The unexampled prosperity, so inconsistent with the
original intentions of the founders of the orders, was attended by
corruptions and excesses. The decrees of councils, the denunciations of
popes and high ecclesiastical dignitaries, the satires of literature,
the testimony of chroniclers and the formation of reformatory orders,
constitute a body of irrefragable evidence proving that the lowest level
of sensuality, superstition and ignorance had been reached. The monks
and friars lost whatever vigor and piety they ever possessed.
It is again evident that a monk cannot serve God and mammon. Success
ruins him. Wealth and popular favor change his character. The people
slowly realize the fact that the fat and lazy medieval monk is not dead,
after all, but has simply changed his name to that of Begging Friar. As
Allen neatly observes: "Their gray gown and knotted cord wrapped a
spiritual pride and capacity of bigotry, fully equal to the rest."
Here, then, are the "sturdy beggars" of Francis, dwelling in palatial
convents, arrogant and proud, trampling their ideal into the dust. Thus
it came to pass in accordance with the principle stated at the beginning
of this chapter, that when the ideal became a cloak to cover up sham,
decay had set in, and ruin, even though delayed for years, was sure to
come. The poor, sad-faced, honest, faithful friar everybody praised,
loved and reverenced. The insolent, contemptuous, rich monk all men
loathed.
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