Il-Papa F'assisi

Editorjal IL-PAPA F’ASSISI

har is-17 ta’ Ìunju 2007, il-Papa Benedittu XVI g˙amel Ωjara

i s n pastorali fil-belt ta’ Assisi, fejn ©ie milqug˙ mill-isqof Mons. t it OFM a u s k t fmaltar ©i NDomenico Sorrentino u l-Ministri Ìenerali Fran©iskani. Din i Ω- a n Ωjara kienet wa˙da importanti, b˙alma kienu Ω-Ω jarat li kien wettaq il- Papa Ìwanni Pawlu II, li mar Assisi diversi drabi, l-aktar fl-okka Ωjoni tal-jum mondjali ta’ talb g˙all-paçi. IΩ-Ω jara tal-Papa f’Assisi, barra milli sinjal ta’ l-importanza li g˙andha l- belt Fran©iskana fil-messa©© evan©eliku ta’ paçi mxandar mill-Knisja, turi wkoll l-importanza tal-moviment Fran©iskan fil-missjoni ta’ 81 evan©elizzazzjoni tal-Knisja. Assisi hi mag˙rufa g˙al diversi santwarji importanti, l-aktar il-Ba Ωilika ta’ San Fran©isk, fejn hu meqjum il-©isem tal-missier serafiku, il-Ba Ωilika ta’ Santa Maria degli Angeli, fejn hi meqjuma l-kappella tal-Porziuncola li fiha San Fran©isk waqqaf l-Ordni tal-Patrijiet Minuri, u l-Ba Ωilika ta’ Santa Klara, fejn hu meqjum il- Rivista li to˙ro© ©isem tal-«pianticella» ta’ San Fran©isk. kull tliet xhur Imma fl-istess ˙in Assisi hi wkoll komunità kristjana, Knisja lokali, bl-ewwel ˙ar©a immexxija minn rag˙aj spiritwali. L-importanza tas-santwarji f’April 1986 Fran©iskani forsi xi kultant titfi d-dimensjoni ekkle Ωjali lokali tal-Knisja Computer Setting: ta’ Assisi, u mhux l-ewwel darba li dan seta’ ©ab mieg˙u diffikultajiet fit- Ìwann Abela ofm tmexxija spiritwali ta’ l-istess santwarji Fran©iskani li, wara kollox, Joseph Magro ofm jaqg˙u direttament ta˙t il-©urisdizzjoni tal-Papa. Il-Fran©iskani dejjem kienu forza spiritwali fil-Knisja. Dan wassal biex Stampat: Gozo Press isir ˙afna ©id, imma wkoll, xi kultant, g˙al tensjoni bejn il-kompetenzi pastorali tal-patrijiet ta’ l-Ordni, li hu istitut ta’ dritt pontifiçju bi Il-Materjal kollu li jidher privile©© ta’ esenzjoni mill-©urisdizzjoni ta’ l-isqfijiet, u l-kompetenzi u huwa Copyright ta’ d-drittijiet pastorali ta’ l-isqfijiet u l-kleru djoçesan. Storja twila u l-Istitut Fran©is©kan interessanti. F’din l-istorja anke l-belt ta’ Assisi kellha u g˙ad g˙andha u ta’ parti. Forsi hu importanti li, fil-Knisja ta’ wara l-Konçilju, fejn l- l-Edizzjoni TAU, 2007 insistenza hi fuq il-kolle©©jalità u l-komunjoni, kul˙add ja˙seb bis- serjetà dwar ir-rwol speçifiku tieg˙u bi skop wie˙ed: li ja˙dem g˙all- g˙aqda fil-Knisja. G˙ax, wara kollox, dan hu li ried San Fran©isk. Fil-˙ar©a li jmiss ta’ «Spirtu u Óajja» se niddedikaw numru s˙i˙ lil Werrej wa˙da mill-˙idmiet tal-Provinçja Fran©iskana Maltija li taw frott kotran matul dawn l-a˙˙ar 25 sena. Kien fl-4 ta’ Ottubru 1982, waqt it-8 • Editorjal ...... 1 çentenarju tat-twelid ta’ San Fran©isk, li twaqqfet fil-Provinçja • Qaddisin Fran©iskani Fran©iskana l-«Edizzjoni TAU», bl-iskop li xxerred pubblikazzjonijiet Ìodda ...... 2 ta’ xejra biblika marbuta mal-missjoni Fran©iskana fl-Art Imqaddsa, u • Franciscans and the pubblikazzjonijiet ta’ xejra Fran©iskana marbuta ma’ l-istorja, Motu Proprio ...... 4 spiritwalità u kultura tal-Fran©iskani. • Il-Forma ta’ ˙ajja ta’ Klara Illum il-©urnata, fil-kamp tal-pubblikazzjonijiet u mass-media, hemm u l-Ordni tag˙ha fil- kompetizzjoni iebsa u diffiçli. Il-kamp Fran©iskan çertament mhuwiex Medjuevu (2) ...... 9 wie˙ed li ji©bed l-attenzjoni tal-ma©©oranza f’ambjent çkejken b˙alma • It-Tielet Ordni Fran©iskan: hu dak tag˙na. Madankollu, nistg˙u ng˙idu li sforzi saru, bi tbatija kbira Tradizzjoni ta’ ˙ajja u b’ri Ωorsi mill-aktar limitati, u li r-ri Ωultati tag˙hom jidhru g˙al kull min evan©elika (2) ...... 14 japprezza mhux biss l-aspett estern u estetiku, imma fuq kollox il- • Kungressi u Korsijiet kontenut li fih sustanza g˙all-g˙arfien serju u xjentifiku. Fran©iskani ...... 20 • Kotba ...... 22 Fr. Noel Muscat ofm

Spirtu u Óajja Lulju - Settembru 2007 1 I Ordni Fran©iskan QADDISIN FRANÌISKANI ÌODDA

Sant’Antonio de Sant’Ana Galvão (1739-1822)

Antonio de Sant’Ana Galvão twieled fi Guaratinguetá, BraΩil, fl-1739 u miet f’Sao Paulo, fit-23 ta’ Diçembre 1822. Hu l-ewwel qaddis indi©enu BraΩiljan li ©ie kanonizzat mill-Papa Benedittu XVI fil-11 ta’ Mejju 2007, waqt viΩta pas - torali fil-BraΩil. Sant’Antonio kien ©ie beatifikat mill-Papa Ìwanni Pawlu II fil-Vatikan fil-25 ta’ Ottubru 1998. Missieru, Antonio Galvão de Franca, kien immi - grant PortugiΩ u kaptan tal-belt ta’ Guaratinguetá. Ommu kien jisimha Isabel Leite de Barros, u kienet bint «fazendeiros» (proprjetarji ta’ artijiet) u kienet ti©i mill-esploratur famuΩ Fernão Dias Paes. Antonio g˙ex ma’ ˙utu f’dar kbira u lussuΩa, billi l-©enituri tieg˙u kienu jgawdu minn presti©ju soçjali u influenza politika. Missieru ried jag˙ti lil ibnu formazzjoni umana u kulturali li tkun taqbel mal-possibiltajiet ekonomiçi tieg˙u. Meta kellu tlit - Kien f’dan ir-«Recolhimento» li ltaqa’ ma’ Suor tax-il sena bag˙atu fil-kulle©© ta’ Belém, tal-patriji - Helena Maria do Espírito Santo, reli©juΩa ta’ ˙ajja et ÌiΩwiti, f’Bahia, fejn kien hemm di©à jistudja itensa ta’ talb u ta’ spirtu kbir ta’ penitenza, li kienet ˙uh José. tafferma li kellha viΩjonijiet li fihom Ìesù talabha Kien f’dan il-kulle©© li hu g˙amel progressi kbar biex twaqqaf «Recolhimento» ©did. fl-istudji u fil-prattika kristjana, mill-1752 sa l-1756. Galvão, wara li sema’ l-parir ta’ persuni g˙orrief Ried isir ÌiΩwita, imma min˙abba l-persekuzzjoni u mag˙rufin, qies li dawn il-viΩjonijiet kienu ta’ min kontra s-Soçjetà ta’ Ìesù min-na˙a tal-MarkiΩ de jemminhom. Fit-2 ta’ Frar 1774 twaqqaf uffiçjal - Pombal, missieru ta˙ il-parir li jid˙ol Fran©iskan. ment «Recolhimento» ©did minn Fra Antonio. Fit- Hu da˙al fil-kunvent ta’ Taubaté, mhux bog˙od 23 ta’ Frar 1775, sena wara l-fundazzjoni, Madre minn Guaratinguetá. Ta’ 21 sena g˙amel in-novizz - Helena mietet ˙esrem. B’hekk Fra Galvão sar l- jat fir-ra˙al ta’ Macacu, f’Rio de Janeiro. uniku appo©© tar-«Recolhidas», u qeda din il-mis - Fis-16 ta’ April 1761 g˙amel il-voti solenni. sjoni b’umiltà u prudenza kbira. Sadanittant, il-kap - Wara li ©ie ordnat saçerdot intbag˙at fil-kunvent ta’ tan ©did ta’ São Paulo, li kien ra©el iebes u a˙rax, San Fran©isk ta’ São Paulo biex jipperfezzjoni l- irtira l-permess tar-«Recolhimento» u ordna li istudji tal-filosofija u tat-teolo©ija, u jibda jit˙arre© jing˙alaq. Fra Galvão aççetta bil-fidi din id- fl-apostolat. Fid-9 ta’ Novembru 1766 hu ing˙ata deçiΩjoni u mieg˙u n-nisa «Recolhidas» obdew, kollu kemm hu lil Marija («Entrega a Maria») come imma ma ˙allewx id-dar u baqg˙u jirreΩistu sa iben u skjav perpetwu tag˙ha. kemm tawhom il-forzi fiΩiçi tag˙hom. Wara xahar, Wara li temm l-istudji sar predikatur, konfessur min˙abba l-pressjoni tal-poplu u ta’ l-Isqof, ir- tal-lajçi u purtinar tal-kunvent. Dan ix-xog˙ol kien «Recolhimento» re©a’ infeta˙. meqjus importanti kemm min˙abba l-kuntatt li kellu Min˙abba n-numru kbir ta’ vokazzjonijiet il-qad - mal-persuni kif ukoll min˙abba l-apostolat li seta’ dej ta’ Alla kien obbligat li jkabbar din l-opra. G˙al jag˙mel. Sar konfessur imfittex u stmat, u dejjem erbatax-il sena ing˙ata g˙all-bini ta’ kien imur meta jsej˙ulu, ukoll jekk kien ikollu jimxi «Recolhimento» akbar (1774-1788), u mbag˙ad distanzi twal. Fl-1769 ©ie ma˙tur konfessur tar- g˙al erbatax-il sena o˙ra (1788-1802) g˙all-bini tal- «Recolhidas de Santa Teresa» f’São Paulo. knisja, li ©iet inawgurata fil-15 ta’ Awissu 1802. Fra

2 Spirtu u Óajja Lulju - Settembru 2007 I Ordni Fran©iskan Galvão kien arkitett, direttur ta’ xog˙olijiet u anke iddedikah lil sie˙bu San Bernardin minn Siena bennej. L-opra, illum tissejja˙ «Monastero della (1380-1444), li kien kien g˙adu kif ©ie kanonizzat Luz», li ©iet dikjarata patrimonju kulturali ta’ l- fl-1450. Min˙abba l-importanza ta’ dan il-qaddis, li umanità mill-UNESCO. kien l-organizzatur ewlieni ta’ l-Osservanza Fi Ωmien li fih il-mediçini u x-xjenza medika ma Fran©iskana, in-nies f’dawn l-in˙awi tal-Polonja kienux evoluti b˙allum, bosta bdew ji©u g˙and Fra sej˙u lill-Fran©iskani Osservanti bl-isem ta’ Galvão biex ji©u mfejqin. F’wa˙da minn dawn iΩ- Fran©iskani “Bernardini”, u sallum g˙adhom Ωjarat, ispirat minn Alla, Antonio kiteb fuq biçça mag˙rufin hekk, minkejja l-oppoΩizzjoni li ta’ spiss karta fraΩi bil-latin mill-Uffiççju tal-Ver©ni Marija: wera l-Ordni tal-Patrijiet Minuri g˙al dan it-titlu li «Post partum, Virgo, inviolata permansisti. Dei mhuwiex l-isem uffiçjali tal-Fran©iskani. Genetrix, intercede pro nobis» (Wara t-twelid bqajt Fis-sena 1457, iΩ-Ωag˙Ωug˙ Xmun, affaxxinat Ver©ni bla mittiefsa. Omm Alla, id˙ol g˙alina). Din mill-idejal Fran©iskan, da˙al patri fil-kunvent ta’ il-biçça karta gerbibha sa ma ©abha qisha pillola u ta Stradom. Il-mastru tan-novizzjat tieg˙u kien patri lil wie˙ed Ωag˙Ωug˙ li kien qieg˙ed imut min˙abba Cristoforo da Varese, reli©juΩ famuΩ g˙all-˙ajja l-©ebel fil-kliewi. Dak il-˙in stess l-u©ieg˙ tieg˙u qaddisa tieg˙u. Fl-1460 Simone ©ie ordnat saçer - sparixxa. Mar g˙andu wkoll wie˙ed sinjur biex dot. Qeda l-ewwel ministeru tieg˙u fil-kunvent ta’ jitolbu jiftakar f’martu li kienet fi ˙las diffiçli, u Tarnów, fejn kien gwardjan tal-fraternità. Wara dan jag˙tih “mediçina” g˙aliha. Fra Galvão mill-©did mar joqg˙od fi Stradom (Krakovja), fejn iddedika re©a’ g˙amel “pillola” b˙al qabel u ta lir-ra©el. It- ru˙u bla ma jg˙ejja g˙all-predikazzjoni, b’kelma tarbija twieldet qawwija u s˙i˙a ftit wara. Minn dak çara, mimlija ˙e©©a, fidi u g˙erf, li kienu j˙allu sin - il-˙in Galvão beda jg˙allem lill-membri tar- jal ta’ kemm hu kien studja u immedita fit-tul l- «Recolhimento» biex jag˙mlu pilloli b˙al dawn u Iskrittura Mqaddsa. jag˙tuhom lil persuni li jkollhom bΩonn. B˙al San Bernardin u San Ìwann Capestrano, Fl-1811, fuq talba ta’ l-Isqof ta’ São Paulo, Fra Xmun xerred id-devozzjoni lejn l-Isem ta’ Ìesù, u Galvão waqqaf ir-«Recolhimento» ta’ Santa Klara hekk wassal lil bosta midinbin g˙all-konverΩjoni. f’Sorocaba. Wara mewtu twaqqfu monasteri o˙rajn Fl-1463, l-ewwel wie˙ed fost il-Patrijiet Minuri, hu minn din il-komunità skond l-indikazzjonijiet li kien okkupa l-uffiççju ta’ predikatur fil-kattidral ta’ tahom il-bniedem qaddis. Wawel. G˙al din id-dedikazzjoni tieg˙u g˙all- Antonio de Sant’Ana Galvão miet nhar it-23 ta’ predikazzjoni evan©elika l-fonti awtentiçi jag˙tuh Diçembru 1822, u fuq talba tal-poplu u tas-sorijiet it-titlu ta’ «predicator ferventissimus». indifen fil-knisja tar-«Recolhimento da Luz», li hu Xmun xtaq li jmur iqim il-fdalijiet ta’ San stess kien bena. Bernardin minn Siena, li kien l-ispirazzjoni tal- Il-Papa Benedittu XVI ikkanonizza lil San predikazzjoni tieg˙u. Fis-17 ta’ Mejju 1472, Antonio de Sant’Ana Galvão fil-11 ta’ Mejju 2007 flimkien ma’ xi patrijiet s˙abu Polakki, hu wasal waqt iΩ-Ωjara pastorali tieg˙u fil-BraΩil. B’hekk l- L’Aquila biex jie˙u sehem fit-traslazzjoni solenni ewwel qaddis indi©enu BraΩiljan hu membru ta’ l- tal-©isem tal-qaddis fil-knisja ©dida li nbniet ad unur Ordni tal-Patrijiet Minuri. tieg˙u. Kien mill-©did fl-Italja fl-1478 fl-okkaΩjoni tal-kapitlu ©enerali ta’ Pavia. Dik kienet l-okkaΩjoni li fiha jaqta’ l-a˙˙ar xewqa tieg˙u li jΩur l-oqbra ta’ San Xmun minn Lipnica (1435/40-1482) l-Appostli f’Ruma, u mbag˙ad imur f’pellgrina©© fl-Art Imqaddsa. G˙ex din l-esperjenza fi spirtu ta’ Xmun twieled f’Lipnica Murowana, fil-Polonja penitenza, b˙ala ma˙bub awtentiku tal-passjoni ta’ tan-nofsinhar, madwar is-snin 1435-1440. Il-©eni - Kristu, bix-xewqa mo˙bija li jxerred demmu g˙as- turi tieg˙u, Gregorju u Anna, tawh edukazzjoni qad - salvazzjoni ta’ l-erwie˙, jekk dan kien jog˙©ob lil disa, ispirata g˙all-valuri tal-fidi kristjana, u minke - Alla. Kien jimita lil San Fran©isk fl-im˙abba lejn il- jja li ma kienux g˙onja, ˙asbu biex jag˙tuh formaz - Postijiet Qaddisa, u fl-eventwalità li ji©i maqbud zjoni kulturali. mill-infidili, qabel ma telaq g˙all-vja©© tieg˙u, ried Fl-1454 Xmun mar Krakovja, biex jistudja fil- jitg˙allem bl-amment ir-regola ta’ l-Ordni. famuΩa Accademia Jagellonica. F’dawk is-snin San L-im˙abba ta’ Xmun minn Lipnica lejn l-a˙wa Ìwann minn Capestrano, riformatur kbir ta’ l-Ordni dehret b’mod straordinarju fl-a˙˙ar sena ta’ ˙ajtu, Fran©iskan, kien jinsab fil-belt biex jippriedka, u meta fi Krakovja faqqg˙et il-pesta. Minn Lulju ta’ kien ji©bed g˙al warajh folol ta’ studenti li kienu l-1482 sas-6 ta’ Jannar 1483 il-belt kienet in˙akmet jid˙lu patrijiet Fran©iskani. Fit-8 ta’ Settembru mill-fla©ell tal-marda. Fid-deΩolazzjoni ©enerali l- 1453 Ìwann Capestrano kien waqqaf fi Krakovja l- Fran©iskani tal-kunvent ta’ San Bernardino ˙admu ewwel kunvent ta’ l-Osservanti Fran©iskani, li bla hedu fil-kura ta’ l-appestati.

Spirtu u Óajja Lulju - Settembru 2007 3 I Ordni Fran©iskan FRANCISCANS AND THE MOTU PROPRIO SUMMORUM P«ONTIFICUM » Noel Muscat

On 7 th July 2007 Pope Benedict XVI published the Apostolic Letter Motu Proprio data «Summorum Pontificum», concerning norms about the celebration of the Eucharist according to the Tridentine Rite of Pope Saint Pius V, as updated by the 1962 version of the Roman Missal, published by Blessed Pope John XXIII. 1 Together with this Apostolic Letter, Benedict XVI also published a Letter, which he sent to all bishops, explaining the pastoral aspects of «Summorum Pontificum» and Xmun, b’mod partikulari, qies li dak kien iΩ- the use of the Roman Liturgy preceding the liturgical reform undertaken by Pope Paul VI in Ωmien xieraq biex jeΩerçita l-karità u jwassal g˙at- 2 tmiem l-offerta ta’ ˙ajtu. Kulfejn kien imur kien 1970. ifarra©, jg˙in lill-morda, jamministra s-sagramenti, The Apostolic Letter contains two parts. The u jxandar il-Kelma ta’ Alla lill-moribondi. Malajr first part is a brief historical outline of the progress in˙akem hu wkoll mill-marda qerrieda. B’sabar of the Roman Rite from the times of Pope Saint straordinarju issapporta s-sofferenzi tal-marda u, Gregory the Great, right down to the Council of qrib it-tmiem, wera x-xewqa li jindifen ta˙t il- Trent, and to Popes Saint Pius V, Clement VIII, g˙atba ta’ l-istess knisja, biex hekk in-nies kollha Urban VIII, Saint Pius X, Benedict XV, Pius XII setg˙u jg˙addu minn fuqu. Fis-sitt jum tal-marda and Blessed John XXIII, all of whom updated the tieg˙u, fit-18 ta’ Lulju 1482, ming˙ajr ma beΩa’ liturgical books, particularly the Roman Missal, mill-mewt u b’g˙ajnejh fissi fuq is-salib, radd ru˙u especially in the period following upon the Council lil Alla. of Trent. This section ends with a reference to the Il-kult «ab immemorabili» li ing˙ata lill-Beatu liturgical reform of Vatican II and the first typical Xmun, li g˙adda fl-istorja serafika bl-isem ta’ edition of the new Roman Missal by Paul VI in «salutis omnium sitibundus» (salvazzjoni ta’ dawk 1970, followed by two other editions by John Paul kollha li huma g˙atxana), ©ie konfermat mill-Beatu II. The second section contains the new norms Innoçenz XI l-24 ta’ Frar 1685. regarding the use of the Roman Liturgy prior to Il-kawΩa ta’ kanonizzazzjoni tieg˙u re©g˙et 1970, and particularly regarding the indult given by John Paul II in the Apostolic Letter Motu Proprio bdiet fil-25 ta’ Ìunju 1948 minn Papa Piju XII. L- nd g˙arfien tal-virtujiet erojçi u l-miraklu li se˙˙ bl- data «Ecclesia Dei» (2 July 1988) in favour of interçessjoni tieg˙u fi Krakovja fl-1943, ©ew kon - those priests and faithful who ask bishops for fermati b’Digrieti apposta mill-Papa Benedittu XVI permission to celebrate Mass according to the form fid-19 ta’ Diçembru 2005 u fis-16 ta’ Diçembru contained in the latest edition of the Tridentine 2006. Roman Missal (1962). Xmun minn Lipnica ©ie dikjarat Qaddis mill- The days immediately following the publication of «Summorum Pontificum», which will take effect Papa Benedittu XVI quddiem il-BaΩilika ta’ San th Pietru fil-Vatikan, il-Óadd 3 ta’ Ìunju 2007, fl-istess as from 14 September 2007, witnessed a variety okkaΩjoni li fiha ©ie dikjarat Qaddis ukoll il-qassis of attitudes and feedback from Christian Malti Dun Ìor© Preca. associations and the press. They ranged from outright rejection by “progressives”, to moderate 4 Spirtu u Óajja Lulju - Settembru 2007 I Ordni Fran©iskan criticism by supporters of the achievements of respect and reverence towards the Eucharist, liturgical reform after Vatican II, to euphoria and a liturgical books, vessels, altars, etc. 7 On 3 rd sense of victory on the part of “traditionalist” December 1224 Honorius III issued the decree sectors of the Catholic Church. «Quia populares tumultus», addressed specifically Article 3 of «Summorum Pontificum» states: to the Order of Friars Minor, in which he gave them “Communities of Institutes of consecrated life and the privilege of having a portable altar in their of Societies of apostolic life, of either pontifical or oratories, on which to celebrate solemn Mass and diocesan right, wishing to celebrate Mass in the other divine offices. 8 Francis himself wrote accordance with the edition of the Roman Missal many a time to his brothers, to clerics and to the promulgated in 1962, for conventual or community faithful, regarding respect and reverence to the holy celebration in their oratories, may do so. If an Eucharist, and regarding faithfulness to the Church individual community or an entire Institute or of Rome with respect to liturgical norms Society wishes to undertake such celebrations often, promulgated by the Fourth Lateran Council. 9 habitually or permanently, the decision must be Scholars of Franciscan liturgical tradition agree on taken by the Superiors Major, in accordance with one important point, namely, that since the time of the law and following their own specific decrees Saint Francis, the Friars Minor were keen upon and statutes.” 3 spreading among their fraternities, and subsequently Given the nature of such a new legal provision, in their conventual churches, the updated form of one would immediately ask whether any Franciscan liturgical practice in the papal court, and that they fraternity which specifically opts for such a tried to update their own legislation and fraternal celebration, either habitually or permanently, and traditions to the needs of the Church in the post which would receive permission for doing so from Fourth Lateran Council period. 10 the competent authorities (major superiors for In his Chronicle, Salimbene de Adam of Parma example), could be regarded as still being in the attributes to Pope Innocent III the revision of the “mainstream” of what Franciscan spiritual tradition ecclesiastical divine office during the Fourth has lived for eight centuries, regarding the Lateran Council. 11 This revised office soon became celebration of the liturgy (for example, the divine popular with the Friars Minor, who according to the office) “according to the Rite of the holy Roman witness of Matthew of Paris, carried their liturgical Church.” 4 Such an assertion might seem out of books in their haversacks during their missionary place, since the Roman Missal of 1962 is certainly journeys of preaching 12 . part and parcel of venerable ecclesial liturgical The general chapter of Pentecost of 1230 tradition, which has been valid in the Church for decreed that all the provinces of the Order should centuries, and therefore still remains valid today. 5 receive the breviaries and antiphonaries proper to Our aim is simply that of providing food for thought the Order. 13 The chronicles of Jordan of Giano and if we are to delve into what Francis meant when he Thomas of Eccleston both speak about the practice commanded the friars to pray the divine offices of the friars to go to the cathedral and parish “according to the Rite of the holy Roman Church,” 6 churches to sing the divine office, since they still did and if we consider the role of the Franciscan Order not have their own oratories. in liturgical reform in the Roman rite. In the years 1240-1244 the minister general Haymo of Faversham undertook a thorough revision of the liturgical books of the Order. The Saint Francis and the liturgical reform first liturgical books in the Order had been of the Fourth Lateran Council published during the pontificate of Gregory IX. They included the breviary and missal, together Francis lived during one of the great moments of with the rubrics and calendar. These liturgical reform in the Church, namely that of the Fourth books had the aim of spreading the Roman rite. The Lateran Council (1215) and its aftermath. We can insistence of the Rule upon liturgical faithfulness to compare the Franciscan Order in that period to the the liturgy of the papal court is evident in the fact Franciscan Order in these last 40 years after Vatican that scholars speak about the “Regula breviary”, the Council II. The Fourth Lateran Council was “Regula missal” and the “Regula ritual”. 14 instrumental in reforming the liturgical and The spreading of the Roman liturgy by the sacramental practice of the Church. Among the Franciscans was so effective, that the breviary they post-conciliar documents of Lateran IV we can used became to be called the “Roman-Franciscan” quote the decree «Sane cum olim» of Pope breviary. Pope Nicholas III (1277-1286) decreed Honorius III (22 nd November 1219), regarding that in the churches of Rome the old antiphonaries,

Spirtu u Óajja Lulju - Settembru 2007 5 I Ordni Fran©iskan graduals, missals and other liturgical books of the Vatican II regarding the celebration of the Eucharist. divine office were to be replaced by the liturgical The aim of these reflections is that of asking books and breviaries in use in the Franciscan Order. ourselves if, as Franciscans, we are, in fact, free to The popularity of the liturgical reform after Lateran decide personally and on a fraternal basis, whether IV was such that, wherever the Franciscans settled we can opt for one or another of the liturgical forms down, including the university cities of Paris, being presented. The question of these forms being Oxford, Bologna and Padova, they brought with “ordinary” and “extraordinary” is not a question of them the revised Roman liturgy, particularly substantial difference, given that the same ‘Motu through the spreading of the “Breviarium Curiae”. proprio’ states, in Article 2: “For such celebrations, This trend continued right down to the Council of with either one Missal or the other, the priest has no Trent and the papacy of Saint Pius V, who unified need for permission from the Apostolic See or from the liturgy of the western Church by providing it his Ordinary.” 16 with the Roman model which, with periodic One of the problems in accepting this provision modifications, remained in use until the latest without any sense of discernment in the case of us liturgical reform, that of Vatican Council II. Franciscans is linked with a correct understanding of the ordained ministry in the fraternity. The missal of Honorius III, which the friars used in the Franciscans and the liturgical reform of the 13 th century, had a rubric, which stated: “If there are Second Vatican Council more priests in the same place, they can individually sing the Mass they want.” 17 It is important to The brief historical outline regarding the compare these words with what Francis himself liturgical reforms introduced by the Fourth Lateran states in the Letter to the Entire Order: Council and the role of the Franciscan Order in “I admonish and exhort you in the Lord, spreading them, tells us one important fact, namely, therefore, to celebrate only one Mass a day that the Friars Minor were instrumental in according to the rite of the Holy Church in those promoting Church reform and that the Franciscan places where the brothers dwell. But if there is liturgical tradition has always progressed along the more than one priest there, let the other be content, same lines indicated by the Church of Rome. The for the love of charity, at hearing the celebration of great Franciscan preachers of the Observant family the other priest.” 18 in the fifteenth century are a proof of the beneficial In a time when there was no possibility of use of the vernacular in popular preaching, just as concelebrating the Eucharist, Francis prefers the the first Franciscan missionaries to the Far East and primacy of charity in the fraternity above the to the Americas were innovators in translating the personal choices of the priest in exercising his right Bible and other liturgical books into the native to celebrate Mass. With the possibility of languages of the peoples they evangelised. concelebration during “conventual” Mass, given to At this point of history we are faced with an all religious communities after Vatican II, the option regarding the Roman liturgical tradition. question of the convenience of celebrating “private” «Summorum pontificum» states this plainly in Masses, at least in the Franciscan family, remains Article 1: “The Roman Missal promulgated by Paul open to debate, just as the question of VI is the ordinary expression of the ‘Lex orandi’ of “concelebration” is still an object of debate in some the Catholic Church of the Latin rite. Nonetheless, sectors of the Church. the Roman Missal promulgated by Saint Pius V and We shall not deal, at this point, with the pastoral reissued by Blessed John XXIII is to be considered aspects of one or the other kind of celebration, even as an extraordinary expression of that same ‘Lex though this is also a point of discussion, given that orandi’, and must be given due honour for its the Church has entrusted many parishes to the venerable and ancient usage. These two expressions pastoral care of the Franciscan Order. This of the Church’s ‘Lex orandi’ will in no way lead to discussion would entail an examination of the role a division of the Church’s ‘Lex credendi’. They are, of the parish priest in relation to the local Ordinary, in fact, two usages of the one Roman rite.” 15 whose authority in decision making regarding the It is up to theologians to discuss whether there is, use or otherwise of the Tridentine Mass seems to in fact, the one and same ‘Lex credendi’ in the have been curtailed in «Summorum pontificum», Missal of Saint Pius V and that of Paul VI, given article 7 .19 that the liturgical tradition prior to Vatican II, in With all due “obedience and reverence to the some aspects, certainly expresses a different Lord Pope”, we cannot accept the provisions of ecclesiology than that which developed after «Summorum pontificum» without some sense of

6 Spirtu u Óajja Lulju - Settembru 2007 I Ordni Fran©iskan preoccupation not only regarding its long-term NY 1999 [= FAED I], 101. effects on Church unity and pastoral ministry, but 5 BENEDICT XVI, Letter to the Bishops on the more so regarding its implications for us, as occasion of the publication of the Apostolic Letter “Motu Franciscans. In our long history, we have hardly Proprio data” «Summorum Pontificum» on the use of the been an example of unity or uniformity. Roman Liturgy prior to the reform of 1970 : “ In the first Nevertheless, the Franciscan family has always been place, there is the fear that the document detracts from the a dynamic force in the Church. It has understood its authority of the Second Vatican Council, one of whose faithfulness to the Church of Rome as implying a essential decisions – the liturgical reform – is being called sincere effort to move on with the Church, to open into question. This fear is unfounded. In this regard, it up new spaces in which the Spirit of the Lord can must first be said that the Missal published by Paul VI and operate. In this endeavour, ever faithful to Catholic then republished in two subsequent editions by John Paul tradition, and rejecting all kinds of innovations not II, obviously is and continues to be the normal Form – the based on sound Catholic doctrine, every Franciscan Forma ordinaria – of the Eucharistic Liturgy. The last feels that it is his duty to move on. The Second version of the Missale Romanum prior to the Council, Vatican Council has provided such an opportunity, which was published with the authority of Pope John which still needs to be studied in depth and valued XXIII in 1962 and used during the Council, will now be for the future of the Church. Among the new fruits able to be used as a Forma extraordinaria of the liturgical of the Spirit born out of Vatican II, the revised celebration. It is not appropriate to speak of these two edition of the Roman Missal has certainly been a versions of the Roman Missal as if they were ‘two Rites’. great success. The words of Pope Paul VI remain Rather, it is a matter of a twofold use of one and the same prophetic for us, Franciscan priests, if we have to rite.” discern whether we can, in fact, remain faithful to 6 Reg. Bullata (1223), 3,1: “Clerici faciant divinum our tradition by making use of the privileges granted officium secundum ordinem sanctae Romanae by «Summorum pontificum»: Ecclesiae”. The Cistercian chronicler Alberic de Trois- “We hope nevertheless that the Missal will be Fontaines, in his Chronicle (1227-1235) writes: received by the faithful as an instrument which bears “Regarding the usage (of the friars minor) in reading witness to and which affirms the common unity of Scripture and singing psalms, he (Francis) chose the form all. Thus, in the great diversity of languages, one of the Church of Rome” ( Monumenta Germaniae unique prayer will rise as an acceptable offering to Historica, Scriptores, 13,887-888). our Father in heaven, through our High-Priest Jesus 7 HONORIUS III, Decree Sane cum olim (22 Christ, in the Holy Spirit.” 20 November 1219), in Bullarium Romanum , Honorius III, n. XI, tom. III, 366a-366b: “We strictly enjoin by precept that the Eucharist be reserved always devotedly and Notes faithfully in a place of honour that is clean and designated for It alone. Every priest should teach his people 1 The original Latin version I shall quote is that found frequently that they should bow in reverence whenever in the official web-site of the Vatican: the life-giving Host is elevated at the celebration of Mass http://www.vatican.va and that each one should do the same when the priest is 2 The English translation of the Letter will be quoted carrying It to the sick. At the same time, the priest should also from the official web-site of the Vatican. carry It in becoming apparel covered with a clean veil and 3 BENEDICTUS XVI, Litterae Apostolicae Motu should bring It back opening at his breast and with Proprio datae Summorum Pontificum , Art. 3: “Si respect. The priest should be preceded by a torch, since communitates Institutorum vitae consecratae atque the Eucharist is the radiance of Eternal Light” (translation Societatum vitae apostolicae iuris sive pontificii sive taken from FAED I, 55). dioecesani quae in celebratione conventuali seu 8 HONORIUS III, Decree Quia populares tumultus (3 “communitatis” in oratoriis propriis celebrationem December 1224), in Bullarium Franciscanum I, 20, n. 17: sanctae Missae iuxta editionem Missalis Romani anno “Therefore, favourable to your petitions, by authority of 1962 promulgatam habere cupiunt, id eis licet. Si singula these present letters, we concede to you this privilege: communitas aut totum Institutum vel Societas tales that in your places and oratories you may celebrate celebrations saepe vel plerumque vel permanenter solemn Masses with a portable altar, as well as the other perficere vult, res a Superioribus maioribus ad normam divine offices, without prejudice to the rights of parochial iuris et secundum leges et statuta particularia decernatur.” churches” (translation taken from FAED I, 562). 4 Later Rule, 3,1, Francis of Assisi. Early Documents , 9 S.J.P. VAN DIJK, Sources of the Modern Roman Vol. I, ed. R.J. Armstrong, J.A. Wayne Hellmann, W.J. Liturgy. The Ordinal by Haymo of Faversham and Short, Franciscan Institute, St. Bonventure University, Related Documents (1243-1307), Vol. I, Leiden 1963, 40-

Spirtu u Óajja Lulju - Settembru 2007 7 I Ordni Fran©iskan

41: “The third chapter of the final Rule (1223) prescribes 15 BENEDICTUS XVI, Litterae Apostolicae Motu that, except for the psalter, clerics are to say the Divine Proprio datae Summorum Pontificum , Art. 1: “Missale Office according to the use of the Holy Roman Church, Romanum a Paulo VI promulgatum ordinaria expressio since they are allowed to have breviaries. Lay brothers ‘Legis orandi’ Ecclesiae catholicae ritus latini est. are to say a number of Our Fathers for each of the Missale autem Romanum a S. Pio V promulgatum et a B. Canonical Hours. Since at the time the brotherhood of St. Ioanne XXIII denuo editum habeatur uti extraordinaria Francis was predominantly an Order of laymen and expressio eiusdem ‘Legis orandi’ Ecclesiae et ob clerics, the Rule limited itself to the obligation of the venerabilem et antiquum eius usum debito gaudeat Office and its equivalent without reference to the Mass honore. Haec duae expressiones ‘legis orandi’ Ecclesiae, liturgy. The increasing number of priests soon made minime vero inducent in divisionem ‘legis credendi’ itself felt; by 1230 it was already so great that the first Ecclesiae; sunt enim duo usus unici ritus romani.” issue of liturgical books included both an Office and a 16 BENEDICTUS XVI, Litterae Apostolicae Motu Mass book.” Proprio datae Summorum Pontificum , Art. 2: “Ad talem “The phrase ‘according to the use of the Holy Roman celebrationem secundum unum alterumve Missale, Church’ is vague in itself. The liturgical books published sacerdos nulla eget licentia, nec Sedis Apostolicae nec afterwards show how the Office intended was that of the Ordinarii sui.” pope’s court, officially residing at the Lateran palace. In 17 “Sed si sunt plures sacerdotes in hoc loco, secrete the last years of the reign of Innocent III this office was possunt cantare missam quam volunt.” codified in an ordinal, the arrangement and rubrics of 18 EpOrd 30-31: “Si vero in loco plures fuerint which were followed not only in the liturgical books of sacerdotes, sit per amorem caritatis alter contentus audita the papal chaplains but also in those reviewed by celebratione alterius sacerdotis.” Honorius III in order to release this liturgy to a wider use. 19 BENEDICTUS XVI, Litterae Apostolicae Motu In fact, the breviary was adopted by the canons of the Proprio datae Summorum Pontificum , Art. 7: “Ubi aliquis cathedral of Assisi, from whom St. Francis inherited his coetus fidelium laicorum, de quo in art. 5 §1 petita a veneration for the court liturgy. The papal chaplains, parocho non obtinuerit, de re certiorem faciat Episcopum however, used the so-called Roman Psalter. The dioecesanum. Episcopus enixe rogatur ut eorum optatum exception made on this point by the Rule indicates that exaudiat. Si ille ad huiusmodi celebrationem providere the friars were to say the court Office but not the Roman non potest res ad Pontificiam Commissionem ‘Ecclesia version of its Psalter. They conformed to the tradition Dei’ referatur.” observed outside Rome by saying the Gallican Psalter.” 20 PAUL VI, Apostolic Constitution Missale 10 Cfr. N. MUSCAT, “Brothers , look at the humility Romanum (3 April 1969), in Acta Apostolicae Sedis 61 of God”. The Eucharist in the Writings and the Life of (1969) 217-226: “ Haud secus Nos, etsi, de praescripto Saint Francis of Assisi , Franciscan Studies Corner, web- Concilii Vaticani II, in novum Missale legitimas site of the Maltese Franciscan OFM Province: varietates et aptationes (Cf CONCILIUM www.ofm.org.mt OECUMENICUM VATICANUM II, Const. de sacra 11 The Chronicle of Salimbene de Adam, ed. J.L . liturgia Sacrosanctum Concilium , nn. 38-40; AAS 56, Baird, Medieval & Renaissance Texts and Studies, Vol. 1964, p. 110) ascivimus, nihilo tamen secius fore 40, New York 1986, 4. confidimus, ut hoc ipsum a christifidelibus quasi 12 “Libros continue suos, videlicet bibliotecas, in subsidium ad mutuam omnium unitatem testandam forulis a cullo dependentes baiulantes.” Quotation taken confirmandamque accipiatur, utpote cuius ope, in tot from GRATIEN DE PARIS, Historie de la Fondation et varietate linguarum, una eademque cunctorum precatio de l’Évolution de l’Ordre des Frères Mineurs au XIIIe ad caelestem Patrem, per summum Pontificem nostrum siècle, Bibliotheca Seraphico-Capuccina, Roma 1982, Iesum Christum, in Spiritu Sancto, quovis ture 63-64, footnote. fragrantior ascendat.” 13 Thirteenth Century Chronicles. Jordan of Giano, Thomas of Eccleston, Salimbene degli Adami , Translated from the Latin by P. Hermann, Introduction and Notes by M.T. Laureilhe, Franciscan Herald Press, Chicago 1961, 61: “In the same general chapter breviaries and antiphonaries according to the usage of the Order were sent to the provinces.” 14 S.J.P. VAN DIJK, Sources of the Modern Roman Liturgy. The Ordinal of Haymo of Faversham and Related Documents (1243-1307), Vol. I, Leiden 1963, 40-55.

8 Spirtu u Óajja Lulju - Settembru 2007 II Ordni Fran©iskan kummentarju tieg˙u Capestrano ried isolvi IL-FORMA TA’ ÓAJJA problema prattika: kif is-sorijiet kellhom josservaw il-forma ta’ ˙ajja ta’ Santa Klara? L- Explicatio Regulae S. Clarae tikkonsisti fi TA’ KLARA tliet taqsimiet: ittra ta’ mer˙ba, espo Ωizzjoni tar- Regola, u ittra konklu Ωiva li tapplika d-deskrizzjoni U L-ORDNI TAGÓHA ta’ San Fran©isk dwar il-kwalitajiet tal-ministru ©eneral ideali g˙al dawk ta’ l-uffiççju ta’ abbadessa FIL-MEDJUEVU (2) Klarissa. L-ittri tal-bidu u tat-tmiem jipprovdu eΩortazzjonijiet spiritwali, filwaqt li l-parti Lezlie Knox le©islattiva turi l-kapaçità sistematika u prattika ta’ Ìwann minn Capestrano. Id-dikjarazzjoni taqsam [«Franciscan Studies» 64 (2006) 235-254] kull kapitlu tar-Regola fi preçetti, li fihom elementi legali, morali u pedago©içi. B’kollox hemm 118 precepta fuq 12-il kapitlu. Il-kitba turi l-pinna Il-patrijiet Minuri u r-Regola ta’ Santa Klara mirquma ta’ avukat tal-li©i kanonika u teologu 7. Il- kapitlu dwar il-Professjoni g˙andu 18 preçetti, San Ìwann minn Capestrano kien responsabbli filwaqt li dak dwar l-Elezzjoni ta’ l-Abbadessa li jxerred ir-riforma Osservanti fost il-Klarissi. g˙andu 20. Din l-attenzjoni g˙all-obbligi legali Meta ©ie ma˙tur Vigarju Ìenerali ta’ l-Osservanti çertament tirrifletti l-preparazzjoni intellettwali ta’ fl-1443, hu ordna lill-patrijiet biex ma jaççettawx Capestrano. Interessanti li hemm 16 preçetti fuq is- il-kura pastorali ta’ dawk il-monasteri li ma kienux Silenzju, 10 fuq il-Klawsura, 5 fuq ix-Xog˙ol, u 6 fuq l-Uffiççju Divin. Jolqotna l-fatt li l-kapitlu 6 ipprofessaw il-forma ta’ ˙ajja ta’ Santa Klara 1. Billi din ir-Regola ta’ l-1253 kienet rari ˙afna biex tar- Regola ta’ Santa Klara , li hu çentrali g˙ax tinstab, almenu sa l-1440 kienu biss ftit il-patrijiet li jitkellem dwar il-faqar, g˙andu biss 2 preçetti u l- kienu qrawha, jew li kienu lesti li jg˙inu lis-sorijiet ebda kummentarju partikulari min-na˙a ta’ fir-riforma tag˙hom skond din ir-Regola. Fl-1434 Capestrano. Dan il-mod qasir kif l-awtur jitkellem Santa Koleta minn Corbie kellha tibg˙at patri f’dan il-kapitlu donnu jissu©©erixxi li l-patrijiet Assisi g˙ax fi Franza ma kienx hemm kopja wa˙da Osservanti ftit kienu mid˙la tal-preokkupazzjoni çentrali ta’ Klara u tal-motivazzjoni spiritwali tar- Regola ta’ Santa Klara 2. Kien hemm bi Ωa’ fost il-Klarissi min˙abba l-fatt li din ir-Regola kienet tag˙ha. Barra minn riferiment g˙all-weg˙da ta’ meqjusa awstera. Iz-zija ta’ Mariano da Firenze, li Fran©isku rigward il-kura pastorali tieg˙u u tal- kienet soru fil-monasteru ta’ Santa Chiara f’Arezzo, patrijiet, l-isem ta’ Klara jidher biss fil-formula tal- qaltlu li kienet ˙asbitha darbtejn biex tid˙ol professjoni tas-sorijiet, u din ukoll tittie˙ed mir- Regola ta’ Urbanu IV . f’kunvent Fran©iskan min˙abba din ir-ra©uni 3. Sentejn wara, Ìwann minn Capestrano kellu Id-digrieti li huma itwal jindikaw li Ìwann kien jaffronta dawn il-problemi direttament permezz ta’ iqishom partikolarment importanti g˙all-forma ta’ ˙ajja tas-sorijiet. Ma nistag˙©bux li naraw li l- kummentarju g˙ar- Regola ta’ Santa Klara 4. L-abbadessa Elisabetta tal-monasteru ta’ Corpus klawsura tirçievi attenzjoni partikulari. F’silta twila Christi f’Mantova kienet talbet lil San Ìwann minn l-awtur i©ib kliem minn bulli papali ta’ Girgor IX u Eugenio IV dwar din it-tema. Capestrano wkoll Capestrano biex jikteb spjega tar-Regola 5. G˙all- bidu l-Vigarju Ìenerali ˙asibha darbtejn jekk isegwi l-le©islazzjoni papali billi jag˙ti attenzjoni iwe©ibx, imma l-insistenza ta’ l-abbadessa u l- prominenti lill-ministeru pastorali. Il-kummentarju kmand tal-Papa Eugenio IV ipperswadewh biex dwar l-1 kapitlu kien jikkonferma li l-patrijiet jikteb il-kummentarju tieg˙u fuq ir- Regola ta’ Minuri kellhom jipprovdu kura pastorali lis-sorijiet Santa Klara . Ìwann inteba˙ li b’kitba b˙al din l-istess kif kien wieg˙ed Fran©isku f’San Damiano. kien jil˙aq skopijiet kemm politiçi kif ukoll Filwaqt li, fil-ka Ω ta’ Klara, din is-silta kienet motiv didattiçi. Kien jiddefinixxi l-obbligu tas-sorijiet li kruçjali biex bih torbot lill-patrijiet ma’ l-Ordni j˙arsu r-Regola tag˙hom, kif kien g˙amel digà mal- tag˙ha, g˙al Ìwann minn Capestrano kienet patrijiet Osservanti f’ittra ençiklika ta’ l-1443 dwar tikkonferma r-rwol importanti li l-kjeriçi kellhom fil-kura pastorali tas-sorijiet. Hu j˙e©©e© lis- ir- Regola Bullata 6. Billi s-sorijiet tal-monasteru ta’ Corpus Christi kienu waqqfu monasteri o˙rajn sorijiet biex joffru l-og˙la ubbidjenza tag˙hom lill- f’Padova, Verona, Pesaro u bliet o˙rajn, hu seta’ visitatur, aktar milli lill-abbadessa, g˙aliex dak kien jistenna li l-kummentarju tieg˙u kien jintbag˙at il-kjeriku li kien responsabbli mir-riforma ukoll f’monasteri o˙rajn tal-Klarissi. Fil- tag˙hom. Id-deskrizzjoni li jag˙ti tal-vi Ωitatur fil-

Spirtu u Óajja Lulju - Settembru 2007 9 II Ordni Fran©iskan kapitlu 12 tittie˙ed direttament mill-ençiklika li klawstrali, ˙lief g˙all-fatt li l-Klarissi kellhom kiteb lill-patrijiet fl-1443. X’aktarx li Capestrano jirçievu l-kura spiritwali mill-patrijiet Minuri. Fil- ˙aseb li, billi r-riforma Osservanti f’ka Ω ta’ Ordni fatt, id-dikjarazzjoni ta’ Capestrano ma tg˙inniex femminili kienet differenti minn dik tal-patrijiet, nifhmu kif is-sorijiet Klarissi ˙addnu r-riforma dawn il-ministri (vi Ωitaturi) setg˙u jkunu mezz li Osservanti u r-Regola ta’ l-1253. Imma l-istorja ta’ ji Ωguraw livell ta’ dixxiplina fl-Ordni ta’ Santa Mariano da Firenze toffrilna perspettiva differenti, Klara riformat. Fil-fatt, insibu li tnejn mill- ibba Ωata fuq ugwaljanza spiritwali u g˙ajnuna manuskritti tad-dikjarazzjoni fihom mistoqsijiet ta’ reçiproka bejn patrijiet Minuri u sorijiet Klarissi. fra Graziano, konfessur tal-monasteru ta’ Corpus Christi, biex ikollu kjarifikazzjonijiet. Per eΩempju, Graziano xtaq ikun jaf jekk il- Is-Sorijiet u r-Regola ta’ Santa Klara projbizzjoni li s-sorijiet jitkellmu dwar ˙wejje© tad- dinja kienetx tfisser ukoll li huma ma setg˙ux Nistg˙u çertament ng˙idu li kummentarju ta’ jag˙tu parir lil postulanta dwar li setg˙et i ΩΩ omm il- regola mag˙mul minn kanonista ma jistax ikun il- brevjar. Ìwann iwie©eb fil-qosor li s-sorijiet dan post li fih nistg˙u nifhmu b’mod pastorali l-wirt ta’ setg˙u jag˙mluh bla diffikultà. Klara ta’ Assisi. Il-metodu storiku ta’ Mariano da Ìwann minn Capestrano ried ukoll inaqqas il- Firenze bl-enfasi tieg˙u fuq it-tradizzjoni ˙ruxija tar-Regola fejn din kienet tassew iebsa li devozzjonali jista’ jidher li ma fihx sustanza. ti©i m˙arsa. Kif kienet id-drawwa fost il-patrijiet, Imma, hu preçi Ωament l-u Ωu tieg˙u ta’ dawn l- id-dikjarazzjoni tag˙ti l-permess ta’ g˙ajnuna elementi ta’ a©jografija li hu importanti biex naraw materjali lill-monasteru, u mhux tinsisti fuq faqar kif Mariano jipprova jg˙aqqad il-pre Ωent ta’ l-Ordni apostoliku b’mod assolut. Per e Ωempju, r- Regola ta’ Santa Klara fi Ωmienu mal-passat tieg˙u. ta’ Santa Klara tg˙id li s-sorijiet ma jistg˙ux jag˙tu It-tieni nofs tat-trattat ta’ Mariano hu dedikat parir lill-postulanta dwar kif tiddisponi mill-©id lill-bijografiji ta’ Klarissi mag˙rufin. U˙ud minn materjali ( RegCl 2,7-10). Imma d-dikjarazzjoni dawn in-nisa kienu figuri importanti fis-seklu 13 li tissu©©erixxi li l-postulanta setg˙et tag˙ Ωel kienu jistg˙u jispiraw id-devozzjoni tal-qarrejja: liberament li tag˙ti l-wirt tag˙ha b˙ala karità lill- Klara, çertament, u s˙abha f’San Damiano, kif komunità. L-im˙abba lejn il-faqar kellha tidher ukoll Agnese ta’ Praga huma lkoll inklu Ωi. Il- f’mod o˙rajn, b˙alma seta’ jkun il-mod sempliçi u ma©©oranza tas-su©©etti, i Ωda, ©ejjin mis-seklu 15 fqir ta’ l-ilbies tas-sorijiet. Ìwann jispjega wkoll li (ji©ifieri fl-istess Ωmien ta’ Mariano), u huma r- Regola ta’ Santa Klara mhux neçessarjament li Klarissi li kienu ˙adu sehem fil-qawmien ©did kienet tobbliga lis-sorijiet li jsumu kuljum. L- Osservanti fl-Ordni. Il-kwestjoni kumplessa tal- abbadessa dejjem kellha l-fakultà li tiddeçiedi meta le©islazzjoni tas-sorijiet g˙andha rwol importanti tista’ tiddispensa mis-sawm, l-aktar fil-ka Ω tas- f’˙afna minn dawn l-istejjer. Fl-ewwel ktieb, sorijiet Ωg˙a Ωag˙ jew morda. Fl-a˙˙arnett Mariano kien kiteb li l-le©islazzjoni tag˙hom kienet Capestrano jg˙id li s-silenzju ma kellux ji©i meqjus sinjal tal-perfezzjoni evan©elika ta’ l-Ordni u b˙ala penitenza, imma pjuttost b˙ala don mog˙ti konferma ta’ l-ugwaljanza spiritwali tas-sorijiet lir-reli©ju Ωi nisa biex ji©©ieldu kontra t- mal-patrijiet Minuri 8. Hu xandar, ming˙ajr l-ebda tentazzjonijiet u biex jaslu g˙all-perfezzjoni ironija g˙all-bidliet li kien ©ew aççettati, li r-ritorn spiritwali. tas-sorijiet g˙al-le©islazzjoni tag˙hom tal-bidu L-effett ta’ l-istudju ta’ dawn id-digrieti – kienet tfisser riforma tajba: “dawk kollha li jg˙ixu spjegazzjonijiet ta’ Capestrano dwar klawsura, kura ta˙t ir-regola li Santa Klara rçeviet minn San pastorali tas-sorijiet, faqar, sawm u silenzju – Fran©isk, fl-og˙la faqar b˙all-patrijiet Minuri, u jissu©©erixxi li l-forma ta’ ˙ajja ta’ Klara kienet bil-modifiki tal-Papa Eugenio IV” 9. ©ew newtralizzata, jew a˙jar, monastiçizzata. Id- L-istorja ta’ Mariano, i Ωda, tirrifletti t-tensjoni dokument joffri dehra stabbli ta’ kif il-Knisja kienet bejn il-patrijiet u s-sorijiet dwar x’ji©ifieri t˙ares lejn il-˙ajja klawstrali femminili, u ftit jg˙in osservanza moderata tar-regola. Filwaqt li Mariano biex wie˙ed jifhem kif is-sorijiet setg˙u jer©g˙u kien jis˙aq li l-Ordni ta’ Santa Klara kien ©ie lura lejn l-ori©ini spiritwali tag˙hom. Ftit hemm iffurmat mill-patrijiet Minuri u l-papat, il-fonti – id- elementi li jidhru differenti mir- Regola ta’ Urbanu dokumenti, kronaki, u bijografiji preservati fl- IV (1263), li kienet iggvernat lil dawn il-monasteri arkivji tas-sorijiet kif ukoll is-sorijiet li tkellmu g˙al kwa Ωi Ωew© sekli. Fil-fatt, il-mudell ta’ ˙ajja mieg˙u – jirre Ωistu dan kollu. G˙alkemm hu sa˙aq klawstrali li jippre Ωenta Ìwann minn Capestrano fl-ewwel nofs ta’ l-istorja tieg˙u li r-regola kellha jidher li fundamentalment lanqas tista’ ti©i modifikata, it-tieni ktieb ifa˙˙ar in-nisa li kienu tiddistingwih minn dak ta’ ordnijiet o˙rajn ta’ nisa jimxu b’mod strett ma’ dak li titlob. B˙ala

10 Spirtu u Óajja Lulju - Settembru 2007 II Ordni Fran©iskan eΩempju, Felice Meda, Klarissa f’Pesaro, ti©i ©ejjin mill-familja mhux riformata ta’ l-Ordni, mfa˙˙ra g˙aliex kienet issum regolarment skond ji©ifieri Konventwali. Dawn ma riedux dak li titlob ir- Regola ta’ Santa Klara . Mariano jamministraw is-sagramenti lis-sorijiet, jekk dawn donnu jinsab bejn ˙altejn dwar kif jimmodifika l- ma jipprofessawx ir- Regola ta’ Urbanu IV 13 . awsterità tal-forma ta’ ˙ajja ta’ Klara u kif jammira Ìwann minn Capestrano, li issa kien Vigarju lil dawk in-nisa li kienu qeg˙din jinsistu dwar Ìenerali ta’ l-Osservanza Cismontana g˙at-tieni osservanza preçi Ωa ta’ dak li titlob. Nisa li l- darba, kellu jibg˙at patrijiet Osservanti minn Ruma monasteri tag˙hom kienu g˙adhom immexxijin biex jamministraw is-sagramenti fil-monasteru ta’ mir- Regola ta’ Urbanu IV ©ew imfa˙˙rin talli huma Santa Eucaristia. kienu qeg˙din jg˙ixu b˙allikieku ipprofessaw ir- Il-bijografija ta’ Antonia da Firenze, li Mariano Regola ta’ Santa Klara 10 . Sa çertu punt l-istorja ta’ ©abarha minn fomm s˙abha s-sorijiet, tis˙aq dwar Mariano wie˙ed irid jaqraha b˙ala a©jografija, ix-xewqa tag˙hom li jirritornaw g˙all-ori©ini ji©ifieri, storja ta’ e Ωempji qaddisin li wie˙ed irid spiritwali tag˙hom u g˙all-persekuzzjonijiet li jammirahom imma li mhux façli li wie˙ed sofrew min˙abba l-fedeltà tag˙hom g˙ar- Regola jimitahom letteralment. Imma billi Mariano ta’ Santa Klara . Id-devozzjoni reli©ju Ωa ta’ Antonia qieg˙ed jitkellem dwar nisa ikkonsagrati kienet titlob g˙al interpretazzjoni letterali tar- kontemporanji, wie˙ed jifhem li l-qarrejja Regola ta’ Santa Klara . Mariano jfakkar li Antonia femminili tieg˙u kienu jinterpretaw l-istorja tieg˙u kienet ©iet imfa˙˙ra g˙all-im˙abba li kienet turi b˙ala awtorizzazzjoni g˙ax-xewqa tag˙hom li lejn il-faqar u g˙all-penitenza tag˙ha, li kienet jimxu b’mod strett fuq ir- Regola ta’ Santa Klara . tinkludi s-sawm, ilbies fqir u perjodi twal ta’ G˙andha Ωew© e Ωempji li juruna kif l-aççettazzjoni silenzju. Fuq kollox ifa˙˙arha g˙as-sabar li bih tal-forma ta’ ˙ajja ta’ Klara kienet aktar g˙exet quddiem iç-ça˙da tal-Konventwali li ikkumplikata milli wie˙ed jista’ jimma©ina sallum. jipprovdu kura pastorali lill-monasteru, kif ukoll Wara l-mewt ta’ Ωew©ha fl-1430, Antonia da quddiem marda gravi ta’ tumur li hi kellha ©©orr Firenze ça˙det g˙at-tieni Ωwie© u da˙let f’komunità g˙al sittax-il sena. Kien importanti g˙al dawn is- ta’ terzjarji Fran©iskani tal-belt tag˙ha 11 . Wara ftit sorijiet is-support ta’ Ìwann minn Capestrano. ta Ω-Ω mien g˙addiet f’kunvent ie˙or ta’ Foligno u Kien hu li inkora©©ixxa lil dawn in-nisa biex tliet snin wara marret L’Aquila biex twaqqaf jipprofessaw ir- Regola ta’ Santa Klara . Hemm hemmhekk komunità ©dida ta’ nisa terzjarji f’Santa stejjer o˙rajn li jirrakkonta Mariano li juruna Elisabetta. Hemmhekk damet 14-il sena, imma ma tensjoni bejn il-patrijiet u s-sorijiet f’dan il-perjodu kienetx kuntenta b’dak l-istil ta’ ˙ajja. Billi dawn kritiku ta’ l-istorja. in-nisa ma kienux jg˙ixu fil-klawsura, kienu Mariano kiteb ukoll il-bijografija ta’ Santa donnhom baqg˙u jg˙ixu fid-dinja. Antonia ma Eustochio da Messina, li jibba Ωaha fuq ˙ajja kienetx tal-fehma li dan l-istil ta’ ˙ajja kien miktuba minn se˙bitha, Jacopa di Pollicino 14 . jirrifletti l-intenzjonijiet ta’ Fran©isku g˙al nisa Eustochio kienet da˙let fil-kunvent Fran©iskan ta’ reli©ju Ωi. B’hekk hi ˙asbet li twaqqaf komunità Santa Maria di Basicò fl-1449 wara li miet ©dida li ssegwi r- Regola ta’ Santa Klara . Meta missierha. G˙alkemm hi kellha ti©©ieled mal- Ìwann minn Capestrano ©ie L’Aquila biex qraba r©iel tag˙ha biex taqla’ l-permess li tid˙ol fil- jippriedka hemm fl-1447, hu da˙al b’entu Ωja Ωmu kunvent, hi ma tantx kienet kuntenta meta da˙let. biex jg˙in lil Antonia fl-g˙an tag˙ha. Lilha u lil xi Is-sorijiet kienu ipprofessaw ir- Regola ta’ Urbanu sorijiet o˙rajn tahom f’idejhom monasteru IV , imma ma kellhom l-ebda kura pastorali min- abbandunat li huma semmew Santa Eucaristia. na˙a tal-patrijiet Minuri Osservanti. Eustochio Billi s-sorijiet kienu g˙adhom ma g˙amlux nnifisha dejjem riedet tg˙ix skond l-osservanza tal- professjoni formali tal-voti reli©ju Ωi, Antonia forma ta’ ˙ajja ta’ Santa Klara, u g˙alhekk hi offriet ru˙ha biex tmur tittallab il-karità g˙all- ippjanat li titlaq minn Basciò u twaqqaf monasteru g˙ajxien tag˙hom. Imma meta Capestrano ©did fejn hi setg˙et tipprofessa r- Regola ta’ Santa inteba˙ li kienet ˙ar©et mill-klawsura, ma ˙ax Klara . pjaçir. Hu irran©a biex is-sorijiet ji©u provduti Meta stqarret x’kienu l-pjanijiet tag˙ha, g˙all-g˙ajxien tag˙hom u ˙atar lil Antonia b˙ala l- Eustochio sabet oppo Ωizzjoni qawwija mill- ewwel abbadessa ta’ dik il-komunità. Is-sorijiet abbadessa u s-sorijiet. Ma’ l-abbadessa Flos, irçevew kopja tar- Regola ta’ Santa Klara mill- Eustochio kienet ˙abiba ˙afna, imma nqalg˙u bosta monasteru ta’ Corpus Christi ta’ Mantova 12 . Imma intoppi fil-monasteru, l-aktar rigward l-osservanza g˙alkemm kellhom is-support ta’ Capestrano, tar-Regola, u fl-a˙˙arnett it-tnejn infirdu. Omm Antonia u s-sorijiet tag˙ha kellhom jaffaççjaw Eustochio talbet lill-Papa biex jag˙ti permess lil oppo Ωizzjoni mill-patrijiet Minuri tal-post, li kienu bintha li twaqqaf monasteru ©did li fih is-sorijiet

Spirtu u Óajja Lulju - Settembru 2007 11 II Ordni Fran©iskan jg˙ixu ta˙t ir- Regola ta’ Santa Klara u l-kura ˙ajja reli©ju Ωa setg˙et ti©i attribwita wkoll g˙all- pastorali tal-patrijiet Osservanti 15 . Imma wkoll pre Ωenza ta’ konfessur tajjeb. Il-maqlub kien ukoll wara li kisbet il-permess, Eustochio kellha veru, ji©ifieri d-dekadenza ta’ komunità reli©ju Ωa quddiemha problema o˙ra, g˙ax fi Sqallija ma kien frott ta’ nuqqas ta’ konfessur tajjeb. Is-suççess kienx hemm kopja wa˙da tar- Regola ta’ Santa fir-relazzjoni bejn patrijiet Minuri u sorijiet Klarissi Klara . Xi patrijiet intbag˙tu fil-kapitlu ©enerali kien il-fatt li huma fehmu dak li Tommaso da biex jakkwistaw kopja, imma ©ew lura idhom Celano kien kiteb rigward il-weg˙da ta’ San f’idhom. Billi kienet taf li r- Regola ta’ Santa Klara Fran©isk li hu u l-patrijiet tieg˙u jie˙du ˙sieb lis- kienet ©iet konfermata bil-le©islazzjoni tal-patrijiet, sorijiet klawstrali ta’ Santa Klara. Fl-istess ˙in, Eustochio iddeçidiet li tag˙mel il-modifiki iΩda, jidher li kien hemm konflitt bejn l-iskop neçessarji g˙all-u Ωu tag˙ha f’kunvent femminili. prinçipali ta’ l-Osservanti li jirritornaw lejn l- Eustochio ˙adet kapitli mir- Regola Bullata ta’ San ori©ini spiritwali ta’ l-Ordni, u l-mod kif il- Fran©isk u adattathom g˙al komunità ta’ nisa. Fran©iskani fil-fatt kienu qeg˙din jg˙ixu lejn nofs Imma xorta ma kienetx soddisfatta. Mariano jikteb is-seklu 15, f’mument ta’ tensjoni kbira bejn il- li s-soluzzjoni ©ietha b’intervent divin. familja Konventwali u r-riforma Osservanti fl- Jum tar-rebbieg˙a, li fih kienet ni Ωlet ix-xita l- Ordni. Ìwann Capestrano kienu qeg˙din jum u l-lejl kollu, wie˙ed ra©el flimkien ma’ wliedu jippre Ωentaw ir-riforma b˙ala materja ta’ obbligi kien miexi qrib ix-xmara tal-belt. Wie˙ed minn legali li kienu jibnu l-identità tas-sorijiet fil-forma uliedu kien jismu Francesco u sab ktieb antik ˙afna tradizzjonali ta’ kontemplattivi klawstrali. Imma fuq xatt ix-xmara. Meta l-missier ©abru ra li l-ktieb filwaqt li l-kummentarju ta’ Capestrano ma setax kien xott. Dan il-fatt deher g˙alih b˙ala fatt jiddefinixxi e Ωattament x’kien ifisser spiritwalment mirakolu Ω. Meta beda jaqrah inteba˙ li kien fih ir- li nisa jg˙ixu r-Regola mog˙tija lilhom minn Santa Regola li kienet kitbet Santa Klara, bil-privile©©i u Klara, l-istorja ta’ Mariano da Firenze turi kif kien l-konferma tag˙ha. Billi kien jaf bix-xewqa ta’ hemm sorijiet li t˙abtu biex dan iwettquh fil- Eustochio li jkollha din ir-regola, hu mar jag˙tiha prattika. L-istorja devozzjonali tieg˙u turi kif dawn dak il-ktieb u hi laqeg˙tu b’fer˙ li ma jitfissirx. is-sorijiet kienu jirre Ωistu l-osservanza moderata Eustochio skopriet li mhux biss li dan il- tar- Regola ta’ Santa Klara g˙aliex huma xtaqu manuskritt kien fih ir-regola, imma kien jinkludi jwie©bu g˙all-intenzjonijiet ori©inali tal-qaddisa. wkoll it-Testment ta’ Santa Klara, il-Barka, u l- Nistg˙u ng˙idu li dawn is-sorijiet t˙abtu g˙al Privile©© tal-Faqar attribwit lill-Papa Innoçenz osservanza letterali tar-Regola ta’ l-1253. Hu III 16 . Issa kellha f’idejha r-regola mixtieqa, importanti li ninnutaw li, lejn tmiem is-seklu 15, ir- g˙alkemm kellha tg˙addi minn provi o˙rajn, Regola ta’ Santa Klara bdiet tiççirkola f’˙afna inklu Ωi konfronti mas-sorijiet Urbanisti ta’ Basicò u monasteri ta’ Klarissi, kemm fil-forma ori©inali ç-ça˙da tal-patrijiet Osservanti ta’ Messina li Latina tag˙ha, kif ukoll fit-traduzzjonijiet. B’dan jipprovdu kura pastorali lis-sorijiet tag˙ha. Hekk hi il-mod bosta monasteri ta’ Sorijiet Klarissi re©g˙u damet ma da˙let fil-monasteru ta’ Montevergine sa ˙addnu r- Regola ta’ Santa Klara u g˙addew g˙al l-1464. ta˙t il-kura pastorali ta’ ˙uthom il-patrijiet tal- L-istorja ta’ l-akkwist tar- Regola ta’ Santa Klara familja riformata ta’ l-Osservanza Fran©iskana. tokkupa post çentrali fl-istorja ta’ Eustochio da Messina. Imma wkoll jekk wie˙ed iwarrab l- element le©©endarju ta’ din l-istorja tas-sejba tar- regola, jibqa’ l-fatt li hemm rabta diretta bejn il- NOTI komunità ta’ Montevergine f’Messina u l-forma ta’ ˙ajja ta’ Santa Klara. Attilio Bartoli Langeli jg˙id li 1 Cfr. L. WADDING, Annales Minorum , Vol. l-manuskritt ©ej minn nofs is-seklu 13 u hu opra ta’ 11, 204. l-id ta’ frate Leone. Interessanti li ma hemm l-ebda 2 D. CICCARELLI, “Contributi alla Recensione riferiment g˙ad-dikjarazzjoni dwar ir-Regola degli Scritti di S. Chiara”, Miscellanea miktuba minn San Ìwann Capestrano. Il-metodu Franciscana 79 (1979) 358. devot u sempliçi ta’ Eustochio jidher li kellu biss 3 MARIANO DA FIRENZE, 451: ... in quelli di skop wie˙ed: l-osservanza letterali tar- Regola ta’ sancta Chiara non voleva udire di entrare, per Santa Klara . respecto della molta fragile et debile sua natura et mala dispositione corporale . KonkluΩjoni 4 Explicatio Primae Regulae S. Clarae auctore S. Ioanne Capistranensis (1445), ed. D. VAN Mariano da Firenze kiteb li riforma tajba tal- ANDRICHEM, Archivum Franciscanum

12 Spirtu u Óajja Lulju - Settembru 2007 II Ordni Fran©iskan Historicum 22 (1929) 337-357; 512-529. 319-342. 5 Il-monasteru ta’ Corpus Christi kien twaqqaf 12 Bullarium Franciscanum I, 536-537. fl-1420, u kien iç-çentru li minnu xterrdet ir- 13 MARIANO DA FIRENZE, 590: Oltre alle riforma Osservanti f’monasteri o˙rajn ta’ l-Italja ta’ sore hebbe contrario tucta la provincia di Sancto fuq. Cfr. A. FANTOZZI, “La Riforma Osservante Bernardino excepto al beato Johanni, perché dei Monasteri delle Clarisse dell’Italia Centrale. volevano facessi professione sotto la regola di papa Documenti sec. XV-XVI”, Archivum Urbano . Franciscanum Historicum 23 (1930) 361-382; 488- 14 MARIANO DA FIRENZE, 631-677. Ir- 550. rakkont tieg˙u hu ba Ωat fuq ˙ajja miktuba minn 6 L. WADDING, Annales Minorum, Vol. 11, Jacopa di Pollicino, li kienet is-sie˙ba ta’ Santa 205-206. Eustochio. Din il-bijografija kienet intbag˙tet fil- 7 Ìwann minn Capestrano kien studja l-li©i monasteru ta’ Santa Lucia ta’ Foligno (fejn kienet f’Perugia fl-1406-1411. Hu kien serva b˙ala tg˙ix l-abbadessa Cecilia Coppoli, li kienet m˙allef f’dik il-belt, sakemm wara kri Ωi spiritwali tikkorrispondi ma’ Eustochio, u fejn kien hemm da˙al fl-Ordni tal-Minuri fl-1415. Cfr. U. scriptorium famu Ω). Il-manuskritt ori©inali hu NICOLINI, “S. Giovanni da Capestrano Studente e mitluf, imma je Ωistu Ωew© manuskritti o˙rajn Giudice a Perugia (1411-1 414)”, Archivum f’Perugia (Biblioteca Comunale Augusta 1180) u Franciscanum Historicum 53 (1960) 39-77. Ferrara (Biblioteca Civile Ariostea ms. II 1999). Il- 8 MARIANO DA FIRENZE, 56: Anchora per manuskritt ta’ Perugia ©ie ikkupjat minn Suor questo possiamo dire di questo ordine di sancta Felicita da Perugia fl-1510 (cfr. Memoriale di Chiara, come si dice di quello de frati minore, cioè Monteluce: Cronaca del Monastero delle Clarisse che lo institutore sancto Francesco fu da Dio di Perugia dal 1448 al 1838, Edizioni Porziuncola, mandato acciò renovassi la evangelica vita, la Assisi, 1983). Cfr. La Leggenda della Beata quale era nel mondo quasi dimenticata, per la qual Eustochia da Messina, ed. M. Calafato, Messina- cosa Jesu Christo domandò al Padre che li dessi Firenze, 1950. alcunj li quali portando la sua croce fussino suoi 15 Cfr. F. TERRIZI, “Documenti relativi alla vita perfetti imitatori. Al quale aconsentendo l’eterno della Beata Eustochia Calafato”, Archivum Padre li decte sancto Francesco col suo ordine. Et Franciscanum Historicum 58 (1965) 280-329. questo così essere revelò sancto Francesco esserli 16 W. MALECZEK, “Questions about the stato revelato de Jesu Christo. Cosi sancta Chiara authenticity of the Privilege of Poverty of Innocent et el suo ordine è stata mandata ad renovare la III and of the Testament of Clare of Assisi”, evangelica vita quanto al sexo femineo ... che la translated by C. Rosen and D. Nothwehr, vergine Maria domandò l’ordine di sancta Chiara Greyfriars Review 12 (1998) 1-80. al suo figliolo Jesu Christo, acciò rinovasi la sua purità et humilità et la sua vita che fu tucta evangelica. Et cosi con effecto facessi è manifesto per la vita sua et regula che observò, onde nel duodecimo capitulo si dice: Paupertatem et humilitatem Domini nostri Jesu Christi et eius sanctissime matris et sanctum evangelium quod firmiter promisimus observemus [RegCl 12,13]. Il- fonti ta’ Mariano hu l- De Conformitate Vitae Beati Francisci ad Vitam Domini Iesu , ta’ Bartolomeo da Pisa ( Analecta Franciscana IV, 360). 9 MARIANO DA FIRENZE, 91. 10 MARIANO DA FIRENZE, 357: Veramente sora Philippa cinquanta quatro anni che visse nella religione sotto la tertia regula di sancta Chiara data per papa Urbano, quanto ad se medesima visse in observantia della prima regola data de sancto Francesco et in decto monasterio circa a cento octanta anni observata . Philippa de Medici (†1488) kienet soru f’Monticelli. 11 C. CANNAROZZI, “Due Vite della B. Antonia da Firenze”, Studi Francescani 57 (1960)

Spirtu u Óajja Lulju - Settembru 2007 13 Ordni Fran©iskan Sekular biex jibdew jg˙ixu fil-komunità u jag˙mlu IT-TIELET ORDNI sa˙ansitra l-professjoni reli©ju Ωa. Chiara da Montefalco (1268-1308) kienet mara penitenti li, flimkien mas-sorijiet ˙utha tal- FRANÌISKAN: monasteru ta’ Montefalco, talbet li jkollha regola approvata fl-1290 4. L-isqof Gerardo ta’ Spoleto TRADIZZJONI TA’ ÓAJJA tahom ir-Regola ta’ Santu Wistin. Xi storiçi ja˙sbu li billi r-Regola ta’ Niccolò IV kienet g˙adha kemm EVANÌELIKA (2) ˙ar©et is-sena ta’ qabel, l-isqof ma kienx jaf li kienet te Ωisti regola ©dida g˙all-penitenti Fran©iskani. L- Ingrid Peterson OSF azzjoni ta’ l-isqof naturalment wasslet g˙al tilwima bejn il-Fran©iskani u l-Agostinjani. Minkejja dan [«Franciscan Studies» 64 (2006) 435-473] Chiara da Montefalco kienet tilbes u riedet tindifen bit-tonka Fran©iskana, il-patrijiet Minuri kienu l- konfessuri u l-kappillani tal-monasteru, u l-proçess Ir-Regola tal-Papa Niccolò IV lit-Terz Ordni ta’ kanonizzazzjoni tag˙ha beda fl-1318 ta˙t id- (1289) direzzjoni tal-patrijiet Minuri ta’ Montefalco. F’dak i Ω-Ω mien, il-kwestjoni tal-klawsura Il-kwestjoni dwar jekk il-fundazzjoni tat-Tielet reli©ju Ωa saret problema g˙al dawk il-penitenti li Ordni Fran©iskan g˙andhiex ti©i attribwita kienu jg˙ixu fi djar komuni, u li kienu ja˙sbu huma direttament lil San Fran©isk hi wa˙da g˙all-g˙ajxien tag˙hom billi jwettqu g˙emejjel ta’ kontroversjali. Stewart jg˙id li, filwaqt li San ˙niena fid-dinja sekulari. Ir-regoli tal-Knisja dwar Fran©isk ma jistax jissejja˙ il-le©islatur ©uridiku ta’ in-nies bdew isiru dejjem aktar iebsin. Malajr da˙let l-Ordni, imma hu çertament l-ispiratur kari Ωmatiku fl-u Ωu l-espressjoni latina “maritum aut murum”, u spiritwali tieg˙u. F’dinja li fiha l-lajçi kienu ji©ifieri li l-mara jew irid ikollha Ωew©ha inkella ˙ajt abbandunati spiritwalment, Fran©isku li jag˙laqha ©ewwa fil-klawsura 5. Dak li deher inkora©©ihom biex jg˙ixu l-˙ajja ta’ l-Evan©elju 1. nieqes fir-Regola ta’ Niccolò IV kien riferiment L-ewwel regola mog˙tija lill-penitenti speçifiku g˙at-tliet voti reli©ju Ωi li setg˙u Fran©iskani, u li tag˙rafhom b˙ala t-Tielet Ordni ta’ jikkjarifikaw jekk dik ir-regola kienetx tiggverna l- San Fran©isk, dehret fil-pontifikat ta’ Niccolò IV fl- ˙ajja tal-penitenti lajçi kif ukoll ta’ dawk il-penitenti 1289, sena wara l-elezzjoni tieg˙u. Dan kien l- li riedu jg˙ixu fil-komunità. ewwel patri Fran©iskan li ©ie elett Papa. Hu Id-digriet «Periculoso» ta’ Bonifaçju VIII (1298) ippubblika l-bolla «Supra montem», li biha ©iet ikkmanda li n-nisa kollha riedu jg˙ixu fil-klawsura. approvata r-Regola tat-Tielet Ordni Regolari sa l- B’hekk da˙al intopp ie˙or biex il-penitenti nisa 1521 u r-Regola tat-Tielet Ordni Sekulari sa l- jg˙ixu l-˙ajja evan©elika Fran©iskana. Id-digriet 1883 2. G˙alkemm sostanzjalment tirrepeti l- ma ˙alliex aktar lin-nisa jo˙or©u mill-monasteri kontenuti tal-«Memoriale propositi» fi qbil ma’ xi tag˙hom, illimita n-numru ta’ dawk li setg˙u jid˙lu preskrizzjonijiet ta’ regoli reli©ju Ωi o˙rajn, hi fil-monasteri, u qata’ barra lin-nisa milli jie˙du tinkludi xi bidliet. Il-«Memoriale propositi» ©iet sehem fil-˙ajja pubblika tal-komunità u b’mod adottata mill-fraternitajiet lokali g˙ax kienet ©enerali minn assoçjazzjonijiet sekulari. Dawn ir- tirrifletti l-u Ωanzi tag˙hom, imma r-regola ta’ restrizzjonijiet ta’ «Periculoso» re©g˙u issa˙˙u fil- Niccolò IV kienet tipprovdi le©islazzjoni ©enerali Konçilju ta’ Trento (1545-1560) li estenda din il- g˙all-penitenti Fran©iskani. Stewart jirreferi g˙al le©islazzjoni g˙an-nisa reli©ju Ωi ming˙ajr dak li tg˙id dwar is-«Supra montem» Edith Pázstor, eççezzjoni, u iddikjara li s-sorijiet kollha, fil-pre Ωent ji©ifieri li din ir-regola tat lill-penitenti Fran©iskani u fil-futur, minn kull tip ta’ Ordni reli©ju Ω, kellhom l-identità b˙ala xhieda kristjani, skond il-b Ωonn li l- jibqg˙u mag˙luqin ©ewwa fil-monasteri tag˙hom fi Knisja kienet taffaççja f’dak i Ω-Ω mien ta’ klawsura perpetwa. L-istorja tixhed g˙ar-re Ωistenza inkwi Ωizzjoni 3. L-anali Ωi ta’ Stewart turi kif is- qawwija li ltaqg˙u mag˙ha dawn id-digrieti, hekk li «Supra montem» ta’ Niccolò IV biddlet il-kari Ωma ma setg˙ux ji©u infurzati kullimkien 6. tal-penitenti f’servizz ta’ fedeltà lejn l-ortodossija. Ta˙t din l-g˙assa, it-triq g˙at-terzjarji r©iel u nisa Il-bidliet introdotti fir-Regola ta’ Niccolò IV li jg˙ixu l-˙ajja evan©elika Fran©iskana, ming˙ajr jirriflettu t-t˙assib tieg˙u b˙ala Papa biex dan idma jkunu akku Ωati minn di Ωubbidjenza quddiem l- dokument ikun jaqbel mal-˙ti©ijiet ta’ l-istat uffiçjali tal-Knisja, saret iebsa sew, fl-eqqel tal- kanoniku reli©ju Ω. Wara li ©iet promulgata r-Regola perjodu ta’ l-Inkwi Ωizzjoni. Kemm it-terzjarji li sar komuni li gruppi ta’ Terzjarji jin©abru flimkien kienu jg˙ixu fi djarhom, kif ukoll dawk li kienu

14 Spirtu u Óajja Lulju - Settembru 2007 Ordni Fran©iskan Sekular jg˙ixu f’komunitajiet, waqg˙u ta˙t suspett. Kienu jg˙ixu fid-dinja sekulari. Fl-1428 il-Papa Martin V, bosta dawk il-gruppi reli©ju Ωi li kienu çensurati fil-bolla «Sacrae religionis», ta l-approvazzjoni mill-Knisja min˙abba li kienu involuti f’duttrini papali g˙all-kongregazzjoni ta’ nisa Terzjarji eretiçi. Minkejja dan, il-kundanni ta’ Papa Ìwanni Fran©iskani tal-Beata Angelina da Montegiove 7. XXII wara l-Konçilju ta’ Vienne ta’ l-1311, Din il-familja tissemma b˙ala l-ewwel promulgati b˙ala Kostituzzjonijiet Clementine, kongregazzjoni femminili kif nifhmu llum il-kelma. kienu prinçipalment diretti lejn is-setti eretiçi tal- Skond it-tradizzjoni, Angelina ing˙aqdet mal- “beghine” u “begharde” fi Franza ta’ fuq u l- moviment penitenzjali wara li romlot. Min˙abba l- Ìermanja. isforzi tag˙ha biex tipprote©i lin-nisa fir-Renju ta’ Xi gruppi ta’ penitenti adottaw ir-Regola ta’ Napli biex ma ji©ux abbu Ωati sesswalment minn Niccolò IV biex jipprote©u l-forma ta’ ˙ajja membri tal-palazz irjali, hi ©abrithom madwarha u tag˙hom. L-eremiti Fran©iskani u t-terzjarji li kienu talbithom jag˙mlu vot ta’ ver©inità. L-azzjoni jg˙ixu ˙ajja komuni kienu ta’ spiss persegwitati tag˙ha wasslet lir-Re An©ojin biex jakku Ωa lil in©ustament. Fl-1319 Papa Ìwanni XXII naqqas Angelina b’ere Ωija, bit-tama li hi ti©i ma˙ruqa ˙ajja. ftit mill-konfu Ωjoni bejn il-gruppi eretiçi ta’ r©iel u Hi ma riedetx tiç˙ad g˙all-g˙emil ta’ ˙niena li nisa li kienu jg˙ixu fi djar privati jew ospizi, kienet qed twettaq, u fil-proçess tag˙ha da˙let bil- permezz tal-bolla «Esti apostolicae sedis», billi fa˙am jaqbad. Din ix-xhieda ta’ fidi wasslet lir-Re spjega li t-tfittxija ta’ l-ere Ωija ma kienetx tapplika biex iwarrab l-akku Ωa u je˙lisha. g˙all-“A˙wa Ir©iel u Nisa tat-Tielet Ordni ta’ San Angelina telqet minn Napli lejn Foligno fejn Fran©isk li r-Regola tag˙hom ©iet approvata minn kien hemm ˙ames monasteri li kienu josservaw ir- Niccolò IV”. Il-moviment ta’ Terzjarji Fran©iskani Regola ta’ Niccolò IV. Hi u ˙amsa minn s˙abha li kienet tiddefendi s-Sede Apostolika ma kienx marru fid-dar tat-terzjarji ta’ Sant’Anna imwaqqfa jiddistingwi bejn il-forma lajkali ta’ ˙ajja u dik ta’ l- mill-Fran©iskan fra Paoluccio Trinci, li kien it-tieni a˙wa li kienu jg˙ixu fil-komunità u jag˙mlu l-voti. fundatur tal-moviment ta’ l-Osservanza Regolari fl- Bil-mod il-mod, il-persekuzzjoni kontra dawn i Ω- I Ordni Fran©iskan. Wara li Angelina bdiet tmexxi Ωew© forom ta’ ˙ajja tat-terzjarji bdiet tonqos. l-monasteru ta’ Foligno, diversi monasteri o˙rajn It-twaqqif tar-Regola tat-Tielet Ordni minn Papa nibtu fl-Italja çentrali. Il-federazzjoni ta’ dawn il- Niccolò IV fl-1289 kienet g˙enet g˙all-i Ωvilupp ta’ monasteri ta’ terzjarji ©iet rikonoxxuta b˙ala ˙ajja komuni fost il-penitenti. Fis-seklu ta’ wara, il- kongregazzjoni awtonoma mill-bolla ta’ Martin V prattika li t-terzjarji jipprofessaw il-voti reli©ju Ωi «Sacrae religionis». Angelina ©iet eletta b˙ala bdiet tevolvi ta˙t Papa Ìwanni XXII. Fit-tieni parti “ministra” ta’ dawn il-monasteri. F’isem il- tas-seklu 14 saru sforzi akbar biex isse˙˙ il-g˙aqda kongregazzjoni tag˙ha u l-mexxejja futuri tag˙ha, u çentralizzazzjoni ta’ numru varju ta’ gruppi Angelina wieg˙det ubbidjenza lill-ministru ©eneral terzjarji. Dan wassal g˙at-twaqqif ta’ tal-patrijiet Minuri. kongregazzjonijiet ta’ nisa, b˙al dik ta’ Angelina di Kien f’dan i Ω-Ω mien ta’ tilwim bejn il-penitenti u Montegiove fl-Italja fl-1369, u ta’ l-patrijiet li deher Fra Stefano da Como flimkien kongregazzjonijiet ta’ r©iel fl-Olanda (1401), mal-patrijiet tat-Tielet Ordni tal-Penitenza. It- Cologne (1427), Spanja (1442), u Italja (1447). In- terzjarji kollha fl-Italja kienu jag˙mlu parti mill- numru bla tarf ta’ kongregazzjonijiet Fran©iskani li Congregazione Lombarda. Biex jippreservaw l- komplew jitnisslu kienu kollha karatterizzati mill- awtonomija tag˙hom b˙ala terzjarji regolari, is- konver Ωjoni u g˙emejjel ta’ ˙niena, i Ω-Ω ew© sorijiet ta’ Angelina ing˙aqdu u g˙a Ωlu lil Fra elementi çentrali ta’ l-ispiritwalità tal-penitenti sa Stefano da Como b˙ala r-rappre Ωentant legali minn Ωmien San Fran©isk. Sal-©urnata tallum, l- tag˙hom quddiem il-papa. Fi sforz li sse˙˙ il-paçi istorja tal-gruppi tat-Tielet Ordni turi sforzi biex bejn l-a˙wa r©iel u nisa tat-Tielet Ordni, Papa jaqsmu dak li g˙andhom u dak li huma biex jaqdu l- Eugenio IV irtira d-digriet ta’ Martin V bil-bolla bΩonnijiet spiritwali u fi Ωiçi tal-foqra u l-emar©inati «Ad apostolicae dignitatis» ta’ l-1431, li re©g˙et tas-soçjetà. da˙˙let il-prassi ikkmandata minn Niccolò IV u ma ˙allietx lill-patrijiet Minuri jinda˙lu bl-ebda mod fil-˙ajja ta’ l-A˙wa ir©iel u nisa tal-Penitenza. Terzjarji li g˙exu fil-komunità ta˙t ir-Regola Terzjarja o˙ra, Sant’Angela Merici (1470-1540) ta’ Niccolò IV bdiet ministeru fost in-nisa Ωg˙a Ωag˙ li malajr Ωviluppa f’istituzzjoni ©dida 8. Madwar l-1500 meta Hemm e Ωempji ta’ qdusija fi Ω-Ω ew© forom ta’ Angela waqqfet il-Kumpanija ta’ Ver©ni tag˙ha, ˙ajja penitenzjali Fran©iskana, kemm dik tat- kienu biss nisa nobbli u aristokratiçi li kellhom Terzjarji li jg˙ixu fil-komunità kif ukoll ta’ dawk li opportunitajiet fir-reli©jon u s-soçjetà. In-nisa mill-

Spirtu u Óajja Lulju - Settembru 2007 15 Ordni Fran©iskan Sekular klassijiet aktar umli ma kellhomx post fis-soçjetà. m˙ejjija missjunarji. Meta kellu tmenin sena, hu Angela kienet tg˙in lin-nisa foqra ming˙ajr mar fl-Afrika b˙ala missjunarju, imma ©ie m˙a©©ar edukazzjoni li inkella kienu sforzati li jag˙mlu minn folla rrabjata ta’ Musulmani. Ìabruh xi xog˙ol baxx jew mhux ukoll jaqg˙u fil- merkanti nsara fuq ©ifen, imma miet qabel ma wasal prostituzzjoni. Hi iddefendiet id-dinjità u l-karattru fil-g Ωira ta’ Maiorca, fejn kien twieled. sagru ta’ kull persuna min˙abba l-umanità ta’ Kristu. Delphine minn Pumicel (1283/4-1358/60) u San Sa minn età Ωag˙ Ωug˙a Angela bdiet tg˙ix il- El Ωearju minn Sabran (1285-1325) kienu koppja ˙ajja penitenzjali Fran©iskana billi twettaq nobbli minn Provence, u huma l-unika koppja ta’ g˙emejjel ta’ karità fir-ra˙al tag˙ha ta’ Desenzano. Terzjarji Fran©iskani li huma uffiçjalment inklu Ωi Ta’ tlittax-il sena saret terzjarja Fran©iskana lajka, u fil-lista tal-qaddisin u beati tal-Knisja. Filwaqt li l- hekk setg˙et tirçievi s-sagramenti aktar ta’ spiss u ˙ajja tag˙hom kienet immarkata minn spirtu takkwista status b˙ala mara. Marret fi Brescia, li penitenzjali, fil-fatt huma ma g˙exux l-idejal ta Ω- dak i Ω-Ω mien kienet belt im©arrfa, biex twennes lil Ωwie© b’mod s˙i˙, billi kienu iddeçidew li jg˙ixu fi ˙abiba li kienet tilfet Ωew© ulieda fil-gwerra kontra “Ωwie© spiritwali”. Dan hu Ωwie© li jorbot Franza, u minn hemm telqet biex te˙odha kontra l- legalment, imma li fih ji©u miç˙udin liberament ir- in©ustizzja li l-aristokratiçi kienu jwettqu mal-foqra. relazzjonijiet sesswali fi qbil liberu bejn il-partijiet, Hi kellha l-˙ila li tieqaf lill-Knisja li ma kienetx g˙al ra©unijiet spiritwali. Dan it-tip ta’ Ωwie© mhux taqdi sewwa lin-nies foqra, billi l-isqfijiet kienu l-ewwel darba li kien ji©i marbut ma’ l-etika ©ejjin mill-aristokrazija Veneta u kienu bog˙od mill- Fran©iskana ta’ penitenza. Delphine kienet orfni ta’ bΩonnijiet veri tal-poplu. tnax-il sena li kienet g˙amlet vot privat ta’ kastità, u Minn hemm, Angela bdiet tikkollabora ma’ li ©ie mg˙arrsa ma’ El Ωearju, li kellu g˙axar snin, organizzazzjoni lajka, l-Oratorio del Divino Amore, mir-Re Karlu II. li aktar tard ipprovdiet il-bidu tal-fondazzjoni El Ωearju kellu xi tlieta u g˙oxrin sena meta miet tag˙ha, il-Kumpanija tan-Nisa Ver©ni ta’ missieru u hu ˙a pussess ta’ l-artijiet tieg˙u fir-renju Sant’Ursola u S˙abha Martri. L-ewwel segwaçi ta’ ta’ Napli. Flimkien ma’ Delphine hu g˙olla l-livell Angela Merici kienu jg˙ixu fi djarhom, ma kellhom morali tal-palazz. In-nies kollha li kienu jg˙ixu jew l-ebda libsa li tiddistingwihom, u kienu jiltaqg˙u ja˙dmu fil-palazz kellhom i Ωommu l-paçi g˙at-tag˙lim tar-reli©jon. It-tag˙lim tal-kateki Ωmu bejniethom, imorru g˙all-quddiesa kuljum, iqerru li taw lit-tfal evolva fil-formazzjoni ta’ skejjel darba fil-©img˙a, ja˙fru mall-ewwel jekk ji©u offi Ωi, marbutin mal-kunventi tag˙hom, fejn, g˙al u jevitaw il-log˙ob ta’ l-azzard. Kemm El Ωearju kif ra©unijiet prattiçi, l-g˙alliema u l-istudenti kienu ukoll Delphine ©ew aççettati fit-Tielet Ordni jg˙ixu f’bini wie˙ed. Il-˙idma ta’ Angela kienet f’Napli, meta kienu jaqdu fil-palazz tar-Re Roberto isse˙˙ fil-qalba tat-ta˙wid estern tal-Knisja fi Ωmien d’Anjou u Sancha de Maiorca. Kellhom rabtiet ta’ gwerra, pesta, ©u˙, qerda tal-kampanja, u fi speçjali mal-Fran©iskani u kien jiddispjaçihom Ωmien li fih il-Papa Klement VII kien maqful b˙ala g˙all-firdiet li se˙˙ew bejn il-patrijiet u l-Papa pri©unier f’Castel Sant’Angelo . Ìwann XXII bejn l-1317 u l-1323. Il-bijografu ta’ El Ωearju jiddiskrevih b˙ala amministratur tajjeb, li kien jg˙ix fil-palazz g˙as- It-Terzjarji miΩΩew©in u mhumiex ta˙t ir- servizz tar-rejiet An©ojini, imma li qatt ma ˙alla lilu Regola tal-Papa Niccolò IV nnifsu jintreba˙ mill-kilba g˙all-poter. Kellu reputazzjoni li jiddefendi lill-foqra. Delphine Ta˙t ir-Regola ta’ Niccolò IV, kemm it-terzjarji li g˙exet g˙al tlieta u tletin sena wara l-mewt ta’ kienu jg˙ixu u jaqdu fid-dinja, kif ukoll dawk li El Ωearju, u kompliet il-˙idmiet ta’ karità u riforma kienu jg˙ixu fil-komunità, sabu mezzi kreattivi biex morali. El Ωearju ©ie kanonizzat fl-1369 min-neputi jaqdu l-missjoni tag˙hom ˙alli jg˙ixu l-Evan©elju tieg˙u Papa Urbanu V. Delphine ©iet beatifikata fl- fid-dinja u fl-istruttura ©uridika tal-Knisja. Wie˙ed 1694, imma l-istil ta’ ˙ajja mi ΩΩ ew©a li g˙exet fil- terzjarju mi ΩΩ ewwe©, Beatu Ramon Llull (1235- ver©inità ma kienetx baqg˙et ti©i appo©©jata mill- 1315) kien mistiku brillanti tat-Terz Ordni li ˙adem Knisja. fost il-Musulmani. Hu iddeçieda li jiddedika ˙ajtu Xi mindaqqiet il-˙ajja ta’ qaddisin li kienu biex ja˙dem g˙all-konver Ωjoni tal-Musulmani ta’ l- mi ΩΩ ew©in tipprovdi stadju ta’ transizzjoni qabel ma Afrika ta’ fuq. Wara li waqqaf skola li fiha kien ji©i l-koppja tag˙mel rinunzja totali tad-dinja. E Ωempju studjat l-G˙arbi, hu qatta’ disa’ snin f’eremita©©. Il- tipiku ji©i provdut lilna minn San Corrado da kitbiet tieg˙u dwar diversi elementi ta’ tag˙lim Piacenza (1290-1350) u martu Euforsina. It-tnejn li qalg˙ulu t-titlu ta’ «Doctor Illuminatus». Hu ˙adem huma riedu jintensifikaw il-prattika tat-talb u l- biex iwaqqaf kulle©©i speçjali li fihom kellhom ji©u penitenza, u g˙alhekk iddeçidew li jg˙ixu separati

16 Spirtu u Óajja Lulju - Settembru 2007 Ordni Fran©iskan Sekular billi Corrado jie˙u l-libsa ta’ eremita msie˙eb mat- soçjali fil-˙absijiet, skejjel, ospizi u fost il-foqra. Tielet Ordni u martu tid˙ol f’monasteru tal-Klarissi. Moorman jinnota li l-˙idma ta’ dawn it-terzjarji Imma l-fama ta’ Corrado kienet hekk kbira li kellu kienet taqbel g˙al kollox ma’ dak li kien xtaq San jitlaq ’il bog˙od, f’Noto fi Sqallija, fejn g˙ex g˙al Fran©isk 9. sitta u tlietin sena b˙ala eremit u fejn hu meqjum b’devozzjoni kbira. G˙alina l-Maltin Corrado g˙andu importanza g˙ax marbut ma’ tradizzjonijiet Ir-Regola tal-Papa Leone X g˙at-Tielet Ordni lokali fil-knisja ta’ San Pawl Eremita f’Wied il- (1521) G˙asel, il-Mosta, u fis-santwarju tal-Kunçizzjoni fil-Qala, fejn hemm il-fdalijiet ta’ eremit qaddis Wara l-promulgazzjoni tar-Regola ta’ Niccolò mag˙ruf bl-isem ta’ San Kerrew. IV, kienu saru diversi statuti u kostituzzjonijiet b˙ala Penitenta mi ΩΩ ew©a o˙ra kienet Francesca da mi Ωuri ta’ kjarifikazzjoni. G˙alkemm dawn l- Roma (1384-1440) li kienet mag˙rufa f’Ruma tas- emendi kienu ˙fief, imma kienu jindikaw tibdil li seklu 15 g˙as-servizz tag˙ha lejn il-foqra. B˙all- kien sar minn xi komunitajiet li kienu qeg˙din jibdlu penitenti tal-bidu l-idejal ta’ faqar tag˙ha kien mibni l-identità tag˙hom b’mod radikali. Matul is-sekli, fuq il-Beatitudni. Hi offriet il-mezzi tag˙ha g˙as- dawn id-differenzi wasslu g˙al “regoli” ©odda. Xi servizz tal-foqra ta’ Ruma. Lino Temperini studja penitenti lajçi eventwalment iffurmaw gruppi ©odda dwar kif il-penitenti f’Ruma kienu ja˙dmu fi li kienu jie˙du l-voti kanoniçi ta’ faqar, kastità u fraternitajiet li ta’ spiss evolvew f’komunitajiet ubbidjenza. L-enfasi fuq il-˙idmiet ta’ karità regolari li kellhom regola u kienu jing˙ataw g˙al wasslet lil xi w˙ud biex jg˙ixu ˙ajja komunitarja opri ta’ karità. Kienu jg˙inu tfajliet orfni, jedukaw iççentrata madwar dawn l-opri. B’dan il-mod, lill-foqra u l-abbandunati, jag˙tu kenn lill- kemm g˙all-gruppi ta’ nisa kif ukoll ta’ r©iel, pellegrini, jassistu lill-vja©©aturi fl-ospizi tag˙hom, evolviet ˙ajja regulari bil-professjoni ta’ voti imexxu sptarijiet, jipprovdu g˙ajxien g˙al nisa reli©ju Ωi, b’tonka distintiva, u bi privile©©i batuti. Fil-bidu tas-seklu 14 f’Ruma kien hemm ekkle Ωjastiçi. It-Tielet Ordni Regolari beda ji©i mal-˙amsin sptar u djar ta’ kenn g˙all-morda, foqra karatterizzat b’membri li kienu jg˙ixu ˙ajja u pellegrini li kienu j Ωommuhom il-penitenti. komunitarja, u distint minn membri tat-Tielet Ordni Francesca kienet mara sinjura, u ΩΩ ew©et ma’ Sekulari li kienu jg˙ixu fi djarhom jew f’postijiet li ra©el nobbli u kellha familja, imma malajr ing˙atat fihom setg˙u jaqdu r-responsabiltajiet tag˙hom g˙all-qadi tal-foqra. Flimkien mal-mara ta’ ˙uha filwaqt li jaqsmu dak li kellhom mal-foqra. Vannozza u bil-barka ta’ Ωwie©hom i Ω-Ω ew© nisa Ir-Regola ta’ Leone X, «Inter cetera nostro ippruvaw itaffu t-tbatijiet tal-foqra ta’ madwarhom, regiminis», kienet diretta lejn komunitajiet ta’ r©iel u sa˙ansitra bieg˙u l-©awhar biex jag˙mlu u nisa tat-Tielet Ordni Regolari, u Ωammet fiha bosta g˙emejjel ta’ ˙niena. Meta l-flus u l-g˙ana tag˙ha elementi mir-Regola ta’ Niccolò IV li setg˙u ji©u spiççaw, Francesca bdiet iddur tittallab bieb bieb adattati g˙all-˙ajja komunitarja. Introduçiet il-voti g˙all-foqra. Wara l-mewt ta’ Ωew©ha u ta’ wliedha li ma kienux ©ew inklu Ωi fir-regoli ta’ qabel tat- fil-pesta, hi waqqfet l-Oblati ta’ Marija, soçjetà ta’ Tielet Ordni u rat li l-klawsura ma t˙assarx il- nisa li ma kienux marbutin bil-voti kanoniçi, imma ministeri pubbliçi tal-membri. Ma jing˙ad xejn kienu jikkonsagraw ˙ajjithom g˙as-servizz tal- dwar superjuri ©enerali, imma pjuttost jissemmew foqra. Wara seba’ snin tawhom bini mag˙ruf b˙ala is-superjuri lokali li fid-djar tan-nisa kienu jissej˙u Tor de’ Specchi, u l-fundazzjoni kienet mag˙rufa “madri” u fid-djar ta’ l-ir©iel “ministri”. Fl-1547 il- wkoll b˙ala Oblati ta’ Tor de’ Specchi. Francesca Papa Pawlu III introduça tliet regoli g˙at-terzjarji fi kienet mag˙rufa ma’ Ruma kollha g˙all-g˙emejjel Spanja, Portugal u Lombardia: wa˙da g˙all-a˙wa ta’ karità, g˙all-vi Ωjonijiet u t-talb tag˙ha, u g˙at- r©iel li jg˙ixu fil-komunità, o˙ra g˙as-sorijiet, u t- tbatija spiritwali li g˙addiet minnha min˙abba x- tielet wa˙da g˙at-terzjarji lajçi li jg˙ixu fid-djar u l- xi Ωma tal-Knisja ta’ l-oççident. eremita©©i tag˙hom 10 . Il-ferg˙a maskili kellha Grupp ta’ penitenti mag˙rufin b˙ala Sorijiet suççess akbar mill-ferg˙a femminili rigward Gri Ωi twaqqfu fis-seklu 14 biex jikkuraw u jmantnu uniformità, g˙ax xi kongregazzjonijiet femminili lill-foqra, u jg˙allmu lit-tfal ta’ Franza ta’ fuq u tal- komplew jg˙ixu ta˙t ir-Regola ta’ Niccolò IV, jew Bel©ju. Huma ma kienux jg˙ixu fil-klawsura u ma ta˙t dik ta’ Leone X, jew inkella kienu ji©u kienux jag˙mlu voti kanoniçi. Sa tmiem is-seklu iggvernati minn kostituzzjonijiet Osservanti. kien hemm kwa Ωi 1500 djar ta’ terzjarji fi Flandrja u Il-patrijiet tat-Tielet Ordni Regolari jistg˙u jaraw fil-Burgundia u t-terzjarji kienu qed jag˙mlu servizz il-bidu tag˙hom fil-«Pastoralis officii» ta’ Niccolò ta’ valur kbir fil-kamp soçjali fil-bliet. Kemm it- V, li kienu aktar sett ta’ statuti milli regola vera u terzjarji nisa kif ukoll ir©iel kienu jipprovdu servizzi proprja. Kienet l-unjoni ta’ diversi gruppi ta’

Spirtu u Óajja Lulju - Settembru 2007 17 Ordni Fran©iskan Sekular terzjarji r©iel li bdew jele©©u superjur ©enerali. Regolari ti ΩΩ ejjen ukoll bir-reazzjoni tal-Konçilju Niccolò V ordna lill-komunitajiet ta’ eremiti biex ta’ Trento g˙ar-Riforma Luterana. Is-snin bikrin jing˙aqdu b˙ala ordni reli©ju Ω ta’ terzjarji 11 . tag˙ha juru proçess twil ta’ konver Ωjoni. Giacinta twieldet f’familja aristokratika fl-Istati Pontifiçji u ©iet edukata mis-sorijiet Fran©iskani tal-kunvent ta’ Is-Sorijiet tat-Tielet Ordni Regolari ta˙t ir- San Bernardino ©ewwa Viterbo. Imma billi hi ma Regola ta’ Leone X tantx ©abet ru˙ha sewwa spiççat biex tkeççiet mill- iskola. Min˙abba din l-im©ieba ma tantx deher Is-Sorijiet tat-Tielet Ordni Regolari li kienu possibbli li hi tersaq g˙a Ω-Ω wie©, u missierha offra jg˙ixu ˙ajja komuni bdew jimmigraw mill-Ewropa lis-sorijiet dota ©eneru Ωa biex hekk je˙les minn u jwaqqfu fondazzjonijiet ©odda kemm fl-Amerika bintu u jissetiljaha f’kunvent. Hekk Giacinta da˙let ta’ Fuq kif ukoll fl-Amerika ta’ Isfel, immexxijin soru bit-tama li tikkonverti, u ©iet ipprofessata fit- mir-Regola ta’ Leone X. B’din ir-Regola ta’ l-1521, Tielet Ordni. L-g˙otjiet ©eneru Ωi ta’ missierha kull ferg˙a ta’ terzjarji kellha kategorija separata li kienu bi ΩΩ ejjed biex, ukoll fil-kunvent, tkompli biha ti©i rikonoxxuta. Beata Juana de la Cruz tg˙ix f’kumdità skond l-istat tag˙ha. Wara g˙axar (1481-1534), Santa Giacinta Mariscotti (1585- snin ta’ ˙ajja b˙al din mardet, u l-konfessur ta’ 1640), u Santa Crescentia Hoess (1682-1744) huma Giacinta issu©©erielha li tbiddel ˙ajjitha jekk riedet tliet nisa li juri l-attrazzjoni u d-diversità tal-kari Ωma tfiq. Imma wara li talbet penitenza pubblika, malajr tat-Tielet Ordni Regolari. re©g˙et lura g˙all-˙ajja ta’ l-img˙oddi. Re©g˙et Il-˙afna problemi li kellhom jaffaççjaw il- mardet u Giacinta g˙addiet fl-a˙˙ar minn fondazzjonijiet tat-Tielet Ordni jidhru çari fil-˙ajja konver Ωjoni f’daqqa u sinçiera, hekk li sa˙ansitra ta’ Juana de la Cruz, mara Spanjola tas-seklu 15. ça˙det g˙all-proprjetà u d-d˙ul tag˙ha. Mag˙ha Juana kienet mara m Ωejna b’˙afna doni u ing˙aqdu nisa o˙rajn li flimkien waqqfu kura©©u Ωa, imma kellha tid˙ol fi problemi konfraternitajiet g˙all-kura tal-foqra u l-anzjani. L- ekkle Ωjali rigward poter u awtorità. Juana kienet ispiritwalità tag˙ha kienet iççentrata fuq il-presepju issejja˙ lilha nnifisha “Tromba ta’ Alla” g˙aliex hi u s-salib, u hi ritratt tipiku tal-kontro-riforma kienet taf kif ixxandar il-fidi u ssejja˙ lil persuni barokka tas-sekli 16 u 17. permezz ta’ devozzjoni reli©ju Ωa popolari 12 . Juana Crescentia Hoess kienet mara li aktar tard kellha kienet tirrifletti l-ideat tal-Kardinal Jimenez twissi lil bosta mexxejja ekkle Ωjastiçi u çivili. Cisneros (1426-1517), u mexxiet il-komunità Twieldet f’Kaufbeuren, u kienet bint nissie©a foqra tag˙ha u n-nies li ©iet f’kuntatt mag˙hom biex u kattoliçi devoti fil-Ìermanja tan-nofsinhar. Skond jitg˙allmu minnha l-esperjenza tat-talb u l- il-le©©enda, jum minnhom meta kienet kontemplazzjoni. g˙arkobbtejha fil-kappella tas-sorijiet Fran©iskani Meta kellha ˙mistax-il sena, Juana da˙let fl- fil-kunvent ta’ Maierhof, dehrilha l-an©lu kustodju oratorju ta’ Santa de la Cruz. Il-komunità ta’ Santa tag˙ha li f’id minnhom kellu kurçifiss u fl-id l-o˙ra Cruz damet tg˙ix ta˙t ir-Regola tat-Tielet Ordni kien i Ωomm it-tonka tat-Tielet Ordni. Billi g˙al ˙ames sekli sa l-1970, meta g˙a Ωlet li tosserva missierha ma setax i˙allsilha d-dota biex tid˙ol fil- r-Regola ta’ Santa Klara. Fl-1509, meta kellha kunvent, is-sindku Protestanti ta’ Kaufbeuren talab tmienja u g˙oxrin sena, Juana ©iet mag˙ Ωula b˙ala lis-sorijiet Fran©iskani biex jilqg˙uha ming˙ajr abbadessa u sena wara l-Kardinal Cisneros g˙aqqad dota. Is-sorijiet ma setg˙ux jg˙idulu le, g˙ax hu il-monasteru mal-parroçça biex ji Ωgura l-istabilità kien g˙adu kemm xtara minn butu u g˙alaq lukanda finanzjarja tieg˙u. Juana ˙atret lil ˙uha b˙ala storbju Ωa quddiem il-knisja tag˙hom, li kienet kappillan biex jie˙u ˙sieb l-amministrazzjoni tas- ittellef id-devozzjonijiet tas-sorijiet. sagramenti, filwaqt li hi ˙adet fuq spallejha l- Malli da˙let fit-Tielet Ordni ing˙atat l-isem ta’ ˙ti©ijiet pastorali tan-nies u l-qadi tal-parroçça. Crescentia, imma ©iet persegwitata mis-sorijiet Wara l-mewt tal-Kardinal Cisneros fl-1517, tqajjmu min˙abba l-˙biberija spiritwali tag˙ha mas-sindku xi kwestjonijiet dwar id-dritt li kellha Juana li Luteran u g˙ax kienu jg˙iru g˙aliha meta jarawha te Ωerçita ©urisdizzjoni u ta˙tar kappillan ta’ hekk mitlufa fit-talb u l-estasi. Wara ftit ta Ω-Ω mien parroçça. Sadanittant il-kura pastorali li s-sorijiet hi bdiet ta˙dem fil-komunità tag˙ha b˙ala purtinara, bdew je Ωerçitaw mal-lajçi qanqlet tilwim ta’ poter imbag˙ad b˙ala majjistra tan-novizzi, u fl-a˙˙arnett ma’ l-awtoritajiet klerikali. Il-beatifikazzjoni ta’ saret ministru ©enerali. Crescentia malajr saret Juana bdiet fl-1621 u l-ortodossija tal-priedki mag˙rufa g˙all-g˙ajnuna li kienet tag˙ti lil persuni tag˙ha fil-«Ktieb tal-Konsolazzjoni» ©iet difi Ωa. fil-b Ωonn. Fis-seklu 18, il-kunvent ta’ Kaufbeuren L-istorja ta’ Santa Giacinta dei Mariscotti, li kien sar il-kunvent ewlieni tal-kongregazzjoni. Iç- ipprofessat ir-Regola ta’ Leone X g˙at-Tielet Ordni çittadini ta’ Kaufbeuren attribwew il-˙elsien tal-belt

18 Spirtu u Óajja Lulju - Settembru 2007 Ordni Fran©iskan Sekular tag˙hom mill-qerda tat-Tieni Gwerra Dinjija g˙all- Elisabetta Vendramini kellha spiritwalità mibnija interçessjoni ta’ Crescentia. Ìiet kanonizzata mill- fuq il-kari Ωma tat-Tielet Ordni ta’ San Fran©isk. Hi Papa Ìwanni Pawlu II fil-11 ta’ Novembru 2001 . ˙assret l-g˙erusija tag˙ha biex hekk ta˙dem favur il- faqar materjali ta’ beltha Trevino, fejn hi kienet ta˙dem f’orfanatrofju. Hi saret terzjarja lajka u Terzjarji Ir©iel u Nisa ta˙t ir-Regola kompliet ix-xog˙ol tag˙ha mat-tfal ta’ Padova. Fl- ta’ Leone X 1830 hi waqqfet is-Sorijiet Fran©iskani Terzjarji ta’ Santa Elisabetta ta’ l-Ungerija, biex imexxu skejjel, Ir-Regola tal-Papa Leone X kabbret in-numru ta’ djar ta’ l-anzjani, sptarijiet g˙all-orfni u l-morda. lajçi ir©iel u nisa tat-Terz Ordni, li kienu jg˙ixu fi Elisabetta ©iet beatifikata fl-1990. djarhom, kif ukoll in-numru ta’ dawk li kienu jg˙ixu Figuri o˙rajn ta’ terzjarji Fran©iskani fis-seklu fil-kunvent u jipprofessaw il-voti kanoniçi. Dawn 18 u li huma miqjumin mill-Knisja jinkludu Santa it-terzjarji sekulari kienu ©ejjin minn varjetà ta’ Ωoni Marija Fran©iska tal-Óames Pjagi (1715-1791), ©eografiçi. Il-˙ajjiet ta’ Santa Maria Anna ta’ Ìesù terzjarja li g˙exet f’darha fi Ω-Ω mien tar- de Paredes (1618-1645) mill-Ecuador, tal-Beatu Rivoluzzjoni Françi Ωa, u li ˙admet favur il-foqra ta’ Pedro de San José Betancur (1626-1667) mill- Napli. Il-Beati Ìwann Fran©isk Burté (†1792), gΩejjer Kanarji, ta’ Elisabetta Vendramini (1790- Fran©iskan Konventwal li kien jg˙allem f’Pari©i, 1860) minn Trevino lkoll juru l-karattru flessibbli Apollinare ta’ Posat (†1792), Fran©iskan Kapuççin tar-Regola ta’ Leone X g˙ad-diversi sitwazzjonijiet missjunarju li kien jistudja lingwi orjentali f’Pari©i, li fih kien je Ωisti t-Tielet Ordni Fran©iskan. u Severino Girault (†1794), patri tat-Tielet Ordni G˙alkemm kellha xewqa li ssir missjunarja, Regolar f’Pari©i, flimkien ma’ 182 o˙rajn ©ew Santa Maria Anna ta’ Ìesù de Paredes da˙let fit- maqfulin fil-˙abs u massakrati f’kunvent tal- Tielet Ordni ta’ San Fran©isk b˙ala terzjarja lajka. Karmelitani waqt ir-Rivoluzzjoni Françi Ωa. Hi tirrappre Ωenta l-vokazzjoni tal-Fran©iskani Il-qaddis popolari San Ìwann Marija Vianney Sekulari fl-ispiritwalità tag˙ha li, b˙all-ispiritwalità (1786-1859), kurat ta’ Ars, kien qassis sekular u lajka popolari ta’ Ωmienha, kienet titlob konver Ωjoni Terzjarju Fran©iskan, li twieled tliet snin qabel ma u fl-istess ˙in inseriment fil-˙ajja tad-dinja. Maria bdiet ir-Rivoluzzjoni Françi Ωa. Hu ˙alla l-armata ta’ Anna ta’ Ìesù kienet ©ejja minn familja nobbli Napuljun u mar jin˙eba g˙al sena sakemm ing˙ata Spanjola tas-seklu 16, u kienet l-i Ωg˙ar wa˙da minn amnestija u kompla l-istudji tieg˙u g˙all- tmint itfal. Hi ing˙atat kollha kemm hi g˙al ˙ajja ta’ ordinazzjoni. L-e Ωempju tat-talb u l-axxeti Ωmu penitenza, sawm u dixxiplina, u ikkonsagrat ru˙ha tieg˙u dawwru g˙al kollox lin-nies rozzi tar-ra˙al g˙as-servizz tal-foqra, u kienet tfejjaq lill-morda ta’ Ars mill-indifferenza g˙all-fidi. Ìie kanonizzat bis-sinjal tas-salib. Meta kellha sebg˙a u g˙oxrin fl-1925 u dikjarat patrun tal-kappillani. sena, hi mietet ˙esrem. Skond le©©enda popolari, San Ìu Ωepp Cafasso (1811-1860), qassis u ©ilju kiber fil-post fejn kienet mietet u fejn xtered Terzjarju Fran©iskan, ippriedka kontra t-tendenza demmha, hekk li Maria Anna saret mag˙rufa b˙ala negattiva tal-Ìansenismu f’Torino. Hu kien ˙abib “l-©ilju ta’ Quito”. kbir ta’ San Ìwann Bosco, li kien ukoll Terzjarju. Terzjarju ie˙or Fran©iskan, Pedro de San José Betancur twieled f’familja fqira fuq il-g Ωejjer Kanarji u sar rag˙aj, g˙alkemm hu xtaq isir Noti saçerdot. Mar fil-belt ta’ Guatemala u kien hekk fqir li kellu jittallab il-˙ob Ω ming˙and il-patrijiet 1 R.M. STEWART, “De illis qui faciunt Fran©iskani. Fl-1655 hu ing˙aqad ma’ terzjarji Penitentiam”. The Rule of the Secular Franciscan o˙rajn u feta˙ sptar g˙all-foqra u morda, post ta’ Order: Origins, Development, Interpretation, kenn g˙al dawk li kienu bla dar, u skola g˙at-tfal Istituto Storico dei Cappuccini, Rome 1991, 212- foqra. Flimkien ma’ r©iel terzjarji o˙rajn, hu 216. waqqaf kongregazzjoni ©dida, il-Betlemmiti. Xi 2 M. D’ALATRI, “Origin of the Rule of Nicholas w˙ud ja˙sbu li kien hu li ta bidu g˙all-purçissjoni IV: Historical Aspects”, Greyfriars Review 4 (1990), «posadas» ta’ lejlet il-Milied, li mbag˙ad xterrdet 107-118. f’komunitajiet o˙rajn ta’ lingwa Spanjola, l-aktar 3 La “Supra montem” di Niccolò IV (1289): fil-Messiku u fl-Amerika Çentrali. Meta ibbeatifika Genesi e Diffusione di una Regola, ed. R. Pazzelli, lil Pedro flimkien ma’ o˙rajn, Ìwanni Pawlu II qal L. Temperini, Analecta TOR, Roma 1988, 62-95. li Alla kien firidhom mill-pajji Ωi li fihom twieldu u 4 S. NESSI, “Santa Chiara da Montefalco e il bag˙athom f’artijiet o˙rajn biex ixandru l-messa©© Francescanesimo”, Miscellanea Francescana 69 ta’ l-Evan©elju, fost bost diffikultajiet. (1969), 369-408.

Spirtu u Óajja Lulju - Settembru 2007 19 Ordni Fran©iskan Sekular / Kultura Fran©iskana

5 J. LECLERCQ, “Clausura”, Dizionario degli Istituti di Perfezione, Vol. 2, Edizioni Paoline, Roma KUNGRESSI U 1975, 1166-1183. 6 E. MAKOWSKI, “A Pernicious Sort of Woman”: Quasi-Religious Women and Canon KORSIJIET Lawyers in the Later Middle Ages , The Catholic University of America Press, Washington DC, 2005. FRANÌISKANI 7 R. McKELVIE, Retrieving a Living Tradition: Angelina of Montegiove, Franciscan, Tertiary, Beguine , The Franciscan Institute, Saint Bonaventure University, NY 1997; R. PAZZELLI, Kungress dwar Duns Scotus Franciscan Sisters, “The Congregation of Blessed Angelina of Montegiove”, 63-80. Il-Franciscan Institute ta’ Saint Bonaventure 8 C.M. BROCKLAND, “Elements of Franciscan University se jorganizza Kungress dwar il-Beatu Spirituality in the Life and Writings of Angela of John Duns Scotus mit-18 sal-21 ta’ Ottubru 2007. Merici”, Greyfriars Review 12 (1998) 211-239. Dan il-Kungress se jifta˙ iç-çelebrazzjonijiet li 9 J.R.H. MOORMAN, History of the Franciscan jfakkru s-700 anniversarju mill-mewt ta’ Duns Order, 567-568. Scotus (1308-2008). Il-Kungress se jkun iççentrat 10 L. IRIARTE, Franciscan History: The Three fuq l-edizzjoni ta’ l-«Opera Philosophica» ta’ John Orders of Saint Francis of Assisi, Franciscan Herald Duns Scotus, li qed issir mill-Franciscan Institute. Press, Chicago 1983, 515. Fil-fatt, b’dan il-Kungress se tkun mitmuma l- 11 P. McMULLEN, “The Development of the edizzjoni kritika ta’ din l-opra. L-opra s˙i˙a fiha New Third Order Regular Rule”, Analecta TOR 19 dawn il-volumi: (1987) 365-410. Vol. 1 «Quaestiones in Librum Porphyrii 12 R.E. SURTZ, The Guitar of God: Gender, Isagoge et Quaestiones Super Praedicamenta Power and Authority in the Visionary World of Aristotelis» (1999). Mother Juana de La Cruz (1481-1534), University Vol. 2 «Questiones in Libros Perihermanias of Pennsylvania Press, Philadelphia, 1900; Third Aristotelis, Quaestiones Super Librum Elenchorum Order Regular of St. Francis Resource Manual, ed. Aristotelis, and Theoremata» (2004). S. Conley, Third Order Regular, Roma, 1994; B. Vol. 3 «Quaestiones Super Libros ROEST, “Female Preaching in the Late Medieval Metaphysicorum Aristotelis Libri I-V» (1997). Franciscan Tradition”, Franciscan Studies 62 Vol. 4 «Quaestiones Super Libros (2004) 119-154. Metaphysicorum Aristotelis Libri VI-IX» (1997). Vol. 5 «Quaestiones Super Secundum et Tertium de Anima» (2006).

Korsijiet fil-Franciscan Institute

Il-Franciscan Institute ta’ Saint Bonaventure University joffri diversi korsijiet ta’ studji Fran©iskani, kemm matul is-sena akkademika, kif ukoll matul ix-xhur tas-sajf. Se nag˙tu hawnhekk lista ta’ korsijiet u deskrizzjoni qasira ta’ kull wie˙ed. «Introduction to Franciscan and Medieval Studies». Dan il-kors jipprovdi introduzzjoni ba Ωilari g˙all-istudji Fran©iskani. Jipprovdi wkoll metodi ta’ kif wie˙ed jippre Ωenta l-materjal tar- riçerka xjentifika fil-kamp Fran©iskan. «Early Franciscan Movement». Studju dwar l- ori©ini u l-bidu tat-tliet movimenti evan©eliçi li bdew Fran©isku u Klara t’Assisi bejn l-1205 u l- 1226: l-Ordni tal-Patrijiet Minuri, l-Ordni tas- Sorijiet Foqra ta’ San Damiano, u l-Ordni tal-

20 Spirtu u Óajja Lulju - Settembru 2007 Kultura Fran©iskana Penitenti Fran©iskani. Il-kors jitlaq mill- kronolo©ija tal-˙ajja ta’ San Fran©isk, biex imbag˙ad jinse© l-evoluzzjoni ta’ l-istorja tal-bidu ta’ dawn it-tliet movimenti, l-aktar permezz ta’ l- eΩami attent u l-u Ωu tal-Fonti li jg˙inuna nibnu din l- istorja. «Franciscan Movement I». Dan il-kors je Ωamina l-i Ωvilupp storiku tat-tliet Ordnijiet Fran©iskani li bdew Fran©isku u Klara t’Assisi bejn l-1226 u l- 1517. Il-kors je Ωamina t-tensjonijiet li g˙adda minnhom l-I Ordni mill-mewt ta’ San Fran©isk (1226) sal-bolla ta’ l-Unjoni “Ite vos” (1517) u sa l- approvazzjoni tal-Kappuççini (1619). «Franciscan Hagiography». Dan il-kors jintroduçi lill-istudenti g˙all-istudju ta’ l-a©jografija Fran©iskana u jinkludi riçerka dwar in-natura, l- iskop u l-metodu ta’ l-a©jografija medjevali in ©enerali, u tat-testi a©jografiçi Fran©iskani tas-seklu 13 b’mod partikulari. Il-materjal jinkludi studji ta’ testi a©jografiçi dwar San Fran©isk (Fonti Fran©iskani miktubin bejn l-1226 u l-1263), kif ukoll ta’ testi o˙rajn simili dwar Sant’Antnin ta’ Padova u Santa Klara. L-istudenti ji©u introdotti g˙al diskors dwar il-“Questione Francescana”, l- istorja u l-implikazzjonijiet tag˙ha, kif ukoll dwar kwestjonijiet ermenewtiçi fil-proçess ta’ interpretazzjoni u testi medjevali kontemporanji. «Foundations of Franciscan Theology». Il-kors jistudja t-Teolo©ija Fran©iskana b˙ala tradizzjoni teolo©ika distinta kif to˙ro© mill-esperjenza reli©ju Ωa ta’ Fran©isk ta’ Assisi. Wara li jiddeskrivi l-ori©ini ta’ l-Iskola Fran©iskana ta’ Pari©i, Oxford, Bologna, u Padova, il-kors ikompli bl-istudju tal- ©enji li ˙ar©u minn din l-Iskola u li mexxewha, l- aktar San Bonaventura, il-Beatu John Duns Scotus, u William of Ockham. Il-kors jag˙ti pre Ωentazzjoni tal-metodu Fran©iskan ta’ studju ta’ kwestjonijiet teolo©içi dwar Alla, il-˙olqien, il-persuna umana, il- Knisja, u l-Eskatolo©ija.

35 Convegno Internazionale di Studi della Società Internazionale di Studi Francescani

GIOVANNI JØRGENSEN E IL FRANCESCANESIMO

(in occasione del cinquantesimo anniversario della morte) (1956-2006)

Assisi, Sala della Conciliazione, Piazza del Comune 11-13 ottobre 2007

Spirtu u Óajja Lulju - Settembru 2007 21 Kultura Fran©iskana Bonaventure’s Sunday Sermons, edited by KOTBA: Timothy Johnson. The Third Order Regular Rule: A Source Book, edited by Margaret Carney OSF, Jean Francois Godet-Calogeras, and Suzanne M. Kush CSSF. Immagini di San Francesco Fost l-aktar kotba reçenti li ©ew ippubblikati CHIARA FRUGONI – FRANCESCA mill-Franciscan Institute insemmu dawn li ©ejjin: MANZARI, Immagini di San Francesco in uno Bonaventure’s Writings on the Spiritual Life, «Speculum humanae salvationis» del Trecento, Introduction and Notes by Edward Coughlin OFM, (Roma, Biblioteca dell’Accademia Nazionale dei ISBN: 978-157659-162-8. Dawn huma Lincei e Corsiniana 55.K.2), Editrici Francescane, traduzzjonijiet ©odda tal-kitbiet spiritwali ta’ San Padova (Biblioteca di Frate Francesco) - Centro Bonaventura, li jinkludu De Triplici Via, De Culturale Aracoeli, Roma 2006, pp. 416, ISBN 88- Perfectione Vitae, De Regimini Animae, u 8135-015-17, 65.00. Soliloquium. € Bonaventure’s Commentary on the Gospel of Il-ktieb jirriproduçi g˙all-ewwel darba b’mod John, edited by Robert J. Karris OFM. ISBN: 978- s˙i˙ il-kodiçi 55.K.2 (Rossi 17) tal-Biblioteca 157659-143-7. G˙all-ewwel darba l-kummentarju dell’Accademia Nazionale dei Lincei e Corsiniana ta’ San Bonaventura fuq l-Evan©elju ta’ San Ìwann ta’ Ruma, li fih, barra minn Speculum humanae hu açcessibbli g˙al kul˙add bil-lingwa IngliΩa. It- salvationis, “prontwarju” ta’ g˙ajnuna g˙all- traduttur di©à ippubblika tliet volumi o˙rajn dwar predikazzjoni Dumnikana, il-Passione di Cristo Bonaventure’s Commentary on the Gospel of Luke. maqsuma f’seba’ sig˙at kanoniçi, u s-Sette tristezze JACQUES DALARUN, Francis of Assisi and e Sette gioia di Maria. Hu komplut b’diversi Power. ISBN: 978-157659-142-0. Dan hu studju minjaturi. Il-˙ames minjatura turi episodju mill- komplessiv li janalizza l-g˙ejun medjevali li ˙ajja ta’ San Fran©isk me˙uda mil-Legenda Maior jitkellmu dwar il-poter fost il-Fran©iskani. ta’ San Bonaventura. Il-minjaturi huma Interessanti g˙aliex juri s-sens g˙al kollox akkumpanjati minn spjegazzjonijiet u didaskaliji. evan©elika ta’ kif Fran©isk t’Assisi kien i˙ares lejn Dawk li huma iddedikati g˙al San Fran©isk huma il-poter, l-aktar fil-kuntest tal-ministerium fratrum. b’kollox 43, u juru l-importanza tal-kariΩma JACQUES DALARUN, MICHAEL F. Fran©iskan g˙al min kien qieg˙ed jifformula dan il- CUSATO, CARLA SALVATI, The Stigmata of kodiçi. Francis of Assisi. ISBN: 1-57659-140-9. Fl-istudju tag˙hom, Chiara Frugoni u Francesca Manzari jag˙tuna diversi elementi ©odda. Juru kif li G˙al aktar informazzjoni dwar lista s˙i˙a ta’ titli Speculum ©ie miktub fi scriptorium ta’ Avignon u li huma pubblikati mill-Franciscan Institute: kif id-destinatarju tal-kodiçi x’aktarx li hu prelat Franciscan Institute Publications Fran©iskan. The Franciscan Institute Saint Bonaventure University Saint Bonaventure, NY 14778 USA Franciscan Institute Publications http://franciscanpublications.sbu.edu email: [email protected] Fost il-kotba li huma m˙ejjija g˙all- Fax: 1-800-541-2525 pubblikazzjoni mill-Franciscan Institute ta’ Saint Bonaventure University g˙al tmiem din is-sena u l- bidu tas-sena d-die˙la, insemmu dawn li ©ejjin: Pubblikazzjonijiet Fran©iskani bil-Malti g˙all- JOHN DUNS SCOTUS, The Examined Report futur qarib of the Paris Lectures. Reportatio I-A, Second Volume, Latin and English Texts, edited by Oleg V. Matul is-sena 2007 P. George Aquilina OFM, Bychkov. kompla b’mod intensiv ir-riçerka tieg˙u dwar ROBERTO RUSCONI, Francis of Assisi in the dokumenti storiçi li huma marbutin ma’ l-istorja tal- Sources and Writings, Translated from the Italian by preΩenza f’Malta tal-patrijiet Fran©iskani, mis-seklu Raphael Bonanno OFM. 15 sallum, b’mod partikulari dwar dak li g˙andu GRADO MERLO, In the Name of Saint Francis, x’jaqsam mal-fundazzjoni ta’ l-ewwel Ωew© Translated from the Italian original Nel Nome di kunventi ta’ Santa Maria di Gesù fir-Rabat ta’ l- Francesco.

22 Spirtu u Óajja Lulju - Settembru 2007 Kultura Fran©iskana Imdina u l-Belt Valletta, dwar il-preΩenza tal- cura di S. Brufani, E. Menestò, G. Cremascoli, E. Fran©iskani fi Ωmien l-Ordni ta’ San Ìwann, u dwar Paoli, L. Pellegrini, S. Da Campagnola, 1997, pp. it-twaqqif tal-Kustodja ta’ San Ìwann Battista 341. (1838) u l-Provinçja ta’ San Pawl Appostlu (1914). 4) S. DA CAMPAGNOLA, Francesco e Parti kbira mir-riçerka saret fl-arkivji sigrieti tal- francescanesimo nella società dei secoli XIII-XIV, Vatikan, fl-arkivji ta’ l-Ordni u tal-Provinçja, fl- 1999, pp. 484. arkivji lokali, u f’arkivji fi Sqallija, partikularment 5) E. PASZTOR, Francesco d’Assisi e la f’Palermo. L-istudjuΩ se jippubblika g˙all-ewwel «questione francescana», 2000, pp. 382. darba materjal ineditu dwar l-Osservanza 6) Assisi anno 1300, a cura di S. Brufani e E. Fran©iskana f’Malta, imma wkoll fid-dawl tal- Menestò, 2002, pp. 540. preΩenza in ©enerali ta’ Ordnijiet reli©juΩi o˙rajn fil- 7) F. URIBE, Introduzione alle fonti gΩejjer tag˙na. agiografiche di san Francesco e santa Chiara (secc. Il-frott tar-riçerka twila ta’ Patri George g˙andu XIII-XIV), 2002, pp. 638. jkun volum tassew xjentifiku u serju dwar l-istorja 8) L. PELLEGRINI, Francesco d’Assisi e i suoi tal-˙ajja reli©juΩa f’dawn il-gΩejjer, b’insistenza agiografi, 2004, pp. XVI-495. dwar il-preΩenza Fran©iskana. Se jkun volum li 9) K. ELM, Contributi di storia francescana, jkun frott ta’ maturazzjoni ta’ snin twal ta’ riçerka u 2004, pp. VII-460. esperjenza xjentifika li jist˙oqqilha rispett minn 10) A. VAUCHEZ, Francesco d’Assisi e gli dawk kollha li jg˙oΩΩu l-istudju u r-riçerka serja u Ordini Mendicanti, 2005, pp. XI-325. approfondita ta’ bniedem li, qabel ma jippubblika, 11) R. PACIOCCO, Canonizzazione e culto dei jkun Ωgur li jiddokumenta kull affermazzjoni tieg˙u santi nella christianitas, 2006, pp. XX-432. b’argumenti provati. 12) Sacrum commercium sancti Francisci cum Fis-sensiela tal-Fonti Fran©iskani li ©ew domina paupertate, a cura di S. Brufani (edizione ippubblikati (Fonti g˙all-Óajja ta’ San Fran©isk u critica), 1990, pp. 184. Fonti g˙all-Óajja ta’ Santa Klara), Patri Noel 13) Fontes Franciscani, a cura di S. Brufani, E. Muscat OFM u Patri ÌuΩepp Beneditt Xuereb OFM Menestò, G. Cremascoli, E. Paoli, L. Pellegrini, S. qeg˙din issa fl-a˙˙ar faΩi tat-t˙ejjija tal-volum tal- Da Campagnola, apparato delle fonti a cura di G. Fonti g˙all-Óajja ta’ Sant’Antnin ta’ Padova, li hu Boccali, 1995, pp. 2600. mistenni li ji©i ippubblikat g˙al tmiem din is-sena 14) Indagini archeologiche nella chiesa di San jew il-bidu tas-sena d-die˙la. B’hekk ikollna issa Damiano in Assisi, a cura di Letizia Ermini Pani, f’idejna bl-ilsien Malti l-Fonti kollha Fran©iskani Maria Grazia Fichera e Maria Letizia Mancinelli, tal-qaddisin l-aktar mag˙rufin u popolari fil- 2005, pp. XIV-228. bidunett ta’ l-avventura ta’ San Fran©isk. Patri Noel 15) Opuscules de critique historique, voll. I-III qieg˙ed ukoll ja˙dem dwar traduzzjoni bl-ingliΩ ta’ (reprint), 2002, pp. 1000 sezzjonijiet mill-Chronica XXIV Ministrorum 16) Études inédites sur S. Francois d’Assise, ed. Generalium, bit-tama li fil-©ejjieni tkun ukoll “on A. Goffin (reprint), 2002, pp. 390. line” g˙all-qari ta’ dawk li huma interessati 17) S.G. FRANCHINI, Sugli esordi della f’dokumenti tal-bidu ta’ l-Ordni Fran©iskan. Società internazionale di studi francescani fondata da Paul Sabatier, 2002, pp. 100.

Collana «Medioevo Francescano» Edizioni Porziuncola Via Protomartiri Francescani 2 Is-Società Internazionale di Studi Francescani 06088 Santa Maria degli Angeli, Assisi (PG) tippubblika sensiela ta’ studji dwar il-Medjuevu Tel: 075 – 8051498 Fran©iskan, diretta minn Enrico Menestò u Stefano Fax: 075 – 8051598 Brufani. Nag˙tu l-lista s˙i˙a tat-titli li di©à ©ew E-mail: [email protected] pubblikati u l-indikazzjonijiet g˙all-akkwist tag˙hom: 1) E. FRANCESCHINI, Nel segno di Francesco, a cura di F. Casolini e G. Giamba, 1988, pp. 534. 2) GRADO GIOVANNI MERLO, Tra eremo e città. Studi su Francesco e sul francescanesimo medioevale, nuova edizione rivista e ampliata. 3) Fontes Franciscani. Introduzioni critiche, a

Adm Admonitiones. “ CantAudPov Cantico Audite Poverelle. Mill-Omelija tal-Papa Benedittu XVI f’Assisi CantSol Canticum fratris Solis. 17 ta’ Ìunju 2007 LaudDei Laudes Dei Altissimi. BenLeo Benedictio fratri Leoni data. EpAnt Epistola ad sanctum Antonium. «My dear brothers and sisters, what was the EpCler I Epistola ad Clericos (Redactio prior). life of the converted Francis if not a great act of EpCler II Epistola ad Clericos (Red. posterior). love? This is revealed by his passionate prayers, EpCust I Epistola ad Custodes I. rich in contemplation and praise, his tender EpCust II Epistola ad Custodes II. EpFid I Epistola ad Fideles I. embrace of the Divine Child at Greccio, his EpFid II Epistola ad Fideles II. contemplation of the Passion at La Verna, his EpLeo Epostola ad fratrem Leonem. living “according to the form of the Holy Gospel”, EpMin Epistola ad Ministrum. his choice of poverty and his quest for Christ in the EpOrd Epistola toti Ordini missa. EpRect Epistola ad populorum rectores. faces of the poor. In these things Francis was a ExhLD Exhortatio ad Laudem Dei. true teacher. However, he was so by starting from ExpPat Expositio in Pater noster. Christ. Indeed, Christ is “our peace” (Eph 2,14). FormViv Forma vivendi sanctae Clarae data. Fragm Fragmenta alterius RegulaeNB. Francis profoundly embodies this Christological LaudHor Laudes ad omnes horas dicendae. truth which is at the root of human existence, the OffPass Officium Passionis Domini. cosmos and history. I cannot forget in today’s OrCruc Oratio ante crucifixum. context the initiative of John Paul II, my RegB Regula bullata. RegNB Regula non bullata. Predecessor of holy memory, who in 1986 wanted RegEr Regula pro eremitoriis data. to gather here at a Prayer Meeting for Peace SalBMV Salutatio beatae Mariae Virginis. representatives of the Christian denominations SalVirt Salutatio virtutum. and of the different world religions. It was a Test Testamentum. UltVol Ultima voluntas S. Clarae scripta. prophetic intuition and a moment of grace, as I said a few months ago in my Letter to the Bishop Fonti ta’ S. Fran©isk of this Town on the occasion of the 20th anniversary of that event. The choice of 1C Tommaso da Celano, Vita Sancti Francisci . celebrating the meeting at Assisi was prompted LCh Celano, Legenda ad usum chori . precisely by the witness of Francis as a man of 2C Celano, Memoriale in Desiderio Animae. 3C Celano, Tractatus de Miraculis S. Francisci . peace to whom so many people, even from other LJS Julian of Speyer, Vita Sancti Francisci . cultural and religious positions, look with OR Officium Rhythmicum S. Francisci . sympathy. The “spirit of Assisi”, which has AP Anonimo Perugino. continued to spread throughout the world since L3C Leggenda dei Tre Compagni. CA Compilatio Assisiensis. that event, counters the spirit of violence and the LM S. Bonaventura, Legenda Maior S. Francisci . abuse of religion as a pretext for violence. Assisi LMin S. Bonaventura, Legenda minor S. Francisci . tells us that faithfulness to one’s own religious SP Speculum Perfectionis. conviction, and especially faithfulness to the SC Sacrum Commercium S. Francisci . ABF Actus Beati Francisci et Sociorum Eius. Crucified and Risen Christ, is not expressed in Fior Fioretti di San Francesco. violence and intolerance but in sincere respect for the other, in dialogue, in a proclamation that Kitbiet u Fonti ta’ S. Klara appeals to freedom and reason and in the commitment to peace and reconciliation». BenCl Barka ta’ S. Klara. EpAgn I-IV Ittri lil S. Agnese ta’ Praga. LegCl Legenda Sanctae Clarae Virginis . PrivPaup Privilegium Paupertatis. ProcCan Processo di Canonizzazzione. RegCl Regola ta’ S. Klara. ” TestCl Testment ta’ S. Klara. 24 Spirtu u Óajja Lulju - Settembru 2007