While not advocating a complete dispossession of all property, the early observant Dominicans were, I think, clearly inclined toward a valorization of poverty in and of itself that was in many ways closer to a Franciscan approach than the standard Dominican understanding of poverty as a means toward some given end.
If the observant movement was to survive and flourish within the Order of Preachers, it would have to find a way to temper some of its more extreme elements.
During the years in which Mulberg was involved in the struggle against the beguines in Basel, the Dominican observant movement was undergoing hard times.
Although a supporter of reform, he was actually a compromise candidate whose election was intended to prevent the order from fracturing into deeply opposed observant and conventual (or nonreformed) branches.
89) In his arguments, moreover, the workings of the new observant Dominican approach to poverty that had been adopted by the second generation of reformers become increasingly apparent.
69) In 1474, the Tuscan Observants spelled out the implicit ideals of reformed church decoration: "avoid in the said edifices every superfluousness of grandeur and of curiosity in stone .
87) The Observants might have tried to claim that they were returning to the original spirit of Saint Francis's Rule, but the Santo Conventuals had concrete, visible reminders of their privileged position within the order thanks to the permanent presence of Saint Anthony's miraculous body and Donatello's absorbingly-detailed narrative reliefs.
The Conventual friars presumably would have also understood the Antonine narrative reliefs and the general sumptuousness of the complex in light of the pressing questions about property and primacy that were facing their branch of the Franciscan order in a period of increasingly-fraught relations with the Observants.
Dianin, 45, suggests that the Observants had already arrived in Mantua as early as 1407.
64 For depictions of important Observants commissioned for reformed convents, see Bisogni.
There is no evidence of her religious vocation until after Margarita's marriage in the late 1420s when the saint entered the Corpus Domini, a Ferrarese convent that was in the process of becoming a house of Observant Poor Clares.
23 For the most recent biography of Saint Catherine and a detailed account of the difficult transformation of the former house of tertiaries into an Observant Clarisse convent, see Vigri-Foletti, 1-76.