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1223 AD - The Pope Approves St Francis of Assisi's Rule – Making the Franciscan Order Legit
On Oct 1, 1223 AD - The Pope Approves St Francis of Assisi's Rule – Making the Franciscan Order Legit
Published 10/01/2025
On October 1, 1223, Pope Honorius III approved Francis of Assisi’s Rule, giving official recognition to the Franciscan Order. This moment launched a movement of radical poverty and joy that confronted greed in medieval society and reshaped monastic life. Extended notes explore how Francis’ rejection of wealth still speaks to our consumer age, challenging us to find identity not in possessions but in Christ. Make sure you Like, Share, Subscribe, Follow, Comment, and Review this episode and the entire COACH series.
Keywords
Francis of Assisi, Pope Honorius III, Franciscan Rule, medieval church, monastic poverty, greed, consumerism, joy in Christ, church history
Hashtags
#ChurchHistory #FrancisOfAssisi #FranciscanOrder #SimpleFaith
Description
On October 1, 1223, Pope Honorius III approved the Rule of Francis of Assisi, legitimizing the Franciscan movement and setting a new course for the church. At a time when wealth and power often defined religious life, Francis and his followers chose the opposite path—voluntary poverty, shared joy, and a visible rejection of greed. This simple but radical way of life reshaped monasticism, inspired generations of believers, and continues to challenge us today. In an age where our worth is so often measured by possessions, income, or status, Francis’ Rule raises the question: what defines us—our stuff or our Savior? Join us for this COACH episode to discover how a thirteenth-century friar still speaks powerfully into our consumer culture and how we can walk more boldly with Jesus by loosening greed’s grip. Like, share, and subscribe to COACH for more stories where church history calls us to faithful discipleship today.
Chunk 1 – Cold Hook
It’s October 1st, 1223, in Rome. Pope Honorius III [hoh-NOR-ee-us] leans over a parchment, his pen scratching across the page. With this signature, a ragged band of barefoot friars becomes an official order of the Church. Their leader, Francis of Assisi [uh-SEE-see], had chosen a life stripped of wealth, walking joyfully in poverty. Now that life is being codified into a Rule—one that forbids greed, demands humility, and embraces the joy of having nothing but Christ.
The air is heavy with paradox. The institutional church, often tangled in wealth and power, is now stamping approval on a movement that rejects both. Francis himself never sought power—he wanted only to imitate Jesus in poverty and love. But will the approval of Rome strengthen this vision… or compromise it?
[AD BREAK]
Word count: 130
Chunk 2 – Intro
From the That’s Jesus Channel, welcome to COACH — where Church origins and church history actually coach us how to walk boldly with Jesus today. I’m Bob Baulch. On Wednesday, we stay between 500 and 1500 AD. In this episode we are in the year 1223 AD and exploring how Pope Honorius III approved Francis of Assisi’s Rule, launching a movement that rejected greed and embraced joy in Christ — a challenge that still speaks to our consumer culture.
Word count: 75
Chunk 3 – Foundation
The story begins decades before papal approval. Francis of Assisi [uh-SEE-see], born to a wealthy cloth merchant, shocked his town when he stripped off his fine garments in public and returned them to his father. He chose poverty over privilege, wandering the hills in a rough tunic, begging bread, singing psalms, and caring for lepers. His joy was radiant.
Others joined him. They called themselves the lesser brothers. They wanted no property, no titles, only a life patterned after Jesus’ words: QUOTE sell what you have and give to the poor END QUOTE. Their witness spread quickly, but so did confusion. Were they holy men—or dangerous fanatics?
Francis saw the need for clarity. A way of life had to be written down, not only for the brothers but for the Church that was watching them. This written guide became known as a Rule. But getting such a radical Rule approved in an age of wealthy monasteries and powerful bishops would be no small task.
Word count: 149
Chunk 4 – Development
The Rule Francis drafted was stark. It commanded friars to own nothing, to live among the poor, to beg when needed, and to work with their hands. They were to preach repentance—but carefully, under church oversight. The Rule pointed them away from wealth, security, and power, toward joy found only in Christ.
This vision unsettled many. Monasteries had land, libraries, and steady income; abbots wielded influence and bishops lived in grandeur. Now a group of ragged brothers was rejecting it all, and people were listening. Some clergy feared disorder. Others feared exposure—what if these barefoot friars shamed the Church’s attachment to wealth?
Francis pressed on. He revised the Rule more than once, seeking a balance between Christ’s radical call and the Church’s concerns. The brothers carried the latest version to Rome. All eyes turned to Pope Honorius III. Would he recognize them, or rebuke them?
Word count: 135
Chunk 5 – Climax/Impact
October 1st, 1223. In Rome, Pope Honorius III studies the parchment laid before him. The friars stand waiting—barefoot, robed, and poor. Their entire future rests on this moment.
With a stroke of his pen, Honorius grants what Francis had prayed for: official approval of the Rule. The Franciscan Order is born. Francis’ biographer, recorded that the pope received their Rule with joy and sealed it with his bull of confirmation. From that day forward, the friars were no longer a fringe movement; they were recognized as a new force within the Church.
The impact was immediate. This Rule of poverty cut across the grain of a society built on wealth and prestige. Monastic life had long been marked by lands and endowments, but now a new model had church sanction: brothers who owned nothing, lived simply, and rejoiced in Christ. The Church had not only tolerated this radical vision—it had embraced it.
Still, questions lingered. Would papal approval preserve Francis’ vision—or begin to soften it? Could a movement of poverty survive inside an institution of power?
[AD BREAK]
Word count: 165
Chunk 6 – Legacy & Modern Relevance
A pope’s seal gave Francis’ Rule legitimacy, but its real power was in how it exposed greed. In the thirteenth century, the friars’ poverty mocked the wealth of bishops and abbots. They showed that joy could be found without possessions, and that holiness could flourish without status.
That same confrontation is needed today. We live in a culture where greed wears new clothes. It parades as ambition, lifestyle, success. And sometimes it even sneaks into the church. Preachers promise that if you “claim” enough faith, God will reward you with health, wealth, and prosperity. It is the language of blessing—but it is the spirit of greed.
Francis’ life says otherwise. True joy is not bought. True freedom is not measured by square footage, or vacation getaways, or the newest phone upgrade. He and his brothers had almost nothing, and yet they radiated Christ. Their witness cuts against both secular consumerism and religious materialism.
Modern movements for creation care, generosity, and stewardship echo this legacy, but the deeper call remains: will Christians today expose greed by the way we live? Not just preaching against it, but embodying a joy that proves Christ—not possessions—defines us.
Word count: 162
Chunk 7 – Reflection & Call
Francis forced the Church of his day to face its greed. And now his Rule forces me to face mine. I don’t chase wealth like a medieval bishop, but I still chase it—in smaller, quieter ways. I envy the house that’s bigger than mine. I notice the car that’s newer than mine. I scroll through vacations I can’t afford and feel the ache of wanting.
The truth is, I want Jesus and comfort. I want Christ and approval. I want the cross, but I want it padded and convenient. Francis stripped all of that away. He lived in such a way that people had to notice—not his poverty, but his joy.
What about me? What about us? Do people see Christ in how we spend, how we give, how we live? Or do they see nothing different at all?
This is not about selling everything tomorrow. It’s about asking whether greed has quietly claimed our hearts. Whether the “name it, claim it” lie has convinced us that God’s goodness is proven by our stuff. Whether our lives shout “Jesus is enough” or whisper “I still need more.”
Francis’ Rule dares me to choose. Will my life be tangled up in possessions—or freed up for Christ? And if I truly believe Jesus is Lord, why does greed still make me hesitate?
Word count: 174
Chunk 8 – Outro
If this story of Francis’ Rule challenged or encouraged you, like, comment and share it with a friend – they might really need to hear it. Leave a review on your podcast app! And don’t forget to follow COACH for more episodes every week. Check out the show notes! It has the full transcript and sources used for this episode. And, if you look closely, you’ll find some contrary opinions. We do that on purpose. The Amazon links can help you get resources for your own library while giving me a little bit of a kickback. As an Amazon Associate, I earn from qualifying purchases. You never know what we’ll cover next on COACH. Every episode dives into a different corner of church history. But on Wednesday, we stay between 500 and 1500 AD. And if you’d rather access these stories on YouTube, check us out at the That’s Jesus Channel. Thanks for listening to COACH – where Church origins and church history actually coach us how to walk boldly with Jesus today. I’m Bob Baulch with the That’s Jesus Channel. Have a great day — and be blessed. I tried living like Francis for a day…turns out my coffee order costs more than his wardrobe! This is gonna be tough.
Word count: 149
References
Chunk 9a – Reference Quotes
Q1: “He approved the Rule with joy, granting the brothers permission to live under it.” [Summarized] Thomas of Celano’s account of Honorius III’s approval. Thomas of Celano, First Life of St. Francis, c. 1228.
Q2: “Take nothing for your journey, no staff, nor bag, nor bread, nor money.” [Verbatim] Christ’s instruction to the apostles. Luke 9:3, ESV.
Q3: “Francis was truly a doer of the gospel, not only a hearer.” [Paraphrased] Reflection on Francis’ witness. Bonaventure, Major Legend of St. Francis, c. 1263.
Q4: “They shall appropriate nothing to themselves, neither a house, nor place, nor anything.” [Verbatim] Text from the 1223 Rule itself. Regula Bullata, 1223.
Q5: “The pope confirmed it with the bull Solet annuere.” [Generalized] Papal decree formally approving the Rule. Honorius III, Papal Bull Solet annuere, October 1, 1223.
Chunk 9b – Reference Z-Notes (Zero Dispute Notes)
Z1: Pope Honorius III approved the Franciscan Rule by the papal bull Solet annuere, dated October 1, 1223. Francis and Clare: The Complete Works, Paulist Press, 1982.
Z2: The Rule is commonly known as the Regula Bullata (the Rule with the bull). Francis and Clare: The Complete Works, Paulist Press, 1982.
Z3: Francis of Assisi was the son of a wealthy cloth merchant. Thomas of Celano, First Life of St. Francis, c. 1228.
Z4: The friars were called “lesser brothers.” Thomas of Celano, First Life of St. Francis, c. 1228.
Z5: Thomas of Celano wrote the earliest biography of Francis at the request of Pope Gregory IX. Thomas of Celano, First Life of St. Francis, c. 1228.
Z6: Bonaventure later composed an official biography called the Major Legend. Bonaventure, Major Legend of St. Francis, c. 1263.
Z7: The Rule required the friars to live without property or possessions. Francis and Clare: The Complete Works, Paulist Press, 1982.
Z8: The papal bull approving the Rule was titled Solet annuere. Francis and Clare: The Complete Works, Paulist Press, 1982.
Z9: Francis revised earlier drafts of the Rule before 1223. Francis and Clare: The Complete Works, Paulist Press, 1982.
Z10: The Rule drew heavily on Scripture, especially the gospels. The Holy Bible, English Standard Version, Crossway, 2001.
Chunk 9c – Reference POP (Parallel Orthodox Perspectives)
P1: Some see Francis’ Rule as a needed correction within the medieval Church’s wealth and excess. John V. Fleming, From Bonaventure to Bellini: An Essay in Franciscan Exegesis, 1982.
P2: Others view the Rule as part of a broader renewal movement, alongside Dominicans and other mendicant orders. John V. Fleming, From Bonaventure to Bellini: An Essay in Franciscan Exegesis, 1982.
P3: Francis’ poverty is often compared to monastic asceticism in the Desert Fathers, showing continuity across Christian history. André Vauchez, Francis of Assisi: The Life and Afterlife of a Medieval Saint, 2012.
P4: Protestant writers later highlighted Francis’ Christlike witness while still rejecting aspects of medieval monasticism. Donald Spoto, Reluctant Saint: The Life of Francis of Assisi, 2002.
P5: Eastern Orthodox writers sometimes draw parallels between Franciscan humility and Orthodox traditions of voluntary poverty. Kallistos Ware, The Orthodox Way, 1995.
Chunk 9d – Reference SCOP (Skeptical or Contrary Opinion Points)
S1: Some critics argue Francis’ Rule was impractical and quickly compromised once the order grew. David Burr, The Spiritual Franciscans: From Protest to Persecution in the Century After Saint Francis, 2001.
S2: Others see papal approval as a way for Rome to control, rather than honor, Francis’ radical movement. David Burr, The Spiritual Franciscans: From Protest to Persecution in the Century After Saint Francis, 2001.
S3: Some historians suggest that Francis’ actual writings were softened in the official 1223 Rule to make them more acceptable. John V. Fleming, From Bonaventure to Bellini: An Essay in Franciscan Exegesis, 1982.
S4: A few modern skeptics dismiss Francis as an idealist whose vision was doomed in an institutional Church. André Vauchez, Francis of Assisi: The Life and Afterlife of a Medieval Saint, 2012.
S5: Marxist historians have interpreted Franciscan poverty as an early form of class protest against wealth and power. Donald Spoto, Reluctant Saint: The Life of Francis of Assisi, 2002.
Chunk 9e – Reference Sources List
As an Amazon Associate, I earn from qualifying purchases. Master Amazon Link Coming Soon
Thomas of Celano, The First Life of St. Francis of Assisi, c. 1228, Franciscan Institute Publications, ISBN 9781576590852 (Q1, Z3, Z4, Z5).
Bonaventure, The Major Legend of St. Francis of Assisi, c. 1263, Franciscan Institute Publications, ISBN 9781576592252 (Q3, Z6).
The Holy Bible, English Standard Version, Crossway, 2001, ISBN 9781433502415 (Q2, Z10).
Francis of Assisi, Regula Bullata (The Rule of 1223), Papal Approval Honorius III, Solet annuere, October 1, 1223, in Francis and Clare: The Complete Works, Paulist Press, 1982, ISBN 9780809123652 (Q4, Q5, Z1, Z2, Z7, Z8, Z9).
John V. Fleming, From Bonaventure to Bellini: An Essay in Franciscan Exegesis, Princeton University Press, 1982, ISBN 9780691101362 (P1, P2, S3).
David Burr, The Spiritual Franciscans: From Protest to Persecution in the Century After Saint Francis, Penn State University Press, 2001, ISBN 9780271020455 (S1, S2).
André Vauchez, Francis of Assisi: The Life and Afterlife of a Medieval Saint, Yale University Press, 2012, ISBN 9780300184979 (P3, S4).
Donald Spoto, Reluctant Saint: The Life of Francis of Assisi, Penguin, 2002, ISBN 9780141001469 (P4, S5).
Kallistos Ware, The Orthodox Way, St. Vladimir’s Seminary Press, 1995, ISBN 9780913836583 (P5).
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Small Group Guide
Summary: In 1223, Pope Honorius III approved Francis of Assisi’s Rule, giving birth to the Franciscan Order. This Rule rejected possessions and embodied joy in Christ, reshaping medieval monastic life. Its legacy calls us to reject greed and live with visible joy that points others to Jesus.
Scripture:
Matthew 6:24 — “You cannot serve God and money.”
Luke 9:3 — “Take nothing for your journey…”
Hebrews 13:5 — “Keep your life free from love of money, and be content with what you have.”
Questions:
Application: This week, choose one area of financial or lifestyle excess to cut back, and use that margin to practice generosity in Christ’s name.
Prayer Point: Pray for hearts freed from greed, that our joy and witness would show Jesus is enough.
View all episodes
By That’s Jesus Channel / Bob BaulchOn Oct 1, 1223 AD - The Pope Approves St Francis of Assisi's Rule – Making the Franciscan Order Legit
Published 10/01/2025
On October 1, 1223, Pope Honorius III approved Francis of Assisi’s Rule, giving official recognition to the Franciscan Order. This moment launched a movement of radical poverty and joy that confronted greed in medieval society and reshaped monastic life. Extended notes explore how Francis’ rejection of wealth still speaks to our consumer age, challenging us to find identity not in possessions but in Christ. Make sure you Like, Share, Subscribe, Follow, Comment, and Review this episode and the entire COACH series.
Keywords
Francis of Assisi, Pope Honorius III, Franciscan Rule, medieval church, monastic poverty, greed, consumerism, joy in Christ, church history
Hashtags
#ChurchHistory #FrancisOfAssisi #FranciscanOrder #SimpleFaith
Description
On October 1, 1223, Pope Honorius III approved the Rule of Francis of Assisi, legitimizing the Franciscan movement and setting a new course for the church. At a time when wealth and power often defined religious life, Francis and his followers chose the opposite path—voluntary poverty, shared joy, and a visible rejection of greed. This simple but radical way of life reshaped monasticism, inspired generations of believers, and continues to challenge us today. In an age where our worth is so often measured by possessions, income, or status, Francis’ Rule raises the question: what defines us—our stuff or our Savior? Join us for this COACH episode to discover how a thirteenth-century friar still speaks powerfully into our consumer culture and how we can walk more boldly with Jesus by loosening greed’s grip. Like, share, and subscribe to COACH for more stories where church history calls us to faithful discipleship today.
Chunk 1 – Cold Hook
It’s October 1st, 1223, in Rome. Pope Honorius III [hoh-NOR-ee-us] leans over a parchment, his pen scratching across the page. With this signature, a ragged band of barefoot friars becomes an official order of the Church. Their leader, Francis of Assisi [uh-SEE-see], had chosen a life stripped of wealth, walking joyfully in poverty. Now that life is being codified into a Rule—one that forbids greed, demands humility, and embraces the joy of having nothing but Christ.
The air is heavy with paradox. The institutional church, often tangled in wealth and power, is now stamping approval on a movement that rejects both. Francis himself never sought power—he wanted only to imitate Jesus in poverty and love. But will the approval of Rome strengthen this vision… or compromise it?
[AD BREAK]
Word count: 130
Chunk 2 – Intro
From the That’s Jesus Channel, welcome to COACH — where Church origins and church history actually coach us how to walk boldly with Jesus today. I’m Bob Baulch. On Wednesday, we stay between 500 and 1500 AD. In this episode we are in the year 1223 AD and exploring how Pope Honorius III approved Francis of Assisi’s Rule, launching a movement that rejected greed and embraced joy in Christ — a challenge that still speaks to our consumer culture.
Word count: 75
Chunk 3 – Foundation
The story begins decades before papal approval. Francis of Assisi [uh-SEE-see], born to a wealthy cloth merchant, shocked his town when he stripped off his fine garments in public and returned them to his father. He chose poverty over privilege, wandering the hills in a rough tunic, begging bread, singing psalms, and caring for lepers. His joy was radiant.
Others joined him. They called themselves the lesser brothers. They wanted no property, no titles, only a life patterned after Jesus’ words: QUOTE sell what you have and give to the poor END QUOTE. Their witness spread quickly, but so did confusion. Were they holy men—or dangerous fanatics?
Francis saw the need for clarity. A way of life had to be written down, not only for the brothers but for the Church that was watching them. This written guide became known as a Rule. But getting such a radical Rule approved in an age of wealthy monasteries and powerful bishops would be no small task.
Word count: 149
Chunk 4 – Development
The Rule Francis drafted was stark. It commanded friars to own nothing, to live among the poor, to beg when needed, and to work with their hands. They were to preach repentance—but carefully, under church oversight. The Rule pointed them away from wealth, security, and power, toward joy found only in Christ.
This vision unsettled many. Monasteries had land, libraries, and steady income; abbots wielded influence and bishops lived in grandeur. Now a group of ragged brothers was rejecting it all, and people were listening. Some clergy feared disorder. Others feared exposure—what if these barefoot friars shamed the Church’s attachment to wealth?
Francis pressed on. He revised the Rule more than once, seeking a balance between Christ’s radical call and the Church’s concerns. The brothers carried the latest version to Rome. All eyes turned to Pope Honorius III. Would he recognize them, or rebuke them?
Word count: 135
Chunk 5 – Climax/Impact
October 1st, 1223. In Rome, Pope Honorius III studies the parchment laid before him. The friars stand waiting—barefoot, robed, and poor. Their entire future rests on this moment.
With a stroke of his pen, Honorius grants what Francis had prayed for: official approval of the Rule. The Franciscan Order is born. Francis’ biographer, recorded that the pope received their Rule with joy and sealed it with his bull of confirmation. From that day forward, the friars were no longer a fringe movement; they were recognized as a new force within the Church.
The impact was immediate. This Rule of poverty cut across the grain of a society built on wealth and prestige. Monastic life had long been marked by lands and endowments, but now a new model had church sanction: brothers who owned nothing, lived simply, and rejoiced in Christ. The Church had not only tolerated this radical vision—it had embraced it.
Still, questions lingered. Would papal approval preserve Francis’ vision—or begin to soften it? Could a movement of poverty survive inside an institution of power?
[AD BREAK]
Word count: 165
Chunk 6 – Legacy & Modern Relevance
A pope’s seal gave Francis’ Rule legitimacy, but its real power was in how it exposed greed. In the thirteenth century, the friars’ poverty mocked the wealth of bishops and abbots. They showed that joy could be found without possessions, and that holiness could flourish without status.
That same confrontation is needed today. We live in a culture where greed wears new clothes. It parades as ambition, lifestyle, success. And sometimes it even sneaks into the church. Preachers promise that if you “claim” enough faith, God will reward you with health, wealth, and prosperity. It is the language of blessing—but it is the spirit of greed.
Francis’ life says otherwise. True joy is not bought. True freedom is not measured by square footage, or vacation getaways, or the newest phone upgrade. He and his brothers had almost nothing, and yet they radiated Christ. Their witness cuts against both secular consumerism and religious materialism.
Modern movements for creation care, generosity, and stewardship echo this legacy, but the deeper call remains: will Christians today expose greed by the way we live? Not just preaching against it, but embodying a joy that proves Christ—not possessions—defines us.
Word count: 162
Chunk 7 – Reflection & Call
Francis forced the Church of his day to face its greed. And now his Rule forces me to face mine. I don’t chase wealth like a medieval bishop, but I still chase it—in smaller, quieter ways. I envy the house that’s bigger than mine. I notice the car that’s newer than mine. I scroll through vacations I can’t afford and feel the ache of wanting.
The truth is, I want Jesus and comfort. I want Christ and approval. I want the cross, but I want it padded and convenient. Francis stripped all of that away. He lived in such a way that people had to notice—not his poverty, but his joy.
What about me? What about us? Do people see Christ in how we spend, how we give, how we live? Or do they see nothing different at all?
This is not about selling everything tomorrow. It’s about asking whether greed has quietly claimed our hearts. Whether the “name it, claim it” lie has convinced us that God’s goodness is proven by our stuff. Whether our lives shout “Jesus is enough” or whisper “I still need more.”
Francis’ Rule dares me to choose. Will my life be tangled up in possessions—or freed up for Christ? And if I truly believe Jesus is Lord, why does greed still make me hesitate?
Word count: 174
Chunk 8 – Outro
If this story of Francis’ Rule challenged or encouraged you, like, comment and share it with a friend – they might really need to hear it. Leave a review on your podcast app! And don’t forget to follow COACH for more episodes every week. Check out the show notes! It has the full transcript and sources used for this episode. And, if you look closely, you’ll find some contrary opinions. We do that on purpose. The Amazon links can help you get resources for your own library while giving me a little bit of a kickback. As an Amazon Associate, I earn from qualifying purchases. You never know what we’ll cover next on COACH. Every episode dives into a different corner of church history. But on Wednesday, we stay between 500 and 1500 AD. And if you’d rather access these stories on YouTube, check us out at the That’s Jesus Channel. Thanks for listening to COACH – where Church origins and church history actually coach us how to walk boldly with Jesus today. I’m Bob Baulch with the That’s Jesus Channel. Have a great day — and be blessed. I tried living like Francis for a day…turns out my coffee order costs more than his wardrobe! This is gonna be tough.
Word count: 149
References
Chunk 9a – Reference Quotes
Q1: “He approved the Rule with joy, granting the brothers permission to live under it.” [Summarized] Thomas of Celano’s account of Honorius III’s approval. Thomas of Celano, First Life of St. Francis, c. 1228.
Q2: “Take nothing for your journey, no staff, nor bag, nor bread, nor money.” [Verbatim] Christ’s instruction to the apostles. Luke 9:3, ESV.
Q3: “Francis was truly a doer of the gospel, not only a hearer.” [Paraphrased] Reflection on Francis’ witness. Bonaventure, Major Legend of St. Francis, c. 1263.
Q4: “They shall appropriate nothing to themselves, neither a house, nor place, nor anything.” [Verbatim] Text from the 1223 Rule itself. Regula Bullata, 1223.
Q5: “The pope confirmed it with the bull Solet annuere.” [Generalized] Papal decree formally approving the Rule. Honorius III, Papal Bull Solet annuere, October 1, 1223.
Chunk 9b – Reference Z-Notes (Zero Dispute Notes)
Z1: Pope Honorius III approved the Franciscan Rule by the papal bull Solet annuere, dated October 1, 1223. Francis and Clare: The Complete Works, Paulist Press, 1982.
Z2: The Rule is commonly known as the Regula Bullata (the Rule with the bull). Francis and Clare: The Complete Works, Paulist Press, 1982.
Z3: Francis of Assisi was the son of a wealthy cloth merchant. Thomas of Celano, First Life of St. Francis, c. 1228.
Z4: The friars were called “lesser brothers.” Thomas of Celano, First Life of St. Francis, c. 1228.
Z5: Thomas of Celano wrote the earliest biography of Francis at the request of Pope Gregory IX. Thomas of Celano, First Life of St. Francis, c. 1228.
Z6: Bonaventure later composed an official biography called the Major Legend. Bonaventure, Major Legend of St. Francis, c. 1263.
Z7: The Rule required the friars to live without property or possessions. Francis and Clare: The Complete Works, Paulist Press, 1982.
Z8: The papal bull approving the Rule was titled Solet annuere. Francis and Clare: The Complete Works, Paulist Press, 1982.
Z9: Francis revised earlier drafts of the Rule before 1223. Francis and Clare: The Complete Works, Paulist Press, 1982.
Z10: The Rule drew heavily on Scripture, especially the gospels. The Holy Bible, English Standard Version, Crossway, 2001.
Chunk 9c – Reference POP (Parallel Orthodox Perspectives)
P1: Some see Francis’ Rule as a needed correction within the medieval Church’s wealth and excess. John V. Fleming, From Bonaventure to Bellini: An Essay in Franciscan Exegesis, 1982.
P2: Others view the Rule as part of a broader renewal movement, alongside Dominicans and other mendicant orders. John V. Fleming, From Bonaventure to Bellini: An Essay in Franciscan Exegesis, 1982.
P3: Francis’ poverty is often compared to monastic asceticism in the Desert Fathers, showing continuity across Christian history. André Vauchez, Francis of Assisi: The Life and Afterlife of a Medieval Saint, 2012.
P4: Protestant writers later highlighted Francis’ Christlike witness while still rejecting aspects of medieval monasticism. Donald Spoto, Reluctant Saint: The Life of Francis of Assisi, 2002.
P5: Eastern Orthodox writers sometimes draw parallels between Franciscan humility and Orthodox traditions of voluntary poverty. Kallistos Ware, The Orthodox Way, 1995.
Chunk 9d – Reference SCOP (Skeptical or Contrary Opinion Points)
S1: Some critics argue Francis’ Rule was impractical and quickly compromised once the order grew. David Burr, The Spiritual Franciscans: From Protest to Persecution in the Century After Saint Francis, 2001.
S2: Others see papal approval as a way for Rome to control, rather than honor, Francis’ radical movement. David Burr, The Spiritual Franciscans: From Protest to Persecution in the Century After Saint Francis, 2001.
S3: Some historians suggest that Francis’ actual writings were softened in the official 1223 Rule to make them more acceptable. John V. Fleming, From Bonaventure to Bellini: An Essay in Franciscan Exegesis, 1982.
S4: A few modern skeptics dismiss Francis as an idealist whose vision was doomed in an institutional Church. André Vauchez, Francis of Assisi: The Life and Afterlife of a Medieval Saint, 2012.
S5: Marxist historians have interpreted Franciscan poverty as an early form of class protest against wealth and power. Donald Spoto, Reluctant Saint: The Life of Francis of Assisi, 2002.
Chunk 9e – Reference Sources List
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Thomas of Celano, The First Life of St. Francis of Assisi, c. 1228, Franciscan Institute Publications, ISBN 9781576590852 (Q1, Z3, Z4, Z5).
Bonaventure, The Major Legend of St. Francis of Assisi, c. 1263, Franciscan Institute Publications, ISBN 9781576592252 (Q3, Z6).
The Holy Bible, English Standard Version, Crossway, 2001, ISBN 9781433502415 (Q2, Z10).
Francis of Assisi, Regula Bullata (The Rule of 1223), Papal Approval Honorius III, Solet annuere, October 1, 1223, in Francis and Clare: The Complete Works, Paulist Press, 1982, ISBN 9780809123652 (Q4, Q5, Z1, Z2, Z7, Z8, Z9).
John V. Fleming, From Bonaventure to Bellini: An Essay in Franciscan Exegesis, Princeton University Press, 1982, ISBN 9780691101362 (P1, P2, S3).
David Burr, The Spiritual Franciscans: From Protest to Persecution in the Century After Saint Francis, Penn State University Press, 2001, ISBN 9780271020455 (S1, S2).
André Vauchez, Francis of Assisi: The Life and Afterlife of a Medieval Saint, Yale University Press, 2012, ISBN 9780300184979 (P3, S4).
Donald Spoto, Reluctant Saint: The Life of Francis of Assisi, Penguin, 2002, ISBN 9780141001469 (P4, S5).
Kallistos Ware, The Orthodox Way, St. Vladimir’s Seminary Press, 1995, ISBN 9780913836583 (P5).
Equipment
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Credits
Host: Bob Baulch
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Small Group Guide
Summary: In 1223, Pope Honorius III approved Francis of Assisi’s Rule, giving birth to the Franciscan Order. This Rule rejected possessions and embodied joy in Christ, reshaping medieval monastic life. Its legacy calls us to reject greed and live with visible joy that points others to Jesus.
Scripture:
Matthew 6:24 — “You cannot serve God and money.”
Luke 9:3 — “Take nothing for your journey…”
Hebrews 13:5 — “Keep your life free from love of money, and be content with what you have.”
Questions:
Application: This week, choose one area of financial or lifestyle excess to cut back, and use that margin to practice generosity in Christ’s name.
Prayer Point: Pray for hearts freed from greed, that our joy and witness would show Jesus is enough.