Francis of Assisi founded three religious orders and gave each of them a special rule. Here, only the rule of the first order is discussed, i.e., that of the Order of Friars Minor.
Origin and contents of the rule Origin Whether St. Francis wrote several rules or one rule only, with several versions, whether he received it directly from heaven through revelations, or whether it was the fruit of his long experiences, whether he gave it the last touch or whether its definite form is due to the influence of others, all these are questions which find different answers.
The first rule is that which Francis submitted to Pope Innocent III for approval in the year 1209. While its actual text is unknown, according to Thomas of Celano and Bonaventure, this primitive rule was little more than some passages of the Gospel heard in 1208 in the chapel of the Portiuncula. From which Gospel precisely these words were taken, is unknown. The following passages, Matthew 19:21; Matthew 16:24; Luke 9:3, occurring in the second rule (i and xiv), are considered as a part of the original one of 1209. They enjoin apostolical life with all its renouncements and privations. The three vows of obedience, chastity, and poverty, essential to any religious order, and some practical rules of conduct were added. Thomas of Celano says in this regard, "Blessed Francis, seeing that the Lord God was daily increasing the number [of the brethren] for that very purpose, wrote down simply and in few words for himself and his brethren, both present and future, a pattern and rule of life, using chiefly the language of the holy Gospel after whose perfection alone he yearned". Bonaventure and the so-called "Legend of the Three Companions" (viii) repeat almost the same words. It was to this "form of life," which has become known as the First Rule, that Innocent III gave verbal approval on April 23, 1209.Robinson, Paschal. The Writings of St. Francis, 1905
In 1215, Canon 13 of the Fourth Council of the Lateran forbade the establishment of new religious orders and required those who wished to found a new house to choose an existing approved rule. Livarius Oliger sees in the fact that Francis and his followers were considered exempt from this prohibition, an implicit approval.
The text of the primitive rule seems to have been lost very early. This first rule marks the stage of the order governed by St. Francis's authority, and it is quite natural that this first attempt could not be developed as later rules were. Francis did not take as his model any monastic order, but simply the life of Christ and His Apostles, the Gospel itself.
The Rule of 1221 Jacques de Vitry, in a letter written at Genoa, in 1216 says that the rule of 1209 was successively improved at the annual general chapter at Portiuncula by new statutes, the fruit of ever-growing experience. The traditional "Legend of the Three Companions" says (c. xiv): "At Whitsuntide [every year] all the brethren assembled unto St. Mary and consulted how best they might observe the Rule. Moreover St. Francis gave unto them admonition, rebukes, and precepts, according as seemed good unto him by the counsel of the Lord."
During the years 1219-1220 in the absence of the holy founder in the East, some events happened which determined Francis to recast his rule, in order to prevent similar troubles in the future. The only author who informs us well on this point is Jordanus of Giano in his Chronicle. The vicars left in charge of the brothers by Francis having made some innovations against the spirit of the rule, and Francis having heard of this, he immediately returned to Italy and with the help of Cardinal-Protector Ugolino repressed the disorders. One of these innovations was a prohibition against eating meat. This Francis overruled in keeping with Acts 10:15, "What God has made clean, you are not to call profane". Jordanus then goes on: "And thus the disturbers with the help of the Lord being kept down, he [St. Francis] reformed the Order according to its statutes. And the blessed Francis seeing that brother Caesarius [of Spires] was learned in holy letters, he charged him to embellish with texts of the Gospel the Rule which he himself had written with simple words."
In the early years, Francis had been able to lead the friars by his personal charisma. As their number grew, and there were scattered in distant countries many who had never or rarely met the founder.Acocella, Joan. "Rich Man, Poor Man", The New Yorker, January 6, 2013 Angelo Clareno says that at some general chapter the ministers and custodes, asked Cardinal Ugolino to use his influence with Francis that he might introduce some organization into the order according to the Rules of Augustine, Benedict, and Bernard, and that they might receive some influence. Francis being questioned, answered that he was called to walk by the way of simplicity, and that he would always follow the folly of the Cross. The chapter at which this occurred was most, likely the one of 1220.
Nonetheless, in a bull of Honorius III, of 22 September, 1220 "to the Priors or Custodes of the Friars Minor," one year of novitiate is introduced, in conformity with other orders, after which no one may leave the order (c. ii of the rule of 1221). Furthermore, much authority is given to the ministers through the general chapter, which hitherto had been frequented by all the brothers, but since is reserved to the ministers. This is about the time that Francis delegated the direct day to day governance to Peter of Cataneo as vicar general.
The second rule was probably published at the General Chapter of Portiuncula, 1221, where for the last time all the friars convened. It was certainly in use in the autumn of the same year, since the Friars in Germany held at Augsburg in October 1221, a provincial chapter in accordance with c. xviii of this rule. It may appear strange that neither Thomas of Celano nor St. Bonaventure mentions this second rule, which certainly marked an important stage in the Franciscan Order. The reason thereof may be because it was composed in connexion with troubles arisen within the order, on which they preferred to keep silent.
The second rule is called "Regula prima" by a number of Franciscan writers, it being the first known in its text, or also "Regula non bullata," for it was never solemnly confirmed by a papal Bull. It has been preserved in many manuscripts and has been often printed. It consists of twenty-three chapters, some of which are composed almost entirely of scriptural texts; in others many admonitions are found and towards the end even prayers.
Paschal Robinson says that the second rule "...is not a new one, but the same that Innocent III approved, not indeed in its original form, which has not come down to us, but rather in the form it had assumed in the course of twelve years, as a consequence of many changes and additions." The introductory words "Brother Francis...promises obedience and reverence to our Lord Pope Innocent" (d. 1216) indicate that the second rule is only an enlarged version of the primitive one.
The Rule of 1223 Bonaventure relates that when the order had greatly increased, St. Francis had a vision which determined him to reduce the rule to a shorter form. Francis, with Brother Leo and Brother Bonizo of Bologna, went in 1223 to Fonte Colombo, a beautiful wood-covered hill near Rieti, where, fasting on bread and water, he caused the rule to be written down by Brother Leo. Brother Elias, to whom this rule was entrusted, after a few days declared that he had lost it, hence Francis had the rule rewritten. The rule composed in 1223 was solemnly confirmed by the Bull "Solet annuere" of Honorius III of 29 November 1223.
The rule of 1223 is the Franciscan Rule properly so called, the rule which the Friars Minor still observe. It is named by Franciscan authors "Regula bullata" or "Regula secunda." From what has been already said, it may be gathered that St. Francis successively developed his rule, adapting it to the circumstances. Those who believe in an influence exercised on St. Francis in recasting the third rule the point that Pope Gregory IX, in the Bull Quo elongati (1230), says that he knew the intention of St. Francis with regard to the rule, as he had assisted him when he wrote it and obtained its confirmation.
Contents The rule is contained in the Bull "Solet annuere", and begins with these characteristic words: "The rule and life of the Minor Brothers is this, namely, to observe the holy Gospel of our Lord Jesus Christ by living in obedience, without property and in chastity." St. Francis promises obedience to Pope Honorius and his successors, the other brothers are to obey Brother Francis and his successors (c. i). Having thus laid the solid foundation of unity upon the Church, St. Francis gives particulars concerning reception, profession, and vestments of the brothers. They are forbidden to wear shoes, if not compelled through necessity (c. ii). Chapter the third prescribes for the clerics "the Divine Office according to the order of the holy Roman Church, with the exception of the Psalter; wherefore (or, as soon as) they may have breviaries." The laybrothers have to say Paternosters, disposed according to the canonical hours. The brothers are to "fast from the feast of All Saints until the Nativity of the Lord," during Lent, and every Friday. The forty days' fast (obligatory in the rule of 1221), which begins Epiphany, is left free to the good will of the brothers. Beautiful exhortations follow on the behaviour of the brothers when they go through the world. They are forbidden to ride on horseback, unless compelled by manifest necessity or infirmity (c. iii). The next chapter "strictly enjoins on all the brothers that in no wise they receive coins or money, either themselves or through an interposed person." However, the ministers and custodes have to take the greatest care of their subjects through spiritual friends, according to places and times and other circumstances, saving always that, as has been said, they shall not "receive coins or money" (c. iv). To banish idleness and to provide for their support, St. Francis insists on the duty of working for "those brothers to whom the Lord has given the grace of working." But they must work in such a way that "they do not extinguish the spirit of prayer and devotion, to which all temporal things must be subservient." As a reward of their labour they may receive things needed, with the exception of coins or money (c. v). Of the highest importance is chapter vi. It contains the prescriptions of the most ideal poverty: "The brothers shall appropriate nothing to themselves, neither a house nor place nor anything. And as pilgrims and strangers in this world...let them go confidently in quest of alms." "This, my dearest brothers, is the height of the most sublime poverty, which has made you heirs and kings of the kingdom of heaven: poor in goods, but exalted in virtue...." Then follows an appeal for fraternal love and mutual confidence, "for if a mother nourishes and loves her carnal son, how much more earnestly ought one to love and nourish his spiritual brother!" (c. vi). The following chapter treats of penance to be inflicted on brothers who have sinned. In some cases they must recur to their ministers, who "should beware lest they be angry or troubled on account of the sins of others, because anger and trouble impede charity in themselves and in others" (c. vii).