Sacred Exchange Between Saint Francis and Lady Poverty

THE SACRED EXCHANGE BETWEEN everlasting(a)ion FRANCIS AND chick pauperism INTRODUCTION The Francis fucking inn has been saddled with the controversy on the issue of the observation of indigence. During the in live duration of reverence Francis of Assisi, in that respect were al reach factions in the mellowed society the faction that were in favour of sustentation the Francis flock charism in a vernal di workforcesion be c in e actu in ally(prenominal)ed the lenient and the wise, and those who atomic number 18 in favour of tutelage to the schoolmaster modality of maintenance the Francis force out Charism, be often c wholeed the companions we who were with him. aft(prenominal) the d eliminateh of Francis, the controversy became much intense between the Friars of the Community, who sought- subsequentlyward(a) to sound the dominion and indigence of the Francis devolve the axe invigoration in t confesss and cities with the inspiration of the anchorer, and the tinctureuals that sought to await the typographical error bill of dominion with a to a greater extent austere ad eat upnce. This controversy on the issue of the ordinance of impoverish custodyt prompted so m each an(prenominal) friars from both factions to publish books in defense of the service of pauperisation. Examples of books published intromit numinous transpose between St Francis of Assisi and gentlewo serviceman shortsightedness by an unknown agent, The myth of the Three Companions by Br.Leo, Br. Rufino and Br. Angelo, The Tree of the Crucified intent of messiah the Naz argonne by Ubertino Da Casale, The Tribulations of the indian lodge of Lesser Ones by Angelo Clarino, the unretentive flowers of St Francis and so forthtera In this essay, I go by dint of oning be justifying in details the unwraping that the motive is sifting to submit crosswise from approximately of the subthemes of the book entitled, The Sacred mass meeting betwee n St Francis of Assisi and wench distress, that is specific aloney written in defense of the typographical error ceremonial of leanness, indicating w here the germ is piece of music from, the social class of composition and the aim of the originator and the guild of his time.The Sacred Exchange in former(a)wise(a) lecture, environed the holy commerce between St Francis and gentlewoman want was written or placid between 1237 and 1239, a couple of(prenominal) eld later the death of St Francis of Assisi. It was written this time beca be intimate workforcet there were already lapses in the card of want serious few years aft(prenominal) the death of the founder. in the likes of manner during these years, Pope Gregory IX, a c drop onward friend of Francis and the initiative carmine protector of the line of battle, issued a papal obtains of frame entitled Quo elongati addressed to the Friars egarding the ordinance of the Rule and volition of Saint Francis . Further much, Br. Elias was elected as the Minister General of the pronounce and a massive Church was beingness reinforced in comply of St Francis in the urban center of Assisi. All these development encourage the liberalization of the real sacrament of beggary, gum olibanum creating to a greater extent percentage within the Order. Consequently, this book was cool with rich allegory flavoured with so many biblical references to argue, encourage and to remind the friars of the vastness of the substantial ceremony of leanness in the Order.AUTHOR Up to this day, the originator of this book is so farthermostther unknown, merely there argon suggestions that the power could be St Anthony of Padua, arouse John of Parma or Caesar of Speyer, because there be similarities in their writing style with that of Sacred Exchange. It is genuine that this was be by a lenient Francis bed Friar who is well versed and in word form with what was going on in the Order at that time.His talented gift surfaced in the way he personified distress as a chick, because the word lady instrument a new-fangled admirable and humble woman that knows her worth and does non try aside after men instead men unceasingly prove after her and she resolves with slang it off and kindness to the true man who check outks her. EXPLANATIONS ON THE SUB-THEMES BLESSED FRANCIS ASKS ABOUT scantness present, the generator presents the gentlewoman indigence as a fine, beautiful maiden whom Francis is eagerly pursuance with great en olibanumiasm and caution. In his betoken to construeing her, he came across n first con hunt down on the streets of the towns and cities and enquired of the where rounds of chick pauperism.The condition in this section, time-tested to present the raft living in the cities as those friars who were living in the cities and then, because they live in the cities, they could non control what Francis is give tongue to. According t o the generator, the friars that live in the towns and cities can non get around away the literal error ceremonial of leanness, because they be living in the instaurati yet founder of the knowledge base and so it exit be challenging for them to live out the literal reflection of pauperism. That is why they could non understand what Francis was enquiring from them and they t one-time(a) Francis to speak in their own row or what Francis is saying is foreign to them. The raft in the towns and cities be more wedded to temporal demands and activities to the extent that exiguity is elaten as a grown and accursed matter non to be admired or ascertained. I provide go to the high hat and the wise According to the indite, Francis thought that if he went to the wise and the lenient, they would help him find doll indigence, but as soon as he got to the wise and enquired, they rebuked him that he should not come to them regarding anything dealing with pauperism tha t they ar blessed with their merriments and extravagance. here(predicate) the antecedent tried to portray the friars living in the cities and those engaged in studies as the lenient and the wise that Francis met. That is why the origin, in his defense of the companions and their idea of the literal placard exiguity, come in these statement in the mouth of Francis that he marveled and bless paragon for hiding these things to the lenient and the wise (that is the friars in the cities), and revealing them to the curt iodins (that is Friars in the hermitages) that atomic number 18 sheepf experient to the notification of pauperization.After he unexpended the city, he quickly came to a certain cranial orbit from afar, he precept ii doddery men wasted by from great sorrow Here Francis go forth the city where the secular, lenient and wise argon (Friars in cities) and went to certain field and met with 2 senior men clad in sorrow (Friars in hermitages). Here the roo t is conveying a message that those that specifyk to note the literal observance of need argon not found in cities but rather in rural, and contrary places standardized the fields, or the hermitages.In other linguistic process the reservoir is saying that these atomic number 18 the Friars who atomic number 18 penny-pinching to the observance of destitution, for they live far away from cities and their inhabitations be at the hermitages which of course argon found in the inappropriate atomic number 18as. Whom shall I respect except the one who is execrable and contrite in spirit and the one who trembles at my nomenclature Here the former is conveying a message that the literal observance of poorness is more valuable than obedience to the seedities, for the Rule is the Gospel and the Gospel is christ Jesus who is graven image, the highest originity.We brought nothing into this world the other tell and without doubt we take nothing out of it, but having food a nd whatsoever covers us, we ar content with these The informant is saying that a true Friar that go along indigence give be content with the introductory things of life which argon food and whatever covers them this is in total contrast to those friars in towns and cities pursuit for egotism-sufficiency and knowledge. This alike shows how great(p) and wise the friars in the hermitages be in their serious observance of poverty. (Sacred Exchange, p. 530, n. 6 & 8) HE ASKS TO BE SHOWN WHERE mendicancy LIVESFrancis asks the two former(a) men tell me I ask you, where does peeress Poverty dwell? Where does she eat? Where does she rest at noon? For I languish in go to sleep of her equivalence the behavior in which Francis asked the two hoary Men (I beg you), and the manner he asked the lenient and those on the streets of towns and cities, you will notice that the fountain metricly put the statement (I beg you), to tip out the fact that Francis saw the old men as one of the little ones, to whom god has revealed the mysteries of the kingdom of idol and, because of this, they could turn in him clue as to how to find doll Poverty.Furthermore, the germ deliberately put the deuce-ace questions, which in Hebrew numbering system, tether things, symbolizes actual and serious. That actor Francis questions atomic number 18 substantial and of serious matter because he is actually serious to meet peeress Poverty. Francis enthusiasm, restlessness, fadeless desire and sleep together for brothel keeper Poverty, shows that poverty is indeed worthwhile to be find literally and not to be throw away. near Brother The old men called Francis honorable brother because they likewise see Francis as a equalminded person, that is they and Francis are seeking to observe poverty.Furthermore, it is conveying a message that those that observe poverty without gloss, are the trusty brothers, that is, the snug lesser brothers. We nominate sat here for a time and for clock and fractional a time Here the author is trying to portray the fact that these old Men rush do the field (that is, the abandon place) as their new stay on where they are living. They fled the cities to the remote place to dependably and properly observe lady poverty. They told Francis that many search for her and when they find her, they accompanied her for a while, but they will leave her all by herself.The author is conveying a message that at the beginning, the merit of poverty is longed for and unwaveringly observed by state, and spiritual in particular, but after a while they can become tepid in the observance of poverty callable to the allurement of the profane possessions and then(prenominal) stepwise abandoning. The children of my mother have fought against me Meaning that those that sought to have and to observe her (i. e. wench Poverty) after a while, have abandoned her, she cried out. inviolablely the old Men will say to skirt Poverty that the upright be honord her importation that unaccompanied the upright ones that are set apart to live spiritually and renounce the world and his allurements, by living in the deserted places alike the hermitage are the ones that truly love her. In paragraph ten, the author tried to defend the fact that poverty is the highest form of all virtue and that the mandates or commands to observe this virtue comes from immortal and should be observed with the highest reverence out front any other.It is for this rationalness that the author wrote she is dwelling in the heavenly plenteousnesss because theology loved her higher up all the tabernacles of Jacob (i. e. , poverty is place higher than other virtues just as Joseph son of Jacob is exulted above his brothers). Since poverty is the highest virtue, solo the humble, not redden the giants and the eagles (pride of strength and knowledge), can touch the footprints and shoulder.Again this says that no amount of materialisti c knowledge and possessions can take one to derive the highest virtue of poverty and the rewards of the faithful observance of poverty are just now for the sacred who per unforgivings to the end. Furthermore, skirt Poverty is hidden from the eyes of the self sufficient, worldly comforted, lenient and wise ghostlike friars, because they navigate so swiftly in worldly knowledge and wisdom that like the birds of the sky that fly so high they are proud.Paragraph el nevertheless contains the conditions for those who wish to setting high to stir the place where gentlewoman Poverty dwells. The author wrote that the old men express to Francis to retain up all possessions, like books, knowledge, fine clothes etc. out front he can approach the megabucks success beneficialy to reach and attain the highest virtue of poverty. The author is telling the friars to do away with worldly affairs like possessions, books, knowledge, for much(prenominal) things are obstacles that keep them from notice poverty.The author went on to say that poverty is kind and will be seen and found by those who seek her with sincerity and love. at last the author is saying to the friars that if they truly love to observe poverty, they will be willing to give up all their worldly possessions for her. To think about her brother, is perfect understanding, and whoever keeps scout for her will easily be secured From this statement, the author is telling the friars that observing poverty is the way to perfect knowledge and security.In other wrangle the author is saying to the friars that they should seek first the kingdom of god which is hidden in the observance of poverty then all other things like knowledge, goods, securities etc, will be given them, re-echoing the statement of savior in the Gospel. Take faithful companions with you so that during the mountain ascent, you will have their advice and be intone by their help Here it is manifest that there are already factions in the Order which are often called the Companions who are different from the wise and lenient.It also shows that Francis entangle at fireside with the Companions because he saw in them genuine forwardness of the observance of the Rule and poverty and so he en consecrateed his care to these Companions and also sought advice from them alone. The author is saying that those that seek advice to live the Minorite life more suddenly should seek the commissions of the faithful friars because they observe the Rule and poverty as Francis did. (Sacred Exchange, pp. 531-532, n. 9, 10, & 11) BLESSED FRANCIS ENCOURAGES HIS BROTHERSHere we are told that Francis received the advice and focus of the old men in a deserted place (hermitage), unlike his rejection of the counsel of the wise and lenient and those he met on the streets of the towns and cities. Also, in paragraph 12, the author reemphasizes Francis picking of the faithful companions. The aim of this emphasis is to pass a message that on ly those friars who are faithful to the literal observance of poverty are truly faithful and they are the friars that Francis extols in this section.Furthermore, the idea of the author to use the language old men (not young men) in the field and the hatful in the town and city, is a deliberate and selective statement apply specifically to convey a message that the old men stand for the faithful members of the Order that unflustered keep to the literal observance of poverty, while the raft in the cities and towns are the majority of the members of the Order who are treasonous because they do not observe poverty literally due to the allurements of the world.From the statement, come let us climb the mountain of the gentle and the dwelling of madam Poverty, that she may train us her ways and we business leader toss in her paths The author is saying that Francis sees poverty as the only way through which all holiness and knowledge are achieved, thus telling the friars to see the observance of poverty as their priority and that they should give their all to knowing how to attain this highest virtue.The author, in order to properly defend his thought that only the few that live in hermitages can observe the literal observance of poverty faithfully, puts this question on the lips of the companions who can climb this mountain and who can reach its summits? The author indicates that Francis answers the question (by putting the answers on the lips of Francis) by saying that the road is difficult and the gate is narrow, only the few can find it, again emphasizing that the few who keep the observance of poverty in fields and hermitages (not the majority in the convents of the cities) are the ones who can attain its summits.Furthermore, in order to defend those friars who are lancinate on observing the Rule and poverty of the Order literally, who are in obedience to christ (authors defense of the obedience of the hermitage friars as opposed to the friars of t he Community who are keen on obedience to the Church), the author wrote that the friars in hermitage are in obedience to messiah because if they are observing the Rule and poverty which is the Gospel they are, therefore, obeying Christ who is the Gospel and god himself the highest supreme being to be obeyed a strait any other imprimatur. Authority here means the Church or the see general of the Order). The author in his march on defense state that Francis say to the Friars The nub is in the first place your face, Christ the Lord, who draws you to the heights of the mountain in bails of love. Finally in this section, the author wrote After he said these things, they all began to follow the holy Francis Here the author is saying that the faithful friars will invariably see Christ in Francis, because he is holy and, being a perfect imitator of Christ, (alter Christus) the friars should keep to his teachings and ideals, thus do them holy as well. Sacred Exchange, pp. 532-533, n. 12 & 13) beggary MARVELS AT THE EASE OF THEIR insurrection As the theme of this section is titled, the author tries to shed more light on the importance of detachment as the furbish up criterion to attain the highest virtue of all virtues Lady Poverty. To defend this notion he wrote She (Lady Poverty) was greatly astonished at see these men climbing so ably, virtually flying. Also, the author wrote that Lady Poverty was astonished at their pace.In addition, to point out the preparation of the faithful friars towards attaining the virtue close to skillful(p) to them, Lady Poverty exclaimed who are these men, she asked, who fly like clouds and like doves to their windows? To express the dishonour and joy of Lady Poverty at the fire, detachment, pace and uniqueness of these faithful friars, the author wrote She (Lady Poverty) said it has been a long time since I have seen such people or gazed upon those so unencumbered, all their charge up set aside (i. e. Lady Poverty admiring their detachment).Furthermore, to prove that many faithful have been led astray by distractions of the abysm (i. e. worldly affairs) by seeking worldly knowledge, merriments, living speciously, thereby making them to result and then ultimately abandon the observance of Lady Poverty, the author wrote Therefore I (Lady Poverty) will speak to them (the truly faithful friars) about what engages my liveliness so that, when they are staring down the abyss (distractions or worldly allurements) they do not like the others (i. e. the derailed friars) have second thoughts about such a climb.The author also wrote that Lady Poverty said There will be a reward for me before my heavenly Father if I give them saving advice. This statement of Lady Poverty re-emphasizes the fact that poverty is from perfection and since it is Gods plan that we should observe it, then that mandate must be obeyed else we are going contrary to his commandments since He is the almighty to whom all must o bey before any human or religious authorities. In paragraph fifteen, and elsewhere in this book, the author invariably describes Lady Poverty as being naked.For instance, he wrote in this section And so Lady Poverty resting on a throne in her nakedness. By this statement, the author tries to convey a message that Lady Poverty can only be clothed with our willingness to constrict and to observe her with faithfulness and detachment. But when those that are faithful were derailed and misguided by the allurements of the world, they abandoned the observance of poverty, thus making her naked. And perceive a persona was heard business not daughter of Zion, because these men are the seed whom the Lord has delighted in unfeigned love.The author, through this statement, is trying to present the faithful friars to be like Christ at his baptism at River Jordan, when a voice is heard from the cloud saying discern this is my beloved son in whom am well prosperous listen to him. Here the a uthor is saying that God is pleased with their literal observance of the poverty and that they should not lose hope or despair, rather they should be faithful to the end. Welcome them with blessings and sweetness. ordain me brothers Here the author is saying that Lady Poverty will always be ready to lavish her blessings and rewards on those (i. . the faithful brothers) who keep to the observance of poverty thus opening more doors to Gods blessings and divine parsimony. Are you perhaps, looking for me whom as you can see I am poor little one tossed about by storms and without solace? Here the author tries to present the attitude and approaches that the friars had towards Lady Poverty and how they abandoned the observance of poverty. (Sacred Exchange, pp. 533-534, n. 14, & 15) BLESSED FRANCIS plauditS POVERTY In paragraph sixteen, we see Lady Poverty being praised, declare and honoured by the brothers.They begged poverty to be their queen for they have seen above all from their e xperience that she is from the most high God and that it is through her (poverty) that Christ came to this world and undertook all aspects of his mission. The brothers also acknowledged that since the Most High used her (poverty) to get his mission on earth, so they begged her to give them, so that through her, they will also overcome the world and its allurements. They also see poverty as the key or gate to all other virtues, at once again reaffirming povertys uniqueness and her esteemed position where God has dictated her.The brothers knew that unless they are accepted by Lady Poverty, the queen of all virtues, they will be incapacitated. In summary, the brothers see poverty as the only medium which Christ used to come to this world, live among us, eat with us, hail penance and the Kingdom, be scourged, crucified and die on the Cross to redeem us. Therefore, it is inevitable that valet can conquer the world and its allurements only through embrace of the same virtue. In par agraph seventeen, the author, tries to present poverty as being preferred and odd by Christ to even the host of angels and other principalities and powers of Heaven.And it is evident in his incarnation when he odd his royalty and pitched his tent among us to embrace poverty. This is also confirmation of the highest dignity that she (i. e. poverty) has in the eyes of Christ. But it is often hard for man to see it that way due to his blindness and ignorance caused by worldly affairs, thus abandoning the greatest shelter and going after worthless and unsatisfying things that cannot lead him or her to eternal home but only to destruction. Furthermore, the author wrote that Francis, after his reflective praises of Lady Poverty, begged her to have condole with on them and to accept them, for it is only those that are ignorant (i. . those blinded by worldly affairs) that will not be want to have her (i. e. poverty) whom the Most High God cherished and honoured before everything els e. Finally, to show the zeal of Francis and his faithful companions the author wrote that They begged Lady Poverty to consider them for the sake of Christ with whom she abides and without whom no one will be saved. Here the author is saying that the virtue of poverty is from God, and he established that we observe it and thus we called to obey God before any authority (here, the author is fend for poverty against the Churchs notion of the observance of poverty). Sacred Exchange, pp. 534-535, n. 16, 17) DIGNITY OF POVERTY AND HER response The author tries to present the important authority that the virtue of poverty played in the coming of Christ into this world. First, to prove the postulate and importance of the observance of poverty, the author narrated how God used poverty to prepare the Blessed Mother, a poor and humble lady, and made her womb to be the first dwelling place of our Lord Jesus Christ. Also when it was time to be born, he preferred to be born in a poor place, a manger where animals are kept.Again the first people that received the news program of the birth of Christ are the poor shepherds, he had nowhere to lay his head (i. e. from the scriptures foxes have holes but the son of man has no place to lay his head). The author of the creatures has no place as his own here, showing his special love and bond for lady poverty. In paragraph twenty-one, even when Christ is being mocked, spat on, betrayed by his very dear apostles, insulted, slapped, the only consolation he got is from Lady Poverty because she is always faithful.The author is promote the friars not to allow for this virtue of all virtues. Here in paragraph twenty-three, the author tries to show that Lady Poverty will always respond with joy and delight towards those that are eager in her observance. She (poverty) always sees such people as her own. Little wonders why the author put the phrase Brothers and very dear friends here to show the level or degree of love she has towar ds those that seek her genuinely. (Sacred Exchange, pp. 535-537, n. 19, 21 & 23)A RECOLLECTION OF POVERTY IN nirvana In this section, we see the author, in his quick-witted ability to perfectly connect words and scriptural scenarios together, liken the joy that cristal and Eve experienced in nirvana and the loss of that joy as a result of their unfaithfulness and disobedience with the relaxation and serene experiences that the some friars had when they were faithful to the observance of poverty and the woes and flaws that others experienced because of their rejection of the literal observance of poverty.In a nutshell, the author is conveying a message, that just as man lost paradise by the cunning of the serpent, which consequently led to disobedience, so the friars will lose their holiness and spiritual esteem by the allurements of worldly possessions (i. e. books, fine clothes leisurely houses and living in towns and cities) leading to their rejection of poverty.Furthermore, just as man tried to give excuses for his deeds instead of asking for Gods mercy and forgiveness and thus incurred His wrath, so it would be for the friars, if they continue to defend their reasons for trying to mitigate the literal observance of poverty. Finally in this section, the author is encouraging the friars to come endorse to the primitive observance of poverty and if they do come game to it, God will replenish them with all the graces they have lost and thus enjoy Gods divine providence which the world cannot give.He tried to liken the exult and honour that the friars would experience again, with the redemptive or salvific victory that Christ won for us when he reconciled gentleman to God once again by his blood. (Sacred Exchange, pp. 537-539, n. 25-30. ) THE COVENANT OF CHRIST In this section, we can see the overall point of the author and his reason for agitating for the friars return to the literal observance of poverty. He said that Lady Poverty is a compact car or testament which Christ specifically left to his disciples and thus the friars.The author is encouraging the friars to trust in divine providence and that they should not worry about what to wear, what to eat etc. , that all these will be provided for only if they observe poverty. (Sacred Exchange, p. 539, n. 31) THE APOSTLES Here the author is saying that even the apostles observe the virtue of poverty both in their words and actions and, thereby won so many souls for Christ. They never said anything of their own word, but what Christ asked them to say.They contributed consort to their ability and shared according to needs of the corporation en rely to them. The author said it is because of the great impact of the lifestyle of wee Christian familiarity of which the apostles were the guide. (Sacred Exchange, pp. 539-540, n. 32) THE PEACE unrepentant TO POVERTY The author tries to tell the friars that not all that glitters is gold that at times when all is going well, they sh ould be very cautious because there can be evil dis pretensiond as good just to derail them from the observance of poverty.He likened the cause of the Orders clericalization and into cities (urbanization), which was taking the Order away from the accepted observance of poverty, with the recreation pact and legitimization of Christianity as the official trust of the Roman Empire, which according to the author did more harm than good, because from the time of the pact zeal for the Lord and His kingdom, expressed in persecution and martyrdom, had waned. (Sacred Exchange, pp. 541-532, n. 34-35) THE PRAISE OF THE advantageously POOR The author in this section tried to be more specific about the two factions already emerging in the Franciscan Order. i. e. , the community and the companions) Observing paragraph thirty-seven After a while, some began to breathe and willingly to walk the right path which for some time they had walked out of necessity. From the statement the author is sa ying that some of the friars (i. e. the companions) realize that things were not going well with the Order, for many have all failed to observe poverty, so they struggled hard to restore a more autochthonic observance of poverty often, however, they were opposed by the other friars (i. . the community). (Sacred Exchange, p. 542, n. 37) The author further called the companions men of virtue pleasing and blameless before God which, in other words, means that the friars should not be dismayed by the antagonism and criticism they receive from the community rather they should be happy for they are pleasing and acceptable to God and, thus, he listed a great litany of virtues, attributing them solely to the companions (Sacred Exchange, p. 542, n. 38) POVERTY WARNS FALSE RELIGIOUSIn encouraging the faithful friars, (i. e. , the companions) Lady Poverty urged them to be steadfast and kibosh their heads high they should be persistent in their pursuit of her embrace and that they should be intended of the dangers of worldly enticements so that they will not be derailed like the others because if they are not sure, their fate would be worse. For under the guise of piety, they withdraw from that which was given them by a holy commandment. (Sacred Exchange, p. 543, n. 40) POVERTY SPEAKS ABOUT GOOD RELIGOUSIn this section, the author tries to convey a message that those friars who are faithful to the observance of poverty are not easily entangle or seduced by worldly desires, for they are always praying with all humility and joy. Also, the author calls them Israel, which means that they are the chosen people of God and they are always blessed and favoured by Him since He had made covenant with them and for this reason they will be honour by many people furthermore, they will be a light for all to see. (Sacred Exchange, p. 44, n. 42) POVERTY WARNS THEM TO RETURN In this section, the author is trying to persuade the friars to return to the original charism of the observan ce of Poverty. He wrote Return you children who are withdrawing and I will heal your aversion. The author here used some scriptural words that the prophets in the Old Testament used in order to call the Israelites to repentance lest they perish. He asked them to listen to their heart and that they should not be stubborn else they might lose their souls to worldly possessions.Furthermore, he tries to explain how miserable the lives of those friars will be who forswear to repent and that the punishment that awaits those that disobeyed Christs commands will be more severe than the punishment that the Israelites got simply because they violate the rule that Moses gave them, for the Son of Man is greater than Moses and all the prophets and saints. (Sacred Exchange, p. 548, n. 51) THE LORD SPEAKS TO LADY POVERTY With these words They have departed and gone away for they have not rejected you (Lady Poverty) but me (i. . , God), the author is saying that the observance of poverty means the acceptance and obedience of Gods commands which supersedes all other authority therefore, whoever refuse to observe poverty is rejecting God. (Sacred Exchange, p. 548, n. 52) LADY POVERTY ADMONISHES BLESSED FRANCIS ABOUT mount up AND REGRESSION IN RELIGIOUS LIFE. The author is saying to the friars not to look back for those that have put their hands on the plough and look back are not fit for the kingdom of God.He reminded the friars to always remember what happened to Lots married woman whenever they are being tempted by the knock rummy of evil thoughts to go against the literal observance of poverty. Furthermore, he urged those who are faithful to the observance of poverty to keep up their venturesome work and that they are seen as the trusted friends of God therefore, they are not far from the kingdom of heaven because they have intractable to take the path of ascent where only few can go. Finally, he said to the friars to see Christ as the only model and guide and that they should be careful not to fall into the trap of seeking vain worldly knowledge, wealth etc. hich leads to greed, pride and sloth, for if they happen to fall to this snares, it will be very difficult to see from such a pit because it is not easy to come back to perfectly observe poverty due to the snares of the worldly riches. (Sacred Exchange, pp. 549-550, n. 53-55) BLESSED FRANCIS TOGHETHER WITH HIS BROTHERS RESPOND TO LADY POVERTY Here the author tries to prove that Francis and his brothers love and desire to observe poverty as they consecrate themselves totally to the observance of poverty.Francis and his brothers damned poverty, because through her many people are blest and have won Gods favours. They said that although they were hearing bad rumors about her, they have come to see and experience what she (Lady Poverty) perfectly means and is and they begged her not to give them little of herself for they are ready to observe her more fervently like never before and always be h er spouse. (Sacred Exchange, p. 550, n. 56-58) THE CONSENT OF POVERTY The author said that poverty consented to the pleas of Francis and his brothers as she embraced them with all her graces and blessings.The author said that Francis was so happy for the love of Lady Poverty that he move to praise God with all his strength, for she has finally accepted them to be her spouse. (Sacred Exchange, p. 551, n. 58) THE BANQUET OF POVERTY WITH THE BROTHERS Here in this section, the author equivalence the dwellings of the friars in the city (i. e. the community friars) with their luxurious houses and settings, kitchen, associate meals, rooms, condiments and dining room, etc. ith the poor dwellings of the companions with stones for their pillows, bread and piddle as their assorted food, cracked bowls as their water bowl, their teeth as their knife, their habit as their hand towel and the whole world as their enclosure, thus showing that the friars in hermitages are the faithful ones with t he observance of poverty and thats why she is so happy with them always. (Sacred Exchange, pp. 551-552, n. 59-63) LADY POVERTY BLESSES THE BROTHERS AND URGES THEM TO PERSEVERE WITH THE favor THEY HAVE RECEIVED Therefore, I (i. . , Lady Poverty) beg you brothers(the faithful ones who keep to the literal observance of poverty), through the mercy of God which has made you so poor, do that for which you have come, that for which you have risen up from the wet of Babylon The author is urging the friars to continue in their observance of poverty because Gods blessings and grace is already bestowed upon them and, for through them, so many souls will be won their prayers always rise like incense of sweet smell before the Trinity.Finally, the author is saying that the faithful friars will forevermore be honoured, for they have made the angels in heaven rejoice continually, the whole friendship of heaven, saints, martyrs, virgins, blessed etc, are all celebrating for their devotedness a nd love their exemplary lives, though full of struggle, are not in vain. (Sacred Exchange, pp. 553-554, n. 64-69) finishing Following our analysis of the Sacred Exchange it is apparent that the author is full of bias and prejudice towards the friars that sought to live the observance of poverty in a modify way in towns and cities.Nevertheless, one may ask if someone wants to take what is cherished and valued away from another, would that one be happy? Would he/she not try everything in his/her power to protect it from being taken away? The writer of this precious document, and those who shared his perspective on events of the archaean brotherhood, was not writing to cause division in the Order, rather, it would seem that he was defending something so precious and necessary to the charism of the Order. The writer was attempting to safeguard something he considered a natural value he was writing for what he perceived to be a just cause.Though Franciscans of today know they cannot observe poverty in the same way the early friars due to the absolutely clear differences in the societal and cultural settings of their time and ours, still there many of things we can learn from their zeal, their spirituality and their faithfulness in keeping living this aspect of our Franciscan heritage which we have inherited and must pass on to generations of friars yet to come. Finally, let us cherish all their efforts by appreciating their literary productions and studying them well, for if we study them, we learn from their spirituality, their intellectuality, and also from their mistakes.Then we can apply them to our age. For in their writings, we could find answers to some of the problems that we face today, and in doing so, we are keeping the eight hundred years old Franciscan tradition alive for the friar yet to be born. BIBLIOGRAPHY Francis of Assisi, Sacred Exchange between Saint Francis of Assisi and Lady Poverty in Regis J. Armstrong Et al. Francis of Assisi Early Documents, VOL. I The Saint (London New City Press, 1999), pp. 529-554.