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The article focuses on the history of the Fulda Franciscan monastery, highlighting the practice of "termin" or collecting alms. It discusses three main topics: the origins of the Franciscan order as a mendicant order, the institutional changes and challenges faced by the monastery during the 17th century, and the detailed development and administration of alms collection districts during the 18th and 19th centuries.

The article focuses on the significance of a letter from Francis of Assisi to Brother Antonius in 1224, marking a pivotal moment for the Franciscan Order's embrace of scholarly pursuits. Topics include the founding of the "fratres sapientes," the integration of academic education into the Franciscan ethos, and the subsequent roles these educated friars played in academia, papal service, and within the Church hierarchy. It mentions letter underscores Francis' spiritual foresight.

This article deals with the urban integration of Spanish Dominican convents through preaching. This subject, which has been developed in other geographical areas (especially in Italy), is still infrequent, with some exceptions, in the historiography on the Hispanic kingdoms. This article therefore aims to lay the foundations for a reflection on the location of convents in Spanish cities. How are they situated in relation to other areas of religious life? For example, the convent, now disappeared, of the Dominicans in Barcelona was located in a symbolic position outside the city walls, but opposite the cathedral. We will also deal with the use of large squares, through the location of fixed or mobile pulpits, and the large sculpted façades (which appeared in the Dominican churches of the late 15th century in Segovia, Ávila, Valladolid and Salamanca), which can be analysed as iconographic supports for preaching.

In 1579, four years after the visit of the Augustinian missionaries Martín de Rada and Jerónimo Marín to Fujian, a new group of Spanish friars reached China from the Philippines. The mission of Pedro de Alfaro, O.F.M., has generally been dismissed as a useless attempt to break the spiritual monopoly of the Society of Jesus in East Asia, which was perceived as an attempt to put at risk the careful labor of the first generation of Jesuit "giants." However, as this study shows, the arrival of the Franciscans in Guangzhou cannot be simply regarded as a reckless behavior to "smuggle" the Gospel in China by means of some local Cantonese convert. Alfaro and his brethren pursued a specific goal, which was related to the recent achievements of Spanish diplomacy. Rather than Guangdong, they tried to reach the coast of Fujian (Chincheo), to carry on the mission of the Augustinians, who had visited Fuzhou in 1575. With the indirect support of some local encomenderos , the Franciscans intended to take advantage of the words of "friendship" expressed by Governor Liu Yaohui and other Mandarins to Rada and his fellows. Through a comparative analysis of European and Chinese coeval sources, notably some unpublished letters and reports, this article offers a reinterpretation of the aims and results of the Alfaro mission, shedding new light on a well-known but not yet fully explored page of the history of the early Christian presence in China. [ABSTRACT FROM AUTHOR]

The article focuses on project "Franciscan landscapes: the observation between Italy, Portugal and Spain (F-ATLAS)," a European project carried out under the JPI-CH Program. It mentions F-ATLAS, seeks to combine several research techniques with the objective of to evaluate the mendicant network of the Order of Saint Francis between Italy, Portugal and Spain. It also mentions aims to contribute to the conservation, protection and promotion of the Franciscan heritage in Southern Europe.

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Exploring a late medieval chapter in the long history of interpenetration between Jewish and Christian representations of martyrdom, this study seeks to contextualize Jewish accounts of the willing death in 1264 of a Christian convert to Judaism named Avraham ben Avraham avinu of Augsburg. According to the Nuremberg Memorbuch and two piyyutim, Avraham of Augsburg courted death at the stake in an exceptionally dramatic and confrontational way. He destroyed Christian devotional objects, publicly blasphemed against Christianity, and proclaimed his Jewish identity in explicit opposition to Christianity. This study analyzes these Jewish accounts in light of roughly contemporaneous Jewish and Christian sources that may be divided into three categories: first, Jewish texts about the willing deaths of other individuals who converted to Judaism or who returned to Judaism after having converted to Christianity; second, Christian accounts of the willing deaths of individuals who converted or returned to Judaism; and third, Christian descriptions of the willing deaths of Christians who returned to Christianity after having converted to Islam. In the process, this study demonstrates that the story of Avraham of Augsburg partook of a "cultural repertoire" that late thirteenth- and fourteenth-century Jews and Christians shared. It suggests also that converts and returnees to Judaism—and in particular Dominican and Franciscan friars who converted to Judaism—may have played a key role in the development of this repertoire. [ABSTRACT FROM AUTHOR]

Missionaries of the Franciscan apostolic colleges de Propaganda Fide in Colonial New Spain (Mexico) operated within networks that connected the colleges, their missions, and the capital of the colonial kingdom. Friars traveling through these networks from college to college relayed known methods and innovations to the friars' collective understanding of missiology. To that end, their movement and communications meant that methods operative in the earliest of the frontier mission fields in Texas often were used elsewhere, culminating in the application of the "metodo de Tejas" in the last Spanish frontier in North America, Alta (or Upper) California. In short, ideas and concepts circulated through these Franciscan networks in the later colonial era. [ABSTRACT FROM AUTHOR]

Using the example of the Bohemian Franciscan Province, and its Olomouc convent in particular, this paper analyses mendicancy after the Reformation. In the early modern period mendicancy remained an important practice in the Franciscan Order. Apart from its economic function, begging was also an important means of interaction between the friars and the people. It was a complicated exchange of goods and services, which helped the friars to secure their position in society and export elements of their spirituality outside the walls of their convents. [ABSTRACT FROM AUTHOR]

Copyright of Art / Umění is the property of Institute of Art History of the Academy of Sciences of the Czech Republic and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The collection of miracle stories appended to Bonaventure's Legenda maior is a succinct adaptation of Thomas of Celano's Treatise on the Miracles of St. Francis. As such, it could be regarded as Bonaventure's own "treatise" on Francis' miracles. Until now, little scholarly attention has been given to this collection, particularly with respect to questions surrounding the redaction of Francis' story. In an attempt to address this lack of scrutiny, this article provides a close reading of the material that Bonaventure added to Celano's Treatise. It concludes that one prominent function of Bonaventure's "treatise" was to defend the Franciscan order from external criticism. In addition, it briefly explores how this apologetic function is connected to a theme that was central to Bonaventure's spirituality: the crucified Christ. [ABSTRACT FROM AUTHOR]

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article shows how the travel accounts of three thirteenth-century Franciscan friars provide a window into intercultural communications of the medieval world. The three accounts were written by John of [...]

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A biography of Gerald Odonis, the Franciscan Minister General, is presented. He was born between 1285 and 1290 in Camboulit village in France and studied law at Montpellier in France. He then joined the Franciscan order by serving three popes including John XXII. It discusses how he had died at Catania, due to Black Death. It looks at biographers who couldn't honor Odonis and how scholar Anneliese Maier in his biography projected Odonis as a clever philosopher.

This article shows how the travel accounts of three thirteenth-century Franciscan friars provide a window into intercultural communications of the medieval world. The three accounts were written by John of Plano Carpini (1245-47), William of Rubruck (1253-55), and John of Montecorvino (1289). Each of the friars traveled from Europe to the Mongol Empire. The article has two themes: first, how the friars' encounters with new lands, peoples, and cultures prompted them to reconsider, but ultimately not recast, their vocational identities; second, how their participation in long-distance networks reinforced their assumptions about Christianity and human nature. [ABSTRACT FROM AUTHOR]

The time around the middle of the thirteenth century was a period of popularization of the mendicant orders in the whole of Central Europe including Lesser Poland, which was one of the duchies existing after the feudal fragmentation of Poland. The Franciscans in particular, who arrived in Cracow during the apostolic mission led by the Saxon province, were quickly taken under the patronage of Duke Boleslaus the Chaste, who founded a church as his mausoleum in Cracow, although his predecessors were buried in Cracow Cathedral. The duke also founded cloisters in Nowy Korczyn and Zawichost; his sister, Salomea, became the first Polish St. Clara's nun; his wife, Kunegund of Hungary, as a widow established and joined the convent in Stary Sącz. In this way Franciscans became the most important order, protected by the local ducal family. The same process took place in other Polish provinces and had significant consequences. For instance, in Silesia the local branch of the Piast dynasty was strongly connected with the Cistercians, but Duke Henry the Pious and his heirs of the Wrocław throne were buried in Franciscan churches. This turn to the Mendicants in the Piast dukes' patronage seems to be much more complex than in, for example, Bohemia. In Lesser Poland this phenomena is even more visible because of some extraordinary examples, such as the central--Greek cross--plan of the Franciscan church in Cracow or the relocation of the first Clarissan cloister from Zawichost to the isolated site near the former castle of Scala. Comparative analysis of the role of the Franciscan cloisters in Boleslaus the Chaste's patronage and propaganda will be the main subject of the paper. [ABSTRACT FROM AUTHOR]

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents a speech by curator David Hurst Thomas, which was presented as an Antonine Tibesar O.F.M. Lecture supported by the Academy of American Franciscan History and as the keynote address to the 2013 conference "Junípero Serra: Context and Representation, 1713 to 2013," at the Huntington Library in San Marino, California. It focuses on Friar Serra's missions in California during the 18th century and compares them to other Franciscan missionary activities.

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Desde los años finales del siglo xvi en España eran muchas las voces que en distintos ámbitos señalaban que había un número excesivo de clérigos, especialmente de los regulares. La política de los ilustrados del siglo xvm intentará reducir el número de los frailes aplicando postulados regalistas. Este fue uno de los objetivos del IV Concilio Provincial Mexicano, que para conocer la realidad del clero regular en Nueva España, solicitó una serie de informes a los superiores de las órdenes religiosas allí implantadas. Parte de esa documentación se encuentra en el Fondo Borbón-Lorenzana de la Biblioteca Pública del Estado en Toledo; con los informes de cuatro provincias franciscanas, una de Dominicos y el de la orden de San Hipólito presentamos la "foto fija" de estas provincias en la percepción de rentas en dinero, así como el número de religiosos y conventos en 1771. [ABSTRACT FROM AUTHOR]

Abstract The medieval Mediterranean was an environment in which mendicant friars were able to thrive, attending to the spiritual needs of the populace and benefitting from the support of the urban classes, especially merchants, with whom they established close relationships. The examples of the convents of Barcelona, Ciutat de Mallorca and Florence presented in this volume clearly elucidate the association between the friars, the merchants and the urban aristocracy. Although the friars did not restrict their activities to the Mediterranean world and quickly expanded into other European kingdoms and remote lands, it was in the dense urban setting of this region where they first conducted their preaching and established their roles as active social agents. [ABSTRACT FROM AUTHOR]

The article focuses on Irish friar, Simon Semeonis's text "Itinerarium" in the context of a Franciscan spiritual and intellectual tradition. It states that the text suggests the possible means of transmission, as well as its importance that represents a particular genre. It mentions that Semeonis's text illustrates how travelling friars acted as significant agents in the transfer of cultural ideas, like Islam. Morover, Semeonis's "Itinerarium" argues that Irish friars were not only familiar with the Legenda maior, but also the text used in creative manner to express his attitude to the Franciscan vows of poverty and obedience.

The article focuses on Saint (St.) Louis of Anjou, a Bishop of Toulouse, France and a Franciscan friar, and Peter of John Olivi, a Franciscan who were referred as models of Franciscan Spirituality. It says that the Franciscan Order confronted the increasing division within its ranks during the time of Louis of Anjou and Peter of John Olivi. It states that Olivi considered St. Louis of Anjou as a model of the Franciscan spirituality and concentrated on the reshaping the visuals of Franciscan Order. Moreover, it says that Louis died at the age of 23, while Olivi died at the age of 50.

This paper interprets late medieval religious culture by considering lay expectations of and attitudes towards the clergy. The analysis is prompted by and framed around a convent controversy, which was extensively documented in the course of an ecclesiastical trial. Contemporary ‘convent reform’ is not conceived as an ecclesiastical event, but rather as a symptom of the changing relationship between town and convent. The description of religious provision in the town shows that there was a strong lay demand for the clergy and the rituals performed by them, and that parishioners were ready to invest financially in maintaining local priests, even if it involved considerable additional expenses. The conflict between town and convent can therefore be considered as a result of a liturgical deficit in the spiritual market of the town. The parishioners' behaviour is interpreted as a symptom of the eucharistic and penitential devotional culture of the time, which was regulated in practice by the principle of intercession and the institution of good works. The paper argues that the divergent strands of late medieval religious culture generated a ‘consumption’ of the sacred. The mendicant friars had a special role in the late medieval religious market as they provided opportunities for religious experiences which differed in kind from parish observances. [ABSTRACT FROM PUBLISHER]

The article discusses relations between learned Irish families and Irish mendicant orders, particularly Franciscans, in the late medieval era. It examines Irish religious writing, commenting on poems, writings on saints' lives, and sagas. Writings on Saint Francis, Saint Dominic, and Saint Patrick are assessed. The author reflects on several learned families, including the Mac Aodhagáin family and the Ó Siaghail family. She also considers Observant Franciscan Pilib Bocht Ó hUiginn and poet Flaithrí Ó Maoil Chonaire.

This article discusses a privately owned manuscript of St Francis's collection of addresses known as the Admonitions in the context of the nature of the work, the textual transmission of Francis's writings, his method of composition and other manuscripts of the Admonitions, especially those dating from the thirteenth century. It is argued that the manuscript antedates Francis's canonisation in 1228, is the earliest known manuscript containing the Admonitions and indeed the earliest manuscript of any of Francis's more substantial works. The article publishes the text and provides facsimiles of the manuscript. [ABSTRACT FROM PUBLISHER]

The article focuses on the history of Scotism in Paris, France which said to have developed out of the teaching of philosopher John Duns Scotus who is the first bachelor of the "Sentences" and regent master in the faculty of theology. It mentions that one misconception in literature is that friars were sent to Paris to enroll as students in the faculty of theology and advance in continuous manner to become bachelors and then master of theology. It discusses several implications that emerge from recognizing two separate tracks or educational programs at the Franciscan convent of Cordeliers. It adds that the development of Scotism in the first two decades of the 14th century is complicated due to insufficient information of the sequence of Franciscan sententiarii and regent master.

The article presents a biography of Friar Lucio María Núñez, a Spanish Franciscan monk who lived during the late 18th and early 19th centuries. The biography details Núñez's birth and childhood, including his entry into the religious vocation. It also discusses his training as a priest, his travels to Portugal, Morocco, and Italy, and his impact on the Franciscan community.

The article offers the author's insights on Roger Bacon's critique of mendicant education. The author mentions that he does not believe that the assault of Bacon on mendicant educational system required overturning toward his colleagues. The author states that Bacon's critique needs not to be disregarded by Franciscans education. The author cites that critique of a belief, position, or view is expected from those in universities and colleges who have been learned in terms of critical thinking. In addition, Bacon claims that the whole effort of his institution to commit and mobilize assets to pastoral service has been considered as a failure.

The article presents chapter 1 of the novel "The Good Thief," by Hannah Tinti. It introduces the main character of the story who is an orphan named Ren. It describes the setting of the story and explores the life of Ren and other orphans inside the Saint Anthony's orphanage where administered by the Franciscan friars. It presents the prologue of the story highlighting the role of the main character. It provides a summary of the story which points out the moment where Ren discovered clues of hidden parentage.

The article presents an analysis of a case involving the expulsion of some Augustinian friars from a convent in Körmend, Hungary in the early 1500s. They were replaced by Franciscan friars in 1517, following repeated requests by the townspeople. Records of the controversy, saved in the Vatican Library, are cited. These contain detailed accounts of misconduct by the Augustinian friars, presented by several citizens of Körmend during legal proceedings. The Augustinians were charged with failing to fulfill their religious duties, illicit sexual behavior, drunkenness and gambling.

The article presents the author's views in placing Franciscan work theology in its larger historical context. It states that early Franciscans presented a variety of possibilities to the society once a monastic theology prior to St. Francis of Assisi is documented. Recognizing the existence and influence of monastic work theology in the temporal world provides easier understanding on the criticism of later Franciscans. It also discusses Peter Damian's voluminous writings, his creativity and originality wherein theology is often dispersed throughout his writings.

This second part of the an article on the Theological Faculty of the Friars Minor Conventual (the first part appeared in MF 106-107 [2006-2007] 238- 273), after remembering the past professors at the Seraphicum, also recalls the important events in the history of the Faculty: visits of Popes Paul VI and John Paul II to the Seraphicum, official recognition of the title of Blessed for John Duns Scotus, the canonizations of Fr. Kolbe and of Francis Anthony Fasani and the beatifications of other Conventual Franciscan friars. The cultural activity of the Faculty's professors is presented in detail. Finally, information on the publication of the Miscellanea Francescana and various series published by the professors is also given. [ABSTRACT FROM AUTHOR]

Bert Roest in his book Reading the Book of History, in presenting the Vita Beati Fratris Aegidii (The Life of Blessed Friar Giles) proposes that meditative history be viewed as a category of Franciscan history. He begins by developing this idea in his analysis of the Vita I (Life I) of Blessed Giles. This genre of writing can be described as contemplative biography because it not only presents the facts and phenomenona of mystical experience, but leads the reader to God. The strong emphasis on contemplation is evidence to its significant role in the Order and in Franciscan historiography. The perspective of meditative history that prevails in the Vita I focuses on a model already recognized in other hagiographic writings but not sufficiently emphasized. The Vita I qualifies as an example of meditative history and not only as a mere narration of the life of a contemplative friar. [ABSTRACT FROM AUTHOR]

The organics of the Mendicant Order are systematized in presence of an abundant and unpublished documentation, as well as its principal agents (i.e. Friar Cristovão de Lisboa) and historical way in the Portuguese colonial Amazonia. The mechanisms and dynamics used by the Minor Friars during their apostolate are explained, in particular those from the Province of Santo Antonio - the first one responsible on this process - relating them with other institutions and agents, both in ground (from the inhabitants, Indian or White, to the members of local management and other regular orders and secular clergy) and in Kingdom (from the Crown to the instances that regulate the ecclesiastic life and evangelization). Thus, the sense of Mission of the Franciscan Order in its arcane roots and the organics of the subsequent structures are studied, starting from the presupposition that if there isn't that founding matrix, the desideratum of evangelizing, propagate the Christian faith, divulge the message, preach the Gospel, the existence of this very organization in the old colonial State of the Northern part of Brazil would be endangered. Following the exportation of evangelizing practices and pedagogical patterns, the action of the Antonian Franciscans in the Amazonian space, in XVII and XVIII centuries, was an 15 history marked by two distinct and complementary forms: the fidelity to identity values and to a place of presence, i.e., an institution with Rule, its own statutes, jurisdiction and its application, so many times applied in a contradictory and contentious way. This explains the identitary role of the Antonians and also the conflicts with the colonial governing structures, among the several laic and religious groups, and even within the existing structures among the three branches of the Franciscan family, with the arriving of Piedade friars (1693) and the separation of those of Conceição (1706). The history of this institution must be understood not only from its actuation inside the colonial space where it was integrated, but also within the dynamics of the Seraphic Order, which was always a decisive factor, asserting its privileges, prerogatives and jurisdictions in any place of the Portuguese Empire. It matters to understand the way the Franciscans acted, which are the methods they used and what are the differences in relation to other similar institutions. What identitary mark allowed them to distinguish themselves from the other agents in the ground? What difference? Is there a difference? And if History needs to interpret the subjacent memorable vestiges, this study will demonstrate that the Franciscans did not write their History in the sand, and that is possible to inscribe a new chapter in the Luso-Brazilian historiography. The present dissertation deals with this historical, ideological, cultural and artistic legacy built by the Franciscans of Santo Antonio, since 1621, in harmony with the formation of the Pará and Maranhão State. [ABSTRACT FROM AUTHOR]

The article analyzes monarchic position of the Franciscan friars of "El Colegio de Propaganda Fide." The position was sustained by various actions, speeches, and attitudes of the members. The friars were not intimidated by the victories of the patriots, however, some missionaries have fled to move to the South of the Biobio river. They went into hiding and supported the royalist guerillas.

One of the significant advantages that the Franciscan friars had over their secular colleagues in the medieval intellectual domain was easy access to books. Not only did the order establish well-endowed libraries, but also facilitated the circulation of books among the friars who were involved in preaching and studying. The notes on Franciscan manuscripts indicating a loan or a borrower, the library inventories, together with the constitutional evidence reveal some interesting practices in this respect. Although it was the nature of scholastic teaching that necessitated private use, and hence the assignment of books, the practice nevertheless remained unpopular with the faction in the order known as the Spirituals. They saw it as the cause of the multiplication of books, thereby a serious breach in the order's creed of evangelical poverty. The circulation of books nevertheless continued with increasing momentum and was one of the issues responsible for the schism in the order. [ABSTRACT FROM AUTHOR]