First Part
In consequence of the decision of the chapter of 1244 search was begun in all quarters for memorials of the early times of the Order. In view of the ardor of this inquiry, in which zeal for the glory of the Franciscan institute certainly cast the interests of history into the background, the minister-general, Crescentius, was obliged to take certain precautions.
Many of the pieces that he received were doing double duty; others might contradict one another; many of them, under color of telling the life of the Saint, had no other object than to oppose the present to the past.
It soon became imperative to constitute a sort of commission charged to study and coördinate all this matter.[55] What more natural than to put Thomas of Celano at its head? Ever since the approbation of the first legend by Gregory IX. he had appeared to be in a sense the official historiographer of the Order.[56]
This view accords perfectly with the contents of the seventeen chapters which contain the first part of the second legend. It offers itself at the outset as a compilation. Celano is surrounded with companions who help him.[57] A more attentive examination shows that its principal source is the Legend of the Three Companions, which the compilers worked over, sometimes filling out certain details, more often making large excisions.
Everything that does not concern St. Francis is ruthlessly proscribed; we feel the well-defined purpose to leave in the background the disciples who so complacently placed themselves in the foreground.[58]
The work of the Three Companions had been finished August 11, 1246. On July 13, 1247, the chapter of Lyons put an end to the powers of Crescentius. It is, therefore, between these two dates that we must place the composition of the first part of Thomas of Celano's Second Life.[59]
VII. Second Life by Thomas of Celano[60]
Second Part
The election of Giovanni di Parma (1247-1257) as successor of Crescentius was a victory for the Zealots. This man, in whose work-table the birds came to make their nests,[61] was to astonish the world by his virtues. No one saw more deeply into St. Francis's heart, no one was more worthy to take up and continue his work.