The Franciscans is a group of related religious orders within the Catholic Church, founded in 1209 by St. Francis of Assisi. These commands include the Order of Friar Minor, the Order of Saint Clare, and the Third Order of Saint Francis. These commands obey the spiritual teachings and disciplines of the founder and his fellow disciples and followers, such as Clare of Assisi, Anthony of Padua, and Elizabeth of Hungary, among many others.
Francis began preaching around 1207 and traveled to Rome to seek approval from Pope Innocent III in 1209 to form a new religious order. The original rule of Saint Francis approved by the pope banned property ownership, which required members of the order to beg for food while preaching. Savings are meant to imitate the life and ministry of Jesus Christ. Franciscans travel and preach in the streets, while boarding church property. Saint Clare, under the direction of Francis, founded the Poor Clares (Order of Saint Clair) in 1212, who remained the Second Order of the Franciscans. The extreme poverty required by members is relaxed in the final revision of the Rules of 1223. The degree of adherence required by members remains a major source of conflict in the order, resulting in much segregation.
The Order of Friar Minor, formerly known as the "Observant" branch, was one of the three Franciscan First Franciscans in the Catholic Church, the other being the "Conventual" (formed 1517) and "Capuchins" (1520). The Order of Friars Minor, in its current form, is the result of a merger of several smaller orders completed in 1897 by Pope Leo XIII. The last two, the Capuchin and the Conventual, remain different religious institutions in the Catholic Church, observing the St Francis Rule with different emphases. Conventual Franciscans are sometimes referred to as minorites or greyfriars because of their habits. In Poland and Lithuania they are known as Bernardines , after Bernardino of Siena, although the term elsewhere refers to the Cistercians instead.
Video Franciscans
Name and demographics
The name of the original order, the Order of the Fratrum Minorum ("Friars Minor"), means "lesser brother", and comes from Francis of Assisi's rejection of waste. Francis was the son of a rich cloth merchant, but gave up his wealth to pursue his faith more fully. He has severed all remaining ties with his family, and pursues a living life in solidarity with his brothers in Christ. Francis adopted a simple tunic used by farmers as a religious custom for his command, and asked others who wanted to join him to do the same. Those who joined him became the Order of the original Order. The modern organization of Friar Minor consists of three separate families or groups, each regarded as a religious order with its own right under the general Minister and a particular type of government. They all live according to a regulatory body known as the St Francis Rule.
- First Order
The First Order or "Order of Friars Minor" is usually simply called " Franciscans ". This Order is an educational religious order of men, some of whom trace their origin to Francis of Assisi. Their official Latin name is Order of the Fratrum Minorum . Saint Francis thus referred to his followers as "Fraticelli", which means "Little Brother". The Franciscan Sisters are informally called Brothers or Minorites .
The modern organization of Friar Minor consists of three separate families or groups, each regarded as a religious order with its own right under the general Minister and a particular type of government. They all live according to a regulatory body known as the St Francis Rule. This is
- The Order of Friars Minor, known as "Observants", is most often simply called the Franciscan monk , the official name: "Friars Minor" (O.F.M.).
- The Order of Friars Minor Capuchin or just Capuchins , the official name: "Friars Minor Capuchin" (O.F.M. Cap).
- Conventual Franciscan or Minorit , the official name: "Friars Minor Conventual" (O.F.M. Conv).
- Second Order
The Second Order, most commonly called Poor Clares in English-speaking countries, consists of religious brothers. This command is called the Order of St. Clare (OSC), but in the thirteenth century, before 1263, the order was referred to as "The Poor", "The Poor Enclosed Nuns", and "The Order of San Damiano".
- Third Order
The third Franciscan order, known as the Third Order of Saint Francis, had many male and female members, separated into two main branches:
- The Secular Order of the Franciscans , OFS, originally known as the Brothers and Sisters of Penance or Third Order of Penance, tries to live the ideals of movement in their daily lives outside of religion institute.
- Members of the Third Order Regular (T.O.R.) live in religious communities under traditional religious oaths. They grew from the Secular Franciscan Order.
The 2013 Annuario Pontificio gives the following figures for members of the main male Franciscan order :.
- Order of Friars Minor (O.F.M.): 2,212 communities; 14,123 members; 9,735 priests
- The Franciscan Order of Minor Conventual Monastery (O.F.M.Conv.): 667 communities; 4,289 members; 2,921 priests
- The Franciscan Order of Friars Minor Capuchin (O.F.M.Cap.): 1,633 communities; 10,786 members; 7,057 pastors
- Third Order Regular Saint Francis (T.O.R.): 176 communities; 870 members; 576 priests
The symbol which is the universal symbol of the Franciscans "contains the Tau's cross, with two arms crossed: Christ's right hand with Francis's nail and left wound with stigmata wounds."
Maps Franciscans
History
Beginning
A discourse Francis heard in 1209 in Mat 10: 9 made such an impression on him that he decided to devote himself entirely to the life of apostolic epistles. Wrapped in rough, barefoot clothing, and, after Evangelical teaching, without staff or scrip, he began to proclaim repentance.
He soon joined fellow townspeople, Bernard of Quintavalle, who donated everything he owned for the job, and by other colleagues, who were said to have reached eleven in a year. The brothers lived in the abandoned leprosy colony at Rivo Torto near Assisi; but they spend much of their time traveling through the Umbrian mountain district, always cheerful and full of songs, yet make a deep impression on their listeners with their sincere insistence. Their lives are very ascetic, though such practices do not seem to be determined by the first rule given by Francis (probably as early as 1209) which seems to be nothing more than a collection of Bible verses emphasizing the task of poverty.
Despite some similarities between this principle and some of the fundamental ideas of Peter Waldo's followers, the Assisi fraternity succeeded in obtaining the approval of Pope Innocent III. What seemed to be the first impressive was the Bishop of Assisi, Guido, who was then Cardinal Giovanni at San Paolo and finally Innocent himself, was their loyalty to the Church and the clergy. Innocent III was not only the pope who reigned during the life of Saint Francis of Assisi, but he was also responsible for helping build the church. Francis was called to rebuild. Innocent III and the 4th Lateran Council helped defend the church in Europe. An innocent person may see in them the likelihood of an answer to his desire for the power of orthodox preaching against the heresy. Many legends have gathered around the decisive audience of Francis with the pope. The realistic story in Matthew Paris, which states that the pope originally sent a shabby saint to keep pigs, and only acknowledged the true value of his ready obedience, has, regardless of his improbability, certain historical interests, because it shows the natural antipathy of more benedictine monasticism old to the command beggar begging. The group had been drained and Francis was ordained a deacon, enabling him to proclaim the Gospel verses and preach in the churches during Mass.
The last year of Francis'
Francis had to suffer because of the offending controversies and the transformations they made in the original constitution of the brotherhood which made it a routine command under the strict supervision of Rome. Distressed by the demands of running a thriving and disordered Order, Francis asked Pope Honorius III to ask for help in 1219. He was assigned Cardinal Ugolino as patron of the Order by the pope. Francis resigned daily to run the Order into the hands of others but retained power to form a Order law, writing the Rule in 1221 which he revised and approved in 1223. After about 1223, day-to-day days of running the Order were in the hands of Brother Elias of Cortona, a capable monk who would be elected monk-leader a few years after the death of Francis (1226) but which caused much controversy because of his autocratic style of leadership. He planned and built the Basilica of San Francesco d'Assisi where St. Francis was buried, a building that includes the Sacro Convento monastery, still today the spiritual center of the Order.
In the external success of the brethren, as reported in the general chapters of the year, there are many who encouraged Francis. Caesarius of Speyer, the first German province, a staunch supporter of the principle of strict poverty founder, started in 1221 from Augsburg, with twenty five companions, to win the Order of land watered by the Rhine and Danube. In 1224 Agnellus of Pisa led a small group of monks to England. The Branch of the Order that arrived in England was known as "greyfriars". Starting at Greyfriars in Canterbury, the ecclesiastical capital, they moved to London, the political capital, and Oxford, the intellectual capital. Of these three bases the Franciscans rapidly expanded to embrace the main cities of England.
Dissensions during the life of Francis
The controversy about how to follow the life of the gospel of poverty, which extends through the first three centuries of Franciscan history, begins in the life of the founder. The ascetic Brothers Matthew of Narni and Gregory of Naples, the nephew of Ugolino, the two generals to whom Francis had entrusted the direction of the order during his absence, were brought through a chapter which they held certain more strict in terms of fasting and acceptance of alms, which really depart from the spirit of the original rule. It did not bring the old Francis, at his arrival, to suppress this disobedient tendency but he was less successful in anything other than the immediate opposite nature. Elias of Cortona derived a movement to elevate the Order's worldly considerations and adaptation of his system to a hierarchical plan that contradicted the original founder's ideas and helped to bring successive changes in the rules already described. Francis was not alone against this weak tendency and secularization. Instead, the party that holds its original view and after his death takes the "Covenant" for their guidance, known as the Observantis or Zelanti, at least equal in number and activity to Elias's followers. The conflict between the two took years and Zelanti won some real victories regardless of the help shown to their opponents by the papal administration, until finally reconciliation from two points of view seemed to be impossible and the order really split into two parts.
The Custody of the Holy Land
After an intense apostolic activity in Italy, in 1219 Francis went to Egypt with the Fifth Crusade to announce the Gospel to the Saracens. He met Sultan Malik al-Kamil, initiating the spirit of dialogue and understanding between Christianity and Islam. The Franciscan presence in the Holy Land began in 1217, when the Syrian province was established, with Brother Elias as Minister. In 1229 the monks had a small house near the fifth station of Via Dolorosa. In 1272 the sultan of Baibars allowed the Franciscans to settle in the Cenacle on Mount Zion. Then, in 1309, they also settled in the Holy Sepulcher and in Bethlehem. In 1335 the king of Napoli Robert of Anjou (Italian: Roberto d'AngiÃÆ'²) and his wife Sancha of Majorca (Italy: Sancia di Maiorca ) bought the Cenacle and gave it to the Franciscans. Pope Clement VI by the Bulls "Gratias agimus" and "Nuper charissimae" (1342) declare the Franciscans as the official guardians of the Holy Place in the name of the Catholic Church.
The Franciscan Custody of the Holy Land is still valid today.
Development after Francis' death
Development to 1239
When the General Chapter can not approve the general interpretation of Rule 1223, it sends a delegation including St. Antonius of Padua to Pope Gregory IX for the authentic interpretation of pieces of papal legislation. Bull of Quo elongati from GregoryÃ, IX states that the Covenant of St. Francis is not legally binding and offers an interpretation of poverty that will allow the Order to continue to grow. The earliest leader of the rigorous party was Brother Leo, witness of the ecstasy of Francis in Monte Alverno and the author of Speculum perfectionist, a strong polemic against a negligent party. Next to him appears John Parenti, Francis's first successor in the Order's leadership. In 1232 Elias succeeded him, and under it the Order significantly expanded its ministry and presence in the cities. Many new homes are established, especially in Italy, and in many of them special attention is given to education. The earlier settlements of Franciscan teachers in universities (in Paris, for example, where Alexander of Hales teaches) continue to flourish. Contributions to the promotion of the work of the Order, and in particular the construction of the Basilica in Assisi, came abundantly. Funds can only be received on behalf of the monks for the apparent, imminent, immediate needs which can not be provided from begging. GregoryÃ, IX, at Quo elongati , the official agent of the Order to have custody of the funds in which they can not be immediately spent. Elias chased stubbornly the main leaders of the opposition, and even Bernardo at Quintavalle, the founder's first student, had to hide himself for years in the jungle of Monte Sefro.
St. Clare of Assisi, the St. Francis saw as his "little girl" and who is now regarded as the founder of the Poor Clares, consistently supporting Elias who faithfully reflects St. Francis.
1239-1274
Elias ruled the Order from the center, imposing his authority on the province (like Francis). The reaction to this centralized government was led from the provinces of England and Germany. In the general chapter of 1239, held in Rome under the personal leadership of Gregory IX, Elias was ousted in favor of Albert of Pisa, the former British province, a moderate observer. This chapter introduces the General Statute to regulate Order and to surrender power from the Minister General to the Provincial Minister in the chapter. The next two general Ministers, Haymo of Faversham (1240-44) and Crescentius of Jesi (1244-47), consolidated this larger democracy within the Order, but also led the Order toward greater clericalization. The new Innocent IV supports them in this regard. In the bull on November 14, 1245, the pope even approved the extension of the financial agency system, and allowed the funds to be used not only for the things necessary for the monks but also for the useful.
The Observantical Party took a strong position against this decision and rested so successfully against the weak General who in 1247, in a chapter held in Lyon, France - where Innocent IV was then - he was replaced by a strict John Observantist. Parma (1247-57) and the Order refused to apply any of the weaker Innocent IV than Gregory IX.
Elias, who had been excommunicated and taken under the protection of Frederick II, was now forced to surrender all hope of restoring his power in the Order. He died in 1253, having succeeded with a recap in obtaining his denunciation. Under John of Parma, who enjoys the support of Innocent IV and Pope Alexander IV, the influence of the Order is especially heightened, especially by the latter's provision in relation to the academic activities of the brethren. He not only approved the theological institute in the Franciscan houses, but did all he could to support the monks in the Mendik Controversy, when secular masters from Paris universities and French bishops joined in to attack the beggar's orders. It was because of the actions of the Alexander IV envoy, who was obliged to threaten university authorities with excommunication, that the doctorate level of theology eventually conceded to Dominican Thomas Aquinas and Franciscan Bonaventure (1257), who had previously been able to lecture only as a licensee.
Franciscan Gerard of Borgo San Donnino at this time issued the Joachimite treaty and John of Parma was seen as a supporter of the cursed theology of Joachim of Fiore. To protect the Order from his enemies, John was forced to resign and recommend Bonaventure as his successor. Bonaventure saw the need to unite the Order around a common ideology and both wrote the founders' new life and collected the Order's laws into the Narbonne Constitution, so called because they were passed by the Order in a chapter held in Narbonne, France, in 1260. In the three-year-old Pisa Chapter then Bonaventure's
The successor of Bonaventure, Jerome of Ascoli or Girolamo Masci (1274-79), (nominee of Pope Nicholas IV), and his successor, Bonagratia of Bologna (1279-85), also attended the middle course. Severe steps are taken against certain extreme Spirituals who, on the hearsay power that Pope Gregory X is intent on the Council of Lyon (1274-75) to force the beggar's order to tolerate property ownership, threatens both the pope and the council with a rejection of loyalty. However, efforts are made to fulfill the Spiritual fair demands, such as the bull of Exit qui seminat from Pope Nicholas III (1279), which overrides the pure and sacred poverty principle, but interprets it in a slightly different way sofistic between ownership and yield. The bull was received with respect by Bonagratia and the next two generals, Arlotto of Prato (1285-87) and Matthew of Aqua Sparta (1287-89); but the Spiritual party under the leadership of the Bonaventuran and apocalyptic disciple Pierre Jean Olivi considers his provision for the dependence of the monks on the pope and the division between busy brethren in manual labor and those who work on spiritual missions as corruption of the fundamental principles of the Order. They were not won by the peaceful posture of the next generals, Raymond Gaufredi (1289-96), and Franciscan Pope Nicholas IV (1288-92). The efforts of the next pope, Celestine V, an old friend of the order, to end the dispute by uniting the Observantist party with its own hermit order (see Celestines) barely succeeded. Only a portion of the Spirituals joined the new order, and secession virtually did not take place outside the reign of the ascetic whale. Pope Boniface VIII annulled the foundation bull of Celestine with his other actions, overthrew Raymond Gaufredi, and pointed to a weak personality personality, John de Murro, in his place. The Benedictine section of Celestines was separated from the Franciscan section, and the latter was formally suppressed by Pope Boniface VIII in 1302. The Observantist leader Olivi, who spent his final years at the Franciscan house at Tarnius and died there in 1298, was spoken opposed extreme "Spiritual" attitudes, and gave an explanation of the poverty theory approved by a more moderate Observer, and for a long time their principle.
Persecution
Under Pope Clement V (1305-14) the party managed to exert some influence on the papal decision. In 1309 Clement had a commission sitting in Avignon for the purpose of reconciling the warring parties. Ubertino of Casale, the leader, after Olivi's death, from a tighter party, a member of the commission, encouraged the Vienne Council to arrive at a major decision in favor of his views, and the papal constitution of Exivi de paradiso (1313) the whole is understood in the same sense. The successor of Clement, Pope John XXII (1316-34), preferred the weaker or the conventual group. With the bull Quorundam exigit he modified some of the provisions of the Constitution Exivi , and required the official submission of Spiritual. Some of them, motivated by the powerful General Observantis, Michael of Cesena, dared to dispute the right of the pope to deal with the provisions of his predecessor. Sixty-four of them were summoned to Avignon and the most stubbornly sent to the Inquisition, four of them burned (1318). Just before this all the houses apart from the Observantis had been suppressed.
Renewed controversy on questions about poverty
A few years later, a new controversy, this time theoretically, arose in poverty. In August 14, 1279, his bull Exit qui seminat, Pope Nicholas III has confirmed the arrangements set by Pope Innocent IV, in which all the properties given to the Franciscans are given at the Holy See, which gives the monks only use them. The Bull states that the rejection of the possession of all things "individually but equally, for God's sake, is meritorious and holy: Christ, too, shows the way of perfection, teaches it by word and affirms it by example, and the first founder of the militant Church, have pulled it from the spring itself, sharing it through their teaching channel and life to those who want to live perfectly. "
Although Exiit qui is not allowed to argue about its content, the following decades see the bitter dispute over the form of poverty to be observed by the Franciscans, with the Spiritual (so called because it is related to the Ghost Age that Joachim of Fiore says will begin in 1260) submitted to the Franciscan Conventual. Pope Clement V Eximbi de Paradiso on November 20, 1312 failed to influence the compromise between the two factions. The successor of Clement V, Pope John XXII is determined to suppress what he considers the excesses of the Spiritual, who eagerly desire the view that Christ and his apostles have nothing, either separately or together, and cite Exit qui seminat to support their views. In 1317, John XXII formally condemned their group known as Fraticelli. On March 26, 1322, with Quia nonnunquam, he revoked the ban on discussions about Nicholas III's bull and the experts assigned to examine the idea of ​​poverty based on the belief that Christ and the apostles had nothing. Experts disagree among themselves, but the majority condemn the idea on the grounds that it will condemn the Church's right to own possessions. The Franciscan Chapters held in Perugia in May 1322 stated the opposite: "To say or affirm that Christ, in showing the way of perfection, and the Apostles, follow this way and set an example for others who wish to live a perfect life, not having anything either separately or publicly, whether by property rights or by dominance or by private right, we jointly and unanimously declare to be not erring, but true and catholic. "With the bull Ad conditorem canonum from December 8, 1322, John XXII, claimed it was ridiculous to pretend that every piece of food given to the monks and eaten by them belonged to the pope, refused to accept ownership of the Franciscan goods in the future and given them the exclusion of rules that completely prohibit the ownership of all things equal, thus forcing them to accept ownership. And, on November 12, 1323, he issued a short bull Quidd inter nonnullos who declared the "erroneous and misguided" doctrine that Christ and his apostles had no possessions. The action of John XXII thus destroys the fictitious structure that gives the impression of absolute poverty to the life of the Franciscan monk.
The influential members of the order protested, such as General Minister Michael of Cesena, William Ockham of the English province, and Bonagratia of Bergamo. In 1324, Louis the Bavarian sided with the Spiritual and accused the heretic whale. In response to his opponent's argument that Nicholas III's bull Exit qui seminat was revised and irrevocable, John XXII issued a bull Quia quorundam on November 10, 1324 in which he stated that it can not be inferred from the words of the 1279 bull that Christ and the apostles had nothing, added: "Indeed, it can be inferred that the life of the gospel lives by Christ and the Apostles do not exclude some common property, for life 'without property' does not require that those who live should have nothing in common. "In 1328, Michael of Cesena was summoned to Avignon to explain the severity of the Order in rejecting the pope's orders and his involvement with Louis of Bavaria. Michael was imprisoned in Avignon, along with Francesco d'Ascoli, Bonagratia, and William of Ockham. In January of that year Louis of Bavaria entered Rome and had been crowned emperor. Three months later he declared John XXII overthrow and installed the Spiritual Franciscan Pietro Rainalducci as an antipope. The Franciscan Chapter that opened in Bologna on May 28 was re-elected Michael from Cesena, who two days earlier had fled with his friends from Avignon. But in August Louis the Bavarian and his pope had to flee from Rome before the attack by Robert, King of Naples. Only a small part of the Franciscan Order joined the opponents of John XXII, and in a general chapter held in Paris in 1329, the majority of all houses declared that they submitted to the Pope. With the bull of Quia vir reprobus on November 16, 1329, John XXII retaliated Michael's attack from Cesena on the Ad conditorem canonum , Quum inter nonnullos , and > Quia quorundam . In 1330, Antipope Nicholas V was filed, followed later by former general Michael, and finally, just before his death, by Ockham.
Separate congregation
Of all the conflicts of the 14th century there emerged a number of separate congregations, or almost sects, to say nothing about the heretical parties of Beghards and Fraticelli, some of which developed in Order on both the ascetic and cenobite principles and perhaps here:
Clareni
The Clareni or Clarenini, an ascetic association founded on the Clareno river on the journey of Ancona by Angelo da Clareno after the Franciscan Celestine's suppression by Boniface VIII. It defended the Olivi principles, and, outside Umbria, spread also in the kingdom of Naples, where Angelo died in 1337. Like some other small congregations, it was mandated in 1568 under Pius V to unite with the Observantist general body..
Minorit from Narbonne
As a separate congregation, this came from the union of houses that followed Olivi after 1308. It was confined to the southwest of France and, its members were accused of the Beghards' heresy, oppressed by the Inquisition during the controversy under John XXII.
Reform Johannes de Vallibus
It was founded in St. Hermitage Bartholomew in Brugliano near Foligno in 1334. The congregation was suppressed by the Franciscan Chapel in 1354; re-established in 1368 by Paolo de 'Trinci of Foligno; confirmed by Gregory XI in 1373, and spread rapidly from Central Italy to France, Spain, Hungary, and elsewhere. Most of the Observantic houses join this congregation with degrees, so it becomes known simply as "the ordinary Adherence brothers." He gained the support of the popes with his enthusiastic opposition to the perverted Fraticelli, and was clearly recognized by the Council of Constance (1415). It is permissible to have a special vicar general and make laws for his members without reference to the conventions of the Order. Through the work of the likes of Bernardino of Siena, Giovanni da Capistrano, and Dietrich Coelde (b.1435) In Munster, a member of the Brethren of the Common Life, died December 11, 1515), he became very famous during the 15th century. the end of the Middle Ages, the Observantists, with 1,400 houses, made up nearly half of the entire Order. Their influence led to reform efforts even among the Conventuals, including quasi-Observantic brothers living under the authority of the Conventual ministers (Martinianis or "Observantes sub ministris"), like the Colletans man, who was then led by Boniface de Ceva in his book. reform efforts especially in France and Germany; a reformed congregation established in 1426 by the Spaniards Philip de Berbegal and distinguished by the special interests they attach to the little hood ( cappuciola ); Neutri, a group of reformers dating around 1463 in Italy, who tried to take the middle ground between the Conventual and the Observantists, but refused to obey their second head, until they were forced by the pope to affiliate with the regular Observantist, or with those of Common Life; Caperolani, a trial founded around 1470 in Northern Italy by Peter Caperolo, but was dissolved again upon the death of its founder in 1481; The Amadeists, founded by the Portuguese noble Amadeo, who entered the Franciscan Order in Assisi in 1452, gathered a number of adherents into strictly enough principles (eventually twenty-six houses), and died in the scent of purity in 1482.
Unification
Projects for unity between the two main branches of the Order were proposed not only by the Council of Constance but by some popes, with no positive results. With the direction of Pope Martin V, John of Capistrano drafted a law that served as the basis for the reunion, and they were actually accepted by a general chapter in Assisi in 1430; but most Conventual homes refuse to approve them, and they remain without effect. At John's request from Capistrano, Eugenius IV issued a bull ( Ut sacra minorum , 1446) aimed at the same result, but again nothing was achieved. Equally unsuccessful was the efforts of the Franciscan Pope Sixtus IV, who gave a large number of privileges to both original beggar orders, but with this fact lost the goodness of the Observer and failed in his plans for reunion. Julius II succeeded in reducing some of the smaller branches, but left the divisions of two major parties untouched. This division was finally endorsed by Leo X, after a general chapter held in Rome in 1517, in connection with the Lateran Council's Fifth Reform movement, again expressed the impossibility of a reunion. The less stringent Principles of the Conventual, allowing the ownership of real estate and the enjoyment of fixed income, are acknowledged as tolerable, while the Observants, in contrast to this intestinal moderate , are held strictly for themselves. gut arctus or poor .
All the groups that follow the Franciscan Rule are literally united with the Observers, and the right to choose the Minister General of the Order, together with the seal of the Order, is given to this united group. This grouping, as it is closer to the founder's rule, is allowed to claim certain advantages over the Conventual. The Observant general (elected now for six years, not for life) inherited the title "General-General of Whole Order of St. Francis" and was given the right to confirm the chief's choice for Conventual, known as "Master-General of Friars Minor Conventual" - although this privilege has never been a practical operative.
New World Mission
Contemporary organization
First Order
Order of Friars Minor
Order of Friars Minor has 1,500 homes in about 100 provinces and Custodiae , with about 16,000 members. In 1897 the distinction between Observer, Discalced (Alcantarines), Recollects, and Riformat was dissolved by Pope Leo XIII and they merged under the general constitution. The Capuchins and the Conventuals want the reunited Observers to be called the Order Friars Minor of the Leonine Union. Instead they are called only Order Minor Friars. Despite the tensions caused by this union, the Order grew from 1897 to a peak of 26,000 members in the 1960s before declining from the 1970s onwards. The Order was presided over by a Minister General, who since 2003 was Father JosÃÆ'Â © RodrÃÆ'guez Carballo. However, on Saturday, April 6, 2013, Pope Francis, in his first appointment to a senior post in the Roman Curia, appointed Father Carballo as Archbishop Belcastro and Secretary, or vice-president, from the Congregation for Institutions of Life and Society Sanctified Apostolic Life ( Congregation for Religion). The vacuum created in the Order was solved when Father Michael Anthony Perry was elected as Minister General in May 2013 and the appointment was confirmed by Pope Francis..
Order of Friars Minor Conventual
The Conventual Franciscans consists of 290 homes worldwide with a total of nearly 5000 monasteries. They have experienced growth in this century around the world. They are located in Italy, the United States, Canada, Australia, and throughout Latin America, and Africa. They are the largest in Poland because of the work and inspiration of St. Maximilian Kolbe.
Order of Friars Minor Capuchin
The Order of Friars Minor Capuchin is the youngest branch of the Franciscans, founded in 1525 by Matteo Serafini (Matteo Bassi, Matteo da Bascio), an Observer monk, who feels himself called to stricter tighter than Franciscan austerity for closer to the original intention of St. Francis. Thanks to the support of the Pontifical Court, this new branch office received initial recognition and grew quickly, first in Italy and after 1574 across Europe and around the world. After much misery, the Capuchin became a separate order in 1619. The name Capuchin refers to a special form of a long veil or capuce ; originally a popular nickname, has become part of the official name of the Order, now in 106 countries around the world, with about 10,500 brothers living in more than 1700 communities (fraternities, friaries).
Second Order
Poor Clares
The Poor Clares, officially the Order of Saint Clare, is a member of the contemplative order of the nuns in the Catholic Church. The Poor Clares is the second Franciscan order to be established. Founded by the Clare Saints of Assisi and Francis of Assisi on Easter Sunday in 1212, they were organized after the Order of the Friar Minor (first order ), and before the Third Order of Saint Francis. In 2011 there were more than 20,000 Clare Poor Nuns in over 75 countries worldwide. They follow several different observations and are organized into federations.
The Poor Clares followed the St.Clare Rule approved by Pope Innocent IV the day before Clare's death in 1253. The Order's main branch (O.S.C) followed Urban Pope's observations. Other branches established since then, operating under their own unique Constitution, are Colettine Poor Clares (PCC - founded 1410), Poor Clock Capuchin (OSC Cap - founded 1538), and the Poor Clares of Eternal Adoration (PCPA - founded 1854).
Third Order
Contemporary groups returned to The Third Order of St Francis (T.O.R.), the Secular Franciscan Order, founded by St. Francis. They are people who want to grow in holiness in their daily lives without entering monastic life. After establishing Friar Minor and seeing the need, Francis created the Secular Franciscan Order, also known as Brothers and Sisters of Redemption.
During his lifetime, many married men and women and even priests and ascetics were drawn to the vision of life offered by Francis, but because of their life commitments they could not enter the Friars Minor or the Poor Clares. For this reason, he founded a way of life in which married men and women, as well as single and secular ministers, can become members and live according to the gospel. According to the Order's tradition, the original Rule was given by St. Francis in 1221 to a couple husband, Luchesius Modestini and his wife, Buonadonna, who wanted to follow him but did not feel compelled to separate as married couples.
Secular Franciscan Sequence
The Secular Order of the Franciscans , known as the Secular Third Order of St. Francis before 1978, was a command founded by Saint Francis in 1212 for brothers and sisters who did not live in the religious community. Members of the order continued to live secularly, but they gathered regularly for fraternal activities. In the United States alone there are 17,000 members who claim to be members of the order. Members of the Order lived according to the Rule composed by St Francis in 1221. The rule was slightly modified for centuries to conform with the changing times and was replaced at the turn of the 20th century by Pope Leo XIII, himself a member of Ordering. The new and current rules were approved by Pope Paul VI in 1978, and the Third Order was renamed the Secular Franciscan Order . This is an international organization with its own Minister Minister based in Rome.
Third Order Regular
Within a century after the death of St. Francis, members of the Third Order began to live together, in an attempt to follow a more ascetic way of life. The Blessed Angela of Foligno (1309) is at the forefront of those who reach the deep depth of their prayer life and ministry for the poor while living in community with other Order women.
Among the men, the Third Regular Order of Saint Francis of the Redemption was established in 1447 by a papal decree that united several hermit communities that followed the Order of the Third Order into an Order with its own general Minister. Today is the international community of friars who want to emphasize the work of mercy and ongoing repentance. This community is also known as the Franciscan Friar, TOR, and they seek to "rebuild the Church" in the field of secondary and tertiary education, parish services, church renewal, social justice, campus services, hospital chaplain, foreign missions, ministry in places where the Church is needed.
After the formal recognition of members of tertiary religious communities, the following centuries saw the steady growth of such communities across Europe. Initially, the community of women takes the form of monastic life, either voluntarily or under the pressure of ecclesiastical superiors. The great character of this development is St. Hyacintha Mariscotti, T.O.R. As Europe enters the upheaval of modern times, new communities emerged that could focus more exclusively on social services, especially during the immediate post-Napoleonic period that devastated much of Western Europe. An example of this is Blessed Mary Frances Schervier, S.P.S.F.
Third Ordinary Orders in North America
This movement continued in North America as various congregations emerged from one coast to another, in response to the needs of a large emigrant community that flooded the cities of the United States and Canada.
The Third Order Regular from Brothers of the Poor St. Fransiskus Asisi, C.F.P., is an active community based in the United States with homes in Belgium, the Netherlands, Germany and Brazil. These Franciscans seek to live an integrated life through prayer, community, and service for the poor, neglected and disadvantaged youth, helpless people, needy people, and parents. The Brothers of the Poor live with their vow of poverty (live a simple lifestyle), purified sanctity (loving all, having no one, struggling sincerely, singling in heart, celibate way of life, and obedience (for God , to the community, to the Church, and to yourself). The Brothers of the Poor also serve people with AIDS and people who ask for help regardless of their religion or their social/economic background. They are teachers, childcare workers, social workers, counselors, pastoral, retreat ministers, religious educators, and school administrators, along with other tasks.
The Regular Taruna, officially the Third Regular Order of Saint Francis of the Redemption, which operates the Franciscan University of Steubenville, follows the rules approved by Pope Leo X. Today the group is present in 17 countries: Italy, Croatia, Spain, France, Germany, Austria , USA, India, Sri Lanka, South Africa, Brazil, Paraguay, Mexico, Peru, Sweden, Bangladesh, and Philippines.
Brothers and Sisters of Penance of St. Francis
The Brothers and Sisters of the Redemption of St. Francis, is a personal brotherhood of the Roman Catholic Church whose members seek to model their lives in accordance with the Rules and Statutes of the Basic Rule of the Third Order of Saint Francis, written for the layman in 1221 by Saint Francis of Assisi. There are currently several hundred members in the United States and several hundred more worldwide. The order was originally started in 1996 by members of the Archdiocese of St. Paul in Minnesota.
Other tertiaries
In 1435, Saint Francis of Paola founded the "Poor Pillars of St. Francis of Assisi," later known as the "Hermit of the Order of Minims," ​​and later renamed the "Order Minims" on year 1506 by Pope Julius II. There are monks beggars, contemplative nuns, and laymen.Other Franciscan Organizations
- The Community of Franciscan Prieure Reforms began in 1987, and the Franciscan Sisters of the Reform in 1988.
- The Franciscan Missionary of the Eternal Word began in 1987, and is now a Faithful General Association of Scholars.
- Franciscans International is a Non Governmental Organization (NGO) with the status of the General Consultation at the United Nations, which unites the Franciscan brothers and sisters from around the world. It operates under the sponsorship of the Franciscan Family Conference (CFF) and serves all Franciscans and the global community by bringing grassroots Franciscans to the UN forum in New York City and Geneva. It brings the spiritual and ethical values ​​of the Franciscans to the United Nations and international organizations.
Other Christian traditions
One of the results of the Oxford Movement in the Anglican Church during the nineteenth century was the re-establishment of religious orders, including some of the Franciscan inspirations. The main Anglican community in the Franciscan tradition was the Community of Saint Francis (the woman, founded 1905), the Poor Reparations Clusters (PCR), the Society of St. Francis (man, founded 1934), and the St. Clare Community (female, closed). There is also the Third Order known as the Third Order of St Francis (T.S.S.F.),
The Order of Saint Francis (OSF) is an ordo founded in the United States in the communion of the Anglican world, an open, inclusive, and contemporary expression of Franciscan life by the Anglican Anglican.
There are also Clares orders in Seattle (Olympic diocese) The Little Sisters of St Clare.
There are also some small Franciscan communities in European Protestantism and the Old Catholic Church. There were several Franciscan Orders in the Lutheran Church, including the Franciscan Lutheran Order, the Evangelical Brotherhood of Mary, and the Evangelische Canaan Franziskus-Bruderschaft (Canaan Franciscan Brothers). In addition, there is a Franciscan inspiration association unrelated to mainstream Christian tradition and describes themselves as ecumenical or dispersed.
Distinguishing characteristics
Spirituality
Franciscan theology corresponds to a broader doctrine with the Catholic Church, but involves some unique emphases. Franciscan theologians view creation, the natural world, as good and happy, and avoid staying in "the stain of original sin." Saint Francis expressed great compassion for animals and natural objects to die as co-inhabitants of God's creation, in his Canticle of the Creatures. Particular emphasis is placed on the Incarnation of Christ which is seen as a special act of humility, when Francis was attacked by God's great charity at the expense of his son for the salvation of mankind; they also show great devotion to the Eucharist. The Rule of St. Francis asks members to practice simple life and escape from the possessions in the competition of Jesus' life and earthly ministry. Simple lifestyles help members of the order, in any branch, to experience solidarity with the poor and work for social justice. Franciscan spirituality also places great emphasis on working to preserve the Church, and to remain faithful to it.
Visions and stigmata
Among Catholic religious, the Franciscans proportionally report higher stigmata ratios and have claimed higher proportional ratios of Jesus and Mary. St. Francis of Assisi himself is one of the first reported cases of stigmata, and perhaps the most famous stigmatist of modern times is Saint Padre Pio, a Capuchin, who also reports on the visions of Jesus and Mary. Pio Stigmata lasted for more than fifty years and he was examined by many doctors in the 20th century, who confirmed the existence of the injuries, but nothing could result in a medical explanation for the fact that his bloody wounds would never get infected. According to EncyclopÃÆ'Â|dia Britannica , the wound healed once, but reappeared. According to the Columbia Encyclopedia some medical authorities examining the wound of Padre Pio tend to believe that stigmata are connected with neural or cataleptic hysteria. According to Answers.com injuries were examined by Luigi Romanelli, the chief physician of Barletta City Hospital, for about a year; Giorgio Festa, a private practitioner who examined it in 1920 and 1925; Giuseppe Bastianelli, a physician for Pope Benedict XV, who agrees that the injury exists but makes no other comment; and the pathologist Amico Bignami who also observed the wound but did not make the diagnosis.
Contribution to biblical scholarship
The Franciscans founded Studium Biblicum Franciscanum as an academic society based in Jerusalem and Hong Kong to study the scriptures. The Hong Kong branch founded by Blessed Gabriele Allegra produced the first complete translation of the Catholic Bible in Mandarin in 1968 after a 40-year effort. The Studium Biblicum Translation is often considered the Chinese Bible among Catholics.
The early efforts of another Franciscan, Giovanni di Monte Corvino who had tried the first translation of the Bible in Beijing in the 14th century, provided the initial spark for Gabriele Allegra's effort for 40 years, when at the age of 21 he happened to attend the 9th Anniversary Celebration 6 for Monte Corvino.
Famous members
The Franciscan Order had a number of distinguished members. From the first century can be cited three major scholastic Alexander of Hales, Bonaventure, and John Duns Scotus, "Doctor of Wonders" Roger Bacon, and famous mystic writer and popular preacher David of Augsburg and Berthold of Regensburg.
During the Middle Ages noteworthy members included Nicholas of Lyra, Bible commentator Bernardino of Siena, John preacher from Capistrano, Oliver Maillard, and Michel Menot, and historians Luke Wadding and Antoine Pagi.
In the field of Christian art during the Middle Ages, the Franciscan movement had great influence, especially in Italy. The influence of the Franciscan ideal was demonstrated by several great painters of the 13th and 14th centuries, notably Cimabue and Giotto, who, though they were not monks, were the spiritual sons of Francis in a broader sense; It is also visible in the latest plastic work, as well as the concept of architecture both himself and his school. The Italian Gothic style, whose earliest monument of significance was the great monastery church in Assisi (built in 1228-53), was cultivated as a rule mainly by members of the order or men under their influence.
The early Italian spiritual poetry was partially inspired by Francis himself, followed by Thomas of Celano, Bonaventure, and Jacopone da Todi. Through a tradition that made him a member of the Third Franciscan Order, even Dante could be included in this artistic tradition (especially, Paradiso , xi. 50).
Other famous members of the Franciscan family include Anthony of Padua, William of Occam, FranÃÆ'§ois Rabelais, Alexander of Hales, Giovanni da Pian del Carpini, Pio of Pietrelcina, Maximilian Kolbe, Pasquale Sarullo, Mamerto EsquiÃÆ'º, Gabriele Allegra, Junipero Serra, Pastor Simpliciano of Nativity, Mychal F. Judge, Fray Angelico Chavez, Anton Docher, Joseph of Cupertino, Benedict Groeschel and Leonard from Port Maurice.
Source of the article : Wikipedia
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