t of him at all, only to lament him, and
not to raise him from the dead by continuing his work in the four
quarters of the world; less--for if even now, in these dying days of the
nineteenth century, preachers would go forth beside themselves with
love, sacrificing themselves for each and all as in the old days their
Master did, the miracle would be repeated again.

But no; theology has killed religion. The clergy repeat to satiety that
we must not confound the two; but what good does this do if in practice
we do not distinguish them?

Never was learning more eagerly coveted than in the thirteenth century.
The Empire and the Church were anxiously asking of it the arguments with
which they might defend their opposing claims. Innocent III. sends the
collection of his Decretals to the University of Bologna and heaps
favors upon it. Frederick II. founds that of Naples, and the Patarini
themselves send their sons from Tuscany and Lombardy to study at Paris.

We remember the success of Francis's preaching at Bologna,[13] in
August, 1220; at the same period he had strongly reprimanded Pietro
Staccia, the provincial minister and a doctor of laws, not only for
having installed the Brothers in a house which appeared to belong to
them, but especially for having organized a sort of college there.

It appears that the minister paid no attention to these reproaches. When
Francis became aware of his obstinacy he cursed him with frightful
vehemence; his indignation was so great that when, later on, Pietro
Staccia was about to die and his numerous friends came to entreat
Francis to revoke his malediction, all their efforts were in vain.[14]

In the face of this attitude of the founder it is very difficult to
believe in the authenticity of the note purporting to be addressed to
Anthony of Padua:

"To my very dear Anthony, brother Francis, greetings in Christ.

"It pleases me that you interpret to the Brothers the sacred
writings and theology, in such a way, however (conformably to
our Rule), that the spirit of holy prayer be not extinguished
either in you or in the others, which I desire earnestly.
Greetings."

Must we see in this a pious fraud to weaken the numberless clear
declarations of Francis against learning?

It is difficult to picture to ourselves the rivalry which existed at
this time between the Dominicans and Franciscans in the attempt to draw
the most illustrious masters into their respectiv