'The Meek Shall Inherit the Earth' Vocations of humility in the early Franciscan Order Heather A. Christie A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Department of History Faculty of Arts and Social Sciences University of Sydney 2019 ii I certify that, to the best of my knowledge, the intellectual content of this thesis is the product of my own work. The assistance received in preparing this thesis, and sources used, have been acknowledged. This thesis has not been submitted for any degree or other purposes.
Christie 19 December 2018 iii Abstract In this thesis, Francis of Assisi's vocation of humility is given its unique place in the heritage of Christian humility, and situated in relation to the early Franciscan vocation of humility that followed and the Bonaventurian vocation of humility that then concluded the infancy of First Order Franciscan development. Francis's vocation of humility was constituted by a unique blend of subjection, self- sacrifice, inversion, and freedom from worldly constraints. The characteristics that these elements gave rise to included: living the Gospel and the Rule, seeking to be the Lesser Brother in every sense, loving and honouring all brothers equally, obedience, humility in deeds and words, and the exhibition of humility that could not be mistaken for lack of strength or determination. These elements and characteristics form a framework with which to analyse the subsequent early First Order vocation of humility and the vocation of humility under Bonaventure.
Studying these three vocations highlights continuities and divergences in formation and complexion. Varying levels of reference to earlier ideas of Christian humility are detected, as are differing approaches to challenges posed by the temporal and ecclesiastical spheres. Of particular interest are diverse responses to four points of contention that have preoccupied other contributors to the heritage of Christian humility: the optimal exemplars for the pursuit of the relational, action-based life required by internal humility; humility as abrogation of power versus humility as a source of power; spiritual advancement through grace versus the possibility of attaining it to some degree through merit; and the extent and level of involvement in the temporal world compatible with Christian humility. The responses of Francis, the early First Order, and Bonaventure to these points of contention differentiate them from each other, and their theological ancestors, and provide a fresh perspective on early Franciscan Order history.
iv Acknowledgements Many people contributed to this thesis in such different ways. Placing them in any sort of order would be impossible. But I will start with my family and friends (in all parts of the world!), whom I would like to thank for their unlimited and enthusiastic support for what must have seemed like such a strange endeavour. If my thesis topic surprised me, it probably surprised them a great deal more.
But they have supported me in every way possible over these last four years and I will always be grateful for their loving encouragement. I would like to thank members of the Department of History at the University of Sydney, in particular my supervisors, Dr Julie Ann Smith and Professor Andrew Fitzmaurice, and my additional readers, Dr John Gagné and Professor Chris Hilliard. Each of these people have had an incalculable impact on this thesis and my development as a postgraduate student, but especially Dr Smith, who has spent hours discussing Francis, the early Franciscans, and their world with me. I would also like to thank postgraduate co-ordinators, Professor Penny Russell, Dr Thomas Adams, Dr Sophie Loy-Wilson, Dr Frances Clark, Associate Professor Michael McDonnell, and Dr David Brophy, as well as fellow postgraduates who read drafts, all of whom showed an active interest in my work and also made important contributions to my thinking, research, and writing along the way.
A big thank you along the same lines to the other early modern/medieval members of faculty and past postgraduate students, including Associate Professor Nicholas Eckstein, Dr Hélène Sirantoine, Ruth Collerson, Dr Sarah Crawford, Dr Joseph Millan-Cole, and Dr Sarah Bendall. Although writing a doctorate thesis can be difficult, the relationships formed and the help graciously offered when it was most needed will, I am sure, form the most lasting memories. I would also highlight the critical support provided by the University itself, in the form of support for my candidature through grants and infrastructure. I mention, in particular, receipt of the Joan Allsop Travel Bursary, for which I again express my sincere appreciation to the family of Ms Joan W.
Allsop, as well as my gratitude to the staff of Fisher Library. Rena McGrogan, Academic Liaison Librarian for History, and the staff in the Loans, Document Delivery, and Rare Book sections all did their best to assist me in a timely, friendly, and professional manner at every stage of my candidature. v Speaking of which, my acknowledgements would be incomplete without thanking the many scholars away from the University of Sydney who also gave up their time to talk to me about my thesis and the ideas behind it. I would like to thank both Conal Condren (Emeritus Scientia Prof, University of New South Wales, and Hon Prof, Institute for Advanced Studies in the Humanities, University of Queensland) and Averil Condren, from whom I have learnt so much about how to tackle an academic project of this magnitude.
In the same vein, thanks also go to Dr Charles Moseley, Mr Clive Wilmer, Dr Patricia Fara, Dr Alexander Lindsay, Dr Fred Parker, Dr Jan Parker, Dr Mark Sutton, and Dr Stephen Logan, all in Cambridge (U.), who have inspired me, encouraged me, answered questions, and discussed ideas, demonstrating, in a tangible way, the wonderful interconnectedness and generosity of academic enterprise. Further, I would like to thank Dr Michael J., for meeting with me in England. It was an honour to discuss early Franciscan history with such an eminent historian in the field. Similarly, I was privileged to speak with Fr.
Spaeth, Sister Marie Kolbe Zamora, O. Johnson at St. Bonaventure University, New York. I find it difficult to express the admiration I developed for all of these people and, especially, the work of the Franciscan Institute at St.
I was made to feel at home and learnt a great deal, both academically and personally. A special thank you to my temporary flatmate, Cindy, from whom I gained a real and living understanding of the Franciscan charism. Such institutions are supported by remarkable professional and administrative staff. I would like to thank the staff at all the institutions and libraries I consulted: The Franciscan International Study Centre in Canterbury (U.); University College, London; the British Library; the University of Cambridge Library; Magdalene College, Cambridge; Trinity Hall, Cambridge; St John's College, Cambridge; and the Friedsam Memorial Library at St.
The staff and volunteers I met were unfailingly friendly and professionally extremely helpful. A special thank you to Jill Smith, the Business Manager at the Franciscan Institute, who made me feel so welcome at St. Thank you all for your contributions, direct and indirect, to this project. vi Table of Contents Page Introduction 1 Francis of Assisi's Vocation of Humility 3 The Thesis 7 Wider Context 8 Overview of Thesis Chapters 10 Concluding Remarks 16 Summary of Lists presented in the thesis 17 Chapter One Christian Heritage and Secular Context 18 Introductory Remarks 18 The heritage of Christian humility's common ground 20 Abstract issues arising from the common ground on humility 24 Practical issues arising from the common ground on humility 32 The heritage of Christian humility - Points of Contention 43 Concluding Remarks 51 Chapter Two Francis of Assisi's Vocation of Humility 54 Introductory Remarks 54 A Note about Sources 55 The Elements of Francis of Assisi's vocation of humility 55 The Characteristics of Francis of Assisi's vocation of humility 62 Concluding Remarks 77 Chapter Three The Early First Order Vocation of Humility 80 Introductory Remarks 80 Dedication to the Gospels and the Rule 81 Obedience to the minister general, the pope, and the Rule 84 Love and Honour each other 90 Lesser Brothers in every sense 96 Unmistakeable for lack of strength or determination 109 Deed and Word 112 Concluding Remarks 118 Chapter Four Humility: A formula shifting under Bonaventure? 120 Introductory Remarks 120 Bonaventure's Doctrinal Universe 123 Dedication to the Gospels and the Rule 127 Obedience to the minister general, the pope, and the Rule 131 Love and Honour each other 136 Lesser Brothers in every sense 143 Unmistakeable for lack of strength or determination 149 Deed and Word 155 Concluding Remarks 161 Conclusion 164 Francis of Assisi's vocation of humility 164 The early First Order and Bonaventurian vocations of humility 166 Unique positions in the heritage of Christian humility 168 Concluding Reflections and Future Directions 170 Bibliography 174 1 INTRODUCTION The term vocation implies a transformative state, a spiritual calling, and a physical way of being, not simply a virtue, ideal, mindset, or even ruled way of life.
This thesis's conception of a vocation is based, to some extent, on Giorgio Agamben's discussion of the Franciscan 'form of life' as opposed to a Rule: 'The form is not a norm imposed on life, but a living that in following the life of Christ gives itself and makes itself a norm.'1 Within such a definition, the quest becomes identification of the aspect of Christ's being and life that most informs and shapes Francis of Assisi's (1181/2-1226) lived norm. Even a brief survey of subsequent writing about him by, for instance, Jacobus de Voragine, Bernard of Besse, and Bonaventure, provides very good reason for asserting that some type of poverty was at the heart of Francis's Christocentric vocation.2 When describing Francis fifteen years or so after his death, John of Perugia, the presumed author of 'The Anonymous of Perugia', writes: The Lord led him on a straight and narrow path. Desiring to possess neither gold nor silver, nor money nor any other thing, he followed the Lord in humility, poverty, and the simplicity of his heart.3 1 Giorgio Agamben, The Highest Poverty - Monastic Rules and Form-of-Life (Stanford, CA: Stanford University Press, 2013), 60-1,99,105. 2 Jacobus de Voragine, The Golden Legend - Readings on the Saints Volume II, William Granger Ryan (trans.: Princeton University Press, 1993), 222-3; Bernard of Besse, Liber de Laudibus Beati Francisci, David G.) in A Translation and Historical Introduction for Bernard of Besse's "Liber de Laudibus Beati Francisci", David G.
Bonaventure University, 1985), 25,28; Bonaventure, 'The Major Legend of Saint Francis (1260-1263),' in Francis of Assisi: Early Documents, Volume II – The Founder, Regis J. 577-85; 'The Assisi Compilation (1244-1260),' in Francis of Assisi: Early Documents, Volume II – The Founder, Regis J., ‘General Introduction,’ in Francis of Assisi: Early Documents, Volume II – The Founder, Regis J.) (New York: New City Press, 1999), 11-2; Paul Sabatier, Life of St. Francis of Assisi, Louise Seymour Houghton (trans.) (London: Hodder & Stoughton Ltd, 1894), 125; John Herkless, Francis and Dominic and The Mendicant Orders (Edinburgh: T. 3 Italicization from the translated edition.
John of Perugia, 'The Anonymous of Perugia or The Beginning or Founding of the Order and The Deeds of Those Lesser Brothers who were the First Companions of Blessed Francis in Religion (1240-1241),' in Francis of Assisi: Early Documents, Volume II – The Founder, Regis J. 37; Armstrong, Hellman, & Short, ‘General Introduction’, 14; Anne M. Scott, 'The Enigma of "Lady Poverty": Beautiful Ideal or Loathly Lady?' in Interpreting Francis and Claire of Assisi - From the Middle Ages to the Present, Constant J. Mews & Claire Renkin (eds.
2 The account of Francis's death supplied by 'The Assisi Compilation', a collection of stories based on material gathered from the mid 1240s to 1260, graphically demonstrates the poignant extent to which Francis took this personal physical poverty, encapsulated by its description of the 'tunic in which he was buried', made for him by the brothers and adorned, at his insistence, with 'pieces of sackcloth.as a sign and example of most holy humility and poverty.
