History
Walking through the history of the Capuchins.
Dear pilgrim, with The Path of the Capuchins you have the opportunity to retrace the fascinating history of the vibrant Franciscan reform that emerged in the Marche region in the first half of the 1500s. In the enchanting landscape of the Marche hinterland—where sea, mountains, and hills merge into a single view—you will encounter places that preserve the memory of the origins, learn about the events that led to the birth of the Capuchin Order, and immerse yourself in the fervent spirit of those first fathers. To fully enter the history you will traverse with the Path, an essential text is the historical novel The Spirit of the Capuchins: it will accompany your steps with a vivid narration of the events of each stage that led to the birth of the Capuchins.
The Order of Friars Minor Capuchin (OFM Cap) was officially founded on 3 July 1528 with Pope Clement VII’s bull Religionis zelus, addressed to Brother Ludovico and Brother Raffaele Tenaglia of Fossombrone, brothers by blood and by spirit. Having fled their convents, they longed to recover a spiritual observance of the Rule of Saint Francis. Through this yearning, they aligned themselves with the current of friars who, in the preceding centuries, had sought to return to the intention of Saint Francis and his first companions, as expressed not only in the Rule but also in the Testament, dictated by Francis shortly before his death. In it, the Saint had made clear to his friars that they were to approach the words of the Rule not by interpreting them, but by living them “with simplicity and purity,” just as he himself had written them, inspired by the Lord.
Although over the centuries the second line became the prevailing one, the option of those who wanted to anchor themselves to the intention of Francis and his desire for a non-juridical but spiritual observance of the Rule never extinguished. Initially, his companions themselves: Friar Bernardo, Friar Egidio, Friar Leone, Friar Masseo, and others who, after Francis’s death, lived on the margins of the Order, taking refuge in hermitages to preserve the memories of the beginnings. This legacy was then taken up by Friar Giovanni da Parma, Friar Corrado da Offida, Friar Ubertino da Casale, Friar Angelo Clareno, and others (the so-called “spirituals”). From the same desire arose in the 1300s the first Observance, with Friar Giovanni della Valle first, Friar Gentile da Spoleto, and Friar Paoluccio Trinci later, who obtained permission from the General Minister to withdraw with companions to the hermitage of Brogliano, where they could live the Rule of Saint Francis without the adaptations granted by papal letters. The observant experience took root, and by the end of the 1300s, there were about twenty hermitages scattered between the Reatino, Umbria, and the Marche. The same Observance in the 1400s—led by the Four Pillars: Friar Bernardino da Siena, Friar Giovanni da Capestrano, Friar Giacomo della Marca, and Friar Alberto da Sarteano—would assume different positions from the beginnings, bringing the Order to a “middle way” that, in interpreting the Rule, attempted to combine spirit and law.
From understanding the role played by the hermitages, one comprehends the desire of the Capuchins at the beginning of the 16th century to lead a hermitic life, not to be understood as a longing for seclusion in the strict sense, but as a lifestyle that sought to reconnect with the primitive experience of Francis and his companions, which had continued to reappear genuinely in the hermitages.
Although over the centuries the second line became the prevailing one, the option of those who wanted to anchor themselves to the intention of Francis and his desire for a non-juridical but spiritual observance of the Rule never extinguished. Initially, his companions themselves: Friar Bernardo, Friar Egidio, Friar Leone, Friar Masseo, and others who, after Francis’s death, lived on the margins of the Order, taking refuge in hermitages to preserve the memories of the beginnings. This legacy was then taken up by Friar Giovanni da Parma, Friar Corrado da Offida, Friar Ubertino da Casale, Friar Angelo Clareno, and others (the so-called “spirituals”). From the same desire arose in the 1300s the first Observance, with Friar Giovanni della Valle first, Friar Gentile da Spoleto, and Friar Paoluccio Trinci later, who obtained permission from the General Minister to withdraw with companions to the hermitage of Brogliano, where they could live the Rule of Saint Francis without the adaptations granted by papal letters. The observant experience took root, and by the end of the 1300s, there were about twenty hermitages scattered between the Reatino, Umbria, and the Marche. The same Observance in the 1400s—led by the Four Pillars: Friar Bernardino da Siena, Friar Giovanni da Capestrano, Friar Giacomo della Marca, and Friar Alberto da Sarteano—would assume different positions from the beginnings, bringing the Order to a “middle way” that, in interpreting the Rule, attempted to combine spirit and law.
From understanding the role played by the hermitages, one comprehends the desire of the Capuchins at the beginning of the 16th century to lead a hermitic life, not to be understood as a longing for seclusion in the strict sense, but as a lifestyle that sought to reconnect with the primitive experience of Francis and his companions, which had continued to reappear genuinely in the hermitages.
At the conclusion of a historical process spanning three centuries, following the Spirituals, Clareno, and the first Observance, with Friar Ludovico da Fossombrone, it was realized that, paradoxically, it was not possible to truly live Francis’s intention while remaining within his Order. The structure consolidated by the Observance—by then the main branch of Franciscanism—made it impossible to present the Franciscan ideal in its purity. Therefore, for those who wished to adhere to it, the only possible alternative was to place themselves outside the Order itself.
From this conviction arose the escape of Friar Matteo da Bascio in January 1525 from the convent of the Observants of Montefalcone Appennino and, in the autumn of the same year, that of Friar Ludovico and Friar Raffaele from the convent of the Annunziata of Fossombrone. The following three years were filled with adventurous exploits (which you will discover during the journey step by step) and led to the obtaining of the bull Religionis zelus on July 3, 1528, thanks to the decisive intervention of the Duchess of Camerino, Caterina Cybo. Within a few years of its inception, despite repeated attempts to suppress the reform, the Capuchin Order experienced explosive growth, becoming an Order of thousands of friars spread throughout Italy and soon beyond its borders, thanks to the ability to welcome into its fold other Franciscans—and there were indeed many—animated by the same intention.
In the first general chapter of 1535/6 in Sant’Eufemia (Rome), the first Constitutions were promulgated, articulated in twelve chapters, which would shape the life of the Order for over four centuries. In them, more importance is given to the spirit than to prescriptive norms, in view of a program of perfection animated by the purest Franciscan spirit, expressed in the search for the mens of Saint Francis. The Rule is considered the “marrow of the Gospel,” a concentrate of the juicy evangelical text to which spiritual observance must be given. In chapter VI of the Constitutions, the official renunciation of all explanations of the Rule is affirmed because it is, in itself, very clear: as the only gloss, the Testament is accepted, as desired by Francis at the end of his life.
Subsequently, the Capuchin friars became known as fervent preachers of the Gospel and servants of the suffering of their times (the description by Alessandro Manzoni in The Betrothed remains memorable). In a short time, numerous followers joined the pioneers of the Capuchin reform, attracted by their prayer, preaching, austerity, sharing, and service to the poor. The reform grew rapidly and spread throughout Europe. Just ten years after the first steps, there were about 700 friars, divided into 12 religious provinces. After fifty years, there were 3,500 religious in 18 provinces and 300 convents. Today, the Capuchin friars are one of the largest religious orders in the world, with more than 10,000 friars spread across 114 nations on all five continents.
