But all that was as true of the "often lackadaisical conventual
inquisitor" as of the newly professionalized Observant.
Tavuzzi argues that the earlier Conventual
inquisitors, often appointed to their native areas, knew local non-diabolic magic practitioners, and were fairly lenient toward them.
But we may also ask fairly whether the rise of the Conventuals
was more result than cause, whether indeed the magnetism of money was finally too strong even for Franciscan piety wholly to resist.
He left the Conventuals, linked with a noncanonical order, and ran his seven miles a day.
He returned to California and entered the Conventual Franciscans on California's Central Coast.
The Spirituals faction believed in a strict interpretation of the Rule, while the Conventuals
believed that the order must remain open to compromise.
for the now numerous order; but administrative struggles over the conviction of some that the order should be permitted to own the buildings it used and other necessaries eventually split the order (1415) into the Conventuals
, following the modified rules, and the more traditional Observants.
Montpellier, the site of chapter 3, was a refuge for those evaders, and Beguins' wide support there is illustrated by Peire de Tornamira--priest, Beguin, and member of a prominent urban family--and by one Lady Gaucelina's mysterious property sale, theorized here as proving that patronage reached beyond known Beguins and even to local Conventuals
And Observants felt even more str ongly than did the conventuals
, the tension between learning and the "humility and simplicity" thought to be at the heart of the Franciscan mission.
For example, the varied interests of the conventuals
and regulars are distinguished, and how a man rose through the academic and administrative ranks is illustrated as we follow Silvestro as a kind of case study.
Cisneros's attempts were aimed at transforming the Conventuals
(who had deviated from the rule of Francis) into Observants (who had preserved the rule of their founder), which, as Rummel demonstrates, met with "considerable resistance.
410, 8 April 1520, records the difficulties that arose when the convent was divided between Observants and the traditional Conventuals: "Et prima La Signoria sentava in choro; hora ch'e fato questa partison di monache Conventual et oevante, sta preparato a sentar la Signoria di fuora in chiesia, cossa nova et ne ho voluro far nota.
19] Documentation from this and other convents indicates that such patronage activity was a common burden and privilege of conventual office.
Despite the determined preaching of Bernardine of Siena, a future Observant saint who nevertheless maintained strong sympathy for the Conventuals, the two sides were unable to resolve their disputes.
This is not to suggest that the altar represented a clearly-defined program of Conventual propaganda, but rather that the divisions between Conventuals and Observants that became increasingly obvious over the course of the later Quattrocento could already begin to be discerned in the Santo high altar project.