The friars and how they came to England;

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80 ΤΗΕ FRIARS in his last Rese, ' that the Methren Who cannot read shali not meh to leam. sar the caseseems in stand dimotly against the la fulneas of the Friars taring to solentino purauidi. Yet, on the other hand, St. Francis, though With a

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tellectualism Which is the caricature of thought. His Was the prophetical instinet. For Was notthe bre--up of Christendom in the fixisenthoentvry due as muta to this very intellectualismas to materiat luxury l

schoois, the Franciscan movement Was of ita Very nature bound to enter there and influenco the eo se os scientisio study. The Friar Wasdestined to introduce a neW lise into thouniversi , as Weli as into society at large.

d it Was M. Francis himself, With his simplici and dimotness of thought, Who set thetype sor the Franciscan ininher. The Friars, both Dominican and Franciscan, When in entemd the whools took With them to their studies a sinceriu of p pose and Iove os truthWhieh had hitherio been Wanting. They made

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there, and thela presenoe set men's minci hee,

At that time an endeamur Was made in unibilis Whole Christian conscio ness. Desectiveas the system Was in mine respecta, andespectassy - the pari os modem scienti experiment, yet as a harmony of Objective Thought it is mareello . mst subus in analysis of ideas, ins Schoola under the directionof the Friam Ger remis to ut at the exactcontendi of a thought. In doing this theymine apparent tho need of the experimental

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84 TM FRIA method, and thus carried Thought a Mepbeyond their -n System. What is notabie a ut the Francisoan Friarsis that they generalty iamin at positive organio Thought, and had raster a contempt sor dialectical shili, though in necessari* had D ma use of the wholastic method in their disputations. But the tenden of their best thinhera, and that Which is typioia of the genuine Franciscanmiud, is to Hs direct observation and positive knowle e of the facts of lde. St. Bonaventum in Theology and Roger Bacon in Natural Scienceare both typicia in their o- Way of the true Francisoan thinher. The One, rising a Vedialectios, looked strat hi into the religio consciousness of the Christian soul; the otherendeamured to kno Nature as it is. Bothmanifested that simplici of miud inita M. Francis looked for in vain amongat the schoesmen of his My, and both, Whilst departing m the mere letter of the la , Were true toine spirit intch dictaled it. Τhey Were genuine interpreters of St. Francis' mind in circumstances bVota the direct experiende of the Saint himself.

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so there Were inose Who, intering inis thesin is, seli a prey to the Violous tendenotesto be Bund there, and beoame more or lassimbued mi in the dialectical spirit, and lost thesimplici and dimotneas of the Franciscanmiud. In faci, the Fri ars in the universities

came in time lamely dominared by the

academio spirit, and de rein stom the Way set them by theis οὐ proper leadere. This decadense Was oWing probabj to the faci Hready notioed, that large numbers of young so lars re received into the Order Who hin no true vocation, and Who Were rece in si ly to grus the Order an ephemerat Quantage in thouniversities. ne secular tand of the universities thus had ira reVenge umn the Friars, and these beeame iis soll-em rather inaniis leaders. of these degenerale Franciscanthinhere, Occam and the Nominalisis are themost prominent examples. But there Wereothera, not so extreme, in Whom the false tendeney is visible. The Molisis Were in some

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me ure of this colour. M St. Bonaventum

and Roger Bacon are types of genuine Francisoan Thought, so Scotus is rightly regardinas the most Miltiant type of the schoes intins med umis Mihin the index, and yet Was nottrub os it. Motus is somelimes regaesed mine last of the great mediaevat Schoesmen. Great he undoubted ly Was, but he cannot bet en as typical of the best period of thesin is under the influenoe of the Friars. His very brillianoe is the autumnal glare es anage Whoss Work is done. In his constant en- demour in get at the ultimate realities of

thought he in ed something of the old Franciscan Spirit, and in theology developed the traditional teaining of the Order, and thus merita in be ranked amongst iis most prominent theologians. But his generat suis of though his subue and excessirus use of dialectio, Wasa departure stom ins best Francisoan typo, and manifested the influence of that debased Q lastiolam iniin Was again invading the schoess. It has Men stad os him inat ' his Oxtraordinaryamimess of miud ted his ruther in eritiesse

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zentvry. . . . His Subile , his desultory criticisms, and his abstruse sule malis him sarmore dissidest reading than the earlier Schoesmen'-a description not at ali redolent os Franciscan simplici . It is added: V Motus cannot be considered as the continuator of the old Franciscan Sohoes, but ruther as the founderos a nem school Whi in rightly bears his name. His excessive realism has a tendenoy quite opposed to the Platonism of the early members of his Order, and, indeed, agrees With Nominalium ou many potnis. His Miss and Mysule is very disserent stom the ease and grace Which oham us in St. Bona Venture. δIt is note orthy that the Capuchius sorbinetheir Friars to sollam Scotus, and ordered themto return to the tradition of the earlier schoes. Here, then, We find a legitimate develomentos the Franciscan mind, and iis corruption;

and Whust the one is opposin to the miud os

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RS Utanging circumstances demand, but iiselfremaining the Same.

When, then, We hear it said that the Churinbetrved the cause of St. Francis, because ine permitted the Friars to move beyond the linea os externat activio set sor the fidit communities, We are soroed in admit a lack of historical ju

ment.

It may, hoWeVer, bs urged that the Churinought at least to have restianed stom oringher Mesal sanction to the relaxations inita eventuatly Bund a place in the Order underecolesiasticia approbation. In this Way, it lasaid, the Ch oh lent laseu to the disparagementes St. Franeis' ideat. But it must be remem-bered that it is not the ome of the Church to