[442] It is interesting to observe how much of Stephen of Bourbon’s description of the Poor of Lyons applies to Franciscan beginnings, and how much more of it would have applied had not St. Francis possessed the gift of obedience among his other virtues. Stephen was a Dominican of the first half of the thirteenth century, and himself an inquisitor. Thus he describes these misled people: “The Waldenses are called after the author of this heresy, whose name was Waldensis. They are also called the Poor of Lyons, because there they first professed poverty. Likewise they call themselves the Poor in Spirit, because the Lord says: ‘Blessed are the poor in spirit....’ Waldensis, who lived in Lyons, was a man of wealth, but of little education. Hearing the Gospels, and curious to understand their meaning, he bargained with two priests that they should make a translation in the vulgar tongue. This they did, with other books of the Bible and many precepts from the writings of the saints. When this townsman had read the Gospel till he knew it by heart, he set out to follow apostolic perfection, just as the Apostles themselves. So, selling all his goods, in contempt of the world, he tossed his money like dirt to the poor. Then he presumed to usurp the office of the Apostles, and preached the Gospels in the open streets. He led many men and women to do the same, exercising them in the Gospels. He also sent them to preach in the neighbouring villages. These ignorant men and women running through villages, entering houses, and preaching in the open places as well as the churches, drew others to the same ways.”
Up to this point we are close to the Franciscans. But now the Archbishop of Lyons forbids these ignorant irregular evangelists to preach. Their leader answers for them, that they must obey God rather than man, and Scripture says to preach the Gospel to every creature. Thus they fell into disobedience, contumacy, and incurred excommunication, says Stephen (Anecdotes, etc., d’Étienne de Bourbon, edited by Lecoy de la Marche (Soc. de l’Histoire de France, Paris, 1877), cap. 342).
[443] The rôle of Franciscans and Dominicans in the spread of philosophic knowledge in the thirteenth century will be considered post, Chapter XXXVII. Chapter XVIII., post, is devoted to the personal qualities of Francis.
[444] Peter Damiani, De contemptu saeculi, cap. 32 (Migne 145, col. 287).
[445] On Damiani, see ante, Chapter XI. IV.
[446] Peter Damiani, Opusc. xi., Dominus vobiscum, cap. 19 (Migne 145, col. 246).
[447] Peter Damiani, De contemptu saeculi, cap. 25 (Migne 145, col. 278).
[448] Peter Damiani, De perfectione monachi, caps. 2, 3 (Migne 145, col. 294).
[449] De perfectione monachi, cap. 8 (Migne 145, col. 303).
[450] De perf. mon. cap. 13 (Migne 145, col. 307).