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The Privilege of Poverty of Pope Gregory IX (1228)
Introduction
In his letter to Cardindal Hugolino, the Papal Legate for Lombardy and Tuscany, and apparently for the Umbrian and Spoleto Valleys, Pope Honorius III acknowledged the increase in women embracing a form of religious life in which poverty was essential. At the same time, the letter implies that problems had arisen and provided Hugolino with guidelines in dealing with them.a
Tradition has held that Pope Innocent III had issued a privilege enabling Clare and the Poor Ladies of San Damiano to live more in accord with the poverty envisioned by Francis.b Scholars have shown the proof for its existence is meager and doubted its authenticity.c Upon his election
- Cf. supra, Letter of Pope Honorius III to Cardinal Hugolino, pp. 71-72.
- Innocent, Bishop, Servants of the servants of God, to his beloved daughters in Christ, Clare and the other servants of Christ of the Church of San Damiano in Assisi, professing the regular life, both those in the present, as well as those in the future for ever. As is evident, you have renounced the desire for all temporal things, desiring to dedicate yourselves to the Lord alone. Because of this, since you have sold all things and given them to the poor, you propose not to have any possessions whatsoever, clinging in all things to the footprints of Him, the Way, the Truth, and the Life, Who, for our sake, was made poor. Nor does a lack of possessions frighten you from a proposal of this sort; for the left hand of the heavenly Spouse is under your head to support the weakness of your body, which you have placed under the law of your soul through an ordered charity. Finally, He Who feeds the birds of the heavens and clothes the lilies of the field will not fail you in either food or clothing, until He ministers to you in heaven, when His right hand especially will more happily embrace you in the fullness of His vision. Therefore, we confirm with our apostolic authority, as you requested, your proposal of most high poverty, granting you by the authority of this letter that no one can compel you to receive possessions. And if any woman does not wish to, or cannot observe a proposal of this sort, let her not have a dwelling place among you, but let her be transferred to another place. Therefore, we decree that it may not be permitted to anyone to disturb you and your church rashly or to burden you with any kind of vexation. If, therefore, anyone, either an ecclesiastic or a secular, knowing this document of our confirmation and constitution, rashly attempts to oppose it, after the second or third warning –unless he has corrected his fault through an appropriate [act of] satisfaction, let him lose the dignity of his power and honor, know that he is subject to the divine judgment for the iniquity perpetrated, excluded from the most sacred Body and Blood of God and the Lord Jesus Christ, our Redeemer, and be subject to a severe punishment at the last judgment. May the peace of our Lord Jesus Christ, however, be with all of you and with those who, in the same place, preserve a love in Christ, so that they may both receive the fruit of their good work here and, before the demanding Judge, discover the rewards of eternal peace. (Text found in Écrits 196-199.)
- Cf. Maria Pia Alberzoni, “ ‘Nequaquam a Christi sequela in perpetuum absolve desiderio’ [I Will Never Desire in Any Way to be Absolved from the Following of Christ]: Clare between Charism and Institution,” GR 12 (1998) Supplement, 81-121; Werner Maleczek, “Questions About the Authenticity of the Privilege of Poverty of Innocent III and of the Testament of Clare of Assisi,” GR 12 (1998) Supplement, 1-80; Niklaus Kuster, “Clare’s Testament and Innocent III’s Privilege of Poverty: Genuine or Clever Forgeries?” GR 15 (2001): 171-252; Cristina Andenna, “Chiara d’Assisi. La Questione dell’Autenticità del ‘Privilegium Paupertatis’ e del Testamento.” Tavola Rotonda. Rivista di Storia della Chiesa in Italia 51 (1997): 595-597; idem, “Chiara d’Assisi: Alcune Riflessioni su un problema ancora aperto,” Rivista di Storia e Letteratura Religiosa 34 (1998): 547-579.