During the year 1220 and 1221, Francis set about drawing up a revision of the original Rule and bringing it into harmony with the needs of the day. When he had finished the revision, he gave it to Brother Caesar of Speyer to check it over and to embellish it with quotations from the Scripture. Brother Caesar did this and the result was what we call the Earlier Rule of 1221. It was not, however, presented to the Holy See for approbation because it was in essence the original Rule, approved orally in 1209. This Rule does have an importance and real value, although, of course, it has no legal standing today.

The Earlier Rule of 1221 did not meet the expectations of the friars, especially the ministers and the more learned brothers. For the most part, because it was not presented in sufficiently legal terminology, and because its regulations were not sufficiently precise. These brought Francis to rewrite the official Rule.

The Speculum Perfectionis records that Francis employed the services of his close friend Brother Leo as companion and secretary in the work and Brother Bonizo of Bologna, a canon lawyer, to assure the legal aspects of the work. Pope honourius III approved the Later Rule in the Bull Solet annuere, November 29, 1223.

The Rule of 1223 is much shorter, with only twelve chapters, a far more concise document, much more relevant, much more a legal act. The passionate appeals, the admonitions, which break through the Earlier Rule, the biblical quotations, the prayers and the individuality, are gone. The changes are subtler, but important: procedure for the election of the minister general is laid down; and where, before, the brothers could observe the Rule literally, even against the minister general's interpretation, now his consent to their reading of it becomes necessary; the brothers are forbidden to enter 'the convents of nuns' was not a term ever used by Francis of his Poor Ladies. There is no word of 'guardians', but, under the provincial minister, there is a new officer, the custodian - a different sounding word. Before, there had been the words of the Gospel for the sending out of the disciples, the very crux of the whole Franciscan message. Now, there is only a pathetic appeal from their founder that >they should not quarrel, nor contend with words upon the way, nor judge one another, but they should be peaceful. And that they ought not to ride, unless by manifest necessity.' But the omissions Francis regretted above all others were those clauses that had dealt with the Blessed Sacrament. He would indeed have added new ones, wishing his friars to teach a special reverence for it, and to see that it was kept with all seemliness, carrying with them 'fair and clean pyxes,' and even 'wafer irons for making fair and clean hosts.' Now there was no mention of the sacrament: it was thought such propaganda might cause trouble with parochial priests: it was not considered very necessary or relevant.

We also know that Francis had additional help in constructing the Rule as evident from its style, for the style has an elegance and fluency that are not found in the other writings of Francis. (e.g. read the Latin passage in praise of poverty that occurs in Chapter 6 to appreciate the artistry of the style.)

The Earlier Rule is thoroughly biblical in its inspiration and composition with some twenty-four chapters ^{See note 1}. It confronts us with a high idealism ^{See note 2}, while expressing at the same times the difficulties of living amid the harsh realities of the world. The Later Rule, on the other hand, reveals a more legal mind eager to define the limits to which we might go. It does not sacrifice the gospel ideals, but to grasp it fully we must be able to break through the medieval idiom in which many of those ideals are encased.

In Rule 1223, we will see that the most important chapters are the first and the last chapters. The first chapter set forth in brief fashion what is explained in detail in the chapters that follows:

We immediately notice that all the scriptural quotations have been removed when compared with the Earlier Rule. The final chapter sums up the whole in one sentence: "And so, firmly established in the Catholic faith, we may live always according to the poverty and the humility and the Gospel of our Lord Jesus Christ as we have solemnly promised."

Looking at the second chapter of each document, we see the differences in the two documents, differences that suggest that the fraternity was becoming increasingly structured. In the Earlier Rule, Francis directs the brothers to receive with kindness someone who desired to "receive life" from them. The Later Rule omits the warmth of the Earlier Rule ^{See note 3}, and envisions a more conditioned acceptance in which the provincial minister must examine the candidate on his knowledge of the faith and the sacraments. The term, "provincial minister", appears in the Later Rule and not in the Earlier Rule, as the Order had been divided into provinces in 1217. Moreover, a canonical requirement is added, concerning those who are married, as well as a warning that neither the minister nor the brothers should become involved in the candidate's temporal affairs. We can easily see that experience had taught the brothers to be more circumspect in their reception of those who desired to join them.

There is also an almost defensive tone to the Earlier Rule's teaching about wearing poor clothes, a teaching reinforced by two quotations, Lk 7:25 and Matt 11:8. The Later Rule, however, suggest that the poor clothes or tunic had become not only acceptable but also a sign of respectability. It suggests that the brothers were no longer inviting ridicule and criticism; they were now in social positions from which they could ridicule or criticise others.

When we look at many of those clarifying passages of the Earlier Rule ^{See note 4}, we quickly sense that activities or ministries conditioned their expressions of poverty and simplicity. The Later Rule, then, is quite straightforward in expressing the gospel way of life that Francis envisioned and does so with an economy of words.

Chapter 3 shows how the primitive fraternity had changed and needed more structure, and how the liturgical practices of the post-conciliar Church influenced the daily life of both the clerical and lay brothers. The prescriptions of Rule 1223 are very precise; clerics are to say the Divine Office; laics the Our Fathers. The Divine Office was to be said according to the order of the Holy Roman Church, that is, according to the use of the papal court, developed especially under the direction of Pope Innocent III.

We find a much simpler directive concerning the celebration of the Liturgy of the Hours that reflects the changes that were taking place in the church after the Fourth Lateran Council. Yet what is more significant about this chapter is how clearly Francis calls us to live in the world ^{See note 5}, though this is implied in the Earlier Rule.

Chapters 4, 5 and 6, however, indicate some of the important shifts that took place in the pursuit of gospel fraternity, especially in the practice of poverty.

Francis now speaks to us in much stronger language, especially in the prohibition against money ^{See note 6}; here he makes no exceptions to that prohibition as we find in the Earlier Rule. (We do not find "I strictly command.")

In the Earlier Rule, Francis and his first followers begin with a consideration of work and continue with a prohibition against receiving money as payment. But the prohibition against receiving money takes first place in the Later Rule, while consideration follows after it. Moreover, the Earlier Rule spoke of those "who know how to work": advising them to do so "provided it is not contrary to the good of their souls and can be performed honestly." The Later Rule omits all such language and, instead, speaks of "grace of working," urging us to "work faithfully and devotedly" and places its advice in the context of asceticism and of prayer. Work, in other words, does not define our identity. It is grace, as is every aspect of our calling. What are most important are that it remains submissive or subservient to the primary dimension of our life, intensifying our loving relationship with God. From this perspective, we are in a better position to read the first half of chapter 6, in which we find a clear, rich statement of Francis's vision of poverty.

We may have observed this in chapter 9 of the Earlier Rule and see its implication in its following chapters, especially in the directives for the caring for the sick. But here we have a clear, articulate joining of two ideas, as if Francis wanted us to be sure of his vision that the foundation of a fraternal life is the pursuit of a most penetrating poverty ^{see note 7}.

Not only is the later text more polished and grammatically correct. It is also more expressive of Francis's understanding that the glue of fraternal life is nothing other than the Spirit. From this vantage-point, we can easily understand chapter 7, which touches on those who are spiritually sick, that is, sinners. Chapter 8 describes building the fraternity through chapters and choosing those whom we would have as "ministers and servants". Chapter 9 extends the role of a chapter by entrusting some with the ministry of preaching. The first part of chapter 10 portrays the unique bond of a loving obedience existing between one trusted with the responsibility of serving the other and the other charged with responding to his initiatives.

In the second half of chapter 10, we can perceive how the simplicity of the Later Rule belies such hidden layers of meaning and how easily we can pass over the full extent of Francis's thought.

In the Earlier Rule, Francis describes activities in pharisaic ways (seeking a religion and holiness outwardly apparent to people) and in those that are self-aggrandising (seeking to be glib or articulate so as to please others). In his Later Rule, he expresses these characteristics in far more pointed but nonetheless self-centred ways: pride, vainglory, envy, avarice, and activities that are destructive of the fraternity. While the Earlier Rule envisions these characteristics as being mortified, looked down upon, and rejected, the Later Rule accentuates humility, patience, love and, in the very first place, unceasing prayer with a pure heart.

Although much of this final section of the Later Rule is taken up with a description of the cardinal called to be a liaison between the pope and Francis's followers, it confronts us with a call to live simply and poorly within the Church.

The original Rule of 1209, the Earlier Rule of 1221, and the Later Rule of 1223 were but stages in the development of the one Rule of the Friars Minor and for eight centuries the Later Rule has been the foundation of Franciscan life.

1.Contents of the Earlier Rule:

The first seventeen chapters are revised in the later rule, and reduced to a more logical pattern.

Chapters 18 to 21 resemble appendices to certain earlier chapters.

Chapter 18 completes Chapter 4.

Chapter 19 emphasizes orthodoxy in the faith.

Chapter 20 completes Chapter 3.

Chapter 21 completes Chapter 17.

Chapter 22 and 23 could exist as separate works. They contain a summary of the whole Franciscans ideal of life and an expression of the Spirit that should motivate the friars.

Chapter 24 (last paragraph of Chapter 23) is a final exhortation to be true to the Rule. It brings the text to a natural conclusion.

2. High idealism while expressing... E.g., Chapter 11 ER: - The brothers should not revile or detract but love one another. Chap 12 ER: - Impure glances and frequent association with women.

3. Sharp contrast with the Rule of Benedict, 58, which states "Do not grant newcomers to the monastic life an easy entry, but as the Apostle says, test the spirits to see if they are from God (1 Jn 4:1)."

4. Concern for the inevitable conflict between the ideals of Francis’s vision and the reality that daily confronted those attempting to live them. Many clarifying passages of the Earlier Rule e.g., "If anyone comes, however, who cannot give away..." , in Chapter 2.

5. Challenge us to live the Gospel not simply in our homes, religious houses, etc, but wherever we may be. This may be written as a reaction to those friars who are satisfied with the rules of Benedict or Augustine, which envision a spiritual life lived in a monastery or specific community. Francis highlighted in a wonderfully simple way those values he would have us live intensely in the world, avoidance of arrogance and self-righteousness, the practice of meekness, modesty, humility and courtesy, living poorly in the midst of others, being messengers of peace and enjoyed the freedom of those who thoroughly cast their care upon the Lord. Those are the values of the Franciscans "civilization of love".

6. If money was looked upon as security rather than a medium of exchange, then Francis is calling us to live paradoxically in a state of economic insecurity, confident that our future rests in the hands of God. It is a challenge, touching on the strength of our faith. Are we willing to cast our care on the Lord, to turn to the table of the Lord, assured that God will take care of us?

7. Francis clearly links the practice of poverty and the pursuit of brotherhood. It is the Holy Spirit bringing us together as a fraternity. Three reasons for Francis’s vision of poverty:

i) Through it, we can identify with Christ, who made himself poor in the world.

ii) It can help us to reflect our inheritance and our actual sharing in the kingdom of heaven.

iii) Finally, it is an ascetical means of giving ourselves more completely to Christ.