Obligation of the Rule in General

6. In the first place since, as We understand, it is hesitated by some whether the friars of this order are bound as much to the counsels as to the precepts of the Gospel, not only since in the beginning of the aforesaid rule is found: "The rule and life of the friars Minor is this, namely, to observe the Holy Gospel of Our Lord Jesus Christ by living in obedience, without [anything of] one's own and in chastity," but also from that which is contained in the same rule as: "With the year of probation truly ended let them be received to obedience promising to observe this [very same] life and rule," and even also since in the conclusion of the rule itself are contained these words: "That we may observe, as we have firmly promised, the poverty and humility and the Holy Gospel of Our Lord Jesus Christ." It was right that Our predecessor, Pope Gregory IX, of happy memory, declared this article and not a few others of the same rule, but since His declaration on account of the biting insults of others rising against the friars and [their] rule, and afterwards by considering the occurrence of many emerging cases, seemed obscure in some things, incomplete in others, and even insufficient regarding many things contained in the rule itself: We, willing to remove obscurity and insufficiency of this kind by a perfect declaration of interpretation and to prune the scruple of whatever ambiguity regarding the same things from the minds of individuals by the certitude of a fuller exposition, say that since in the beginning of the rule not absolutely but with a certain modification or determination or specification is placed: "The rule and life of the friars Minor is this, namely, to observe the Holy Gospel of Our Lord Jesus Christ by living in obedience, without [anything of] one's own and in chastity," which three follows the same rule with much art and nonetheless subjoining not a few others by precepting, prohibiting, counseling, warning, and exhorting, and under [the form of] other words reducible to something of the manner of precepts, it should be established more clearly concerning the intention of the rule so that that which seems to be subjoined almost absolutely in profession: "promising always to observe this very same life and rule:" might be entirely reduced to the principle (modified, determined, or specified) of this rule, namely, to the observance of the Gospel, as has been said, by this same rule, modified or determined or specified in these three [vows]; since it can not have the likeness of the truth that the same holy word came forth from him (Francis) and at the same time with a certain modification or determination or specification; as if it is right that he wanted it repeated, in the repetition he himself made, somewhat succinctly by omitting modification or determination or specification without certain cause, and as the arguments of both [civil and canon] law teach Us, the things which [are] in the beginning [of the rule], refer to the middle and to the end; indeed those things which [are] in the middle [are] often refer to the end and to the beginning, and the things which [are] at the end [likewise refer] to one or to other of them. And given that it might be absolutely declared that in [its] entirety: "I promise to observe the Holy Gospel," unless the professor of this kind intended to oblige himself to the observance of all the counsels, which hardly or never could he observe to the letter; on account of which such a promise would seem to ensnare the soul of the one who professes, clearly it would seem that a promise of this kind should not be binding to any conscience without the intention of the one promising, unless the observance of the Gospel be [understood] as the teaching explained by Christ, namely that the precepts be observed by the ones promising as precepts and the counsels as counsels. It is patently clear that blessed Francis had the same understanding even regarding the same words in the arrangement of his proceeding; since he indicates some Evangelical counsels as counsels with words of admonition, exhortation and counsel, truly not a few with prohibition and a word of precept: by which it is clear that it was not the intention of the one speaking, that the friars from the profession of this kind of rule would be held bound to all the counsels as to Evangelical precepts; but only as to those counsels, which are expressed in the same rule as precepts or prohibitions or under words equipollent words. Whence for the quieting of the consciences of the friars of this same order We declare that from the profession of this same rule the friars themselves are bound to observe those things as Evangelical counsels which are expressed in the rule itself as precepts or prohibitions or under equipollent words. Indeed to not a few other counsels given by the Gospel are they more greatly bound, according to the exigencies of their state, than are the rest of Christians, since by the state of perfection, which they have assumed by a profession of this kind, they have offered themselves as a holocaust of the heart to the Lord by [their] contempt of all mundane things. But to all things which are contained in the rule, whether precepts or counsels or other things, they are not otherwise bound by a vow of this kind of profession except in that manner, in which they are treated in the rule itself, so that they are bound to the observance of the things, namely, which are indicated in the same rule under obligatory words: indeed to pursue the observance of other things, which are contained under words admonishing, exhorting, informing and instructing, or in whatever way otherwise, is so much more fitting on account of its goodness and equity, by which the imitators of so great a Father choose the stricter paths of imitating of Christ.