Question II: Which poverty is more excellent

All (as the common saying goes,) divert the rivulets of waters to their own mill. They say therefore. D. Thomas quaest. 188. art. 7. with the distinguished disciples of his order, and the Fathers of the Society, among whom Suarez tomo 3. de Relig. lib. 8. cap. 9. Valencia disp. 10. quaest. 6. puncto 2. and others related by Basseus, V. Religio 1. num. 13. that their poverty excels the others.

They suppose, however, that Religion to be more perfect which is ordered to the better end. Since indeed the contemplative life is ordered to a higher end, namely it is raised to union with God; than the active, which is destined to the aids of neighbors, as Christ defines, Luke 10. Martha, you are anxious and troubled about many things: Mary has chosen the best part, etc. But that is better than both which attends to God by contemplation, and to neighbor by aid, especially spiritual; since these more closely imitate the mixed life of Christ and the Apostles, and not only shine by virtue but also illuminate, as D. Thomas discusses quaest. 188. art. 6. Sylvius with Cajet. ibi Sylvest. V. Religio, 1. Lessius lib. 2. cap. 41. dub. 2. Layman lib. 4. tract. 5. cap. 1.

They suppose next, that Poverty, fasts, etc. are not the very formal object of perfection, but are mere instruments, whence it happens that their goodness and perfection must be drawn not from absolute perfection, but from instrumental; and accordingly that poverty will not be more perfect which strips more strictly, but which better serves the end of religion. Thence they advance, that since some external goods are required for the mixed life, the perfection of religion is not diminished if some goods are laid down in common, surely so that individuals without anxiety may attend to the end of religion. This doctrine is acclaimed with much applause, received. This at least Suarez asserts in some Religions num. 5. after Viguet. sum. cap. 17. §. 1. Ferrar. 3. com. G. cap. 143. and others. He proves it with Valencia, because the Most Holy Council of Trent sess. 25. cap. 3. de regul. concedes immovable goods to mendicant Religions, except only the FF. of Observance and the Capuchins.

Pellizarius expends more things for proving this.

The opinion of D. Bonaventure ad cap. 6. Regulae, and the expositors ibi, as also of Bartoli in minorica, cap. 1. cit. that the Poverty of the Minors is far more perfect than the others: Therefore it is called by S. P. Francis cap. 6. et by the supreme Pontiffs, especially Nicholas III. cap. Exiit. Et Clem. V. cap. Exivi, in 6. and others, with John Fenestra in tract. de Pauper. ALTISSIMAM. And he adds: This is that height of the Most High Poverty.

It is proved from the Holy Doctor first, from the foundation of the adversaries. That Poverty is more sublime which leads better to the end of perfection, which is the Charity of God and neighbor, which the Religion professing the mixed life, which is most perfect, professes excellently: Such is the Poverty of the Minors: Therefore. The Major is that of the adversaries. The Minor is proved; for the Poverty of the Minors says every renunciation, even in common, which exceeds all others, and especially separates from the cares of external things, whose cupidity is called the root of all evils, by the Apostle, and idolatry. Then thus: The more one recedes from one extreme, the more one approaches the other; but our Poverty most of all tears away from the world: therefore it most of all raises to the love of God. Hence cap. 6. Regulae, it is called by S. P. Francis rightly and deservedly Most High, and it is acclaimed in the abstract: This is that height of the Most High Poverty, which made you, my most dear brothers, heirs and kings of the kingdom of heaven, poor in things, and raised you in virtues. Behold the summit of virtues, which consists in charity. It alludes to the promise of Christ for the present: Blessed are the poor in spirit: for theirs is the kingdom of heaven, as D. Bonaventure notes there, since the Kings of that kingdom, on account of their most high state and merit, are acclaimed stable on the throne, if they persevere in their vocation. The minor is proved still further; for what most of all is repugnant to the love of God and neighbor is the immoderate love of one's own, which makes us, cast down to build the infernal Babylon of the devil, descend to the center, as D. Augustine says 14. de CIV. cap. ult. et lib. 11. de Gen. ad litt. cap. 15. and that Mine and Thine, as D. Gregory says homil. in Breviar. de uno Martyre. Therefore, he who more abstracts from this love raises most of all to the city of God, which is built by Charity, as D. Augustine says loco cit. de civit.

It is confirmed; for this poverty is enjoined by Christ willing perfection: If you will be perfect, go, sell all that you have, and give to the poor, as D. Jerome expounds epist. 8. ad Demetriadem: It belongs to the height of apostolic and perfect virtue to sell all things and distribute to the poor, and thus with Christ to fly upward, light and unencumbered, to heavenly things. The whole argument is D. Bonaventure's also opusculo de Christi paupertate, art. 1. et Apol. paup. cap. 3. resp. prima.

All answer with D. Thomas, that those leading the active life need many resources, because many things are necessary for actions, as Aristotle says 10. Eth. cap. 8. but those living in contemplation, as Monks, need external things less, as the Philosopher says above; for they are more attentive to the spirit, whence they are content with moderate revenues. Those who in the end lead a mixed life, communicating contemplation with action, since they have a doubled solicitude for spiritual things, therefore undergo and suffer the least solicitude; but the least solicitude is to reserve something for necessity. For thus also Christ, the master of the poor, had handed over his purse to Judas for expenses, and necessary things were bought with it, as is gathered from John cap. 4. 12. et 13.

These things are not proved against the Seraphic Doctor, who wove the little work on the poverty of Christ, against William. He indeed admits that Christ had purses at the time of persecution, also compassionating infirmity; but sending the disciples, he commanded: Take nothing, neither scrip, etc. giving them the form of the Evangelical life. He adds, that he had purses as supreme Prelate of the Church, to relieve the necessities of the poor. Therefore he did not have a denarius for himself to pay the tribute Matt. 17. as the Gloss says.

He shows also that it is FALSE, that the least solicitude handed down by Christ is to have purses.

FIRST it is clear from the scriptures Matt. 19. Go, sell all, and give to the poor. He enjoined this, that he might give the form of religious perfection, reserving nothing at all to himself, either in particular or in common, as the Glosses expound, and the Fathers, Matt. 10. Do not possess gold, nor silver, nor money, etc.

Mark 12. he praises the widow, because from her want she had given her whole livelihood.

Luke 12. Consider the ravens, etc. where he addresses the saints to perfection, as the Gloss says, that they have nothing.

Matthew 8. The foxes have dens, and the birds of the air nests: but the son of man has not where to lay his head, where Chrysostom homil. 28. Why do you expect money, following me? Do you not see that I have not a lodging, not even as much as the birds? So the Gloss also there.

SECOND Cor. 8. Christ is called needy and poor. See other scriptures in the Holy Doctor at the cited places, as Act. 3. Silver and gold there is not for me.

He adds MANY testimonies of the Holy Fathers in the cited little works, and quaest. 4. in Regulam.

D. AMBROSE lib. 6. in Lucam, cap. 9. Of what sort he ought to be who evangelizes the kingdom of God is designated by the evangelical precepts, that without staff, without scrip or shoes, without bread, without money, that is, not requiring the supports of secular aid, and secure in faith he may think that he can more abundantly supply the want of them. Hence the mission of the disciples, Luke 10. was without the aid of temporal things.

D. JEROME epist. ad Heliodor. I do not will that you recall former necessities; you love the naked eremus: I do not will that the ancient difficulty of pilgrimage terrify you. You who believe in Christ, believe also his words. Seek first the kingdom of God, and all these things will be added to you. A scrip must not be taken up by you, nor a staff; rich is he who is poor with Christ. Here again he enjoins the counsel of Christ, Matt. 6. Consider the birds of the air, they labor not, neither do they spin, and God feeds them. Be not solicitous therefore. He adds to this the Gloss of D. Jerome himself, and of D. Augustine.

D. GREGORY homil. 20. in Ezech. When one vows something of his own, it is a sacrifice: but when all that he has, all that he lives, it is a holocaust.

D. BERNARD epist. 42. Happy he who retains nothing for himself of all things; he has not a den as the fox, nor a nest as the birds of the air, not purses, as Judas, etc.

He also adduces many reasons. See the work itself.

He ADDS that our Rule was dictated by Christ on the mountain of Palumbo, as is had in the life of S. P. Francis, confirmed by Holy Church, as is had cap. Nimis prava de excess. Praelat. and the Pontiff Honorius III. in this appended confirmation protests the divine indignation against the violator. But if also the holy Council of Trent forbids the Capuchins and Minors of Observance goods in common, surely it makes for perfection, so that so grave a decree not be idle, but concerning the good of the Church.

They OBJECT especially, that God is not to be tempted, but thus God is tempted by casting away necessities.

I answer at once with D. Bonaventure, that he is not tempting God who Matt. 6. promised providence; and in other places gives counsel about this. Nay he tempts God who doubts of his promises exhibited: Consider the birds of the air, etc. Whence D. Jerome says there: Therefore he who doubts of this, as the sons of Israel, tempts God, who said: Can God prepare a table in the desert? But perfect men ought not to be conformed to these, but rather to the Apostles, of whom it is said 2. Cor. 4. We are cast down, but we are not destitute. See the Holy Doctor, who adds in the apol. Bede, Chrysostom, Ambrose, and Augustine.

They OBJECT secondly. Virtue is not in extremes, but to give all things is prodigality in the extreme.

The Holy Doctor ANSWERS that Liberality is in the mean: but prodigality is in the extreme, badly consuming; but to leave all things for the love of Christ is the mean of perfection, whereby unburdened we may go more expeditiously to God.

NEITHER let us fear; for 6. Matth. he promises: Seek first the kingdom of God, and all these things (that is, food and clothing) will be added to you. See the Holy Doctor differing excellently in both works.

They OBJECT, that Religions which follow this highest poverty soon relaxed have failed; but others have persevered steadfastly. They urge also that from it proprieties are introduced.

Pellizarius urges that D. Bonaventure held this sense epistolis ad ministros, and that the Council of Trent conceded goods in common to other Orders.

THESE things avail nothing; for the perfection of virtue is in the arduous; what wonder then that the Most High Poverty has been assailed by tempests? the lightnings strike the highest mountains, and if that Order has undergone relaxations, God will provide also reformations. Nor does S. Bonaventure speak in that sense which Pellizar. takes, but he exhorts the ministers to remove relaxations and depraved examples, on account of which worldly men deny alms. But as to what he says of the Council of Trent, let it be that it was judged to belong to perfection, to concede goods in common. Would you then say that it denied these to the Minors on account of imperfection? far be it. Nay, the most prudent Fathers, compassionating the depraved age and the infirmity of religious, concede those goods according to their institutes, who would with difficulty fulfill their duties without them.