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sake of the Lord.a Finally the priest agreed to let him stay, but out of fear of Francis's parents did not accept the money. The true scorner of wealth threw it onto a window opening, since he cared for it as much as he cared for dust.b
For he desired
to possess wisdom, which is better than gold,
and to acquire understanding, which is more precious than silver. Prv 16:16
Chapter V
HOW HIS FATHER PERSECUTED AND BOUND HIM
10 While the servant of the most high God was staying there, his father went around everywhere like a diligent spy, wanting to know what had happened to his son. When he had learned that Francis was living in that place in such a way, he was touched inwardly with sorrow of heart and deeply disturbed by the sudden turn of events. Calling together his friends and neighbors Lk 15:6, he raced to the place where the servant of God was staying.
The new athlete of Christ,c when he heard the threats of his pursuers and learned in advance of their coming, lowered himself into a hiding place, which he had prepared for himself for this very purpose, wanting to leave room for their anger. Rom 12:19 That pit was in the house and was known to only one person.d He hid in it for one month continually and scarcely dared to come out even for human needs. Whenever food was given he
- Bernard of Clairvaux (+1153) writes of a similar desire expressed by Saint Malachy (+1148). Cf. Bernard, The Life and Death of Saint Malachy the Irishman 4. This text is important because it provides an example of the hagiographic style of Bernard of Clairvaux whose influence on the spiritual literature of the early thirteenth century—and hence on Thomas—was significant.
- In the changing economy of the twelfth and thirteenth centuries, such an attitude toward money was common. Money was "portable" wealth and concern for it presented new temptations to greed and exploitation. Cf. Lester K. Little, Religious Poverty and the Profit Economy in Medieval Europe (Ithaca, NY: Cornell University Press, 1978), especially pp. 35-41; George Duby, William Marshal: The Flower of Chivalry, translated by Richard Howard (New York: Pantheon Books, 1985), pp. 87-90.
- The image of a trained athlete appears in hagiography from the time of the martyrs to describe one involved in the struggle of the spiritual life. As one had to practice physical asceticism or self-discipline to be a strong athlete, so one had to do the same in the spiritual life. Bernard of Clairvaux portrays Malachy as an "athlete of the Lord," cf. Bernard of Clairvaux, The Life and Death of Saint Malachy the Irishman VIII, 16. [All passages from this text are taken from Bernard of Clairvaux, The Life and Death of Saint Malachy the Irishman, translated and annotated by Robert Meyer, (Kalamazoo: Cistercian Publications, 1978).] Felix, a monk of the eighth century, described the Anglo-Saxon saint, Guthlac (+714), as an "athlete of Christ," cf. Felix, The Life of Saint Guthlac 33. [All passages from this text are taken from: Felix’s The Life of Saint Guthlac, text, translation and notes by Bertram Colgrave, (Cambridge: Cambridge University Press, 1985).]
- This passage raises questions: the nature of the fovea [pit], its location, and the identity of the one person who knew of its existence. Subsequent writers attempt to bring clarity to these issues in their biographies of Francis.
Vita Prima, Fontes Franciscani, p. 285-286
ut eum secum morari pro Domino pateretur. 7Acquievit tandem sacerdos de mora illius, sed timore parentum pecuniam non recepit, quam verus pecuniarum contemptor in quamdam fenestram, proiciens, de ipsa velut de pulvere curat.
8Cupiebat enim
possidere sapientiam quae auro melior,
et prudentiam acquirere quae pretiosior est argento.
Caput V — Qualiter pater eius persequens ligavit eum.
10 1Moram igitur faciente a in praedicto loco servo Dei excelsi pater eius circuit usquequaque tamquam sedulus explorator, scire cupiens quid de filio actum sit. 2Et dum intellexisset eum in loco iam dicto taliter conversari, tactus dolore cordis intrinsecus, ad subitum rerum eventum turbatus est valde nimis , convocatisque amicis ac vicinis e citissime cucurrit ad locum in quo Dei famulus morabatur.
3At ipse, quia novus Christi athleta erat, cum audiret persequentium minas ac eorum praesentiret adventum, dare locum irae volens, in quamdam occultam caveam quam ad hoc ipsemet paraverat, se mergebat.4Erat fovea illa in domo, uni tantum forte cognita soli, in qua per mensem unum sic continuo latitavit, ut ad causam humanae necessitatis egredi vix auderet.5Cibus si quando dabatur, in foveae occulto edebat eum,