History of Early Medieval Philosophy, Anton Pegis, file 4 of 7
A copy of "On Studies in the Order" by St. John of Capistrano, date unknown.
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John, of Capistrano, Saint, 1386-1456 History of Early Medieval Philosophy, Anton Pegis, file 4 of 7 |
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John, of Capistrano, Saint, 1386-1456 |
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History of Early Medieval Philosophy, Anton Pegis, file 4 of 7 |
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History of Early Medieval Philosophy, Anton Pegis, file 4 of 7 |
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History of Early Medieval Philosophy, Anton Pegis, file 4 of 7 |
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History of Early Medieval Philosophy, Anton Pegis, file 4 of 7 |
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History of Early Medieval Philosophy, Anton Pegis, file 4 of 7 |
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history of early medieval philosophy, anton pegis, file 4 of 7 |
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A copy of "On Studies in the Order" by St. John of Capistrano, date unknown. |
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sluoai_thro-37 History of Early Medieval Philosophy, Anton Pegis, file 4 of 7 John, of Capistrano, Saint, 1386-1456 Anton C. (Anton Charles), 1905-1978; A copy of "On Studies in the Order" by St. John of Capistrano, date unknown. 2016-12-19 PDF 84.2.3.02d 02 Graduate School Materials 02 03 Toronto University, Toronto, Canada DOC MSS 0084 0002 0003 0002 http://archives.slu.edu/repositories/2/resources/203 Permission to reproduce or publish must be obtained from the Saint Louis University Archives. Saint Louis University Libraries Digitization Center text ENG Saint Louis University Archives SAINT JOHN CAPISTRAN ON STUDIES IN THE ORDER In this letter Saint John Capistran reveals himself as one of God's angry men. During his first term as Vicar General of the Observants he wrote against certain zealots who were convinced that studies opposed the purity of the Rule and had been carrying on a campaign of calumny against him ever since he had supported Saint Bernardine of Siena in founding a school of theology at Perugia in 1440. In throwing up a protective wall around the enclosure of proposed monastic studies, he barbed his charity with sharp and critical comments. To the reader of this letter be bares an impetuous nature, dri'llen to action by zeal and-from a 'Worldly standpoint-by a lack of prudence. But the saints 'Were ever prone to defy con'llentions; and the same impetuosity that urged him to chaplain the Christian army against the Turks spurred him on to inspire in his subjects a zest for combating the ignorance and consequent heresies of the age through more intensi'Ye study. If 'We read this letter as it 'Was written-'With clenched teeth-the 'IIoice of the angry saint may still reach us across the centuries and stir us also to a zeal for the better gifts. " Venerable Fathers, respected and dearly beloved sons: for you I intercede prayerfully for saving grace and etemal peace in the Lord. I am forced to wonder not a little that where I was expecting the most prompt obedience and concerted efforts in a matter touching the glory of God, the common welfare, and the honor and furthering of our holy Religion, precisely there I encounter rebellious obstinacy in some of you. Before I was burdened with the office of Superior, these were the very men who were wont to treat me as most loyal friends, hastening to consult me for advice and following it without delay. Yet now they "have become obstacles to me and opponents, contumacious and rebellious, even setting themselves up as judges on our holy Rule against the ommandS of their lawful Superior regarding studies. Are we unaware that a priest cannot treat of holy matters if he does not now them? Do we not realize how necessary are the keys of the Church? Are ~e ignorant of the fact that for their right use adequate knowledge is necessary? s not knowledge enumerated among the gifts of the Holy Sprit? 0 ignorance, foolish and blind mother of all errors, who has courted you, what has increased our darkness, except sin? Here I refer not to positive fault, but rather to the ~ rult of "";";00 .,..,...{ by n<gkct of "",,y. Can anyone benefit oth"", ;f be I 260 I THE BURIAL OF ARCHBISHOP JARRE 259 one bothered to answer their questions. I could tell you of many beautiful incidents that occurred at the cemetery, but this much will have to be enough for now. Suffice to say that His burial could not have been more beautiful. The people remarked that the red vestments in which He was first laid out symbolized His martyrdom, and the white in which He was buried symbolized His eternal glory. . (The account in the A. O. F. M. concludes: During this last morning more people kissed the hands and feet of the Archbishop than in the twenty-three years of his episcopate. With the holocaust of the Archbishop the movement in favor of the independent church seems to be dead. Chung Wen-lung, the ex-vicar and apostate, was so cursed, derided and mocked in Hungkialou, in the presence of the police, and especially by the women, the young folk, and the children, that he no longer dares to come into that locality. We hope that the dead Archbishop will become the martyr-patron of Tsinan). Blessed is the servant that takes direction, blame, and reprroof as patiently from another as from himself. Blessed is the servant who, on being reproved, cheerfully agrees, modestly complies, humbly confesses, and readily makes amends. Blessed is that servant who is not quick to excuse himself, and humbly accepts the embarrassment and the reproof for a sin when he was not guilty of any fault. Saint Frands SAINT JOHN CAPISTAN ON STUDIES IN THE ORDER 261 does not know how? How will he know unless he learns? How can he learn unless he is taught? Alas! How stupid, barren, and sluggish is the counsel of the ignorant! Untold is the harm caused by shameful ignorance and neglect. He who despises knowledge is an enemy of nature; for man naturally desires to know. Therefore, he who hates knowledge sins against nature; and he who neglects the gifts and talents of God blasphemes the Holy Spirit. "For this resistance is as wrong as the sin of fortune-telling, and not to submit herein is as sinful as idolatry." Is is not written: For God lcn'eth none but him that dwelleth with wisdom (Wisdom 7, 28)? For by wisdom they were healed, whosoever hath pleased thee, 0 Lord, from the beginning (Wisdom 9, 19). For regarding not ,wisdom, they did not only slip in this that they were ignorant of good things, but they left also unto men a memorial of their folly, so that in the things in which they sinned they could not so much as lie hid (Wisdom 10,8). Dearly beloved, be carefullest there be hurled against you that malediction: For wisdom shall not enter into a malicious soul, nor dwell in a body subject to sins (Wisdom I, 4). Do you perchance consider it of more value to spend your time in murmuring, condemning, slandering, lying, and foolish talking, and in objecting to superiors as well as to subjects, than in the useful study of those doctrines necessary for one's own salvation and that of others, for the worship of God, and for the control and govemment of souls? Can anyone doubt that the Commandments must be kept to gain eternal life? And what of the Church Militant? Can the ignorant man give her proper service? In the words of the Apostle: If anyone ignores this, he shall be ignored (I Cor. 14,38). Which means that he shall be ignored for salvation, but not for damnation. Are you not bound to know our law, and by that I mean our Rule? Are there not more precepts in it for you than in the common law? Oh, the abominable stupidity of a darkened mind! What is it but an inert clod, a dead cinder, a confused blackness and a hateful rivalry deceived in the gloom of evil! Will you believe me, or do you prefer to become obstacles to your own selves? You say that Brother John is seeking honor from this project of his, just as he sought honor from the reformation of the Order in the time of Martin V. If I desired the reform of the Order, if, with all my strength and with all my heart, I sought and strove for this, how can you picture me as so vile, so base and despicable? Would that I had passed out of this miserable life before I saw this day! I long for your advancement, for your salvation; I want you to be useful; and I desire your honor and glory. Pardon me, please, for having 262 SAINT JOHN CAPISTRAN ON STUDIES IN THE ORDER sought to stir you to zeal for the better gifts. Without the gift of wisdom, how can you grasp the meaning of faith, hope, charity, prudence, justice, fortitude, temperance, or of the other virtues and holy gifts, including the corporal and spiritual works of mercy, or the distinctions between original, venial, and mortal sin, together with the various types of mortal sin differing in gravity and species? Are you not bound to be versed in these things? Being ignorant of these vices and virtues, how will you be saved? If you are enclosed in the darkened theater of your mind, how will you let your light shine before men? Rather will you fall one by one into the pit. "For whoever lives in rebellion and refuses to speak well and to do well is no member of Christ, but rather a member of the devil; no Christian, but rather an infidel." Do you not need Guardians? And do not Guardians have the care of souls? And having that spiritual responsibility, can they discharge their office properly without knowledge? Indeed, a priest, inasmuch as he is designated for holy things, should know about holy things. And both priests and clerics should have at least enough knowledge of grammar that they can recite the divine office correctly and clearly, and not slovenly; that they can pronounce the words properly according to syllable and sense; and that as they read they can understand something of the text. Those administering the Sacraments should understand the efficient, material, formal, and final causes of the Sacraments. Of course, they must know the proper manner of administering them. And if a preacher merely memorizes fables and stories, and recites them mechanically like a lyre or an organ, not knowing whether he is speaking well or badly, does he not leave himself open to the ridicule of his audience? Oh, how base is the doctrine (and it must be retracted!) tainted with heresy which some preachers, like dogs, chew over and belch forth! And sometimes this happens merely from blind ignorance. And you, my confessors, so prompt to absolve. Do you know that if you pass a false judgment you are held to retribution? Do you know that the Lord will ever require an account of that ignorance from your hands? In the Valley of Josaphat this Divine Arbiter will judge you because of the keys of knowledge you despised. For the lips of the priest shall k.eep k.nowledge, and they shall seek the la'JII at his mouth: because he is the angel of the Lord of Hosts (Mal. 2, 7). Yet he is not an angel unless he announces truth; but he cannot proclaim truth which he does not know; nor can he know unless he learns; and to learn without a teacher is impossible. Can you both flee and serve your devilish teacher? Satan, clever and experienced, will seduce your ignorance just as he seduced Eve; and SAINT JOHN CAPISTRAN ON STUDIES IN THE ORDER 26J he will stealthily sow evil seeds to supplant the laws of God and of His Church, unless understanding opens your eyes to the knowledge of truth and to the deeds demanded for salvation. Therefore, act prudently and learn circumspectly in order that you may be able to instruct the unlearned laity who have perhaps neither the zeal nor the ability to learn for themselves. Clerics and priests, who profess to be versed in studies, should gain learning and knowledge, but never at the expense of regular observance and spiritual discipline. Do not let your presumption wickedly tempt God, hoping for a divinely infused wisdom without the effort of work and study. For a miraculous wisdom is given to very few without a genuine zeal for learning. As a matter of fact, Saint Francis did not forbid one of our brethren who is now a saint, Anthony of Padua, to be called from Lisbon and pursue a course of studies for five years under the famous scholar-abbot of Vercelli, a man of glorious memory. This same abbot makes a reference in his Commentary on the Canticle of Canticles to the fact that defects and vices are involved in the abuse of the knowledge one has or strives to obtain, but not in that knowledge itself. This means that evil results can come only from improper means of acquiring or dispensing knowledge. Then, too, the Apostle declares: Knowledge puffs up, but charity edifies (I Cor. 8, I). And he quotes Isaias to the point: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject (Isaias 29, 14). And the false wisdom and prudence to which he refers is that of the flesh, which is called death and hostile to God (Rom. 8, 6 f.). But he goes on to say that true wisdom, knowledge, and prudence of the spirit is life and peace (Ibid., 6). This wisdom is described by Saint James: But the wisdom that is from above is first of all chaste, then peaceable, moderate, docile, in harmony with good things, full of mercy and good fruits (James 3, 17). And Holy Scripture elsewhere defines this wisdom as the mother of all good and the teacher of all truth (Wisdom 7, 12). Further, wisdom extends her sway even to rulers, as Proverbs (8, 16) observes: By me princes rule, and the mighty decree justice. By wisdom many have been saved and through her the happily triumphant saints rejoice. Then too, Holy Scripture applies Divine Wisdom as the direct attribute of the Only-Begotten Word of God Himself: In Whom are hidden all the treasures of wisdom and knowledge (Col. 2, 3). And without His wisdom every worldly wise man must be regarded as entirely ignorant. Therefore, principally from Him Who gives abundantly to all men (James I, 5), every man must seek not simply an efficient, but rather every efficient wisdom, knowledge, virtue, and grace needed for salvation. But secondarily, one 264 SAINT JOHN CAPISTRAN ON STUDIES IN THE ORDER should undoubtedly consult trained, skilled, and leamed doctors and teachers of the truth of Christ, men possessing pure hearts, good consciences, and unclouded faith. And, placing their light upon the candlestick of an exemplary life rather than under a bushel, these men should ungrudgingly enlighten the minds of others with the truth of divine wisdom, spiritual knowledge, and the providential road to human salvation. Their exalted purpose should be the praise and glory of God and the welfare of souls. Moreover, gaining their splendid crown among the saints and elect of God, with the holy martyrs and virgins, these preachers shall shine as stars for all eternity in the heaven of perpetual joy. To this, through His gracious mercy, may the Only-Begotten Son of God, Jesus Christ, lead you and me. For it was He Who deigned to die for us and Who, together with the Father and the Holy Spirit, lives and reigns,. God, forever and ever. Amen. The intention of our Holy Pontiff Eugene IV, as well as my own intention by his command, is that our brethren spend time in profitable study. With clear conscience on my part, I must burden your conscience if you fail in this. I now command all Vicars, some of whom are here present, that they read these words to you intelligibly and explain them to all of you, my brethren, under effective, holy obedience. Farewell, pray and study, and joyfully increase in good works. Given at Rome, at the Church of our glorious and seraphic Father Saint Francis in Trastevere, in the year 1444, on the sixth day of February. The least and most unworthy of the Friars Minor, Brother John Capistran St. Bonaventure University Fr. Owen Anthony Colligan, O. F. M. (trans.) From the point of view of the divine nature to which It is united the Body of Christ is the food of angels; but the food of men in view of the human nature. The reason is this: the angelic spirits, naturally separated from a body, must have for food the Word of God in the purity of His substance, but man, composed of soul and body, had to have a food made up of the divine and the human natures. Saint Bonaventure http://cdm17321.contentdm.oclc.org/cdm/ref/collection/thro/id/37 |