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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.
This book is a collection of essays about Middle Age England. Seven works in total are featured inside, which are: 'The Coming of the Friars', 'Village Life in Norfolk Six Hundred Years Ago', 'Daily Life in a Medieval Monastery', 'The Black Death in East Anglia', 'The Black Death in East Anglia (continued)', 'The Building up of a University', and 'The Prophet of Walnut-Tree Yard'.
Reproduction of the original. The publishing house Megali specialises in reproducing historical works in large print to make reading easier for people with impaired vision.
"Examines writings by three early modern Spanish Franciscans in Mexico. Alfonso de Castro, an inquisitional theorist, offers a defense of Indian education. Alonso Cabello, convicted of Erasmianism by the Mexican Inquisition, discusses Christ's humanity in a Nativity sermon. Diego Muñoz, an inquisitional deputy, investigates witchcraft in Celaya"--Provided by publisher.
Originally published in 1975, this book helps students understand why the Movements of the 12th century remained much more enclosed and monastic or turned to heresy; How much the new orders of Friars owed to the earlier movements and to what extent they arose from the personal inspiration of Saint Francis and Saint Dominic. The introduction is arranged to help the documents to speak for themselves: it opens with a direct confrontation with Francis then goes back to search the religious experience of the 10th to 12th centuries for movements and especially well documented individuals who can help explain the development of fashions and ideas. There are sections on precursors, both monks and heretics, and on the papal policies towards these movements, and the introduction closes with a chapter on Dominic and an epilogue on the impact of the Friars.
St. Francis had a deep and lifelong devotion to Mary, the Mother of God, committing his order to her care. Franciscan Murray Bodo explores that relationship in this evocative and deeply spiritual encounter with Mary. At the heart of the book, Fr. Murray gives us a glimpse into all that Mary treasured in her heart during her extraordinary lifetime. He shares poems and stories of his own complicated relationship with Mary. He examines Marian devotion across the centuries, particularly through the lens of great Franciscans such as Blessed John Duns Scotus and St. Bonaventure. A collection of Marian prayers rounds out this Franciscan celebration of Mary of Nazareth, Mother of God, Queen of the Angels. “There is something about a nourishing love that was central to the spirituality of St. Francis. He used to say to his Brothers that they were to love one another, as far as grace enables them to do so, the way a mother loves and nourishes the child of her flesh. And for St. Francis Mary was the mother because of the way she loved and nourished Jesus.”—Murray Bodo