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This article attempts to identify the anonymous Franciscan bishop who, according to the Lanercost Chronicle, participated at the Battle of Neville's Cross, Durham, against the invading Scots, on 17 October 1346. The Franciscan 'Matthew episcopus Manchensis', previously suggested to be the bishop in question, is shown to derive from a scribal error, but even the corrected Matthew bishop Organchensis was probably not the prelate in question. Rather, it is argued, another Durham suffragan, frater Richard bishop of Bisaccia, may have been in the man at Neville's Cross. [ABSTRACT FROM AUTHOR]

Initiated in Burgundy in the early fifteenth century by Colette of Corbie (1381–1447), the Colettine reforms soon expanded to eastern Iberia, reaching Portugal by the end of the century. In this paper I show how the context in which the first Colettine convents were founded in Portugal – a time when Clarissan reform was struggling to take the first steps in this territory and Colette's endeavours were still a novelty – was reflected in the efforts developed by these communities and their patrons to promote a Colettine identity through the translation and use of a set of normative and para-normative texts, which would become the Colettines' textual support in Portugal. I also demonstrate that these efforts were accompanied by the promotion of Colette of Corbie's figure and sanctity through art. [ABSTRACT FROM AUTHOR]

At the beginning of the 16th century, the Iberian Peninsula is crisscrossed by a large number of prophecies. The announcements are made by men and women who believe they are inspired by God, and whose words both reflect and shape the fears and hopes of their contemporaries. This phenomenon is much studied, but some interpretive issues remain unresolved. What was the relation between prophecy and power? What prophetic authority did women have? What function did the prophecies have? The article addresses these issues through three case studies: the Spanish conquest of Oran (1509), prophesied by some living saints; the doubts that circulated at court about one of these saints, María de S. Domingo, despite the protection accorded to her by Ferdinand and Cardinal Cisneros; the mysterious figure of the converso fray Melchor, who in 1512 presented himself as a messiah by relying on the authority of some living saints close to the king and Cisneros, even though his prophecies painted a very sinister portrait of both.

What sacred objects did the Lusignan kings of Cyprus treasure in their collection of holy items? Certainly, they had fragments of the Holy Cross and saints' skulls, but what about Passion relics such as the titulus placed above the crucified Christ, or the white rock to which the cross was affixed? This study explores overlooked fourteenth-century Franciscan apocryphal stories about the life of Christ and didactic narratives which, among other things, cite Passion relics and their respective proprietors. In the following essay, I will turn attention to relics which, according to these texts, were in the safe-keeping of the kings of Cyprus. In addition to evaluating the reliability of such evidence, I will discuss the nature of the relics, identify the mysterious relic-hoarder king, and seek to uncover a representation of such a relic in the 'Royal Chapel' at Pyrga, Larnaca. [ABSTRACT FROM AUTHOR]

The ontological status of esse cognitum was at the center of complex debates throughout the Scotist tradition (Alnwick vs. Aesculo, Mastri vs. Punch). This article investigates the Scotist Angelo Volpe's discussion of esse cognitum enjoyed by possible creatures in the divine intellect. Volpe responds to two religious warnings, one against assuming any eternal real being for merely possible creatures, and a second against depriving God's eternal knowledge of a corresponding object, since that would endanger this knowledge itself. Volpe opts for a solution that allows possible creatures the status of beings of reason (entia rationis) due to their own ontological merit, and the status of real beings (entia realia) due to God's knowing that they as possibles are not in opposition to real existence. He rejects the view that esse cognitum is a kind of being that holds a middle position between real being and being of reason. Volpe's historical significance is emphasized. [ABSTRACT FROM AUTHOR]

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The substantial two-volume work Terrae Sanctae Elucidatio (1639) by the Franciscan friar Francesco Quaresmio (b. Lodi, Italy, 1583–1656) is known as a veritable encyclopaedia on the Holy Land. It is also an itinerary of pilgrimage through the sacred sites, taking their monumentality and graphic landscape into account. Quaresmio was especially attentive to the Latin inscriptions made by the Crusaders, here copied by him as autoptic testimonies. This is part of a more general phenomenon. From the fifteenth century through to the seventeenth, in Europe this period is sometimes called the "Age of Inscriptions", during which epigraphy was recognized as a source of ancient history on a par with philology and archaeology. The overall aim of the present article is to show how Quaresmio, while continuing a medieval tradition of Franciscan scholarship, improved upon epigraphical study by deploying a specific technology, namely the visual rendering of uncial inscriptions in printed form. His rigorous observations, however, would have come to naught without the technical mastery of the Flemish printer-typographer Balthasar Moretus (1574–1641). Following previous developments in pilgrimage literature, where inscriptions – especially the Crusader epitaphs at the foot of Calvary – were commonplace, Quaresmio studied inscriptions not only as texts, but also considered their formal and material aspects. Ultimately, the present study argues that these Latin epigraphic texts played a role in the man's theological argumentation and in the defence of the loca sancta as Latin possession. [ABSTRACT FROM AUTHOR]

Copyright of Tiempos Modernos is the property of Tiempos Modernos 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 essay aims to reread the history of the first decades of the Order of Friars minor considering the key concept of ‘multitudes’. Francis’ entire biographical trajectory was characterized by a response to the mandate to evangelize. Evangelical poverty and preaching represented two characteristic aspects of his activities, as documented in hagiographic sources from the 13th century. In imitation of their Order’s founder, the friars who followed him also sought to meet the requirements of the evangelical mandate. In the decades following the saint’s death, however, the manner and purpose of missionary action changed. Considering the relationship between these communities of friars and the various multitudes with whom they came into contact thus involves investigating the process of institutionalising Francis’s charismatic experience from another perspective.

The paper analyzes Francis of Assisi’s preaching in light of his writings and Medieval biographical sources, comparing it to the ars praedicandi of the time. Emphasis is placed on the evolution of both the content of his proclamation and the form through which the Christian message is transmitted, while also pinpointing some of the suggestions the Assisiate formulated for his friars in terms of preaching. One of the key moments of transformation in the kind of preaching Francis performed coincided with his taking on holy orders, that is, becoming a deacon, and the gradual acquisition of basic theological scholarship, an education obtained in part by listening to liturgical texts

The essay outlines the author's personal approach to the meaning of martyrdom for the Franciscan Order. The book under discussion grew out of previous research on the Crusades and the ‘Frankish’ presence in the Near East. The author responds briefly to some of the criticisms made by the three readers, explaining why he favored narrative sources about martyrdoms carried out in Islamic lands. He concludes with the hope that the book will lead to new reflections on the connections between martyrdom, holiness, the Franciscan Order, evangelization and crusade in the final centuries of the Middle Ages.

Copyright of Reti Medievali is the property of Firenze University Press 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 Reti Medievali is the property of Firenze University Press 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 Reti Medievali is the property of Firenze University Press 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.)

HLAVAČKOVÁ, Miriam. Vale, pater optime, et veni. The Cult of St. John of Capistrano in the Territory of present-day Slovakia in the Middle Ages. Historický časopis, 2021, 69, 5, pp. 815–837, Bratislava. In spite of the fact that no locality now in the territory of Slovakia but then a part of the medieval Kingdom of Hungary, appears in the itinerary of the Franciscan, Church lawyer and reformer of the order John of Capistrano, news of the “miracle working preacher” reached here and motivated people to travel to him in the hope of being healed of various illnesses, to write letters to him, to support observant foundations, or to join monasteries founded or reformed by him. The present study based on sources such as documents on acceptance into the Confraternity of Observant Franciscans, collections of miracles at the Collegio San Isidoro in Rome, medieval charters and chronicles, is devoted to the veneration of Capistrano and its spread in our territory. However, the aim of the study is not to take developments connected with Capistrano out of the context of the history of the Kingdom of Hungary or to place them in isolation, but to point out that this theme deserves attention from present-day Slovak historiography.

In recent decades, considerable progress has been made in the study of the sources and working methods of Alfonso X’s royal scriptorium. The process of creation of the Cantigas de Santa María coincided with a period of great expansion of the new mendicant orders in the Iberian Peninsula supported by the monarch, who were the bearers of a whole new vision of Christian spirituality. This study aims to analyse the presence of the new religious trends characteristic of the xiiith century in this work of the Wise King. Given the strong influence of the Franciscan order both in the Castilian intellectual sphere and in the monarch’s close environment, we will focus on a possible reading of the general project and some cantigas in particular in line with the Franciscan spirituality.

Pelbartus of Temesvár (c. 1435–1504) and Osvaldus of Laskó (c. 1450–1511) are the two most published authors of old Hungarian literature. Their works were highly popular not just in Hungary, but internationally as well. From 1497 on, the works of the two observant friars were continuously published in print in many Western European cities. The editiones principes of both Pelbárt’s (Stellarium, Pomerium, Rosarium, Expositio) and Osvát’s (Biga salutis, Gemma fidei) works were all published by Johann Rynmann, and printed in Heinrich Gran’s press at Hagenau. Based on this we can assess that strong ties bound the two Hungarian friars and the pair of Rynmann and Gran together. However, even to this day, more detailed research is yet to be made as to the nature of their relationship, since those scholars that treat the question only do so passingly and in little detail (first János Karácsonyi, most recently Zsófia Ágnes Bartók). To remedy this, I shall examine the printer’s and publisher’s practices of Gran and Rynmann and attempt to outline a hypothesis regarding the publication process of the works in question. [ABSTRACT FROM AUTHOR]

Francis of Assisi and the Franciscan Order, created in the 13th century, must be seen from a reformist perspective, that is, as continuators of a tradition that dates back to the 11th and 12th centuries. Therefore, we propose a perspective of Franciscan spirituality from the secular religiosity – this one originated from the popularization of faith, a result of the monastic movement. In this article, we analyze two works attributed to friars who shared the first experience with Francisco – works unrelated to officialdom and, for this reason, more permeable to the social movements of the time. [ABSTRACT FROM AUTHOR]

The history of the Church of Murcia during the democratic six-year term (1868-1874) walks before the policies of successive governments to the beat of the indications of the Spanish episcopate. However, the uniqueness of Murcian society in its revolutionary behavior makes its Church a stronghold of “catholicity” in the whole of Spanish geography. [ABSTRACT FROM AUTHOR]

Das kirchen- und literaturgeschichtliche Problem des sogenannten Kodex Bod (Budapesti Egyetemi Könyvtár, Cod. Hung. 7) lag in erster Linie darin, dass man seinen mittelalterlichen Besitzer nicht bestimmen konnte. Die Handschrift wurde als ein Teil des dominikanischen Colligatum Cornides entdeckt, trotzdem wurde es anhand eines Inhaltverzeichnisses den Franziskanerinnen zugeschrieben. Jetzt wurde der Zusammenhang zwischen der zweifellos zur Bibliothek der Dominikanerinnen gehörenden Handschrift Példák könyve (Buch der exemplorum) und Kodex Bod festgestellt. Beide Kodexe enthalten eine kurze Übersetzung aus dem Werk Speculum aureum animae peccatricis von Jacobus de Gruytrode. Die Zitate im Példák könyve stammen von den verschiedenen Blättern des Kodex Bod, also die Dominikanerinnen sollen es schon am Anfang des 16-ten Jahrhunderts besitzen. Die Zitate sind in der Hinsicht einzigartig, dass wir in den ungarischen volkssprachlichen Kodexen keine andere - inhaltlich wichtige - Ergänzung kennen, die von einer Nonne zu einen früher übersetzten Text eingefügt, redigiert wurde. [ABSTRACT FROM AUTHOR]

El objetivo del presente trabajo es profundizar en el estudio de la devoción franciscana de los Trastámara mediante la identificación de uno de los relieves del convento de San Juan de los Reyes como un Crucificado con los retratos de Enrique III, Catalina de Lancaster y el arzobispo Pedro Tenorio. Se trataría de un alabastro realizado a finales del siglo XIV que incluye también la figura de san Francisco y que, probablemente, fue reubicado por Isabel la Católica sobre la portada de la sacristía como una alegoría de la piedad franciscana de su familia en un contexto funerario. Con la individualización del relieve se recupera una pieza esencial para el estudio de la religiosidad Trastámara, pues muy probablemente nos encontremos ante una de las contadas representaciones devocionales de Enrique III conocidas hasta la fecha. [ABSTRACT FROM AUTHOR]

Copyright of Revista Hidalguía is the property of Revista Hidalguia 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 Kaj: Časopis Za Književnost, Umjetnost, Kulturu is the property of Kajkavsko Spravisce 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.)

Charity, salvation and profit are related during the last centuries of the Middle Ages in the texts of the scholastics and in the current practices of merchants and public institutions, as is often attested by the archives of hospitals and Mounts of Piety. Exchanges between the Pazzi family and the convent of the Friars Minor in Avignon in the 15th century suggest that the relationships between merchants and convents may have followed the same logic by relying on legal categories which associate natural obligations and ius commune. [ABSTRACT FROM AUTHOR]

In the period 1226−1247 the order of the friars minor was in search of its social identity. This process influenced the administrative policy of the Pope and the French Crown. In the 1220s the Franciscans founded a lot of convents in South France which had no stable power institutions. The Franciscan order was to fill the vacuum of power. This capability was used by Gregory IX, the Pope. In the «Vita Prima» (1228−1230) Thomas of Celano created an image of alter Franciscus for Pope, who partly inherited Franciscus’ power over the order as the successor of his humility. So the Pope could use the Friars as inquisitors and fiscals. Further, the friars were used also by episcopal courts. Therefore, «Vita secunda» (1244−1247) excluded the possibility of alter Franciscus’ existence outside of the order. But in 1247 curia regis sent the friars to investigate bailli’s abuse of the royal power. It is argued that such employment was possible, because the King had appropriated «Franciscan» pietas. The «Vita Secunda» represented doctrine of piety, that taught, how to affect mundus and to turn from vice to grace. Further this idea would be developed by Bonaventure in his sermons to the royal family in the second half of the 13th century.

Since the beginning, the Franciscans were not constrained by the stableness, which automatically entailed the possibility of a detour to the erratic state, ensuring the right - and also the calling - to the transit around the world. From the verbal agreement of Innocent III, The Franciscan Order took form as a mendicant community, associated with begging. However, since the community became a catholic institution, the beggary should increasingly turn into an expedient related to the tradition, and, thus, identified with standards and regulations bounded to the ancient Orders. For, the lexicon of beggary in the Franciscan Order embodied concepts related to the labour (the labor) current in Saint Benedict's Regula monachorum. In the Franciscan written corpus, the beggary is presented deeply associated to the labour. [ABSTRACT FROM AUTHOR]

Over the course of the 17th and 18th centuries an extraordinary gallery was created in the Franciscan women's convent in Brno, a gallery that contains the portraits of the convent's abbesses. The sisters are not depicted in the manner that was customary for early-modern portrait series of abbots and abbesses. Rather, they are captured in death: a lifeless body in real-life dimensions lying on a bed, accompanied by attributes associated with death instead of the traditional insignia of the office. Fifteen of these full-body funeral portraits have survived to the present day - the first dating from 1646, and the last from 1776. The article presents this unusual series of portraits and describes aspects of the creation and function of these portraits. [ABSTRACT FROM AUTHOR]

In the late eighteenth century, after the expulsion of the Jesuit Order from the Pimería Alta, the Franciscan missionaries who replaced them built a new church at the native settlement of Wa:k (Bac), near Tucson, Arizona. Despite rivalry between these orders, the Franciscans retained the Jesuit name of the place, San Xavier del Bac, and moved the sculpture of the titular saint, Francis Xavier, from the high altar of the old church to that of the new church. In the Catholic Church, the high altar was the conventional location of the titular saint and a second image of the saint could be featured on the church façade. However, photographs of the Bac façade reveal the image of the founder of the Franciscan Order, Francis of Assisi, in the honored facade position. This essay reviews the historical situation that led to this unconventional juxtaposition of saints, and explores the logic behind the Franciscan retention of Jesuit components in their iconographic program. [ABSTRACT FROM AUTHOR]

Este artigo apresenta uma pequena e quase ignorada coleção de sermões oriundos da Itália setentrional. Eles foram escritos por um frade franciscano chamado Sovramonte de Varese (Supermons de Varisio), por volta da metade do século XIII. Tais sermões são úteis para entender as dinâmicas entre a apresentação oral do sermão e a sua escrita. Após uma detalhada reconstrução da biografia de Sovramonte, o artigo apresenta a coleção priorizando dois temas: a usura e a heresia. Ambos permitem-nos recuperar a ação do frade no contexto urbano supostamente de Milão. Tentar-se-à introduzir a questão das relações desta coleção com obras contemporâneas, como os sermões de Felipe o Chanceler e Santo Antônio de Pádua, para esclarecer as passagens que aparecem subentendidas em todo o trabalho de Sovramonte: a leitura, a pregação e a escrita. Palavras-chave - Supermons de Varisio, sermões medievais, pregação, ordem franciscana, usura, heresia.

The text is devoted to the early modern visual communication of the Franciscan Order in northern part of the former multiconfessional Kingdom of Hungary. In the form of case study from Slovakia the paper aims to elaborate on the manner the Franciscan order (including their third order and fraternities which activated laics) effectively formed a concept of their collective identity. Selected examples range from changes taking effect after the 1650 when the idea of belonging to the winning church resonates in the constructed visual image of the order, through the 18th century dominated by the rivalry inside the Catholic "camp," until the final part of the Baroque period under the influence of the Enlightenment. [ABSTRACT FROM AUTHOR]

The Theological Institute of Murcia OFM is a researching and teaching institution that belongs to the Provincia Franciscana from Cartagena with a broad and large dedication to both research and teaching. After a short introduction to its history, the article shows the principles that conform the Franciscan identity and in which a justification for the creation and development of the Theological institute is included. [ABSTRACT FROM AUTHOR]

The paper studies the missionary strategies of the Observant Franciscans in the European part of the Ottoman Empire and those of the friars from Bosna Argentina Province in particular. The Bosnian Franciscan mission in the Bulgarian lands and the evangelization endeavors of the Bosnian and Bulgarian friars among the so-called Paulicians is in the focus of the research. A brief account of the missionaries' relations with the Orthodox and Muslim population is also given. These issues are situated in the context of both the Franciscan Order's missionary traditions and the implementation of the Catholic reforms in the Early Modern Period. [ABSTRACT FROM AUTHOR]

The article is devoted to the study and analysis of the ideological motives, and some aspects of the apocalyptic worldview ideas Italian monk Joachim of Fiore. The main purpose was to trace the main features of apocalyptic ideas, influence and place of the mysticism of Joachim of Fiore in the spiritual and social search in XIII century. Especially in the monastic habitat. The article also shows the practical importance of these ideas, which were used in the heretical, anti-Catholic and mass movements of this period. On the basis of historiographical discourse and available sources were able to show a direct relationship of ideas of Joachim of Fiore in popular culture, the collective consciousness of medieval people, up to the Great Plague in 1348. [ABSTRACT FROM AUTHOR]

The objective of this article is to delve into the spiritual and cultural context in which the Novena para el Aguinaldo (1974), the first edition of the modern Christmas Novena currently practiced in Colombia, was written and published. The production of this text is closely tied to the presence in the Nueva Granada of a secular Franciscan division known as the Third Franciscan Order. By matching this Novena with documents which tell of the ascetic and ritual lives of members of this order, we reveal evidence of the way in which this text shows elements of the religious culture of the late Colonial period.

A partir de sua filiação patrística – característica da Ordem Franciscana e de sua escola filosófica –, Boaventura de Bagnoregio (1221-1274) concebeu a história dos homens e da Igreja a partir de uma organização etária e tendo a Encarnação como seu aspecto fundamental. Com base no ideal cristocêntrico, o Doctor Seraphicus estabeleceu uma trajetória comum à Ecclesia e à humanidade, que deveria conduzi-las, por fim, à Redenção. A vida e a trajetória de Francisco e da Ordem dos Menores também se confundiam e representavam um importante degrau na escala humana e eclesiológica em direção à perfeição. Ao desempenhar papel fundador no conjunto da ‘história christiana’, Francisco, com o franciscanismo, pode ser colocado em perspectiva com Cristo tanto desde os aspectos externos – os stigmata – quanto, sobretudo, pela retomada da vita vere apostolica.Bonaventura de Bagnoregio (1221-1274) conceived the history of mankind and Church in basis of series of ages, and having Incarnation as the central happening – due basically to the patristic tradition of the Franciscan Order. Based in the christocentric ideal, the Doctor seraphicus idealized a way for mankind and the Church, in which both would achieve Redemption. The events of Saint Francis’ life as well as the events of the Franciscan Order’s life would be considered as the one. They represented a major step in human and ecclesial stairway to the perfection. So, by acting a founding role in the Christian history, Francis of Assisi, as well as the Franciscanism, may be compared to Christ from both external signs – the stigmata – and mainly from the renewal of the vita vere apostolica.

Our archaeological and anthropological investigations carried out inside the Crypt of the Franciscan Monastery in Azzio (Varese, Northern Italy) allowed us to discover a singular funerary practice of Franciscan friars. It consisted of a secondary burial practice.

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