FRANCISCAN SPIRITUALITY, WHAT IS IT?
Translated By Fr. Nicholas M. Weiss, O. F. M. Conv..
FROM THE "LITTERAE DE SPIRITUALITATE FRANCISCALl"
Fr. Bede M. Hess, O. F. M. Conv.
Originally published by St. Anthony's Guild, Paterson, N.J.

(believed to be in the public domain)

lmprimi potest: FR. FRANCIS EDIC, O. F. M. CONV. Minister Provincialis Nihil obstat: BEDE BABO, O. S. B. Censor Librorum lmprimatur: + JAMES A. MCNULTY Bishop of Paterson October 8, 1957 1962 

TABLE OF CONTENTS

Biographical Note

PART I
Franciscan Spirituality: What Is It ?
Franciscan Spirituality
The Holy Gospel Love--Union with Christ Crucified Poverty with Love Necessity of Mortification Mary and the Eucharist Franciscan Poverty Franciscan Charity The Habit of Prayer Contemplation and Activity Franciscan Labor - Work and Study The True Franciscan

PART II
Blessed Francis Anthony Fasani, OFM Conv.: A Model Franciscan Franciscan Student Franciscan Professor and Guardian Franciscan Provincial Humility Poverty and Mortification Obedience Charity and Prayer Mary and the Mystical Body The Apostolate A Happy Death References

BIOGRAPHICAL NOTE: Frederick John Hess was born in the city of Rome, New York, on November 16, 1885. This was the beginning of a life that was to enhance the glory of God, His Church, and the Franciscan Order. The grace of God was Frederick Hess's strength, and we need only look at his life to see his co-operation with it. When he was thirteen years old he entered St. Francis College, in Trenton, where he completed in only two years the course which ordinarily required three. In the first year of the twentieth century, we find him a novice wearing the habit of the Friars Minor Conventual, and bearing the name of Friar Bede. He pronounced his first vows on November 17, 1901, and returned as a professed cleric to Trenton to complete his philosophy course. He then sailed for Europe, where he was to attain much fame in the realm of theological knowledge at Austria's University of Innsbruck. Prince-Bishop Joseph Altenweissel ordained Father Bede on July 26, 1908, and on December 19 of the same year he received from the University the degree of Doctor of Sacred Theology.  

Father Bede's first assignment upon returning to his native land was as lector and prefect of discipline at the college in Trenton ( 1909-1912 ). He then became a member of the original faculty of the newly opened Major Seminary at Rensselaer, New York, where he taught both Philosophy and Theology. The year 1914 seems to have been the dividing line in the sphere of Father Bede's activities. Earlier, he had followed a reserved and scholarly career; but from this year forward, his life was a continuous stream of Franciscan Apostolic activity. To him was entrusted the organization of the first Province Mission Band, in 1918. In 1925 he founded the first Province magazine, the "Minorite." In the same year he was elected chairman of the National Third Offer Organization. Almighty God does not allow men of Father Bede's caliber and ability to pass into oblivion. In the year 1932 he was elected Minister Provincial of the Province of the Immaculate Conception, in which office he continued to foster, on a larger scale, the activities he had begun as a young priest. His achievements once again did not go unnoticed, but gained world renown within the circle of the entire Franciscan Order. During the Pentecostal Chapter of 1956, the Most Reverend Bede M. Hess was elected Minister General of the Friars Minor Conventual, the one hundred and twelfth successor of Saint Francis. After seventeen years of devoted labor in this post, years replete with both joys and sorrows, Father Bede was summoned on August 8, 1953, to appear before his beloved Lord and Master. Rightfully may Sister Death have used these words: "Well done, good and faithful servant .... Enter into the joy of thy Master" (Mt. 25:21). To the revered memory of Father Bede this translation of his circular letter DE SPIRITUALITATE FRANCISCALl is respectfully dedicated. THE TRANSLATOR

PART I

FRANCISCAN SPIRITUALITY: WHAT IS IT?

CATHOLIC theology teaches us that all Christians are bound to strive for perfection and sanctity as they travel through this valley of tears on their journey toward the eternal home. We Religious, however, are obligated to seek these ends by a bond incomparably greater than that of the ordinary Christian's. For, our very vocation is to live in the state of perfection -- to strive daily, yea even hourly, to become perfect, to become saints. This we have taken upon ourselves by our religious profession. Our profession is perfection. The manner of obtaining these ends; however, is proper to each religious order, although essentially perfection and sanctity are the same for everyone, consisting in an intimate union with God through love, a participation in His nature and life. Now, you may ask the question, "On what basis do we say that the manner of obtaining perfection varies according to different religious orders?" We answer that Almighty God would not have established such a variety of religious institutes and inspired their founders unless He approved this difference in their mode of spirituality. For did not Our Divine Lord say, "In My Father's house there are many mansions"? We also read: "Each religious order should have its own nature and character and it is necessary that it preserve them, if it desires to occupy the place destined for it by God in the Mystical Body of Christ, which is beautified in many ways."1 Continuing further in our discussion on perfection, we find that this goal which We so earnestly desire is reached only by perfect imitation of Christ and identification with Him. But the perfection of Christ is exhausted by no saint, nor by any religious order -- for it is infinite! Hence perfection, which is proper to Christ alone, is to be had only in the fullness of His Mystical Body -- in the unity that exists in its many members. Among these members are the various religious orders, which possess their own individual spirituality. Now, exactly what part must each religious order play in bringing about the perfection of the Mystical Body of Christ? Each order can help complete this Body only by the preservation of its own spirituality -- sanctifying its own members by its own proper rule. If this is not accomplished, what further reason can there be for the existence of any particular order and its members? The religious would continue to live on, yes -- but on a false basis; they would be traitors to the original purpose of their order and would be straying completely from the path of sanctity.

FRANCISCAN SPIRITUALITY -THE HOLY GOSPEL

Having seen that each religious order has a spirituality that is definitely its own, we pass to an investigation of our own way to holiness -- the Franciscan way. The spirituality of each order is based upon the intention of its founder, to whom Christ assigned a special place and work in His Mystical Body and a particular way of holiness, along which he (or she) was to lead others to sanctity. Hence we need only to look to our Seraphic Father to find out the manner by which we are to attain holiness. Pope Pius XII, now gloriously reigning, has this to say concerning us Franciscans and our Seraphic Father: "The Patriarch of Assisi, the most fiery lover of the Gospel, the herald of the Great King, the shining image of Christ, wields an indescribable influence upon the hearts of all men. This influence is so great that he very frequently draws to his love even those who do not profess the Catholic Faith. How much more, then, should you who are his sons and followers, give an example of extraordinary devotion to him! Let this devotion, however, be evidenced more by your actions than by your words. If you truly love him, follow his precepts, walk faithfully in his footsteps, become inflamed by the inspiration of his seraphic spirit."2 Where is the spirit of Saint Francis to be found? We see it in the very first words of our Holy Rule: "The Rule and life of the Friars Minor is this: to observe the Holy Gospel of Our Lord Jesus Christ."3 What sublime simplicity do we not behold in these words! Enlightened by the Holy Spirit, our Seraphic Patriarch longed for the simple observance of the Gospel. In these words of the Rule we see the simple man Francis. He was not tainted by the influences of pagan literature; he did not care to dabble in their philosophy and ethics. Thomas of Celano says of him: "His greatest desire and foremost purpose was to observe the Holy Gospel in all and through all things, to follow the doctrine of Our Lord Jesus Christ perfectly and to imitate His life with all care, with consuming zeal, with his whole mind and with all the fervor of his heart."4 Here we have the foundation of Franciscan spirituality; this is the source to which we must return. Beyond all rhetoric, beyond all philosophy and ethics based merely on human cleverness -- we must return to the divine simplicity and perfection of the Holy Gospel. But how are we to do this? Our way must be the way of our Seraphic Father -- complete acceptance of the Holy Gospel, not allowing ourselves to become ,entangled in casuistic or canonical distinctions between precepts and counsels, mortal sin and venial sin. We must be led solely .by the rule of divine love, the desire for perfection and holiness. Behold here the Franciscan spirit, -- the life and practice of the Friars Minor! This is definitely our Rule. "Francis wrote for himself and for his brethren present and future, simply and in a few words a norm and rule of life, using principally the words of the Holy Gospel, longing only for its perfect fulfillment."5 "That we observe poverty, humility, and the Holy Gospel of Our Lord Jesus Christ, as we firmly promised.''6 We now see the distinguishing character of our Franciscan way to God -- the observance of the purity of the Gospel, which we are to keep free from any influence that would detract from its pristine teaching. We are to live and preserve it in its integrity, vigilant lest we fall into only a partial observance of it or look upon it with the prejudiced eye of a casuist or formalist. Moreover, our total dedication to its observance must find its strength in the dynamo of love. "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength, and with thy whole mind.''7

LOVE -- UNION WITH CHRIST CRUCIFIED

Although every type of spirituality must abide by the teaching found in the Holy Gospel, it is the manner in which Saint Francis lived the Gospel that differentiates his spirituality from others. For him, the Gospel is simply Christ -- Christ and His life. Indeed, the evangelical doctrine is nothing but the life of Christ, for Christ first acted and then proceeded to teach. Hence the spirituality of the Franciscan must center about the contemplation of Christ crucified. As Saint Francis contemplated Christ, his heart was filled with love and he desired nothing else save to become one with his Beloved -- for this is the result of love. It unites the lover and the Beloved; and this is the goal of every true Franciscan. How is a Franciscan to effect this union with Christ crucified? His efforts certainly must not be centered in a laborious human attempt, even with the assistance of grace, to attain various virtues; -- he would become frustrated. But this union will be effected only when the Franciscan possesses Christ Himself, and with Christ, the virtues of Christ. He becomes one with Christ by imitation of Him, transformation into Him, and identification with Him, so that he may exclaim with Saint Paul: "It is now no longer I that live, but Christ lives in me."8 This is the truly supernatural life. This is the Christian perfection to which we are called -- the perfection of Christ in us! When the "old man" is dead to himself, he makes way for the "new man," i.e., for Christ living in us, so that the mystical Christ may become one in all. The words of Saint Paul, which are happily chosen for the office of the Stigmata of Saint Francis, furnish us with an excellent description of Franciscan spirituality. "With Christ I am nailed to the cross. It is now no longer I that live, but Christ lives in me."9 Saint Francis, inspired by love, lived these words. We his followers, must also live them. The love of Francis for Christ crucified is a response to the love for us which Our Blessed Lord expressed on the Cross, and it is the source of Francis' self-crucifixion -- by mortification, poverty, and humility. For, since the foundation of Franciscan spirituality is the love of Christ and, through that love, union with Him, this crucifixion must be undergone; because it is only by crucifixion of self through mortification, humility, and poverty, that one is transformed into Christ. This transformation into the likeness of Christ, or conformity with Christ, cannot be secured except through the destruction of the "old man" in us, so that we may live as new men in Christ.

POVERTY WITH LOVE

We have said that first and foremost in the heart of our Seraphic Father was the love of Christ crucified. But how is this love to grow and mature? It cannot do so itself; it has to be aided. Hence we say that poverty together with love, constitute the essence of Franciscan spirituality. These elements cannot be separated because love of Christ cannot exist alone without poverty, and on the other hand, poverty alone is merely a negative virtue, a means, not an end. The purpose of our life is love, and thus poverty has no value except it be united with love. We know that Saint Francis denied himself all things so that his entire love might be given to Love itself -- and he did this "with his whole heart and soul, and with his whole strength." He realized, as only the saints do, that if he were in any way to give himself to a love other than the love of God, he would fall far short of his goal. Perfect love will not allow itself to be divided. Do you think, however, that the love of Christ and identification with Him, rightly called Christocentric Franciscan spirituality, is the ultimate end of our endeavors? Indeed it is not; it is only the proximate means to the ultimate end, the love of Infinite Love. "I am the way," Christ has told us; that is, He was and is the way to the Father in the unity of Infinite Love. What, then, constitutes Christocentric Franciscan spirituality? It is a combination of poverty and love -- the means by which a Franciscan strives for a union with Infinite Love. By poverty (the abnegation of oneself in all things), and by love of Christ crucified, he is transformed into Christ. In Christ, the Franciscan acquires His perfection, and he lives Christ's life. But this is done for one purpose only: that by loving Christ, he may be enabled to love the Father, and thus participate in a union with Infinite Love; for God is love. How wonderful is the sublime goal of Franciscan spirituality -- to love the Love for which all of us were created! With what mellifluous words Saint Francis sings Its praise! "I beseech Thee O Lord, that the fiery and sweet strength of Holy Love, may absorb my mind from all things which are under heaven, so that I may die for love of Thy Love, as Thou didst deign to die for love of my love."10 Our Seraphic Father directed his love to the Incarnate and Crucified Love, so that this Love might lead him to the end he sought so tirelessly. The goal, however, perfection itself, is attained only when a person is made one with Christ, -- when the Franciscan returns to the Father in Christ, in the unity of Love. "Through Him, with Him, and in Him," the Franciscan must work to acquire a participation in His life -- in the bosom of the Trinity, in the unity of Infinite Love. Then the heart, created for Infinite Love, may take its rest, for it has fulfilled its destiny. "You alone are Good, all Good, the Highest Good, the Lord God, living and true, You are charity, Love."11 In the above pages we have endeavored to draw an outline of Franciscan spirituality. We have tried to establish the essential elements at some length, for without a correct understanding of these constituent parts, the true Franciscan spirit cannot be understood. The following pages, however, shall briefly treat of those related qualities which follow necessarily from the essential Franciscan spirit.

NECESSITY OF MORTIFICATION

The devotion of the Franciscan toward Christ crucified expresses the deep compassion that he has for the Saviour in the greatest manifestation of His love. But the true meaning of this devotedness has a deeper purpose than merely compassion. The Franciscan devotion to Christ crucified indicates a desire for one's own crucifixion, so that dying with Christ, we may live with Him, through Him, and in Him, in a new supernatural mode of life. To what avail would one weep over the death of Jesus, unless he dies with Him in a union of love? The Seraphic Doctor, Saint Bonaventure, admonishes us to bear our cross joyfully if we would be loyal followers of Christ. "The true lover of God and disciple of Christ, who desires to be conformed perfectly with the Saviour of all mankind Who was crucified for him, ought to pursue this union with great zeal. Then he shall be able to bear the Cross of Christ wherever he goes, both in mind and in body; and the words of the Apostle shall be verified in him.''12

MARY AND THE EUCHARIST

In his Christocentric spirituality, the Franciscan is co-crucified in his own humanity with Christ, thus enabling him to live supernaturally and divinely in Him. There follows quite naturally from this Christocentric spirit, the traditional Franciscan attachment to the Holy Mother of Jesus. In his devotion to the Mother of Christ, the Franciscan, who is united with and transformed into Christ, makes Mary his own Mother. How can it be otherwise, for it was Mary who begot Christ, and hence it is Mary who has given the True Life to the Franciscan. Mary is our Mother because she is the Mother of the Head of the Mystical Body, of which we are members -- she is the one Mother of the One Christ. Thus Francis "embraced the Mother of Jesus with an indescribable love, because she made the Lord of Majesty our brother."t3 Moreover, how great should be the Franciscan's love for the Most Holy Eucharist! Is not the Sacred Host upon our altars the corporeal presence of our Beloved Christ, -- Who is the life of our life, the Host offered upon the cross, for love of us, in union with Whom is our entire perfection and our entire love? "Francis was on fire with love for the Sacrament of the Body of the Lord with every fiber of his being, holding Its dignity and right to our devoted love, in greatest awe."14

FRANCISCAN POVERTY

As we continue in our enumeration of the Franciscan virtues, a few more words concerning Lady Poverty are especially in order. Saint Francis loved the poverty which he saw in Christ15 and in His Blessed Mother, but he saw it only as a condition for the infinite love which occupied his every desire. He realized so well that only Christ, God alone, is worthy of infinite love; and on the other hand, he knew that we poor mortals are incapable of loving infinitely and completely. But Francis conceived a way out of this dilemma. Perfect poverty is the answer to perfect love -- in so far as a creature is able to love perfectly. We must withdraw our hearts from the attachment to all other love, and give them to Almighty God by complete poverty. Such poverty entails the surrender of every material thing, and even more; namely, the uprooting of all vanity and pride by perfect simplicity and humility. It also requires the renunciation of oneself and one's own will in perfect obedience. How necessary then, is poverty, if the love of God, which demands absolute detachment, cannot be attained without it! It is therefore especially true in the case of the Franciscan, that poverty must be a characteristically Franciscan virtue and must be outstanding in us. The following are the words of our gloriously reigning Pontiff regarding our observance of holy poverty. "Poverty is so necessary and so much a part of the evangelical doctrine, that a Christian has very little regard for his salvation, if he does not at least hold this virtue in high esteem and divert his desires from worldly interests. Hence it is necessary that there be in the Church those, who distinguished by their observance of poverty, act as beacons leading and reminding others to practice it. These souls are you Franciscans, provided that you do not deviate from your ancient and venerable rule. Strive therefore, to preserve a becoming poverty in your houses and possessions .... Be poor in your garb and your manner of life. Work therefore, to become exceedingly rich, by the grace of God, in those things which are true riches, and which engender virtue in those who are willing. And pour out these riches upon others with a generous hand.''16 From what we have already said concerning poverty as a condition for perfect love of God, perhaps one would be led to believe that the Franciscan life is one devoid of all affection for creatures, and that our days must be passed in the frigid air of a false detachment. It is quite the opposite. Poverty denotes the fullness of love -- that is true. But love of the Infinite God, which is man's only true happiness, does not exclude a right love of creatures. Rather, it includes it, since "he who abides in love abides in God and God in him." Love of creatures therefore, is not only consistent with Franciscan spirituality -- it is a sign of it. By a correct love of creatures we direct all our love ultimately to God, and hence nothing is detracted from the love due to Him, if we love all things in and for God. Thus poverty is truly the correct guide to loving all creatures in the right way, because by it we abandon all things for the love of God. We then acquire the correct perspective toward creatures, loving them not for themselves, but because of God and in God who is present in them.

FRANCISCAN CHARITY

Now we shall speak of Franciscan charity which embraces all creatures but especially our fellow men. The very first place in our Franciscan hearts should be occupied by "those who are of the household of faith,''17 our own brethren who, with us, constitute one family, an intimate unity. What a marvelous example of charity and unity we can find in the first Franciscans and the first Christian communities! Their only law was the new commandment of Our Divine Lord: "Love one another as I have loved you !" Thomas of Celano tells us: "A noble structure was built on the foundation of a true and constant charity. Upon it the living stones, gathered from all parts of the world, were fashioned into a dwelling place of the Holy Spirit. How the ardor of charity glowed in the new disciples of Christ! How great was their love for their holy community, and how this love continued to grow in them! For, when they chanced to come together or met somewhere on the road, there was always evidence of spiritual affection, which also sowed in the hearts of others the seed of true affection. This love was based upon a complete dedication to true love. Just what did these scenes depict? There were chaste embraces, tender affection, fraternal kisses, pleasant conversations, modest laughing, cheerful countenances, guileless eyes, humble spirits, peaceful words, gentle answers and proposals, ready compliance and willing hands. Indeed, since they despised all earthly things and never exclusively considered their own interests, they were filled with a love for everyone, freely giving themselves so that they might aid their brethren in every possible way."18 This is Franciscan charity which, according to the words of Saint John, turns community life into a paradise: "No one has ever seen God." But "if we love one another, God abides in us and His love is perfected in us."19 This is the charity which unites all of the brethren into one, thus fulfilling Our Divine Lord's prayer: "That all may be one !" Franciscan charity is the supernatural bond uniting all in the one spirit of love. It is infinitely above all human love, yet it is the greatest human love. Our Seraphic Father urges us to espouse it by reminding us: "If a mother nourishes and loves her son according to the flesh, how much more diligently should one love and minister to his spiritual brother !"20 Moreover, Seraphic love is the source of all Franciscan perfection, for, by means of it, God and our brothers are loved in the Holy Spirit. Hence Francis might say to us in all truth: "Love and this suffices!" For he who truly loves God, his brothers, and all creatures in God, is perfectly poor. This is true because no one can love to such a degree unless he is detached from all things for God's sake, who must be loved completely and above all else. He who possesses true love is likewise already chaste and obedient, enjoying full freedom of spirit. We say this because he who is desirous only of Infinite Love will not allow himself to be held back by any lower passion; he will not be shackled by any bond of creatures. Finally, the life of the Franciscan who loves truly is already filled with perfect joy, for this is the reward of love and the complete crucifixion of one's nature: by which he has actually arrived at Infinite Love -- the highest joy and happiness.

THE HABIT OF PRAYER

The only way to lead this life of divine love, in which all are made one in perfect Franciscan joy, is to cultivate intensely the life of prayer and contemplation. But this is not the prayer that is performed only at a scheduled time; it is the type of prayer which characterized our Seraphic Father, whom we must emulate. He lived habitually in God and appeared a "living prayer." Celano tells us: "Thus he directed every thought and affection as one prayer which he addressed to the Lord, not so much like one praying, but as a living prayer."21 Such prayer implies a complete union with Almighty God, not only at the time appointed for prayer, but also during the course of the entire day. Hence the admonition of Our Blessed Lord is fulfilled: "that they must always pray.''22 Moreover, the supernatural life demands this habit of prayer, and consequently it is a requirement of our own Franciscan life and spirit. In his first rule Saint Francis shows us how complete our union with God must be: "In that Holy Charity which is God, I ask all the friars, both superiors and subjects, after they have put aside all burdens, anxieties, or worries, to serve, love, adore and honor the Lord God with a clean heart in whatever way they are best able. Our Lord Himself desires this above all things. And let us always fashion in ourselves a dwelling place and mansion for Him, Who is the Almighty Lord, the Father, the Son, and the Holy Spirit.''23 And Saint Bonaventure says: "Francis firmly enjoined that the grace of prayer should be desired above all things by every religious man. He believed that no man can progress in the service of God without it, and he exhorted the friars, by every means in his power, to seek this grace.' '24 How wonderful is Franciscan prayer! It seeks the union of love; it is indeed the exercise of that very union of love. But in addition to this, the purpose of Franciscan prayer is to honor and glorify Almighty God. We Franciscans need look no further than our Seraphic Father to find out how this is done. In his "Canticle of Brother Sun," Saint Francis gives us the key to the hymns of praise which he would have all creatures sing to their Creator. Concerning this Canticle, he says: "I wish to formulate a new hymn to the Lord, for His glory, for my consolation, and for the edification of my neighbor. It is to be based on His creatures which we use daily, without which we cannot live, through which the human race so often offends its Creator, and for which we are continually ungrateful. God has generously given us these creatures, yet we do not praise our Creator and Giver of all good things as we should.''25 By means of this Canticle of Brother Sun, our Seraphic Patriarch wished all his sons to become "priests of creation," singing the praises of God on behalf of all created things. He wished them to lead an intimate life with God and all creatures in a union of love. We know that "only one thing is necessary": to love and thus to live in union with God who is Charity, Unity, and Love.

CONTEMPLATION AND ACTIVITY

As we continue our discussion of Franciscan prayer, the question arises: "Exactly what effect does prayer have on the Franciscan life?" The answer is simple. As we have already seen, Saint Francis desired that his sons should practice continuous prayer, with the result that the Franciscan life is eminently contemplative. But the love of our brethren in Christ, Who desires the perfection and completion of His Mystical Body, makes our life also an active form of religious life. This activity finds its outlet in the exercise of the Apostolate. The life of the Franciscan, therefore, is not first of all active and then contemplative; but rather, our activity is the result of the abundance of our contemplation. For, contemplation is the source of love, and love inflames souls with zeal for the Apostolate. Thus contemplation and prayer occupy the first place in Franciscan spirituality. This is so because our way of life is entirely supernatural and we must look to God for all things, trusting neither in our own strength, nor in mere human means. Moreover, there is a mutual reciprocity between the Franciscan contemplative life and apostolic works. For, just as the former leads to the active ministry, so also does the Apostolate lead to contemplation; which should bring the Franciscan into a closer union with God. We say this because all of the Franciscan's work and all his love will be directed to Almighty God, since he sees Christ Himself in his brethren. Hence his apostolate draws him deeper into the contemplative life, and he daily grows closer and closer to the one goal of all souls- union with God by love. It is well to note that when the contemplative life becomes rather difficult in the midst of external activity, it is best and often necessary, to observe days of recollection, in order to foster a greater union with God. It is also beneficial to establish retreat houses where the friars, over a protracted period of time, may be able to replenish the spiritual energy which they have expended in the Apostolate. Bypassing such periods in recollection, we are following the example of our Seraphic Father, who often retired to Mt. Alvernia or other suitable places for this same purpose. There, after the arduous task of preaching to the laity, he found a safe refuge where he could speak, undisturbed, with his God.

FRANCISCAN LABOR -- WORK AND STUDY

We must now consider the question: "How must our time be occupied when we are not busy preaching or in actual prayer ?" Saint Francis desired that these times be spent in manual labor in order to avoid idleness, but always in such way as to forestall any danger to our life of prayer and contemplation. In the Holy Rule, our Seraphic Father directs: "Let the friars work faithfully and devotedly so that, having done away with idleness, the enemy of the soul, they do not extinguish in themselves the spirit of holy prayer and devotion, to which all temporal things should be subservient.' '26 Likewise, in order to dispel idleness, the intellectual labor necessary for the Apostolate must be pursued. "To those friars who were asking whether or not it pleased him that the learned men, who had already been received into the Order, should devote themselves to study Sacred Scripture, Francis responded: 'It is indeed pleasing to me. But following the example of Christ, Who, we know, did more praying than reading, let them not omit the pursuit of prayer, nor let them study only for the purpose of learning how to speak. But they should study so that they may do the things they have learned, and when they have done these things, let them teach others to practice them also.' "27 Thus, Franciscans to whom God has given the grace to study, ought to regard study not only as a means of obtaining knowledge, but should value it even more as a basis for action. Moreover, they should preach more by their deeds than by their words. We read that "Blessed Francis did not want his friars to be desirous of knowledge and books, but he desired and preached to them that they should be eager to have and to imitate that pure and holy simplicity in which the saints and early Fathers of the Church were steeped. And he believed this a more secure way to obtain the salvation of souls.''28 To sum up, therefore, let us remember that knowledge and study, as well as the entire active life, should all conduce to the contemplative life -- to fostering union with God. Otherwise we could not extol their value, but rather the contrary, they would have to be discouraged as being detrimental to the spiritual life. If however, knowledge and study are utilized in the right spirit, besides being necessary for the Apostolate, they can actually be counted as among the best means of attaining perfection!

THE TRUE FRANCISCAN

After having spoken at length concerning what Franciscan spirituality is, let us find out who is a true Franciscan. We will first approach this question, however, from a negative viewpoint. He is not a true Franciscan who is not aflame with the threefold desire of our Seraphic Father. "Our holy Father Francis, filled with the Spirit of God and love for Him, and on fire with love for his neighbor, burned with a threefold desire: that he might be a perfect imitator of Christ by perfect virtue; likewise that he would be able to cling to God alone through his love for constant contemplation; and also that he would be able to gain many for God and save the souls for whom Christ willed to be crucified and to die.''29 For, "He did not consider himself a friend of Christ unless he cared for souls, whom Christ redeemed. He said that nothing was to be preferred to the salvation of souls, proving this especially by the fact that the Only-begotten Son of God deigned to hang upon a cross for them.' '30 Hence he who is not inflamed with the desire to gain souls for Christ is not a true Franciscan. Celano tells us: "We are sent to the aid of priests for the salvation of souls, so that what may be found wanting in them, may be supplied by us."31 All Franciscans then, are called to the Apostolate -- but to an apostolate which is preached more effectively by actions than by words. In his first rule, Saint Francis says: "Let all the friars, however, preach by their deeds,"32 that is, by example. But even more than this, souls are saved by prayer, sacrifice, and suffering, following the example of Christ, who performed the greatest work of Redemption on the Cross. Thus, the abundant harvest of the Apostolate is not limited to Franciscan priests alone. All the friars, including clerics and lay brothers should and can work for the salvation of souls. In other words, the entire community, as one entity, has the duty of sharing in the Apostolate. The reason for this is that Christ is the true Saviour of souls -- and Christ Himself lives and works in the community. Hence the Apostolate does not consist in the work of the preacher only, or the one given to prayer, or the sufferer alone, but of every friar, each one acting according to his own individual calling but all toward a common end. What a marvelous work of charity this is, which constitutes the Apostolate of Christ as well as the Apostolate of the community. He also is not a true Franciscan who is not aflame with the second desire of our Seraphic Father: "that he would be able to cling to God alone, through his love for constant contemplation." For, the goal of every soul is to be united with Almighty God in perfect love. This union is the necessary condition for every Apostolate -- for preaching and suffering. Unless God Himself works within a person, his preaching, whether it be by words or actions, is to no avail. Did not Our Divine Lord tell us: "Without Me you can do nothing"? Likewise, a person's sufferings are of no value unless he suffers in Christ -- making up for "those things that are lacking in His sufferings." Finally, he is not a true Franciscan, who is not on fire with the prime desire of our holy Father Saint Francis: that he might become one with Christ by imitation of Him, transformation into Him, and identification with Him. For, union with God, and a return to the Father are not achieved except by one who becomes another Christ: "No one comes to the Father but through Me."33

PART II

BLESSED FRANCIS ANTHONY FASANI, O. F. M. CONV.: A MODEL FRANCISCAN

In the preceding pages we have given a general outline of Franciscan spirituality which may serve as a spiritual compass indicating to us what path we must follow if we are to be real Franciscans. If we adhere to this guide, we will be fulfilling the wishes of Holy Mother Church and consequently, of Almighty God. By doing so, we shall also be faithful to the promises we made at our religious profession. Finally, if we earnestly travel along the Franciscan road to heaven, our lives will be replete with perfect Franciscan joy -- the road to paradise, and the vestibule of heaven. It is necessary for us therefore, to meditate upon the vital elements of Franciscan spirituality; we must not be satisfied with a mere cursory glance at them. Moreover, superiors should take care to explain them to all the friars under their charge, so that each friar may actually live those things which constitute a true Franciscan. The result of this zealous solicitude will be the constant growth of our beloved Order, especially in the distinctive Franciscan virtues. What we have seen, however, has been more or less on an abstract or theoretical level. Since, however, concrete examples and facts tend to affect souls more readily, let us consider the life of our recently beatified confrere, Francis Anthony Fasani. He serves as an excellent model, showing us how Franciscan spirituality is put into practice. A look at his life will also inspire and strengthen us so that our own journey toward perfection will be hastened. He is from our own Franciscan family, the Conventual Franciscans; he lived in an age very similar to ours, and he knew from experience the various aspects of our own Franciscan life: a life that is not entirely contemplative, nor dedicated to manual labor alone, but one that combines prayer and study as well as care of souls. He can be pointed to as an example in every phase of Franciscan living, since he was a subject on every level of religious life, as well as the superior of a friary and Minister Provincial. His contemporaries called him "Francis reborn." May he serve as an outstanding model for us in our pursuit of the Franciscan way of life !

FRANCISCAN STUDENT

Blessed Francis Anthony is indeed a wonderful example for our Franciscan students. Since it was his duty in the seminary to study, he devoted himself wholeheartedly to this task, always proceeding in the spirit of prayer as our Seraphic Father desired: "Let the friars work faithfully and devotedly, so that while avoiding idleness, the enemy of the soul, they do not extinguish in themselves the holy spirit of prayer and devotion." Venerable Lucci testifies to this practice of our Beatus. "From the time that he was in the Minor Seminary, this Servant of God devoted himself to the life of prayer, of which he was an outstanding example."34 This must also be the attitude of our students toward study so that, while in the seminary, they may progress in the way of Franciscan perfection. They must unite their knowledge with the spirit of prayer, remaining recollected and constant in their study. To this must be joined true Franciscan joy and pious conversation during recreation, following the example of our Beatus. They should likewise avoid idleness, which is the father of vice, and ought to strive to acquire the spirit of mortification and penance, without which, passion and temptation will threaten the entire edifice of virtue. As early as his minor seminary days, Francis Anthony chose a spiritual director, to whom he laid bare his whole soul, so that he might receive the necessary counsel to live his seminary life as perfectly as possible. In like manner, our students should see to it that they choose a spiritual director, lest they fall into the snares of the devil, fail to advance in the spiritual life, thrust aside the care of souls, become unfaithful to their vocation, and suffer danger even to their eternal salvation. Since Francis Anthony always maintained a frank and docile spirit toward his Cleric Master, he was "an example to the other students, diligent and constant in study, reverent toward superiors and teachers, fervent in prayer, and a lover of silence and recollection. He was the first to respond to the call of the bell; filled with charity he helped his confreres gladly; he comforted the sick and served them with great love; he used to share the manual labor with the lay brothers." Our Blessed did not neglect to include fraternal correction among the works of charity which he practiced, since he believed that true charity is not content to remain silent concerning the defects of the friars, because one is thereby made a co-operator in evil. "When he saw a certain religious default in the observance of the rule, he tried to correct him humbly, so that the friar would mend his ways."35 He also had the true concept of obedience, which enabled him to see God in his superiors; "He considered the superior's voice as God's voice; he therefore promptly and joyfully carried out their every wish, and whithersoever obedience would command him to go, he went without delay or saying a single word."36 Since he was already a perfect religious at the time of his training in the college at Assisi, "he showed the greatest modesty in word and look,"37 and "he led a penitent and mortified life, finding solace in study and prayer, or at recreation time, when he used to converse about the things of God."38 Here we have an example to be followed by our youth; here is the work of our seminaries -- to form the character of the young men who shall be the source of new life for our Order! The Rectors and Masters should make it their duty to preach the Franciscan life to them by their own actions and words, so that our students, from the time that they are in the Minor Seminary and in accordance with their age, will be gradually imbued with true Franciscan spirituality, and with a deep love of Christ, whom they are striving to imitate and foster in themselves; renouncing their own wills -- becoming one with Him by their labor and love. Superiors should also strive to effect that the students become one with Christ by means of true Franciscan charity, and that our Franciscan seminaries are according to the mind of our Seraphic Father -- abounding in the love of poverty and all the Franciscan virtues. For, the religious life and the future of the entire Order depend upon the true Franciscan education imparted by our seminaries; this should be already begun in the Minor Seminary, where the directions given are to set the course of the student's whole life. The Superiors, Rectors and Masters should keep in mind that they bear the burden of this great task, for which they shall have to render an account before Almighty God, the Order and the Church, before the youths themselves, and all those whose salvation depends upon good religious and priests.

FRANCISCAN PROFESSOR AND GUARDIAN

In the friaries where he was stationed, Francis Anthony faithfully continued to live the religious life which he had begun so well in the seminary. He was convinced, and rightly so, that as one advances in age and rank, he must also progress in virtue and knowledge. During his whole Franciscan life he continued to grow in charity, in the love of the poor and the desire to help them, in obedience and in chastity. Appointed a Professor in the seminary, he became an example for teachers, by his learning, zeal, and religious virtues. He desired to develop the students, "not only in the sciences, but in virtue and piety."39 Elected a Guardian, he was the model of a Franciscan Superior: concerning the faults of his subjects, he showed the greatest zeal and vigilance, the greatest kindness and considerateness, not however without a certain severity and sternness toward the failings of his subjects. For he thought that since he would have to render an account of their salvation and perfection, it was not real charity to be silent regarding their failings, for he would thus be jeopardizing their spiritual progress: "he incited all to prayer, to the love of God's laws, and to solicitude for regular observance, by exhortations and gentle reprimands, but far more by example and deeds."40 He likewise saw to it that the time appointed for choral recitation of the Divine Office and Meditation was observed; in the recitation of the Divine Office he was solicitous that there should be a fitting observance of the tone, speed, and pauses, in keeping with the dignity of this sacred duty. The first to appear in choir, he inspired everyone by his example; he was never absent when he was at home, although he was fatigued after returning from preaching or the ministry among the faithful. He also restored the observance of an entire hour of mental prayer, as directed by the Constitutions; likewise, he enforced the practice of the Discipline, the Examination of Conscience, and the annual retreat. "He reprimanded those that failed with great charity, stirred up the negligent, commended the good, and punished the defaulters, in so meek a manner and so filled with charity, that everyone was grateful to him.''41 Because he was a Master of Sacred Theology, Francis Anthony was entitled to have a lay brother who would assist him in his own needs, and as he was also a teacher, he was not bound to attend choir. Nevertheless, he did not take advantage of either privilege, although he was justified by the Constitutions, since he believed that he was held to the law of charity which dictates that we give good example.

FRANCISCAN PROVINCIAL

After he had become Minister Provincial, our Blessed extended to the whole Province the restoration of religious discipline, which he had begun in his own friary as Guardian. "The fame of his zeal and vigilance spread as far as Rome. He used all prudent means at his disposal to establish the strict observance of the rule in all the friaries of the Province. He demanded strict obedience from all, and the result was gratifying, because he did so in a very kindly manner and by his own example.''42 Aware of the importance of electing suitable local superiors, he proposed those Fathers for the position of Guardian, who would act more as guides and spiritual directors than as administrators of material things. He looked upon the friaries of his province as spiritual units, and because of his reverence for the unity that is found in Christ, he thought of them not simply as domiciles, but as perfect Christian communities -- united in Christ and the Holy Spirit by charity. He believed that "only one thing is needful"43 -- to love, and thus form Christ in the soul of each of the friars, and Christ only in the common unity. When all things have been restored in Christ, then the holiness of each friar, the holiness of the community, and the fruitfulness of their Apostolate, will be secure. If this is not our goal -- then our efforts are valueless. Blessed Francis Anthony also furthered the reform of our friaries by his frequent official visitations; first directing what changes should be made, and then seeing to it that they were carried out. He especially praised the practice of poverty and charity and urged the regular instruction of the lay brothers. He often exclaimed: "O Lord, make the spirit of Saint Francis flourish in our Order. Take away those things which impede our friars from advancing in perfection and which disturb their peace.''44 "He loved poverty in the friaries, in the cells, in the furniture, in the clothing of the friars, -- in everything. Whenever he saw something contrary to poverty, he demanded that it be removed."45 "Nor did he hesitate to cut the hair of any friar who was vain, as this was contrary to the spirit of Franciscan humility and simplicity, or of those who were acting through contempt of their superiors.''46 Nevertheless, he did this with the charity which he always strove to foster: "Thus he accomplished this in so meek and kind a manner, and employed so much charity in punishing the guilty and such prudence in rewarding the good, that they all remained grateful to him, and attached to him with an affection coupled with reverence.''47 It is well for us Franciscans, superiors and subjects, to consider the virtues of Blessed Francis Anthony. If we imitate him in practicing them, what glory shall we not also bring upon our beloved Order! Behold in him the exemplar of all Franciscan virtues !

HUMILITY

Blessed Francis Anthony considered humility the foundation of all Franciscan virtue. For, he said: "The Virgin Mary is the door to paradise. He alone who is not arrogant or puffed up is able to enter through this door, for it is a narrow and humble one.''48 Francis Anthony indeed practiced this humility: "As superior, after he had reprimanded and corrected his confreres in the Conventual chapter, he often knelt before them with his cord around his neck, and very humbly begged their pardon if he had saddened them and had not always edified them by his manner of acting.''49 "From the official processes of his Beatification we know that praise was a veritable torment to Blessed Francis Anthony; indeed, he showed himself happy and filled with joy when he heard unfavorable remarks about himself which the mediocre and lukewarm are accustomed to make against the fervent."50 Interiorly humble himself, he loved those occupations which foster humility. When he was Guardian and Minister Provincial, he served the sick and prepared the rooms for visitors. He used to sweep the church as well as the sacristy and choir; he also rang the bells and was happy in performing the duties of the simple lay brothers.

POVERTY AND MORTIFICATION

Humility, which is poverty of one's own ego, made poverty in material things very dear to our Blessed. He wore an old, patched tunic, and his shoes and other clothing were equally poor. He lived in a bare and simple room, but it was spotless, as he himself swept it daily. Francis Anthony used to say to his friars: "'We must be poor, Friars, as was our Holy Father Francis, but we must also be clean.' Shrinking from anything that bespoke ownership, he immediately gave anything that was given him, to his superiors. It sufficed for him to be maintained by the community."51 Poverty, by which a Franciscan renounces himself and everything else, implies mortification. Through mortification one dies to himself so that he might live in Christ, and affixes himself to the cross with Christ so that he may be able to rise again in His Spirit. "The witnesses examined in the Process of Beatification agree that he was very severe with himself in the practice of penance and mortification."52 "His bed consisted of boards."53 "He often passed the night in the presence of the Blessed Sacrament."54 "He fasted frequently, but when moderation was imposed upon him by his superiors, he immediately showed himself obedient.'55 Despite the fact, however, that our bodily infirmity sometimes demands moderation in the corporal mortification we take upon ourselves, we can nevertheless learn a lesson from our Blessed confrere. Such example as he has given us reminds us that sanctity is not attained by one who does not chastise his body and bring it into subjection to the dictates of his soul.

OBEDIENCE

If on account of physical weakness however, bodily mortification becomes impossible, there always remains the necessity for spiritual mortification. This is accomplished by practicing the virtues of humility and obedience. The obedience of Blessed Francis Anthony was always prompt and joyful. He saw God in the persons holding a position of authority, and obedience was thereby made very easy for him. He used to say: "The will of God is my paradise.''56 If one remembers that Almighty God is the Best of fathers, and that everything which happens to him is willed by God or at least permitted by Him, he also realizes that he is fulfilling the will of God, and, at the same time, uniting himself with Him through love. Such a one is therefore already, in a certain sense, in paradise! But, how can we be more certain of the Divine Will than through religious obedience? How can we be more sure that we are living in union with God, than through religious obedience ?

CHARITY AND PRAYER

Besides being an example of Franciscan poverty, by which he died to himself and to all external things, Blessed Francis Anthony was an exemplar of another great Franciscan virtue -- charity. His constant prayer was: "O God Who art Love! O Greatest Love! O Immense Love! O Eternal Love, consume me!"57 He was aflame with that divine love which is the very essence of the religious life and the source of happiness in it. He desired to be inflamed more and more with this divine love, and would weep over the madness of those religious who abandoned divine love, succumbing to foolish temptations, or through tepidity and foolishness chose the path of mediocrity which causes misery in this world as well as in the next. For, while they are pursuing these sinful and inferior ends, they have been in reality called to a life of ineffable love, now and in eternity; although they may have to bear the cross here, love makes the carrying of the cross a species of paradise. Our Blessed confrere nourished this love by continual prayer. He practiced daily meditation which "he called the foundation and only support of the Religious life."58 He never left the friary nor returned to it without making a devout and recollected visit to the Most Blessed Sacrament. During the course of the night, when his confreres were taking their rest, he used to spend hours at a time before the tabernacle, sometimes remaining until the next morning. He celebrated Holy Mass with the greatest devotion, after making a preparation of one half hour, and after Mass he remained in thanksgiving for another half hour. Francis Anthony especially loved the Retreat House of St. Roche, where he could spend entire days in prayer. In conversation and during recreation he always spoke of divine things; if something else were mentioned, he would turn the trend of the conversation to God, and would say in conclusion: "Let us love God! Let us love God!''59 Life for him, meant love and blessedness!

MARY AND THE MYSTICAL BODY

Love of God also effects a love for His Mother, the Blessed Virgin Mary -- the Mother of Love Incarnate who dwells in us. Divine life flows into us from her, and through her we are transformed into Christ; for we are sons of God in so far as we are sons of Mary in Christ. Our Blessed confrere, therefore, always referred to Mary by the most affectionate name of "Mother," -- the expression of his tender love for her. This love grew in proportion to his own progress in sanctity and conformity with Christ. He desired to live through, with, and in Mary, so that he would thereby be able to live through, with, and in Jesus. He used to say: "Let us love Mary. Let us always have recourse to Mary in temptations, in afflictions, in times of spiritual dryness, in every necessity of soul and body! Mary is the key to paradise: in her let us place all our hope, because we can expect all things from God through her mediation."60 Francis Anthony preached Mary continually, and venerated her with special devotion both privately and publicly. Daily, after Vespers in choir, he visited the altar of the Blessed Virgin, and remained there in prayer for one half hour; at night he returned to pray for an entire hour. He strove to imitate the humility, charity, and purity of Mary, so that he might become one with Jesus through conformity with her.61 Intimately united with his love for the Mother of Jesus was Francis Anthony's devotion to the Mystical Body of Christ. This devotion extended primarily to those saints who are more closely related to us Franciscans in the unity of this Body, such as our Seraphic Father, Saint Anthony of Padua, etc. But he loved all the members with the love of Christ, since all of them help to constitute the oneness of the Mystical Body. This was the reason for his apostolic zeal, his love of preaching to the people. He desired to save the souls of all his friars, for he was aflame with fraternal charity, and burned with the desire for the completion of Christ's Mystical Body, which suffers until its completeness and perfection have been achieved.

THE APOSTOLATE

Blessed Francis Anthony preached in the typically Franciscan manner- according to the Gospel, in simple words, but his preaching was filled with such devotion and power of persuasion, that he set souls afire with love and compunction. Witnesses assert: "He did not indulge in rhetorical flourishes while preaching, but he spoke in a familiar manner, truly filled with the love of God and of his neighbor .... Thus, he moved his listeners and led them to true conversion."62 "His words came from a full heart, and were so fiery that they enkindled and affected his listeners."63 Besides preaching, he chose the ministry of the confessional as a means of converting souls and fostering the love of God: "He responded quickly and joyfully, as often as he was called, at all hours and without sparing himself."64 "He sat in the confessional for long hours throughout the day, ministering to everyone without exception, with the greatest patience and a pleasant countenance.''65 He used to give his penitents a brief but effective admonition, and was meek and understanding, following the example of Christ, the Good Shepherd. At the end of his life he was able to say: "O Lord, I was forgiving and merciful, I do not deny it... For You taught me to be so !"

A HAPPY DEATH

The seraphic love which motivated every action of Blessed Francis Anthony made his whole life fruitful, and he was able to greet "Sister Death," as did our Seraphic Father, with a song. As the final hour approached, he exclaimed: "Paradise ! Paradise ! Paradise !" adding, when the doctor announced that death was near:66 "I rejoiced because they said to me, 'we will go up to the house of the Lord'" (Ps. 121:1). In the hour of death he closed his earthly life by commending his soul to his beloved Mother, reciting the Marian hymns Ave Maris Stella, the Magnificat, and the Tota Pulchra.67 Behold how a true Friar Minor lived -- and died! May his example serve as an incentive for us to continue to strive after the perfection which, by our Religious profession, we have promised Almighty God and our Holy Father Saint Francis to pursue. May the Franciscan way of spirituality, which is our way of sanctification, direct our entire life and all our apostolic activities. Let us heed the last words of Blessed Francis Anthony, and we too shall reach our goal: "Love one another in holy fraternal charity, observe the Holy Rule and the Commandments of God, obey your superiors, and you will become saints.''68

REFERENCES I. Fr. Virus a Bussum, O. F. M. Cap., De Spiritualitate Franciscana (Rome, 1949), p. 5. 2. P. Pius XII, Allocutio ad Patres Capitulates O.F.M., May 23, 1951; cf. "L'Osservatore Romano," May 24, 1951. 3. Rule, cpt. I. 4. Thomas of Celano, O. M/n., I Vita, N. 84. 5. I Celano, n. 32. 6. Rule, cpt. XII. 7. Lk. 10:27. 8. Gal. 2:20. 9. Ibid. 2:19-20. 10. Opuscula S. Patris Francisci (3 ed., Ad Claras Aquas, 1949), p. 125. 11. Opuscula, Laudes, p. 124. 12. Saint Bonaventure, Lignum Vitae, Prologus: VIII, 68. 13. II Celano, n. 198. 14. Ibid., n. 201. 15. "Because the Lord made Himself poor in this world for our sake." Rule 2, Opusc., p. 68. 16. P. Plus XII, Allocutio ad Capitulates O.F.M., 1, c. 17. Gal. 6:10. 18. I Celano, n. 38-39. 19. I John 4:12. 20. Rule, cpt. VI. 21. II Celano, n. 95. 22. Lk. 18:1. 23. I Rule, cpt. XXII, Opusc., p. 54. 24. Saint Bonaventure, Legenda Maior, c. X, N. I. 25. Legenda Antiqua (Perus. Ed. Delorme, 1926), N. 43. 26. Rule, cpt. V. 27. Saint Bonaventure, Legenda Major, cpt. XI, n. 1. 28. Legenda Antiqua, n. 70. 29. Saint Bonaventure, Determinationes quaestionum circa Regulam Fratrum Minorum, VIII, 338. 30. Saint Bonaventure, Legenda Major, cpt. VIII, n. 5. 31. II Celano, n. 146. 32. I Rule, cpt. 17, p. 146. 33. Jn. 14:6. 34. Summarium de Virtutibus (Rome, 1879), p. 40, n. 31. 35. Sum., 39, 24. 36. Ibid., 176, 5. 37. Ibid., 181, 7. 38. Ibid., 212-213, 19. 39. Ibid., 41, 35. 40. Ibid., 159, 34. 41. Ibid., 172, 48. 42. Ibid., 155, 16. 43. Lk. 10:42. 44. Sum. 189, 13. 45. Ibid. 190, 13- 46. Ibid. 167, 23. 47. Ibid. 169, 30. 48. Ibid. 227, 46. 49. Ibid 222, 28. 50. Ibid. 227, 46. 51. Ibid. 187-189. 52. Ibid. 12, 3. 53. Ibid. 45, 57. 54. Ibid. 53, 96. 55. Ibid. 45, 56. 56. Ibid. 118, 44. 57. Ibid. 118, 42. 58. Ibid. 146, 88. 59. Ibid. 131, 111. 60. Ibid. 105, 44. 61. Ibid. 85, 87; 115, 28. 62. Ibid. 120, 53. 63. Ibid. 121, 59. 64. Ibid. 68, 29. 65. Ibid. 120, 51. 66. Ibid. 300, 86. 67. Ibid. 302-3, 98. 68. Ibid. 291, 46.