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The debate over the poverty of Christ and his apostles under Pope John XXII (1316-1334) is one of the most famous intellectual controversies of the Middle Ages. Patrick Nold investigates the case of a man apparently torn between the Pope and the Order to which he had devoted his life.
A study of three hundred years of medieval Franciscan history that focuses on martyrdom While hagiographies tell of Christian martyrs who have died in an astonishing number of ways and places, slain by members of many different groups, martyrdom in a Franciscan context generally meant death at Muslim hands; indeed, in Franciscan discourse, "death by Saracen" came to rival or even surpass other definitions of what made a martyr. The centrality of Islam to Franciscan conceptions of martyrdom becomes even more apparent—and problematic—when we realize that many of the martyr narratives were largely invented. Franciscan authors were free to choose the antagonist they wanted, Christopher MacEvitt observes, and they almost always chose Muslims. However, martyrdom in Franciscan accounts rarely leads to conversion of the infidel, nor is it accompanied, as is so often the case in earlier hagiographical accounts, by any miraculous manifestation. If the importance of preaching to infidels was written into the official Franciscan Rule of Order, the Order did not demonstrate much interest in conversion, and the primary efforts of friars in Muslim lands were devoted to preaching not to the native populations but to the Latin Christians—mercenaries, merchants, and captives—living there. Franciscan attitudes toward conversion and martyrdom changed dramatically in the beginning of the fourteenth century, however, when accounts of the martyrdom of four Franciscans said to have died while preaching in India were written. The speed with which the accounts of their martyrdom spread had less to do with the world beyond Christendom than with ecclesiastical affairs within, MacEvitt contends. The Martyrdom of the Franciscans shows how, for Franciscans, martyrdom accounts could at once offer veiled critique of papal policies toward the Order, a substitute for the rigorous pursuit of poverty, and a symbolic way to overcome Islam by denying Muslims the solace of conversion.
Winner of the 2002 John Gilmary Shea Prize and the 2002 Howard R. Marraro Prize of the American Catholic Historical Association. When Saint Francis of Assisi died in 1226, he left behind an order already struggling to maintain its identity. As the Church called upon Franciscans to be bishops, professors, and inquisitors, their style of life began to change. Some in the order lamented this change and insisted on observing the strict poverty practiced by Francis himself. Others were more open to compromise. Over time, this division evolved into a genuine rift, as those who argued for strict poverty were marginalized within the order. In this book, David Burr offers the first comprehensive history of the so-called Spiritual Franciscans, a protest movement within the Franciscan order. Burr shows that the movement existed more or less as a loyal opposition in the late thirteenth century, but by 1318 Pope John XXII and leaders of the order had combined to force it beyond the boundaries of legitimacy. At that point the loyal opposition turned into a heretical movement and recalcitrant friars were sent to the stake. Although much has been written about individual Spiritual Franciscan leaders, there has been no general history of the movement since 1932. Few people are equipped to tackle the voluminous documentary record and digest the sheer mass of research generated by Franciscan scholars in the last century. Burr, one of the world's leading authorities on the Franciscans, has given us a book that will define the field for years to come.
The Defender of the Peace of Marsilius of Padua is a massively influential text in the history of western political thought. Marsilius offers a detailed analysis and explanation of human political communities, before going on to attack what he sees as the obstacles to peaceful human coexistence - principally the contemporary papacy. Annabel Brett's authoritative rendition of the Defensor Pacis was the first new translation in English for fifty years, and a major contribution to the series of Cambridge Texts: all of the usual series features are provided, included chronology, notes for further reading, and up-to-date annotation aimed at the student reader encountering this classic of medieval thought for the first time. This edition of The Defender of the Peace is a scholarly and a pedagogic event of great importance, of interest to historians, political theorists, theologians and philosophers at all levels from second-year undergraduate upwards.
A Pope Francis Lexicon is a collection of over fifty essays by an impressive set of insightful contributors from around the globe, each writing on a specific word that has become important in the ministry of Pope Francis. Writers such as Sr. Simone Campbell, Cardinal Blase Cupich, Cardinal Óscar Rodríguez Maradiaga, Fr. James Martin, Cardinal Luis Antonio Tagle, Anglican Archbishop Justin Welby, and Carolyn Woo explore the Pope’s use of words like joy, clericalism, money, family, and tears. Together, they reveal what Francis’s use of these words says about him, his ministry and priorities, and their significance to the church, the world, and the lives of individual Christians. The entire collection is introduced by a foreword by Ecumenical Patriarch Bartholomew, the spiritual leader of Orthodox Christians worldwide, and a preface by one of Francis’s closest advisors, Cardinal Seán O'Malley. This is no set of encyclopedia entries. It’s a reflective, inspiring, and often heartfelt book that offers engaging answers to the question “What is this surprising Pope up to?” Themes and Contributors: Volume foreword Patriarch Bartholomew Volume preface Cardinal Seán O'Malley, OFM Cap Baptism Cardinal Donald Wuerl Benedict XVI David Gibson Capitalism Bishop Robert McElroy Careerism Cardinal Joseph Tobin, C.Ss.R. Church Elizabeth Stoker Bruenig Clerical abuse Francis Sullivan Clericalism Archbishop Paul-André Durocher Collegiality Archbishop Mark Coleridge Conscience Austen Ivereigh Creation Orthodox Fr. John Chryssavgis Curia Massimo Faggioli Dialogue Archbishop Roberto González Nieves, OFM Dignity Tina Beattie Discernment Fr. James Martin, SJ Ecumenism Nontando Hadebe Embrace Simcha Fisher Encounter Archbishop Victor Manuel Fernández Episcopal Accountability Katie Grimes Family Julie Hanlon Rubio Field Hospital Cardinal Blase Cupich Flesh Msgr. Dario E. Viganò Gossip Kaya Oakes Grandparents Bill Dodds Hagen Lio Fr. Manuel Dorantes Hope Natalia Imperatori-Lee Immigrant Sr. Norma Seni Pimentel, MJ Indifference Sr. Carmen Sammut, MSOLA Jesus Fr. Agbonkhianmeghe E. Orobator, SJ Joy Fr. Timothy Radcliffe, OP Judgment Michael O'Loughlin Justice Sr. Simone Campbell, SSS Leadership Kerry Alys Robinson Legalism Sr. Teresa Forcades i Vila, OSB Martyrdom Bishop Borys Gudziak Mercy Archbishop Donald Bolen Miracles John Thavis Money Andrea Tornielli Periphery Carolyn Y. Woo Prayer Bishop Daniel E. Flores Reform Cardinal Óscar Rodríguez Maradiaga, SDB Refugee Rhonda Miska Saint Francis Fr. Michael Perry, OFM Satan Gregory K. Hillis Second Vatican Council Archbishop Diarmuid Martin Service Phyllis Zagano Sheep Archbishop Justin Welby Sourpuss Fr James Corkery, SJ Tears Cardinal Luis Antonio G. Tagle Throwaway culture Sr. Pat Farrell, OSF Women Astrid Lobo Gajiwala Worldliness Mollie Wilson O'Reilly Youth Jordan Denari Duffner
Francis of Assisi, whose Gospel performance captured the imagination of his day, fostered a movement which was fascinated by the transformative power of the embodied Word. This book offers an extensive English language study of medieval Franciscan preaching.
The Medieval Church taught that marriage was indissoluble and that consent was the key. Why then could a marriage be dissolved by one spouse joining a religious order after an exchange of consent but before consummation? This question vexed Thirteenth-century academics and, in the fourteenth century, Pope John XXII asked a group of leading theologians and lawyers to study the issue. Position-papers were produced to explain the exception to the rule of indissolubility for chaste monks and nuns, and to explore whether the pope had the power to extend it to celibate priests and deacons. These texts, edited here, were used by John XXII to draft his bull Antique Concertationi (1322). This study reconstructs the story behind the constitution, providing a unique insight into the decision-making process at the Roman curia in Avignon under a controversial pope.
Franciscans in sixteenth-century New Spain were deeply ambivalent about their mission work. Fray Juan de Zumárraga, the first archbishop of Mexico, begged the king to find someone else to do his job so that he could go home. Fray Juan de Ribas, one of the original twelve 'apostles of Mexico' and a founding pillar of the church in New Spain, later fled with eleven other friars into the wilderness to escape the demands of building that church. Fray Jerónimo de Mendieta, having returned from an important preaching tour in New Spain, wrote to his superior that he did not want to enlist again, and that the only way he would return to the mission field was if God dragged him by the hair. This discontent was widespread, grew stronger with time, and carried important consequences for the friars' interactions with indigenous peoples, their Catholic co-laborers, and colonial society at large. This book examines that discontent and seeks to explain why the exhilaration of joining such a 'glorious' enterprise so often gave way to grinding discontent. The core argument is that, despite St. Francis's own longing to do mission work, his followers in New Spain found that effective evangelization in a frontier context was fundamentally incompatible with their core spirituality. Bringing together two streams of historiography that have rarely overlapped - spirituality and missions - this book marks a strong contribution to the history of spirituality in both Latin America and Europe, as well as to the growing fields of transatlantic and world history.
This book offers a collection of contributions on medieval, early modern, and contemporary perspectives on social ontology. Since the 1990s, social ontology has emerged as a vibrant research area in contemporary analytical philosophy. Questions concerning the nature and properties of social groups, institutions, facts, and objects like money and marriage, have been thoroughly discussed. However, the historical perspective has been largely neglected. One of the central aims of this volume is to show that relevant views on social ontology can be found in medieval and early modern philosophy (ca. 1200-1700 C.E.), when, for example, the ontological status of money, law, and the sacraments was hotly debated. We see, furthermore, diverging positions between Aristotelian-inspired authors, who resort to a more naturalistic view of the emergence of the social realm, and authors like Olivi and Ockham, who emphasize the role of human free will and contractualist agreements. This book is the very first to address historical and contemporary social ontologies. Both historians of philosophy and philosophers will benefit from this juxtaposition, which fosters a better understanding of historical positions and approaches by using today’s conceptual and analytical tools, and allows the contemporary debate to gain new perspectives by confronting its own medieval and early modern history.
This book examines the story of the ‘discovery of America’ through the prism of the history of the Franciscans, a socio-religious movement with a unique doctrine of voluntary poverty. The Franciscans rapidly developed global dimensions, but their often paradoxical relationships with poverty and power offer an alternate account of global history. Through this lens, Julia McClure offers a deeper history of colonialism, not only by extending its chronology, but also by exploring the powerful role of ambivalence in the emergence of colonial regimes. Other topics discussed include the legal history of property, the complexity and politics of global knowledge networks, the early (and neglected) history of the Near Atlantic, and the transatlantic inquisition, mysticism, apocalypticism, and religious imaginations of place.