The friars and how they came to England;

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INTRODUCTORY MSH 27 d here We may notice hο the Apostolios in of Ese came naturassy to the Friam stomine Very nature of the ideat pro sed to them For the Friar must festo Christ in ali thecondescension of Ηis earthly lila, and as Christ, te ring house and home, Went sorin D preata totae multitudes, w must he. Not onj must helahe to himself in a relative sense in e Messos the Prophet inita describe the humiliationes Christ: V Ηo is despisin and the most abject

sent me to heal the contrite of heare, to preain deliserande to the captives and recoVering es

bais sem, entered into the humiliu of Christ. But the Franeisoan Apostolate had a character ali iis o n. Is one might ventum thedistinction, it Was uot so muta Min the idea os defending the Fatin that the Francisoan Went

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ve si

us I

riis leati us to another potat in the characterand life of the Friars, Whiin is of ulmost importance to note hs disserenoe, namely, be- tWsen a Friar aud a ΜΟΠk. ne FranciscanFriar, it has besn said, 'represenis the religio individuallam of the West.' have Aeen hoW the Order sprang out of the ino great tendenotes of the mel sth century, both stronglyindividualistio in character he neW sociat spiritand medissol mysticism. ne Monh, on theother hand, Was the result of quite a distinctmoVement. Monastiolam in the West, in assar as it took permanent som, represeura thepolitical and sociat conception os Christian lila. me natural life of the mnis ino in uself in their Work. They brought the Wild and lainem nature of the nem nationa Who disjaced theold Empire into obedienoe to laW; they taurat Ostrogoth and Visigoth, Frank and Anglo- Saxon the aris of civilisation, and, in a Word, formed Christian socie . The monastery Wasitself a type of Well-ordered, civilised lise; and the Mnk an embodiment of auth lay and laW, both in mattere spiritual and temporat. Not

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30 THE FRI Sthat individuallam es character Was laching in

the monastery. The more perfeci any socie is, the more evident Will appear that naturalindividualism inita is inherent in Gery Soci. But the Μ-k as Μωh represented laW and order. His chia du , ther ore, Was in contribute to the Well-orderia life of his monastery. Besore ali esse he must inant the Divine Prais in common Min his brethren: his nexi dutyWas to labour for the spiritual aud temporal elsare of his communi . It Was inmura theorganised action of the monastio society thatine individual Μωk, generalty spestring, stetinumn the Worid at large. It Was to bo othemise With the Friar. His action umn the Worid at large Was essentiassyindividual and personat. The Friar ming sorin

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lar a specifio pur se, organisation becomes a

necessi and laWs Will find a legitimate place. But Min the Priars the dominant idea Wasto reproduce individually aud personalty the earthly life of Christ, and the organisation hadio respect this ideat and soster that individualiam os character inita the ideat impli es : other-Wise the ideat itself Would be destroyed. The common lise of the Friars, theresere, disters radicatly stom the common lise of the Monhin the object at Which it atas. In the onecam the object almed at is a perfeci communi , in the other a persect individual. For Whils as has Men said, the Μonk acts upon the Worid

Very beautifulty is this expressed in the Constitutions of the Capuchina : Et ne aliis praedicantes ipsi reprobi essiciantur,

dimittant nonnumquam populorum frequentiam et ad solitudinem redeant et eum dulcissimo Salvatore montem ascendant sanetae orationis et contemplationis, ibique tamdiu maneant, quoadusque Deo pleni, denuo Spiritus sancti impetus eos ad divinas in mundum gratias fiffundendas moveat. Cap. ix. 19. Dipiti Od by GOOgle

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32THE FRIARS indirectly throuo his monastery, the Prorraeuon of the Friar is directly personat. His influende is derived immediately in his personat consoristy to the ideat of his Order.

Henos one of the matas of the genuine Francisoan communi is simplici ty of externalli se and comparative absenos of ceremonial. organisation and ceremonial os some fore there must be, but it must be of the simplest charaeter, SO as to foster and not destroy the essentialindividualism of the Order; sinoe the Friar, innuenoe dependa upon personali rather thanu Π Organisation. IV. Re come noW to speah of the lise of the Friars as it Was manifested in the Worid, and of iis secular deVelament.

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character in a World-drama. But in nM Onlymisinterpret his relation to the past; they sento underatand his position in regard to the future and to the Friam ino came aster hi These, too, liis M. Francis, Were bom of the fomes Which in civit and religious life werere-mining the mediaeves Worid. In them, thoughless olearly perhaps and less heroicatly, these rid-lames Were combined. The Friar is notmereb an imitator of the Poveretis of Assisi, butone Who inares in the fame spirit Min his and

with him interpreta it to the multitude; and they have the liber of the spirit. Bound by the fame principies of life and conduci, they yet ars seee to apply these principies

Myond the more narr- sphere os experie e

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influenoe more osten than M a olear and visibie iaci. Only here and there mill it Ahom uselfWithout alloy, o Vincing men Os ira presende; and wen then ita separate appearances Will have something individual and distinet, Me ding totae circumstances of time and jMe. In SL Frandis and his fini discipies the Francisoan ideat Was manifested in ius purest som, and they theres e ars ine supreme type and standard of Francisoan Ese. We Wili, then, glanoe at the type besse We come to speis ofus devel mendi.

The Friare Minor date inela institution stom