His open protection, with the sanctity of their lives, caused the Institute to flourish throughout the kingdom. Several doctors of theology embraced it; and subsequently Robert Maideston, Bishop of Hereford, an enlightened prelate of great distinction at court, obtained leave from Gregory IX to give up his bishopric to take the poor habit of St. Francis, under which he became a model of humility and poverty.
Three hundred years after, King Henry VIII destroyed all these monuments of science and religion, which his predecessor Henry III had raised with so much zeal, and tyrannically treated the successors of those who had been received with so much benevolence. The strange revolution which the incontinence and heresy of this prince brought about in England, reduced the Friars Minor, and all other missionaries, to the necessity of running greater risks in endeavoring to maintain the remnant of faith, than what they had to incur amongst the infidels.
We suppress all comment on so deplorable a subject, and we are satisfied with offering up our prayers to the Almighty that He might deign to cast the eyes of His mercy upon those islands which formerly gave so many saints to the Church; that by His grace, the talent and learning which are found there, may be employed in searching for the truth and appreciating that truth which the illustrious Pope St. Gregory had taught there in the sixth century; that these talents may be no longer employed in the defence of a variety of sects, equally at variance with the doctrines of antiquity, condemned by the principles of the Christian religion, and by the rules of right reasoning; and that it shall no longer be said that men of learning make use of the light they have received and cultivated, to countenance every description of falsehood; so that, as St. Leo said of idolatrous Rome, dictating to almost all other nations, she herself was the slave of all their errors.
Francis, having received the resignation of his vicar general, on his return from his visitations, deferred the choice of his successor till the assembly of the chapter which was held on Whitsunday. He consulted God on the election, who made known to him by revelation that Brother Elias should be restored; he communicated this to his companions, and when the chapter met, he named Elias vicar-general.
We may feel assured that after having deposed him for laxness, he would not again have placed him at the head of his Order, had he not been certain that God himself had ordered it. As soon as the saints are made aware of the will of God, they have no thought but of obeying, whether it be that they know His reasons, or that they be hidden from them. Thus, three hundred years before St. Francis, St. Stephen, the third Abbot of Citeaux, did not fail sending Arnaud to Morimond to be its first abbot, although he knew by divine inspiration, that this post would be prejudicial to him, and that it would not turn out well: it was enough for him that it was God's will that he should be so sent. Thus we find in Holy Writ that Eliseus, by God's order to Elias, consecrated Hazael King of Syria, who, he foresaw would bring such great evils on the people of God, that the foresight moved him to tears. Human prudence must not censure in the saints what they have only done from supernatural views, against their own impressions, and their own inclinations. In these extraordinary cases we must only adore the counsels of Divine Wisdom, without endeavoring to penetrate them: we must acknowledge, as Tobias did, that all His ways are ways of mercy, truth, and justice; and say with one of the prophets: "Thy loss comes from thyself."
At the chapter Francis sat at the feet of Elias and, as his infirmities prevented him from making himself heard, it was through Elias that he proposed all that he wished to communicate to the assembly. Towards the close he pulled him by the tunic and told him in a low tone of voice his intention of sending some of the brethren into parts of Upper Germany, into which they had not yet penetrated. Elias laid the affair before the brethren in the following terms: "My brethren, this is what the Brother says" (for thus they designated Francis, as a mark of great respect). "There is a part of Germany, the inhabitants of which are Christians and devout; they go, as you know, through our country during the heats with long staves and great jack-boots, singing the praises of God and His saints, and thus visit the places of devotion. I sent some of our brethren into their land, who returned often having been sorely ill-treated. For this reason, I compel no one to go thither, but if there are any sufficiently zealous for the glory of God and the salvation of souls, to undertake this journey I promise him the same merit as is attached to obedience, and even more than if he made a voyage over the sea."
About ninety offered themselves for the mission which they considered as an opportunity for suffering martyrdom. The chief was named with the title of Provincial Minister of Germany, and Brother Caesar, a German, was selected for that office. He was an ecclesiastic of Spire, who had been drawn into the Order by the preaching of Brother Elias, some time before, he himself having the character of a good preacher. He had permission to select those whom he desired to take with him from among those who had volunteered; however, he only chose twenty-seven, twelve of whom were priests, and fifteen lay-brethren, among whom there were some Germans, and some Hungarians, excellent preachers. He remained nearly three months in the Valley of Spoleto, with leave from Francis, and sent his companions into Lombardy to prepare themselves for the great work they were about to undertake; then they set forth dividing themselves into small groups of three and four. We shall further on give the details of their journey, and of their labors and success.
In the choice which Casar made of those whom he thought adapted to the German mission, something occurred which at first was amusing, but which turned out very serious and very useful. Some one having suggested to him to take one of the brethren named Jourdain, he went to him and said:—"And you Brother Jourdain, you will come with us?" "I?" replied he, "I am not one of yours; if I rose up, it was not with any intention of going with you, it was to embrace those who were about to go into Germany, and who, I am certain, will all be martyred." He was so apprehensive that the Germans by their cruelty, and the heretics of Lombardy by their artifices, would be the causes of his losing his faith, that he daily prayed to God for the favor of being kept away from the one and from the other.
Casar, continuing to urge him to go with him, and Jourdain continuing to refuse, they went to the vicar general, who, after having been informed how the matter stood, said to Jourdain:—"My brother, I command you, on your holy obedience, to decide absolutely upon going into Germany or not going." This order put his conscience in a dilemma: if he should not go, he feared its reproach for having followed his own will, and did not like to lose a glorious crown; and, on the other hand, he could not determine on going, thinking the Germans so cruel as he had been led to believe. In order to come to a conclusion, he consulted one of the religious who had greatly suffered in the first mission, and had been stripped in Hungary no less than fifteen times, who said to him:—"Go to Brother Elias, and tell him that you are neither willing to go into Germany nor to stay here, but that you will do whatsoever he shall desire you to do. You will hardly have addressed him, then your difficulties will be done away." He followed this advice, and Elias ordered him by the obligation of obedience to accompany Brother Casar into Germany. He went and labored assiduously, and more than any of the others, to extend the order throughout the country. His obedience quieted his mind for a man is never more satisfied with himself than when he obeys. "Experience shows," says St. Bernard, "that the yoke of obedience is light, and that self-will is oppressive."
Anthony had heard in Sicily that the chapter was to assemble at St. Mary of the Angels, and although he was still in a state of weakness, he had come to it with Philippinus, a young lay brother of Castile. When the chapter was over, the brethren were sent back to their convents by the vicar general, but no one asked to have Anthony, because no one knew him, and he appeared so feeble, that he did not seem fit for work. He offered himself therefore to Brother Gratian, who was Provincial of Bologna, or of Romagna, whom he begged as a master, to instruct him in the rules of regular discipline, making no mention of his studies, or of any talent he had, and showing no other desire than to know and love the crucified Jesus. Gratian delighted with these his sentiments, asked to have him, and took him with him into his province, with Philippinus, who was sent to Citta di Castello, and from thence to Columbario, in Tuscany, where he died a holy death. Anthony, who only wished for solitude, had leave from the provincial to live at the hermitage of Mount St. Paul, near Bologna, where he wished to have a cell cut in the rock, which was separated from all the others; this the brother who had cut it out for himself ceded to him. There he lived in as much solitude as obedience allowed him, devoting himself to contemplation, fasting on bread and water, and practising such other austerities, as to be thereby so weakened, that, according to the savings of his brethren, he could hardly stand when he came to them. Although he was full of zeal, he did not dare attempt to preach; the martyrdom which he had escaped in Africa had rendered him timid; he abandoned himself to Divine Providence, without any other anxiety than that of inciting himself to the more perfect love of God, and strengthening himself in the hope of enjoying the good things of Heaven, and resisting the attacks of the tempter, who strove to dissuade him from the holy exercise of prayer. Living thus in great simplicity among his unpretending brethren, he disguised under a plain exterior the vast light he received from Heaven; but by that humility he deserved to be brought forward for the accomplishment of the designs of Providence, who generally prepares those in secret, whom he destines to splendid ministrations.