Part 10 (1/2)
The reason for this disregard of the Lateran decree is doubtless to be found in the alarming condition of religious affairs at that time, and in the hope held out to Rome by the Mendicants, of reforming the monasteries and crus.h.i.+ng the heretics.
The failure of the numerous and varied efforts to reform the monastic inst.i.tution and the danger to the church arising from the unwonted stress laid upon poverty by different schismatic religious societies, necessitated the adoption of radical measures by the church to preserve its influence. At this juncture the Mendicant friars appeared. The conditions demanded a modification of the monastic principle which had hitherto exalted a life of retirement. Seclusion in the cloister was no longer possible in the view of the remarkable changes in religious thought and practice.
Innocent III. was wise enough to perceive the immediate utility of the new societies based upon claims to extraordinary humility and poverty.
The Mendicant orders were, in themselves, not only a rebuke to the luxurious indolence and shameful laxity of the older orders, but when sanctioned by the church, the existence of the new societies attested Rome's desire to maintain the highest and the purest standards of monastic life. Hence, the Preaching Friars were permitted to reproach the clergy and the monks for their vices and corruptions.
”The effect of such a band of missionaries,” says John Stuart Mill, ”must have been great in rousing and feeding dormant devotional feelings. They were not less influential in regulating those feelings, and turning into the established Catholic channels those vagaries of private enthusiasm which might well endanger the church, since they already threatened society itself.”
Two novel monastic features, therefore, now appear for the first time: 1. The subst.i.tution of itineracy for the seclusion of the cloister; and 2. The abolition of endowments.
1. The older orders had their traveling missionaries, but the general practice was to remain shut up within the monastic walls. The Mendicants at the start had no particular abiding place, but were bound to travel everywhere, preaching and teaching. It was distinctly the mission of these monks to visit the camps, the towns, cities and villages, the market places, the universities, the homes and the churches, to preach and to minister to the sick and the poor. They neither loved the seclusion of the cell nor sought it. Theirs to tramp the dusty roads, with their capacious bags, begging and teaching. Only by this itinerant method could the people be reached and the preachers of heresy be encountered.
2. One of the chief sources of strength in the heretical sects was the justness of their attack upon the Catholic monastic orders, whose immense riches belied their vows of poverty. The heretics practiced austerities and adopted a simplicity of life that won the hearts of the people, by reason of its contrast to the loose habits of the monks and clergy. Since it was impossible to reform the older orders, it became absolutely essential to the success of the Mendicants that they should rigorously respect the neglected discipline. As the abuse of the vow of poverty was particularly common, the Mendicants naturally emphasized this vow.
While it is true that a begging monk was by no means unknown, yet now, for the first time, was the practice of mendicity formally adopted by entire orders. Owing to the excessive multiplication of mendicant societies, Pope Gregory X., at a general council held at Lyons in 1272, attempted to check the growing evil. The number of Mendicant orders was confined to four, viz., the Dominicans, the Franciscans, the Carmelites and the Augustinians or Hermits of Augustine. The Council of Trent confined mendicity to the Observantines and Capuchins, since the other societies had practically abandoned their original interpretation of their vow of poverty and had acquired permanent property.
When Francis tried to enforce the rule of poverty, his rigor gave rise to most serious dissensions, which began in his own lifetime and ended after his death in open schism. Some of his followers were not pleased with his views on that subject. They resisted his extreme strictness, and after his death they continued to advocate the holding of property.
The popes tried to settle the quarrel, but ever and anon it broke out afresh with volcanic fierceness. They finally interpreted the rule of poverty to mean that the friars could not hold property in their own names, but they might enjoy its use. Under this interpretation of the rule, the beggars soon became very rich. Matthew of Paris said: ”The friars who have been founded hardly forty years have built even in the present day in England residences as lofty as the palaces of our kings.”
But the better element among the Franciscans refused to consent to such a palpable evasion of the rule. A portion of this cla.s.s separated themselves from the Franciscans, rejected their authority, and formed a new sect called the _Fratricelli_, or Little Brothers. It is very important to keep the history of this name clearly in mind, for it frequently appears in the Reformation period and has been the cause of much misunderstanding. The word ”Fratricelli” came to be a term of derision applied to any one affecting the dress or the habits of the monks. When heretical sects arose, it was applied to them as a stigma, but it was used first by a sect of rigid Franciscans who deserted their order, adopted this name as their own, and exulted in its use. The quarrel among the monks led to a variety of complications and is intricately interwoven with the political and religious history of the thirteenth, fourteenth and fifteenth centuries. ”These rebellious Franciscans,” says Mosheim, ”though fanatical and superst.i.tious in some respects, deserve an eminent rank among those who prepared the way for the Reformation in Europe, and who excited in the minds of the people a just aversion to Rome.”
The Mendicants were especially active in educational work. This is to be attributed to several causes. Unquestionably the general and increasing interest in theological doctrines and the craving for knowledge affected the monastic orders. Europe was just arousing from her medieval slumbers. The faint rays of the Reformation dawn were streaking the horizon. The intellect as well as the conscience was touched by the Spirit of G.o.d. The revolt against moral iniquity was often accompanied by skepticism concerning the authority and dogmas of the church.
Questions were being asked that ignorant monks could not answer. Too long had the church ignored these symptoms of the approach of a new order of things. The church was forced to meet the heretics on their own ground, to offset the example of their simplicity and purity of life by exalting the neglected standards of self-denial, and to silence them, if possible, by exposing their errors. Then came the Franciscans, with their austere simplicity and their insistence upon poverty. Then also appeared the Dominicans, or as they were called, ”The Watch-dogs of the Church,” who not only barked the church awake, but tried to devour the heretics.
Francis halted for some time before giving encouragement to educational enterprises. A life of devotion and prayer attracted him, because, as he said, ”Prayer purifies the affections, strengthens us in virtue, and unites us to the sovereign good.” But, he went on, ”Preaching renders the feet of the spiritual man dusty; it is an employment which dissipates and distracts, and which causes regular discipline to be relaxed.” After consulting Brother Sylvester and Sister Clara, he decided to adopt their counsel and entered upon a ministry of preaching.
The example and success of the Dominicans probably inspired the Franciscans to give themselves more and more to intellectual work.
Both orders received appointments in all the leading universities, but they did not gain this ascendency without a severe conflict. The regular professors and the clergy were jealous of them for various causes, and resisted them at every point. The quarrel between the Dominicans and the University of Paris is the most famous of these struggles. It began in 1228 and did not end until 1259. The Dominicans claimed the right to two theological professors.h.i.+ps. One had been taken from them, and a law was pa.s.sed that no religious order should have what these friars demanded.
The Dominicans rebelled and the University pa.s.sed sentences of expulsion. Innocent IV., wis.h.i.+ng to become master of Italy, sided with the University, but the next month he was dead,--in answer to their prayers, said the Dominicans, but rumor hinted an even blacker cause.
The thirty-one years of the struggle dragged wearily on, disturbed by papal bulls, appeals, pamphlets and university slogans. At last Alexander IV., in 1255, decided that the Dominicans might have the second professors.h.i.+p and also any other they thought proper. The noise of conflict now grew louder and boded ill for the peace of the church.
The pulpits flashed forth fiery utterances. The monks were a.s.sailed in every quarter. William of Amour published his essay on ”The Perils of the Last Times,” in which he claimed that the perilous times predicted by the Apostle Paul were now fulfilled by these begging friars. He exposed their iniquities and bitterly complained of their arrogance and vice. His book was burned and its author banished. Although meaning to be a friend of Rome, he unconsciously contributed his share to the coming reform. In 1259, Rome thundered so loud that all Europe was terrified and the University was awed into submission.
Another interesting feature in the history of their educational enterprises is the entrance of the Mendicants into England, where they acted a leading part in the educational and political history of the country. The Dominicans settled first at Oxford, in 1221. The Franciscans, after a short stay at Canterbury, went to Oxford in 1224.
The story of how the two Gray friars journeyed from Canterbury to Oxford runs as follows: ”These two forerunners of a famous brotherhood, being not far from Oxford, lost their way and came to a farmhouse of the Benedictines. It was nearly night and raining. They gently knocked, and asked admittance for G.o.d's sake. The porter gazed on their patched robes and beggarly aspect and supposed them to be mimics or despised persons.
The prior, pleased with the tidings, invited them in. But instead of sportively performing, these two friars insisted, with sedate countenances, that they were men of G.o.d. Whereat the Benedictines in jealousy, and displeased to be cheated out of their expected fun, kicked and buffeted the two poor monks and turned them out of doors. One young monk pitied them and smuggled them into a hay-loft where we trust they slept soundly and safe from the cold and rain.” The two friars finally reached Oxford and were well received by their Dominican brothers. Such was the simple beginning of a brilliant career that was profoundly to affect the course of English history. Both at Cambridge and Oxford the monastic orders exercised a remarkable influence. Traces of their labors and power may still be seen in the names of the colleges, and in the religious portions of the university discipline. They built fine edifices and manned their schools with the best teachers, so that they became great rivals of the regular colleges which did not have the funds necessary to compete with these wealthy beggars. Another cause of their rapid progress was the exodus of students from Paris to England. During the quarrel at Paris, Henry III. of England offered many inducements to the students, who left for England in large numbers. Many of them were prejudiced in favor of the friars, and they naturally drifted to the monastic college. The secular clergy charged the friars with inducing the college students to enter the monasteries or to turn begging monks.
The pope, the king, and the parliament became involved in the struggle, which grew more bitter as the years pa.s.sed. After a while Wyclif appeared, and when he began his mighty attack upon the friars the joy with which the professors viewed the struggle can be appreciated.
_The Decline of the Mendicants_
The Mendicant friars won their fame by faithful and earnest labors. Men admired them because they identified themselves with the lowest of mankind and heroically devoted themselves to the poor and sick. These ”st.u.r.dy beggars,” as Francis called his companions, were contrasted with the lazy, rich, and, too often, licentious monks of the other orders.
Everywhere the friars were received with veneration and joy. The people sought burial in their rags, believing that, clothed in the garments of these holy beggars, they would enter paradise more speedily.
Instead of seeking the seclusion of the convent to save his own soul, the friar displayed remarkable zeal trying to save mankind. He became the arbiter in the quarrels of princes, the prime mover in treaties between nations, and the indispensable counselor in political complications. The pope employed him as his authorized agent in the most difficult matters touching the welfare of the church. His influence upon the common people is thus described by the historian Green: ”The theory of government wrought out in the cell and lecture-room was carried over the length and breadth of the land by the Mendicant brother begging his way from town to town, chatting with the farmer or housewife at the cottage door and setting up his portable pulpit in village green or market-place. The rudest countryman learned the tale of a king's oppression or a patriot's hope as he listened to the rambling, pa.s.sionate, humorous discourse of the beggar friar.”