel. And let no woman at all be received to obedience by any friar, but having given her spiritual council, let her do penance where she will. And let us guard ourselves much and let us keep all our members clean, because as the Lord says "He who would look upon a woman to desire her, has already committed fornication with her in his heart" (Mt 5:28). And the Apostle (says): Do you not know, that "your members are the temple of the Holy Spirit?" (cf. 1 Cor 6:19); and so "him" who "will have violated the temple of God, God will despoil" (1 Cor 3:17).

Chapter XIII

On avoiding fornication

If any of the friars at the instigation of the devil would commit fornication, let him be stripped of the habit, which he has lost on behalf of his own foul iniquity, and lay aside every thing and be entirely banished from our religion. And afterwards let him do penance because of (his) sins (cf. 1 Cor 5:4-5).

Chapter XIV

In what manner the friars are to travel through the world

When the friars go about through the world, let them carry "nothing" along the road "neither" (cf. Lk 9:3) a small bag (cf. Lk 10:4) "nor bread nor money" (cf. Lk 9:3) "nor a (walking) stick" (cf. Mt 10:10). And "in whatever house" they have entered, let them say "first: Peace to this house" (cf. Lk 10:5). And staying "in the same house" let them eat and drink "what is among them" (cf. Lk 10:7). Let them "not" resist "the evil man" (cf. Mt 5:39), but (to him) who has struck them upon one cheek, let them offer "even the other" (cf. Mt 5:39 and Lk 6:29). And from who "who bears off their vestment" let them not hold back even (their) "tunic" (cf. Lk 6:29). Let them donate "to all (who are) asking them": "and (from him) who bears off what is theirs," let them not seek them back (cf. Lk 6:30).

Chapter XV

That the friars are not to ride (horseback)

I enjoin all my friars, the clerics as much as the lay (brothers) (who are) going through the world or dwelling in places, that they in no manner have among them nor among another, nor in any other manner, any animal. And let it not be licit for them to ride (horseback), unless they be driven by infirmity or great necessity.

Chapter XVI

On traveling among Saracens and other infidels

The Lord says: "Behold I send you as sheep in the midst of wolves. Therefore be prudent as snakes and simple as doves" (Mt 10:16). Whence let whatever friar who wants to go among the Saracens and other infidels, go in accord with the permission of his minister and servant. And let the minister give them permission and not forbid them, if he has seen that they are suitable to be sent; for he will be bound to render an account to the Lord (cf. Lk 16:2), if in this or in other things he will have proceed indiscreetly. Indeed the friars, who go, can conduct themselves spiritually among them in two manners. One manner is, that they cause no arguments nor strife, but be subject "to every human creature for God's sake" (1 Pt 2:13) and confess themselves to be Christians. The other manner is, that, when they have seen that it pleases God, they announce the word of God, so that they may believe in God the Omnipotent, Father and Son and Holy Spirit, the Creator of all things, (and) in the Redeemer and Savoir, the Son, and that they may be baptized and become Christians, because "he who has" not "been reborn of water and the Holy Spirit, cannot enter the Kingdom of God" (cf. Jn 3:5).

These things and others, which have pleased the Lord, they can say to them and to others, because the Lord says in the Gospel: "Every man, who confesses Me before men, him I will confess also before My Father, who is in Heaven" (Mt 10:32). And: "He who is ashamed of Me and My discourses, of him the Son of man will also be ashamed, when He will have come in His Father's majesty and (that) of the Angels" (cf. Lk 9:26).

And let all the friars, wherever they are, remember, that they have given themselves and surrendered their bodies to the Lord Jesus Christ. And on behalf of His love (amor) they ought to confront their enemies both visible and invisible; because the Lord says: "He who will have lost his life for My sake, shall save it (cf. Lk 9:24) for eternal life" (Mt 25:46). "Blessed are those who suffer persecution on account of justice, since theirs is the Kingdom of Heaven" (Mt 5:10). "If they have persecuted Me, they will persecute you also" (Jn 15:20). And: If they persecute you "in one city, flee to another" (cf. Mt 10:23). "Blessed are you" (Mt 5:11), "when men have hated you" (Lk 6:22) "and cursed you" and do persecute you (cf. Mt 5:11) "and have separated you and reproached you and cast your name out as evil" (Lk 6:22) "and when they have said every evil against you, lying, on account of Me" (Mt 5:11). "Rejoice on that day and exult" (Lk 6:23), "since your wage is great in heaven" (cf. Lk 12:4), and I "say to you My friends, do not be afraid of them" (cf. Lk 12:4), "and do not fear those who kill the body" (Mt 10:28) "and after" this "have nothing more to do" (Lk 12:4). "See, that you are not disturbed" (Mt 24:6). For "in your patience you shall possess your souls" (Lk 21:19), and the one who "will have persevered until the end, he shall be saved" (Mt 10:22; 24:13).

Chapter XVII

On preachers

Let no friar preach against the form and arrangement of Holy Church nor unless it has been conceded to him by his minister. And let the minister beware of himself, lest he indiscreetly concede (this) to anyone. However let all the friars preach by works. And let no minister or preacher appropriate to himself the office of minister or the office of preaching, but in whatever hour it has been enjoined upon him, let him without any contradiction surrender his office.

Whence I beseech in the Charity, which God is (cf. 1 Jn 4:16), all my friar preachers, prayers, workers, clerics as much as lay (brothers), that they strive to humble themselves in all things, not to glory nor rejoice in themselves nor to exalt themselves interiorly because of the good words and deeds, indeed because of no good thing, which God does or says or works at any time in them and through them, according to what the Lord says: "Nevertheless do not rejoice in this, that the spirits are subject to you" (Lk 10:20). And let us know firmly, that nothing pertains to us, except vices and sins. And we ought to rather rejoice, "when" we would fall "into various temptations" (cf. Jm 1:2) and when we would sustain whatever kind of difficulties of soul or body, or of tribulation in this world for the sake of eternal life.

Therefore let all the friars beware of all pride and vainglory; and let us guard ourselves from the wisdom of this world and from "the prudence of the flesh" (Rm 8:6); for the spirit of the flesh wants and strives much to have words, but little towards work, and it seeks not religion and sanctity in the interior spirit, but wants and desires to have a religion and sanctity appearing outwardly to men. And these are those, concerning whom the Lord says: "Amen I say to you, they have received their wage." (Mt 6:2). But the spirit of the Lord wants the flesh to be mortified and despised, vile and abject. And that it strive towards humility and patience and a pure and simple and true peace of spirit. And always above all things (this spirit) desires the divine fear and the divine wisdom and the divine love of the Father and of the Son and of the Holy Spirit.

And let us render all good things to the Lord God, the Most High and Highest, and let us recognize that all good things are His and because of all things let us return thanks to Him, from whom all good things proceed. And may He Himself, the Most High and Highest, the only True God have and let there be rendered unto Him and let Him receive all honours and reverences, all praises and blessings, all thanks and glory, of whom is every good, who alone is good (cf. Lk 18:19).

And when we ourselves see or hear (anyone) speaking or doing evil or blaspheming God, let us speak well and do good and praise God (cf. Rm 12:21), "who is blest throughout the ages" (Rm 1:25).

Chapter XVIII

How the ministers are to assemble together

In any year whatsoever let the minister be able to assemble with his friars—wherever it has pleased them (to do so)—on the Feast of Saint Michael the Archangel, to treat with those things which pertain to God. For let all the ministers, who are overseas and beyond the Alps, once in three years, and the other ministers once a year, come to the Chapter at Pentecost at the Church of Saint Mary of the Portiuncula, unless it has been ordained otherwise by the Minister and servant of the whole fraternity.

Chapter XIX

That the friars are to live as Catholics

Let all the friars be Catholic, live and speak as Catholics. If anyone indeed has wandered from the Faith and from Catholic life in what he has said or in what he has done and has not amended himself, let him be entirely expelled from our fraternity. And let us regard all clerics and all religious as lords in those things which pertain to the salvation of the soul and do not deviate from our religion; and let us venerate their state and office and ministry in the Lord.

Chapter XX

On (the Sacrament of) Penance and the reception of the Body and Blood of Our Lord Jesus Christ

And let my blest friars, clerics as much as lay (brothers), confess their sins to the priests of our religion. And if they have not been able (to do this), let them confess to other discrete and Catholic priests, knowing firmly and mindful, that from whatsoever Catholic priests they will have received Penance and absolution, they shall without doubt be absolved from their sins, if they will have made the sacrifices necessary to observe humbly and faithfully the penance enjoined upon them. If indeed they could not find a priest, let them confess to their brother, as the Apostle James says: "Confess your sins to one another" (Jm 5:16). Nevertheless let them not on account of this leave off having recourse to a priest, because the power of binding and loosing has been conceded to priests alone. And thus contrite and having confessed, let them receive the Body and Blood of Our Lord Jesus Christ with great humility and veneration, remembering that the Lord said: "He who eats" My Flesh "and drinks" My Blood "has eternal life" (cf. Jn 6:54); and: "Do this in My commemoration" (Lk 22:19).

Chapter XXI

On the praise and exhortation, which all friars can give

And this, or such an exhortation and praise, all my friars can announce whenever it will have pleased them, among whatever men, with the blessing of God: Fear and honour, praise and bless, "give thanks" (1 Th 5:18) and adore the Lord God Omnipotent in Trinity and Unity, the Father and the Son and the Holy Spirit, the Creator of all. Do penance (cf. Mt 3:2), produce fruits worthy of penance (cf. Lk 3:8), because soon we will die. "Give and it shall be given unto you" (Lk 6:38). "Forgive" and it shall be forgiven you (cf. Lk 6:37). And "if you would not forgive men their sins" (Mt 6:14), the Lord shall not "forgive you your sins" (Mk 11:25); "confess" all "your sins" (cf. Jm 5:16). Blessed are they who die in penance, because they shall be in the Kingdom of Heaven. Woe to those who do not die in penance, because they shall be "the sons of the devil" (1 Jn 3:10), whose works they do (cf. Jn 8:41) and they shall go "into the eternal fire" (Mt 18:8; 25:41). Beware of and abstain from every evil and persevere in good until the end.

Chapter XXII

On the admonition of the friars

Let all of us friars attend to what the Lord says: "Love (dilectio) your enemies" and "do good to those who hate you" (cf. Mt 5:44), because Our Lord Jesus Christ, whose footsteps we must follow (cf. 1 Pt 2:21), called His traitor 'friend' (cf. Mt 26:50) and He offered Himself willingly to His crucifiers. Therefore our friends are all those who unjustly bring upon us tribulations and difficulties, shame and injuries, pains and torments, martyrdom and death; whom we ought to love greatly, because from this which they bring upon us, we have eternal life.

And let us hold our body in hatred together with its vices and sins; because by carnal living the devil wants to bear off from us the love (amor) of Jesus Christ and eternal life and to destroy himself in Hell together with everyone; because we through our own fault are stinking, wretched and opposed to good, but prompt and willing to evils, because, as the Lord says in the Gospel: From the heart proceeds and goes forth wicked thoughts, adulteries, fornications, homicides, thefts, avarice, iniquities, grief, incontinence, an evil eye, false testimonies, blasphemies, foolishness (cf. Mk 7:21; Mt 15:19). "All these evils proceed" from inside the heart of a man (cf. Mk 7:23) and "it is these, which completely befoul a man" (Mt 15:20).

Now however, after we have abandoned the world, we have nothing else to do, except to follow the Will of the Lord and to please Him ourselves. Let us beware much, lest we be as the ground along the road or (as) the rocky or thorny (ground), according to what the Lord says in the Gospel: "The seed is the word of God" (Lk 8:11). That which however "fell along the road and was trampled upon" (cf. Lk 8:5), "are those who hear" (Lk 8:12) "the word and do not" understand it (cf. Mt 13:19); and "very hastily" (Mk 4:15) "the devil comes" (Lk 8:12) "and snatches" (Mt 13:19), "what was sown in their hearts" (Mk 4:15) and "takes the word from their" hearts, "lest believing they be saved" (Lk 8:12). That which "however fell upon rocky (ground)" (cf. Mt 13:20), "are those, who when they have heard the word, immediately with joy" (Mk 4:16) "receive" (Lk 8:13) "it" (Mk 4:16). “However when tribulation and persecution arise on account of the word, they are at once scandalized" (Mt 13:21) and these have no root in themselves, "but last only for a time" (cf. Mk 4:17), because "they believe for a time and in the time of temptation they retreat" (Lk 8:13). "However that which fell upon thorns, are those" (Lk 8:14) "who hear the word of God" (cf. Mk 4:18), "and the solicitude" (Mt 13:22) and "hardships" (Mk 4:19) "of this age and the deceit of riches" (Mt 13:22) "and the concupiscence concerning (what they) left behind, entering in, suffocates the word and" makes it "without fruit" (Mk 4:19). "However that which upon good ground" (Lk 8:15), "was sown" (Mt 13:23) "are those, who hearing the word in a good and perfect heart" (Lk 8:15) understand it and (cf. Mt 13:23) "retain it and bring forth fruit in patience" (Lk 8:15). And on that account let us friars, as the Lord says, leave "the dead to bury the dead" (Mt 8:22).

And let us greatly beware of the wickedness and subtlety of Satan, who wants, that man not keep his mind or heart on God. And going around he desires to seize the heart of man under the appearance of some wage or aid and to suffocate the word and precepts of the Lord from his memory and wanting to completely blind the heart of man by means of secular affairs and worry and to dwell in him, as the Lord says: "When an unclean spirit has gone forth from a man, it walks through arid" (Mt 12:43) "and dry places seeking rest; and not finding it, it says: I will go back to my house, whence I have come forth" (Lk 11:24). "And coming it finds it empty, cleaned with a broom and decorated" (Mt 12:44). "And it goes about and it calls in" seven other "spirits worse than itself, and having entered they dwell in him, and the last state of that man" is "worse than the first" (cf. Lk 11:26).

Whence, all friars, let us guard ourselves greatly, lest under the appearance of some wage or work or aid we perish or take our mind and heart off the Lord. But in the holy Charity, which God is (cf. 1 Jn 4:16), I beg all the friars, the ministers as much as the others, that with every impediment removed and every care and anxious concern (sollicitudo) put behind, in whatever manner they can better serve, love, honour and adore the Lord God with a clean heart and a pure mind, that they do so, because He seeks this above all things, and let us always make there a little dwelling and mansion (cf. Jn 14:23) for Him, who is the Lord God Omnipotent, the Father and the Son and the Holy Spirit, who says: "And so make vigil, praying at all times, so that you may be considered worthy to flee all" the evils, "which are to come, and to stand before the Son of Man" (Lk 21,36)."And when you will stand up to pray" (Mk 11:25) "say" (Lk 11:12): "Our Father who art in Heaven" (Mt 6:9). And let us adore Him with a pure heart, "since it is proper to pray always and not to do less than one might" (Lk 18:1); "for the Father seeks such" adorers. "God is spirit and it is proper that those who adore Him, to adore Him in spirit and in truth" (cf. Jn 4:23-24). And to Him let us have recourse as to "the Shepherd and Bishop of" our "souls" (1 Pt 2:25), who says: "I am the Good Shepherd, I who pasture My sheep and I lay down My life on behalf of My sheep. You are all brothers; and do not" call (anyone your) "father on earth, for one is your Father, who is in Heaven. Nor let yourselves be called teachers" ; for one is your Teacher, who is in Heaven (cf. Mt 23:8-10)."If you will have remained in Me, and My word will have remained in you, whatever you want, you will ask for and it shall be yours" (Jn 15:7). "Wherever two or three have gathered in My Name, there am I in their midst" (Mt 18:20). "Behold I" am with you "even to the consummation of the age" (Mt 28:20). "The words, which I have spoken to you, are spirit and life" (Jn 6:64). "I am the Way, the Truth, and the Life" (Jn 14:6).

Let us therefore hold on to the words, the life and the doctrine and the Holy Gospel of Him, who deigned to beg His Father on our behalf and to manifest His Name saying: "Father glorify Thy Name" (Jn 12:28a) and "glorify Thy Son, so that Thy Son may glorify Thee" (Jn 17:1b). Father, "I have manifested Thy Name to the men, whom Thou has given Me" (Jn 17:6); "because the words which Thou has given Me, I have given to them; and they have accepted (these) and have known, that I have come forth from Thee and they have believed that Thou has sent Me. I beg on their behalf, not that of the world, but on behalf of those whom Thou has given Me, because they are Thine and all (that is) Mine is Thine" (Jn 17:8-10). "Holy Father, protect in Thy Name those whom Thou has given Me, so that they may be one as even We (are)" (Jn 17:11b). "These things I say in the world, so that they may have joy in themselves. I gave them Thy teaching; and the world has regarded them with hatred, because there are not of the world, just as I am not of the world. I do not ask that Thou take them from the world, but that Thou protect them from the evil one" (Jn 17:13b-15). Astonish "them in the truth. Thy teaching is truth. As Thou has sent Me into the world, I also have sent them into the world. And on their behalf I sanctify Myself, so that they may be sanctified in the truth. Not on their behalf only do I ask, but on behalf of those, who will believe in Me" on account of "their word" (cf. Jn 17:17-20), "so that they may be gathered into one (Body), and that the world know, that Thou has sent Me and has loved (dilectio) them, just as Thou loves Me" (Jn 17:23). "And" I shall make "Thy Name known to them, so that the love, with which Thou has loved Me," may be in them "and I in them" (cf. Jn 17:26). "Father, those whom Thou has given Me, I want, that where" I am, "they also may be with Me, so that they may see Thy splendour" (Jn 17:24) in Thy kingdom. Amen.

Chapter XXIII

A prayer and thanksgiving

Omnipotent, Most Holy, Most High and Highest God, "Holy Father" (Jn 17:11) and Just One, "Lord" King "of Heaven and Earth" (cf. Mt 11:25), on account of Thee Thyself we give Thee thanks, because through Thy Holy Will and through Thy only Son with the Holy Spirit Thou has created all spiritual and corporal things and "Thou has placed" us, "made according to Thy image and likeness," "in paradise" (cf. Gen 1:26; 2:15). And we fell through our own fault. And we give Thee thanks, because just as Thou has created us through Thy Son, so through Thy sacred love, "with which Thou has loved" us (cf. Jn 17:26), Thou caused Him to be born True God and True Man from the glorious and ever-Virgin, Most Blessed, Holy Mary, and Thou willed that we captives be redeemed through His Cross and Blood and Death. And we give Thee thanks, because Thy Son Himself is going to come in the glory of His Majesty to send the cursed, who do not do penance and who do not know Thee, into eternal fire, and to say to all, who know Thee and adore and serve Thee in penance: "Come, you blest of My Father," lay hold of "the Kingdom," which "has been prepared for you" from the origin "of the world" (cf. Mt 25:34).

And because all of us wretches and sinners are not worthy to mention Thee, we entreat Thee suppliantly, that Our Lord Jesus Christ, Thy "Beloved Son, in whom" Thou "are well pleased" (cf. Mt 17:5), one with the Holy Spirit, the Paraclete, may give Thee thanks, as pleases Thee and Him, on behalf of all things, He who for Thee is always sufficient for all things, through whom Thou has made so many things for us. Alleluia.

And we humbly beseech the glorious Mother, the Most Blessed Mary ever-Virgin, blessed Michael, Gabriel and Raphael and all the choirs of the blessed Seraphim, Cherubim, Thrones, Dominations, Principalities, Powers, Virtues, Angels, Archangels, blessed John the Baptist, John the Evangelist, Peter, Paul and the blessed Patriarchs, Prophets, (Holy) Innocents, Apostles, Evangelists, Disciples, Martyrs, Confessors, Virgins, blessed Elijah and Enoch, and all the Saints, who were and will be and are, for the sake of Thy love (amor), to return thanks to Thee on behalf of these things, as pleases Thee, the Highest True God, eternal and living, with Thy most dear Son, Our Lord Jesus Christ, and the Holy Spirit, the Paraclete, "unto the ages of ages" (Apoc 19:3). "Amen. Alleluia" (Apoc 19:4).

And all of us Friars Minor, "useless servants" (Lk 17:10), humbly beg and supplicate all within the Holy Catholic and Apostolic Church, willing to serve the Lord God and all those pursuing orders, priests, deacons, subdeacons, acolytes, exorcists, lectors, doorkeepers and all clerics, all religious men and women, all the converts and children, poor and needed, kings and princes, labourers and farmers, servants and lords, all virgins and the continent and the married, the laity, men and women, all infants, adolescents, youth and elderly, the healthy and the infirm, all the small and great, and all peoples, clans, tribes and tongues (cf. Apoc 7:9), all nations and all men of whatever lands, who are and will be, that we may all persevere in the True Faith and in penance, because no one can be saved otherwise.

Let us all love (dilectio) "with all (our) heart, with all (our) soul, with all (our) mind, with all (our) virtue" (cf. Mt 12:30) "and fortitude" (cf. Mk 12:33), with all (our) intellect, and "with all (our) powers" (of soul and body) (cf. Lk 10:27), with all (our) effort, with all (our) affection, with all (our) inmost being, with all (our) desires and willings, "the Lord God" (Mk 12:30), who gave and gives all of us (our) entire body, (our) entire soul and (our) entire life, He who created, redeemed, and by His mercy alone will save us (cf. Tob 13:5), He who had worked and works all good things for us miserable and wretched, putrid and fetid, ungrateful and evil (men). Therefore let us desire nothing other, let us want nothing other, may nothing other please and delight us except the Creator and Redeemer and Our Savoir, the only True God, who is the Full Good, every good, wholly good, the True and Highest Good, who "alone" is "good" (cf. Lk 18:19), faithful, meek, gentle and sweet, who alone is holy, just, true, holy and right, who alone is kind, innocent, clean, from whom and through whom and in whom (cf. Rm 11:36) is all pardon, all grace, all the glory of all the penitents and the just, of all the blessed rejoicing together in Heaven. Therefore let nothing impede, nothing separate, nothing come between (us and Him); wherever all of us (are), in every place, at every hour and in every season, daily and continually, let us believe truly and humbly and hold in (our) heart and love (amor), honour, adore, serve, praise and bless, glorify and exalt above (all), magnify and give thanks to the Most High and Highest Eternal God, in Trinity and Unity, the Father and the Son and the Holy Spirit, the Creator of all and the Savoir of all believing and hoping and loving (dilectio) Him, who is without beginning and without end, immutable, invisible, inexplicable, ineffable, incomprehensible, unsearchable (cf. Rm 11:33), blest, praiseworthy, glorious, exalted above (all) (cf. Dan 3:52), sublime, exalted, gentle, lovable (amor), delightful and wholly desirable above all things throughout the ages. Amen.

Chapter XXIV

Conclusion

In the Name of the Lord! I beg all the friars, that they in addition learn the tenor and sense of these things which have been written in this life to save our soul and that they frequently recall these to memory. And I entreat God, that He, who is Omnipotent, Triune and One, bless all those teaching, learning, having, remembering and putting these things into practice as often as they return to and do those things which have been written here for the salvation of our soul, and I beseech all with a kiss on the foot, to love much, guard and remember these things. And on the part of God Omnipotent and the lord Pope and through obedience I Friar Francis firmly precept and enjoin, that concerning these things, which have been written in this life, no one diminish or add in writing anything to what is above (cf. Dt 4:2; 12:32) nor are the friars to have another rule. · Glory to the Father and to the Son and to the Holy Spirit, as it was in the beginning, and (is) now, and (shall be) always and unto the ages of ages. Amen.