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- The Coming of the Friars - 6/38 -

offices, speaking to the poorest the words of hope, preaching to learned and simple such sermons--short, homely, fervent, and emotional--as the world had not heard for many a day. How could such evangelists fail to win their way? Before Henry III.'s reign was half over the predominance of the Franciscans over Oxford was almost supreme. At Cambridge their influence was less dominant only because at Cambridge there was no commanding genius like Robert Grosseteste to favour and support them.

St. Francis's hatred of book-learning was the one sentiment that he never was able to inspire among his followers. Almost from the first scholars, students, and men of learning were attracted by the irresistible charm of his wonderful moral persuasiveness; they gave in their adherence to him in a vague hope that by contact with his surpassing holiness virtue would go out of him, and that somehow the divine goodness which he magnified as the one thing needful would be communicated to them and supply that which was lacking in themselves; but they could not bring themselves to believe that culture and holiness were incompatible or that nearness to God was possible only to those who were ignorant and uninstructed. We should have expected learning among the Dominicans, but very soon the English Franciscans became the most learned body in Europe, and that character they never lost till the suppression of the monasteries swept them out of the land. Before Edward I. came to the throne, in less than fifty years after Richard Ingworth and his little band landed at Dover, Robert Kilwarby, a Franciscan friar, had been chosen Archbishop of Canterbury, and Bonaventura, the General of the Order, had refused the Archbishopric of York. In 1281 Jerome of Ascoli, Bonaventura's successor as General, was elected Pope, assuming the name of Nicholas IV.

Meanwhile such giants as Alexander Hales and Roger Bacon and Duns Scotus among the Minorites--all Englishmen be it remembered--and Thomas Aquinas and Albertus Magnus among the Dominicans, had given to intellectual life that amazing lift into a higher region of thought, speculation, and inquiry which prepared the way for greater things by-and-by. It was at Assisi that Cimabue and Giotto received their most sublime inspiration and did their very best, breathing the air that St. Francis himself had breathed and listening day by day to traditions and memories of the saint, told peradventure by one or another who had seen him alive or even touched his garments in their childhood. It may even be that there Dante watched Giotto at his work while the painter got the poet's face by heart.

* * * * * * *

To write the history of the Mendicant Orders in England would be a task beyond my capacity, but no man can hope to understand the successes or the failures of any great party in Church or State until he has arrived at some comprehension, not only of the objects which it set itself to achieve, but of its _modus operandi_ at the outset of its career.

The Friars were a great party in the Church, organized with a definite object, and pledged to carry out that object in simple reliance upon what we now call the _Voluntary Principle_. St. Francis saw, and saw much more clearly than even we of the nineteenth century see it, that the Parochial system is admirable, is a perfect system for the village, that it is unsuited for the town, that in the towns the attempt to work it had ended in a miserable and scandalous failure. The Friars came as helpers of the poor town clergy, just when those clergy had begun to give up their task as hopeless. They came as missionaries to those whom the town clergy had got to regard as mere _pariahs_. They came to strengthen the weak hands, and to labour in a new field. _St. Francis was the John Wesley of the thirteenth century, whom the Church did not cast out_.

Rome has never been afraid of fanaticism. She has always known how to utilise her enthusiasts fired by a new idea. The Church of England has never known how to deal with a man of genius. From Wicklif to Frederick Robertson, from Bishop Peacock to Dr. Rowland Williams, the clergyman who has been in danger of impressing his personality upon Anglicanism, where he has not been the object of relentless persecution, has at least been regarded with timid suspicion, has been shunned by the prudent men of low degree, and by those of high degree has been--forgotten. In the Church of England there has never been a time when the enthusiast has not been treated as a very _unsafe_ man. Rome has found a place for the dreamiest mystic or the noisiest ranter--found a place and found a sphere of useful labour. We, with our insular prejudices, have been sticklers for the narrowest uniformity, and yet we have accepted, as a useful addition to the Creed of Christendom, one article which we have only not formulated because, perhaps, it came to us from a Roman Bishop, the great sage Talleyrand--_Surtout pas trop de zle!_

The Minorites were the Low Churchmen of the thirteenth century, the Dominicans the severely orthodox, among whom spiritual things were believed to be attainable only through the medium of significant form. Rome knew how to yoke the two together, Xanthos and Balios champing at the bit yet always held well in hand. At the outset the two orders were so deeply impressed by the magnitude of the evils they were to combat that they hardly knew there was anything in which they were at variance. Gradually--yes, and somewhat rapidly--each borrowed something from the other. The Minorites found they could not do without culture; the Dominicans renounced endowments; by-and-by they drew apart into separate camps, and discord proved that the old singleness of purpose and loyalty to a great cause had passed away. Imitators arose. Reformers they all professed to be, improvers of the original idea, Augustinian Friars, Carmelites, Bethlehemites, Bonhommes, and the rest. Friars they all called themselves--all pledged to the Voluntary Principle, all renouncing endowments, all professing to live on alms.

I have called St. Francis the John Wesley of the thirteenth century. The parallels might be drawn out into curious detail, if we compared the later history of the great movements originated by one or the other reformer. The new orders of Friars were to the old ones what the Separatists among the Wesleyan body are to the Old Connexion. They had their grievances, real or imagined, they loudly protested against corruption and abuses, they professed themselves anxious only to go back to first principles. Rome absorbed them all; they became the Church's great army of volunteers, perfectly disciplined, admirably handled; their very jealousies and rivalries turned to good account. When John Wesley offered to the Church of England precisely their successors, we would have no commerce with them; we did our best to turn them into a hostile and invading force.

The Friars were the Evangelizers of the towns in England for 300 years. When the spoliation of the religious houses was decided upon, the Friars were the first upon whom the blow fell--the first and the last. [Footnote: The king began with the Franciscan convent of Christ Church, London, in 1532; he bestowed the Dominican convent at Norwich upon the corporation of that city on the 25th of June, 1540.] But when their property came to be looked into, there was nothing to rob but the churches in which they worshipped, the libraries in which they studied, and the houses in which they passed their lives. Rob the county hospitals to-morrow through the length and breadth of the land, or make a general scramble for the possessions of the Wesleyan body, and how many broad acres would go to the hammer?

Voluntaryism leaves little for the spoiler.

As with the later history of the Friars in England, so with the corruptions of the Mendicant orders--though they were as great as malice or ignorance may have represented them--I am not concerned. That the Minorites of the fourteenth century were very unlike the Minorites of the thirteenth I know; that the other Mendicant orders declined, I cannot doubt--

What keeps a spirit wholly true To that ideal which he bears? What record? Not the sinless years That breathed beneath the Syrian blue.

The Rule of St. Francis was a glorious ideal; when it came to be carried into practice by creatures of flesh and blood, it proved to be something to dream of, not to live. And yet, even as it was, its effects upon the Church, nay, upon the whole civilized world, were enormous. If, one after another, the Mendicant orders declined, if their zeal grew cold, their simplicity of life faded, and their discipline relaxed; if they became corrupted by that very world which they promised to purify and deliver from the dominion of Mammon--this is only what has happened again and again, what must happen as long as men are men. In every age the prophet has always asked for the unattainable, always pointed to a higher level than human nature could breathe in, always insisted on a measure of self-renunciation which saints in their prayers send forth the soul's lame hands to clutch-in their ecstasy of aspiration hope that they may some day arrive at. But, alas! they reach it--never. And yet the saint and the prophet do not live in vain. They send a thrill of noble emotion through the heart of their generation, and the divine tremor does not soon subside; they gather round them the pure and generous--the lofty souls which are not all of the earth earthy. In such, at any rate, a fire is kindled by the spark that has fallen from the altar. By-and- by it is the fuel that fails; then the old fire, after smouldering for a while, goes out, and by no stirring of the dead embers can you make them flame again. You may cry as loudly as you will, "Pull down the chimney that will not draw, and set up another in its place!" That you may do if you please; another fire you may have, but the new will not be as the old.



"The rude forefathers of the hamlet..."

[In the autumn of 1878, while on a visit at Rougham Hall, Norfolk, the seat of Mr. Charles North, my kind host drew my attention to some large boxes of manuscripts, which he told me nobody knew anything about, but which I was at liberty to ransack to my heart's content. I at once dived into one of the boxes, and then spent half the night in examining some of its treasures. The chest is one of many, constituting in their entirety a complete apparatus for the history of the parish of Rougham from the time of Henry the Third to the present day--so complete that it would be difficult to find in England a collection of documents to compare with it.

The whole parish contains no more than 2,627 acres, of which about thirty acres were not included in the estate slowly piled up by the Yelvertons, and purchased by Roger North in 1690.

Yet the charters and evidences of various kinds which were handed over with this small property, and which date _before_ the sixteenth century, count by thousands. The smaller strips of

The Coming of the Friars - 6/38

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