Monasticism to 1500, Mendicant Orders
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A Complete Course
A Complete Course Forum Theological Midwest Author: Rev.© Peter V. Armenio Publisher:www.theologicalforum.org Rev. James Socias Copyright MIDWEST THEOLOGICAL FORUM Downers Grove, Illinois iii CONTENTS xiv Abbreviations Used for 43 Sidebar: The Sanhedrin the Books of the Bible 44 St. Paul xiv Abbreviations Used for 44 The Conversion of St. Paul Documents of the Magisterium 46 An Interlude—the Conversion of Cornelius and the Commencement of the Mission xv Foreword by Francis Cardinal George, to the Gentiles Archbishop of Chicago 47 St. Paul, “Apostle of the Gentiles” xvi Introduction 48 Sidebar and Maps: The Travels of St. Paul 50 The Council of Jerusalem (A.D. 49– 50) 1 Background to Church History: 51 Missionary Activities of the Apostles The Roman World 54 Sidebar: Magicians and Imposter Apostles 3 Part I: The Hellenistic Worldview 54 Conclusion 4 Map: Alexander’s Empire 55 Study Guide 5 Part II: The Romans 6 Map: The Roman Empire 59 Chapter 2: The Early Christians 8 Roman Expansion and the Rise of the Empire 62 Part I: Beliefs and Practices: The Spiritual 9 Sidebar: Spartacus, Leader of a Slave Revolt Life of the Early Christians 10 The Roman Empire: The Reign of Augustus 63 Baptism 11 Sidebar: All Roads Lead to Rome 65 Agape and the Eucharist 12 Cultural Impact of the Romans 66 Churches 13 Religion in the Roman Republic and 67 Sidebar: The Catacombs Roman Empire 68 Maps: The Early Growth of Christianity 14 Foreign Cults 70 Holy Days 15 Stoicism 70 Sidebar: Christian Symbols 15 Economic and Social Stratification of 71 The Papacy Roman -
Special Report on Religious Life
Catholic News Agency and women who Year-long MAJOR ORDERS TYPES OF RELIGIOUS ORDERS dedicate their lives celebrations AND THEIR CHARISMS to prayer, service The Roman Catholic Church recognizes different types of religious orders: and devotion. Year of Marriage, A religious order or congregation is Many also live as Nov. 2014- distinguished by a charism, or particular • Monastic: Monks or nuns live and work in a monastery; the largest monastic order, part of a commu- Dec. 2015 grace granted by God to the institute’s which dates back to the 6th century, is the Benedictines. nity that follows a founder or the institute itself. Here • Mendicant: Friars or nuns who live from alms and actively participate in apostolic work; specific religious Year of Faith, are just a few religious orders and the Dominicans and Franciscans are two of the most well-known mendicant orders. rule. They can Year of Prayer, congregations with their charisms: • Canons Regular: Priests living in a community and active in a particular parish. include both Oct. 2012- • Clerks Regular: Priests who are also religious men with vows and who actively clergy and laity. Nov. 2013 Order/ participate in apostolic work. Most make public Congregation: Charism: vows of poverty, Year for Priests, obedience and June 2009- Dominicans Preaching and chastity. Priests June 2010 teaching who are religious Benedictines Liturgical are different from Year of St. Paul, prayer and diocesan priests, June 2008- monasticism who do not take June 2009 Missionaries Serving God vows. of Charity among the Religious congregations differ from reli- “poorest of the gious orders mainly in terms of the vows poor” that are taken. -
Official Act of Consecration to the Immaculate
COMFORTER OF THE AFFLICTED Pray for Us 0//icial cAct o/ Concecration OF THE DOMINICAN ORDER TO THE .!Jmmaculate J.leart o/ .Atarg QUEEN OF THE MOST HOLY ROSARY, Help of Christians, Refuge of the llUman race, Victress in all (I God's battles, we, suppliantly and with great confidence, not in our own merits but solely because of the immense goodness of thy motherly heart, prostrate ourselves before thy throne begging mercy, grace, and timely aid. To thee and to thy Immaculate Heart we bind and conse crate ourselves anew, in union with our Holy Mother, the 01Urch, the Mystical Body of Christ. Once again we proclaim thee the Queen of our Order-the Order truly, which thy son, Dominic, 240 Dominicana founded to preach, through thy aid, the word of truth everywhere for the salvation of souls; the Order which thou has chosen as a beautiful, fragrant, and splendid garden of delights; the Order in which the light of wisdom ought so splendidly to shine that its members might bestow on others the fruit of their contempla tion, not only by courageously uprooting heresy but also by sow ing the seeds of virtue everywhere; the Order which during the course of centuries has gloried in thy scapular and in thy most holy Rosary, which daily and in the hour of death devoutly and confidently salutes thee as advocate in those words most sublime: Hail Holy Queen, Mother of Mercy. To thee, 0 Mary, and to thy Immaculate Heart we conse crate today this religious house, this community, that thou might be truly its Queen; that perfect observance, the love of thy Son in the Most Holy Sacrament of the Altar, the love of thy praise, and the love of St. -
Who Are the Secular Franciscans, and What Do They Do?
Who are the Secular Franciscans, and what do they do? The Secular Franciscan Order is a vocation, a Way of Life approved by the Church, for men and women, married or single, who are called to take an active part in the mission of Christ to bring "the good news of salvation" to the world. Secular Franciscans commit themselves to a life in Christ calling for a positive effort to promote Gospel attitudes among their contemporaries. They are united with each other in communities, through which they develop a sense of direction according to the Gospel spirit of Saint Francis of Assisi. FRANCIS, the saint known and loved the world over, was born at Assisi, central Italy, in the year 1181, the son of a wealthy merchant. He died there in 1226, after a life in Christ that earned him the title Poverelo (little poor man). As a youth, Francis had a series of powerful incidents of conversion, including a vision in which Jesus told him to "rebuild my church, for it is falling into ruin." He found Jesus in the poor and suffering, especially the lepers. He and his followers became visible exemplars of a literal Christian life. In the words of Pope Pius XI, "So lifelike and strikingly did the image of Jesus Christ and the Gospel manner of life shine forth in Francis, that he appeared to his contemporaries almost as though he were the Risen Christ." Saint Francis attained this marvelous ideal by making the holy Gospel, in every detail, the rule and standard of his life. -
Rethinking Monastic Suppressions in Revolutionary and Napoleonic Italy: How Women Religious Negotiated for Their Communities Lehtsalu, Liise
www.ssoar.info Rethinking Monastic Suppressions in Revolutionary and Napoleonic Italy: how women religious negotiated for their communities Lehtsalu, Liise Postprint / Postprint Zeitschriftenartikel / journal article Empfohlene Zitierung / Suggested Citation: Lehtsalu, L. (2016). Rethinking Monastic Suppressions in Revolutionary and Napoleonic Italy: how women religious negotiated for their communities. Women's history review, 25(6), 945-964. https:// doi.org/10.1080/09612025.2015.1085263 Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer CC BY-ND Lizenz (Namensnennung- This document is made available under a CC BY-ND Licence Keine Bearbeitung) zur Verfügung gestellt. Nähere Auskünfte zu (Attribution-NoDerivatives). For more Information see: den CC-Lizenzen finden Sie hier: https://creativecommons.org/licenses/by-nd/4.0 https://creativecommons.org/licenses/by-nd/4.0/deed.de Diese Version ist zitierbar unter / This version is citable under: https://nbn-resolving.org/urn:nbn:de:0168-ssoar-52605-4 This is an Accepted Manuscript (Postprint) of an article published by Taylor & Francis in the Women’s History Review on March 1, 2016 (online) and in December 2016 (in print). The Version of Record can be found here: http://dx.doi.org/10.1080/09612025.2015.1085263 Rethinking Monastic Suppressions in Revolutionary and Napoleonic Italy: how women religious negotiated for their communities Liise Lehtsalu Female religious communities and individual women religious confronted the monastic suppressions in late-eighteenth and early-nineteenth century Italy by actively negotiating with authorities both during and after the suppression decrees. The lack of the voices of the suppressed women religious in current scholarship has led scholars to argue for top-down, predetermined reorganization and destruction of religious life in Revolutionary and Napoleonic Italy. -
History Franciscan Movement 01 (Pdf)
HISTORY OF THE FRANCISCAN MOVEMENT Volume 1 FROM THE BEGINNINGS OF THE ORDER TO THE YEAR 1517 On-line course in Franciscan History at Washington Theological Union Washington DC By Noel Muscat OFM Jerusalem 2008 History of the Franciscan Movement. Volume 1: From the beginnings of the Order to the Year 1517 Course description and contents The Course aims at giving an overall picture of the history of the Franciscan Movement from the origins (1209) until Vatican Council II (1965). It deals primarily with the history of the Franciscan Order in two main sections, namely, from the foundation of the Order until the division into the Conventual and Observant families (1517), and from the Capuchin reform to modern times. Some lectures will also deal with the history of the Order of St. Clare, the Third Order Regular, and the Secular Franciscan Order. Chapter 1: The Franciscan Rule and Its Interpretation. • The form of life of the Gospel and the foundation of an Order (1209-1223). • The canonization of St. Francis and its aftermath (1226). • The generalate of Giovanni Parenti (1227-1232), the chapter of 1230, the question of the Rule and Testament of St. Francis, and the bulla Quo elongati. Chapter 2: Betrayal of the Founder‟s Intention? • The generalate of Elias (1232-1239). • The clericalization of the Order under Haymo of Faversham (1240-1244). • The Friars Minor and studies in the 13th century. Chapter 3: Further interpretation of the Rule and missionary expansion to the East. • The generalate of Crescentius of Iesi (1244-1247). The bulla Ordinem vestrum. • The first Franciscan missions in the Holy Land and Far East. -
Mendicant Orders of the Middle Ages
Mendicant Orders of the Middle Ages The Monks and Monasteries of the early Middle Ages played a critical roal in the preservation and promotion of Christian culture. The accomplishments of the monks, especially during the 'Dark Ages', are too numerous to list. They were the both missionaries and custodians of Catholic culture for generations, and the monastic reforms of the tenth century paved the way for the reforms of the secular clergy that followed. By the beginning of the 13th century, however, there was seen a need for a new type of religious community, and thus were born the Mendicant Orders. The word 'Mendicant' means beggar, and this was due to the fact that the Mendicant Friars, in contrast to the Benedictine Monks, lived primarily in towns, rather than on propertied estates. Since they did not own property, they were not beholden to secular rulers and were free to serve the poor, preach the gospel, and uphold Christian ideals without compromise. The Investiture Controversy of the previous century, and the underlying problems of having prelates appointed by and loyal to local princes, was one of the reasons for the formation of mendicant orders. Even though monks took a vow of personal poverty, they were frequently members of wealthy monasteries, which were alway prone to corruption and politics. The mendicant commitment to poverty, therefore, prohibited the holding of income producing property by the orders, as well as individuals. The poverty of the mendicant orders gave them great freedom, in the selection of their leaders, in the their mobility, and in their active pursuits. -
The Mendicant Preachers and the Merchant's Soul
MARK HANSSEN THE MENDICANT PREACHERS AND THE MERCHANT'S SOUL THE CIVILIZATION OF COMMERCE IN THE LATE- MIDDLE AGES AND RENAISSANCE ITALY (1275-1425) Tesis doctoral dirigida por PROF. DR. MIGUEL ALFONSO MARTÍNEZ-ECHEVARRÍA Y ORTEGA PROF. DR. ANTONIO MORENO ALMÁRCEGUI FACULTAD DE CIENCIAS ECONÓMICAS Y EMPRESARIALES PAMPLONA, 2014 Table of contents Prologue .......................................................................................................... 7 PART I: BACKGROUND Chapter 1: Introduction The Merchant in the Wilderness ............................. 27 1. Economic Autarky and Carolingian Political "Augustinianism" ........................ 27 2. The Commercial Revolution ................................................................................ 39 3. Eschatology and Civilization ............................................................................... 54 4. Plan of the Work .................................................................................................. 66 Chapter 2: Theology and Civilization ........................................................... 73 1. Theology and Humanism ..................................................................................... 73 2. Christianity and Classical Culture ...................................................................... 83 3. Justice, Commerce and Political Society............................................................. 95 PART II: SCHOLASTIC PHILOSOPHICAL-THEOLOGY, ETHICS AND POLITICAL PHILOSOPHY Introduction................................................................................................ -
The Rule of St. Benedict and Modern Liberal Authority
65 THE RULE OF ST. BENEDICT AND MODERN LIBERAL AUTHORITY LINDA ZAGZEBSKI University of Oklahoma Abstract. In this paper I examine the sixth century Rule of St. Benedict, and argue that the authority structure of Benedictine communities as described in that document satisfi es well-known principles of authority defended by Joseph Raz. Th is should lead us to doubt the common assumption that pre-modern models of authority violate the modern ideal of the autonomy of the self. I suggest that what distinguishes modern liberal authority from Benedictine authority is not the principles that justify it, but rather the fi rst order beliefs for the sake of which authority is sought by the individual, and the degree of trust between the authority and the subject. I. INTRODUCTION One of the ideas embraced by the West during the Enlightenment was the idea that the only authority that needs no justifi cation is the authority of the self over the self. Any other kind of authority is derivative. Phi- losophers recognized that we cannot live without political authority, so an important project of the early Enlightenment was to show that the au- thority of the state can ultimately be justifi ed by the authority of the self. Other kinds of authority were permitted to disappear, particularly moral and religious authority, both of which are still commonly dismissed as incompatible with personal autonomy. My purpose in this paper is not to critique modern ideas of autonomy or the self. Instead, I want to re- examine the common assumption that pre-modern models of authority violate the modern ideal of the ultimate authority of the self. -
The First North American Congress on the Carmelite Rule
The First North American Congress on the Carmelite Rule Edited by Michael Mulhall, O. Carm. Institutum Carmelitanum Rome The Province of the Most Pure Heart of Mary Barrington, Illinois 1989 HOW TO READ THE RULE: AN INTERPRETATION Constance FitzGerald, O.CD. I believe I have been asked to give this paper for three reasons. First of all, The Rule of St Albert has influenced my life for thirty-five years, years before and years after Vatican II. For nearly twenty years, before Bede Edwards, Carlo Cicconet ti, Joachim Smet or Elias Friedman produced tJ1eir studies, I heard the Rule read in the refectory every Frid'ay. Its words and its spirit are burned into my soul as a part of my identity. Secondly, I bring the reflections and experience of a woman, a Carmelite nun, to this gathering. I come from the oldest Car melite community in the United States - a community that has been willing to change and renew precisely because it em bodies and cherishes the tradition.! I believe that any genuine An oratory should be constructed in the midst of the cells ... vision for the future has to be rooted in a knowledge and love The Oratory Wadi 'ain es-Siah of the past. Thirdly, I am interested in and convinced of the Mount Carmel need for good hermeneutics, serious interpretation, in dealing with the classic texts of our Carmelite tradition.2 I assume that ! The first community of Carmelite Nuns was founded in 1790 in Port Tobacco, Maryland, The nuns moved to Asquith Street in Baltimore in 1830, They moved in 1873 to Biddle Street and in 1961 to Dulaney Valley. -
UNIFICATION and CONFLICT the Church Politics Of
STUDIA MISSIONALIA SVECANA LXXXVI UNIFICATION AND CONFLICT The Church Politics of Alonso de Montúfar OP, Archbishop of Mexico, 1554-1572. Magnus Lundberg COPYRIGHT © Magnus Lundberg 2002 Lund University Department of Theology and Religious Studies Allhelgona kyrkogata 8, SE-223 62 Lund, Sweden PRINTED IN SWEDEN BY KFS i Lund AB, Lund 2002 ISSN 1404-9503 ISBN 91-85424-69-2 PUBLISHED AND DISTRIBUTED BY Swedish Institute of Missionary Research P.O. Box 1526 SE-751 45 Uppsala, Sweden 2 Alonso de Montúfar OP The Metropolitan Cathedral, Mexico City. Photo: Magnus Lundberg. 3 Alonso de Montúfar OP Santa Cruz la Real, Granada. Photo: Roberto Travesí. (Huerga 1995:81). 4 ACKNOWLEDGEMENTS The writing of a doctoral dissertation implies many hours of solitary work. This is not least the case if you spend most of your days in the company of a man who died over four hundred years ago, as I have done in the last couple of years. Therefore, I here want to take the opportunity to acknowledge some of the many people who have made my work less lonely and who have helped me in various ways. My first sincere words of acknowledgement are due to my supervisor Dr. Aasulv Lande, Professor of Missiology with Ecumenical Theology at Lund University, who has been an unfailing source of encouragement during my years of undergraduate and graduate studies. In particular I want to thank him for believing in my dissertation project even in the dark periods when I did not do so myself. Likewise, I am especially indebted to Professor emeritus Magnus Mörner, who kindly accepted to become my assistant supervisor. -
RUSSIAN TRADITION of the KNIGHTS of MALTA OSJ The
RUSSIAN TRADITION OF THE KNIGHTS OF MALTA OSJ The Russian tradition of the Knights Hospitaller is a collection of charitable organisations claiming continuity with the Russian Orthodox grand priory of the Order of Saint John. Their distinction emerged when the Mediterranean stronghold of Malta was captured by Napoleon in 1798 when he made his expedition to Egypt. As a ruse, Napoleon asked for safe harbor to resupply his ships, and then turned against his hosts once safely inside Valletta. Grand Master Ferdinand von Hompesch failed to anticipate or prepare for this threat, provided no effective leadership, and readily capitulated to Napoleon. This was a terrible affront to most of the Knights desiring to defend their stronghold and sovereignty. The Order continued to exist in a diminished form and negotiated with European governments for a return to power. The Emperor of Russia gave the largest number of Knights shelter in St Petersburg and this gave rise to the Russian tradition of the Knights Hospitaller and recognition within the Russian Imperial Orders. In gratitude the Knights declared Ferdinand von Hompesch deposed and Emperor Paul I was elected as the new Grand Master. Origin Blessed Gerard created the Order of St John of Jerusalem as a distinctive Order from the previous Benedictine establishment of Hospitallers (Госпитальеры). It provided medical care and protection for pilgrims visiting Jerusalem. After the success of the First Crusade, it became an independent monastic order, and then as circumstances demanded grafted on a military identity, to become an Order of knighthood. The Grand Priory of the Order moved to Rhodes in 1312, where it ruled as a sovereign power, then to Malta in 1530 as a sovereign/vassal power.