PENANCE AND ASCETICISM

Francis’ life of penance derived partly from his being wedded to holy lady poverty and partly from his own evangelical experience of being always in need of conversion and spiritual renewal, accomplished in complete openness to ‘the working of the spirit of the lord’. Penance and asceticism were meaningful in view of the eschatological life of be witnessed to. Accordingly the capuchins cherished ‘the cheerful spirit of penance in an austere life’ as forming part and parcel of their own reformed life. They strove continually for their own conversion and that of others so that all may be ‘conformed to the crucified and risen Christ’. The concrete life of penance, valued by the capuchins did of course vary, but it always include a radical but liberating and joyful austerity in all things, especially board and lodge, utensils and furniture, dress and travel. For the same, their life had the obvious effect of leaving a deep impression on the people they were in contact with. The external aspect of a capuchin with his bare feet, rude habit, rough beard, tonsured head, hands inside his sleeves and mortified eyed, humble and retiring deportment was always a continual and enduring sermon, understood and accepted not only by the simple people but even the ecclesiastical and civic aristocracy. For the latter, it was as well a powerful message of clear prophetic denunciation of an anti-gospel value.