Lyndon Olayan Research Paper in English Franciscan Minority

Our Lady of the Angels Seminary
Seminary Road, Bagbag, Novaliches

Quezon City 1116 Philippines
Franciscan Minority
(Strangers and Pilgrims in this World)
I. Introduction
II. Franciscan
a.)Life of St. Francis of Assisi
b.)Order of Friars Minor
III. Franciscan: Called to be Minors

a.)Franciscan Minority
b.)Appropriating Nothing As one own
c.)Poor among the Poor
d.)Ideal and reality
IV. Conclusion
P.O BOX 192, Novaliches, Quezon city, 1117 Philippines * Tels. 936-40-83 * 936-40-86 * 936-40-97
Fax: 936-4083 Loc. 215 * registrar_olas@yahoo.com * www.olas-ofmphil.com
Chapter I
Introduction
In this research paper the writer wants to explain to the readers what the true
meaning of Minority is. It is the desire of this research paper to help the readers understand
the Christian spiritual adventure of St. Francis of Assisi. In order, therefore to understand
his life, thoughts, spirituality more clearly, there is a need to look backward into the
historical settings of the world of St. Francis of Assisi. We have to know the world in which
he live and moved – the cultural, political, economic, religious and moral and the counter.
It is very important for us to know the social factors that affect the life, his feelings, his
thoughts, actions and spiritual development of St. Francis of Assisi. Many Franciscan
scholars would likely to say that St. Francis made Assisi into popularity. But we cannot also
deny that it is Assisi medieval situation at first who made St. Francis. The focus of this
research is the minority of the Franciscan order the order which St. Francis build before he
died. The writer will show what is minority for St. Francis and how community is helping
Francis to become and build an order in a manner of minority.
The writer uses theoretical way in writing this research paper. The writer uses books
as sources in his research paper and he also asks one Franciscan friar as additional
information related to his topic.
Chapter II
Franciscan
A. Life of St. Francis of Assisi
1. Cultural
Every age has its own ideal of humanity, its own image of the hero. In medieval
period, this image founds its expression and a place of being a knight. This we would admit
that the culture of Assisi during the medieval era was something extraordinary when at the
period it reached its climax in the knighthood. The word knight is said to be derive from the
Anglo – Saxon “knight” which means a servant, one who serves”. Hence it was used by the
landlords for certain purposed doing service to a superior, lord or king, or as a religious
order serving the people.
The knights were the one who take charge during crusades.1 At the beginning of the
crusades, responsibility for battle had been in the hands of knights committed to chivalrous
life- a glorious and glamorous destiny at least they until they faced with actual warfare. The
ordinary men also sought to express their faith by doing something, by seeking their
salvation in the carrying out of the heroic deeds. The people believed that by participating
in the crusades they will attain martyrdom that will lead them to their salvation. It is in this
ideal that many men who can afford to do so aspired to become a knight. It could also be
said that many men wanted to be a knight not so much for the service for the lord but
because for its splendid glory, privileges and benefits, fame and popularity.
These realities of the time of Francis created an impact to his maturity in his own
era as well as on far different cultures of centuries later. The image of a knight was spread
around in hundreds of stories by the jugglers and troubadours. That is why the image o a
knight was not something new to Francis of Assisi already.
2. Political Situation
a. Imperialism
Assisi was born little Italian city. During the dark ages, the Byzantines occupied it
about 476 A.D., the Lombard’s took it on 568 A.D., and the franks destroyed it at about 774
A.D. in 1154, twenty-eight years before Francis was born, a German duke Frederick
1
In medieval period, knighthood was the most convenient access route to the nobility for most
townmens.
Barbarossa invaded Italy. Barbarossa’s invasion of Italy set the duel between the papal
party and the emperor’s party to gain control of the entire Italian peninsula. Barbarossa
started confiscating Papal States earlier donated to the church by Charlemagne while the
church under Adrian IV struggled to keep them. Assisi, being an ideal geographical
position, was crucial in this struggle; it became a most desired possession for both powers.
In 1174, Barbarossa subdued Assisi and established himself in a newly fortified fortress, the
Rocca Magiore. When Barbarossa died in 1197, the church under Pope Celestine III
reclaimed the Papal States including Assisi and the Rocca from Conrad of Lutzen,
representative of Barbarossa. By 1198, all papal states, including Assisi, were already back
in the hands of the church, this time under Pope Innocent III.
The troubled political and ecclesiastical situations in central Italy; the struggle for
power by the empire and by the papacy describe the world of Francis of Assisi.
b. Aristocracy and Monarchal Rule
Assisi was composed of two parties during the time of Francis; the majors and the
minors. The former were the landlords, the aristocrats while the later were subdivided into
free and semi-free which were composed of businessman and the serf. At the time of
Francis birth, Europe was completely under the feudal systems of the landlords. These
upper classes enjoyed the protection of the German emperor. The majors whom like a
monarch ruled Assisi. They have the power and privileged to fight and defend their country.
The majors were living in the castello, a palace. Many parts of Assisi were covered
with castles and fortress. Even the top of the mountain has its own fortress. The grouping of
people about great states ruled by the landlords marked the feudal order as a manor system.
In the eleventh century, these estates from the predominant element of the national
economy. The feudal lord owns the estate, which was cultivated through the obligatory
service of his subjects- serf, free and semi free. The tenants were almost always subject to
famine, hunger and despair, in addition to the oppression of slavery, even though some of
them had become rich by trading.
By the end of the tenth century, the manor2 system begun to decline, both because
of the drive force of the subject people to win their freedom and because of the gradual
assertion of an economy based on money. The free and semi-free minors composed of
businessman and merchants who were prosperous tried to come together and over throe
their feudal landlords. In Assisi, this social movement is to culminate in the revolution of
the people against the feudal lords between 1198 and 1210, in which saint Francis is to
participate in the ranks in the army of the commune- that is, of the people.
3. Economic
Assisi was divided into two social classes struggling against one another: the
manors who were the higher noble class, and the minores who were the common people.
Feudalism is the form of economy during this time. The manors who owned vast land were
the most powerful in the society. They were called “lord” because they were owner of
feudal land, which is the system of economy was based during that time. “In this
millennium, feudalism is in full flower. On the bank of every river, on the plains of the top
of the hill, there is a castello.” It is in this castello wherein the feudal lords reside. Thus, the
social status of the people during this time is measured through the property of land they
owned.
On the other side of the story, the minores had to revolt against the manors. They
soon became the rising merchant class or the new burgher class that later dislodged the
manors. At this time economy was changed from land or feudal economy to money or
capital-profit economy. The minores became the moneyed class overpowering the manors
who could no longer assert themselves. Those merchants who traded successfully had
2
Manor was an artificial unit – a unit of jurisdiction and economic exploitation controlled by a single
Lord. The Lord might be a king or a great churchman or nobleman with numerous minors under his
control.
become very rich indeed. Having their money, they became a dominating force in the
economy-came in power. “The merchant3 class became more involved in local politics, and
alongside Christian devotion came a new spirit of anticlericalism and aggressive
capitalism.”
4. Religious and Moral
a. Crusades
In Assisi, the seizure of Jerusalem by Muslim force was the occasion for widespread
lamentation for the church. The church believed that Christ was tortured by the enemy
therefore; there is a need to rescue it. In order for the church to reclaim the holy land, they
had to undergo crusades. It is commonly accepted in the medieval era “that the crusades
were defined by the worst of venality and the infliction of cruel massacres and plunder on
both sides.” In Christendom, this kind of movement is a religious mission. Those who
participated were promised spiritual rewards in this life and the next. The crusades were
joint pious effort of pope and emperor. But it cannot also be denied that they were also a
campaign to attain political power, in the form of control of trade with the east and a
number of territorial imperatives. “For the most part, the crusades transformed peaceful
pilgrims into armed invaders.”
Earlier in the history, the proclamation of god’s drawing near to humanity is the
only aim of the apostolic church. They did have nothing to do with power, domination or
political control; indeed, it meant the abandonment of such worldly concerns. By the time
of the birth of Francis, the legitimacy and power of the church with the pope as the ruler
had become so politically entangle that its work had become largely war work. Heeding the
popes and their legates, the people believed that crusades gave them an opportunity to
make a pilgrimage to Jerusalem- and hence an opportunity for salvation, without having to
3
Peter Bernardone, who was the father of St. Francis and a fabric dealer, was one of the most
ambitious and successful merchants during this time.
take the drastic step of becoming priests or monks. These realities of the time and place in
which Francis came to maturity had made an impact on his era.
b. Religious Conflict
The religious conflict during the medieval period between Christian and Islam is a
great discussion within the society. The resulting confrontation between Christians and
Muslims had smoldered for four hundred years. The Christians were always threatened by
the aggressiveness of the Muslims. At one time during the first crusades. The Saracens had
taken Jerusalem but a century later, when Francis was five, the city had fallen them again.
5. Moral Decadence
a. The Church and Moral Corruption
Pope Innocent III, elected 1198, was the most influential pope of the middle ages.
Under him the church monarch was in full flower. The papacy or the church was so
powerful that is dominated both church and state policies, both “spiritualities” and
“temporalities”. It was believed that the church was given jurisdiction over all earthly
sovereigns.
Along with power, the wealth of the church increased and the way of life of the
higher clergy grew more and more luxurious and drew them more and more away from
apostolic poverty to temporal affairs. Bishops, priest, monks of the middle ages were so
engrossed about their wealth and power that they neglected their responsibilities over the
spiritual life of the people. Many earnest Christians, especially among the lay, were
disturbed by this so that popular sentiments became anti-clerical and Cathari or the
Albigensians, the Waldensians were started by well-meaning Christians, with laudable
intensions but since they had no guide from among the clergy, they ended up and were
officially declared heretics.
Summing up, the church in Francis time was powerful and wealthy. It was a
decadent church as a result of its power and wealth.
b. Sexual Behavior and Norms
The misery to which all were subject to explain the extraordinary double day
standard for the time regarding another aspect of physical life: sexual customs and
behavior. The conduct of most people was astonishingly unrestrained. For the laity, sexual
activity was norms for boys, and although girls were expected to be chaste and eventually
monogamous, these were mostly ideals. The wives of the men away at war, on crusades or
travelling for whatever reasons, were often entice by friends or strangers to engaged in
sexual pleasures. Some of them were willing to do so while those who refused to comply
were often raped.
Wedding were blessed, but the notion of marrying for love was virtually unknown.
Union was arranged for purposes of politics and property, and where there is marriage
without love, there is almost certain to be love with out marriage.
As for the clergy, since early times of Christianity, ministerial celibacy had been
honored option but had not been required. It was mandated only a century before Francis
during the papacy of Gregory IV (1073-1085), who went so far as to urge the laity to revolt
against married clergy and who called for priest’ wives many other clergy who secretly
having an affair with their lady in love.
6. Counter-Movements
Many religious counter-movements emerged in the 13th century that shook the
church Christendom. And together with the heroism that demanded of the knights, it was an
age haunted by a deep longing for holiness, purity and nobility. Among the group who were
critical of the medieval church were the Cathari, Albigensians, Humiliati, Waldensians and
many other groups who turned heretics later on.
The Cathari, a sect that originated in the Middle East and in Francis time, flourished
throughout southern France and northern Italy, proclaimed all manner of quite unchristian
ideas. They believed that the world of matter were the creation of an evil god eternally at
war with the spiritual, transcendent world of the good god. Hence, they held that Jesus is
not a human being but were an angelic illusion, a phantom that only seemed fleshly. They
condemned marriage and all contact between sexual affairs, believing procreation to be
wicked and sinful because it contributed to more souls captured in evil flesh. They were, of
course, highly critical of the church: merely by virtue of the fact that it blessed marriage
and sex, it was to be rejected.
Another performer popular at that time was a benevolent Frenchman named peter
Valdes of Lyons, a wealthy merchant who at first glance seems a spiritual father of Francis
of Assisi. He utilized his wealth and possessions in serving the poor and opened a soup
kitchen during the famine of 1176. He also lived as a wandering beggar. With his money, he
commissioned to create a vernacular version of the bible and the writings of the early
fathers of the church. Such version is contrary to canon law, which permitted only the
approved Latin rendering of scripture. Peter defiled the regulation against laymen
preaching doctrine; he also actively sought followers to do the same, and he continued to
use his bible translation. Later on, he was proclaimed a heretic by the church and was
excommunicated. To the end of his life, he courageously maintained that one was obliged
to obey god rather than men.
The Humiliati was another group of men who practice virtue during in the medieval
period. They are a reforminded 12th century group of mostly Italian laity, they did not share
the Cathari’s belief I a dualistic world of evil against good. They practiced poverty, sharing
their goods with the destitute; they devoutly read scripture in the approved Latin translation
and exhorted the faithful informally, outside churches. They received the papal approval for
status as a religious order given with the condition that they should limit there sermons to
moral encouragement only and avoid all discussion of theological matters. Francis is could
be aware of the Humiliati group. Unfortunately, this group did not remain faithful to their
origins; they grow in numbers and wealth until, by the 16 century, they disbanded.
All of these groups were the movements in the medieval period. These groups
aspired reformation with in the church and states way of life. They become the counter
movements opposing to the existing lifestyle of the society. Before they became heretics,
they were first saintly people who sought only to follow the example of Christ and the
apostles. They too had chosen peace, penance, poverty and humility as their main virtues.
They too went about barefoot. They were mendicants who called to return to a more
evangelical life.
Despite of their virtues, they ended up as stubborn heretics, proud and fanatical
seducers who under the pretext for reform introduced chaos wherever they went. Why?
Because they lacked of faith, love and humility to submit there selves to Christ church
despite the scandalous situation and condition it was in. eventually they revolted against the
pope, the bishops, priest and Christian people as such.
7. The Conversion of St. Francis of Assisi
Most of the people usually define “conversion” as the finding of religion or a

change from one to another; on convert for this or that reason. It may be personal or social,
profound or shallow, to please others o to find inner peace. Whatever the motivation, it is a
process that is self-contained and reaches a logical end point. In this aspect, the conversion
of St. Francis does not happen one at a time or a single effect of a single moment. The
conversion of St. Francis is an arduous work of a lifetime. It undergoes development and
gradual process
a. Encounter with the beggar in his fathers shop
The first biographer of St. Francis, Thomas Celano, tells us in his first life of St.
Francis that in his youth Francis led a debauched life before god’s prodigious intervention.
He was a prodigal in the used of money. He never had positive attitude toward property and
money.
On one occasion while he was busy working in his fathers shop, he happened to
ignore a beggar, while the beggar was asking for alms, Francis rebukes the beggar and then
entertained the costumer of his father with a smile. But when Francis started to be alone.
Francis realized that what he was done to the beggar is wrong. He ran off and find the
beggar when he saw it he gave the beggar more than the alms.
b. Encounter with the lepers
One day when Francis was riding on a horseback down the road to the hospital
when he met a leper. The young man looked up and recoiled in horror. The leper on the
other side looked at Francis fixedly, strangely, with an acute and penetrating gaze.4
An instant that seemed eternity passed. Slowly Francis dismounted, went to the
man, and took his hand. It was a poor thinned hand, bloodstained, twisted and inert and
clod like that of a dead body. He put a mite of charity in it, pressed it and carried it to his
lips. And suddenly, as he kissed the lacerated flesh of the creature, which was the most
abject, the most hated, the most scorned of all human beings he was flooded with a wave of
emotion, one that shut out everything around him, one that he would remember even on his
death bed.
As the leper withdrew his hand, Francis raises his head to look at him again. He was
no longer there. The first biographer described this episode in poetic passages, seeing in it a
4
Refer to the movie brother sun sister moon
revelation of the divine. “Though the plain lay open and clear on all sides, and there were
no obstacles about, he could not see the leper anywhere,” says Thomas of Celano.
c. The Imprisonment in Perugia
By November 1202, the exiled nobility had mustered their allies in Perugia and
stormed toward Assisi. The knights of Assisi were getting ready for war. In this war,
Francis and his Friends were involved. Unfortunately, the Assisians were defeated in the
battle. Men and boys were tracked down and hacked to death, and the vineyards and fields
were littered with the bodies of the dead and dying.
Francis an, an early casualty, was among the survivors who ere dragged off to
Perugia. He became a prisoner. Some of the sober early accounts of this episode in Francis
life present his life as a buoyant and irrepressible prisoner, cheering his companions,
making peace amid quarreling comrades and gamely awaiting release. While he was
imprisoned in Perugia: an unbearable and ostracized prisoner is given attentive sympathy
by Francis. This could be another direct impulse of grace in the conversion of St. Francis.
He felt deeply drawn toward those who forced to live marginally whether through their
own fault or not.
Francis was freed after his father paid the agreed-upon amount, Francis returned to
Assisi, where his parents were relieved to see his alive but alarmed at his severely
compromised health. He was bedridden under his parents care an entire year, until the end
of 1204 due to the contracted malaria.
d. San Damiano Experience
The church from San Damiano seemed to be collapsing from old age, already
beyond repair, desolate, without devout worshippers and without prayers. One day in 1206,
Francis rode out to his father’s fields and came upon the little church of San Damiano,
which was falling to ruins. He entered, knelt down, looked intently at the large painted
cross and prayed:
“Most high Glorious God. Enlightened the darkness of my heart; give me lord
correct faith, certain hope, perfect charity, a sense and knowledge lord so that I
may carry out your holy will and true command.”
Suddenly, he heard the voice of the crucified lord: “Francis, repair my church as
you see it is falling into ruin.” After a short pause, the sad call was repeated for the second
time and for the third time. With this event, Francis had discovered his other identity, his
compassion and identification with the crucified and the crucified in the world. According
to the command of the “voice” Francis set about repairing churches for a period of at least
three years: san Damiano, San Pietro della Spina, and the Portiuncula or Our lady of the
Angel. Only later will Francis come to fathom the depths of the mission given him by the
voice of the crucified: he is to build up a living church with a living stones on the
foundations established by Jesus Christ. It is to be a community for god whose joy it is to
be among the least and rejected of this world- a church with an option for the poor together
with all men and women and all of creation, the members live in concrete fraternal
communion.
When he finished the renovation of San Damiano, he gave to the priest who lived
there a bulging purse of coins to take care of the contingencies. This time, Francis
considered him oblate or consecrated to the church and no longer belonged to the world but
to the church.
e. The Case before Bishop Guido
This case of Francis before Bishop Guido happened in the winter of 1206. His
father Pietro Bernardone was so curios of Francis attitude. Francis was charged by his
father squandering the wealth of the family and being indifferent to his father’s patience
and property. Peter went to the city magistrates to ask them to force restitution of the
money from San Damiano. The consuls however, were prohibited by statute from
interfering family quarrels and public humiliation. But peter did not stop here. He was
advice by the city councils to bring the case to Bishop Guido.
At nine o’clock on a cold windy morning in early march, a great crowd gathered in
the Piazza di Santa Maria Maggiore to watch the proceedings of Bernardone against his
son. Staying back among the throng, pica kept her distance, as peter stepped forward,
solemn, respectable and proud in the garments that marked his success.At the sound of a
bell, Bishop Guido appeared at the top of the grand staircase of the church. Wearing a miter
of silk fabric and a blue velvet mantle fastened with gold clasp. He was an imposing figure,
surrounded by cannon and acolytes, the public assessor and the notaries. Peter stated his
case, repeating his accusations of theft dishonor, seeking redress and compensation.
Guido turned to to francis and asked him to return the money. The people who
witnessed the proceedings believed that it would be the end of the matter, but the days
surprised had just begun. Francis stepped aside undressed himself and stepped back into the
square naked, holding his clothing in his hands. The crowd gasped. Francis looked at the
bishop and speaks firmly so everyone could hear. Francis said, “From this day on, I no
longer call Pietro Bernardone my father. There is only one who is my father- our father who
art in heaven.”
No one said the word even the bishops was speechless. The strange, twisted
expression on Pietro’s face revealed the anguish in his heart. Francis bowed his head, then
turned around and walked at through the dumbfounded crowd. Francis was free at last, a
different kind of knight, having fought to serve his heavenly father.
B. Order of Friars Minor

When Francis returned to Assisi he became an object of scorn and ridicule. Francis
however, remained strong. He resisted and continued his work of restoring churches. He
lived a hermit’s life until he discovered he was called by god to a life of preaching. On
February 24, 1209, feast of St. Matthias, a decisive incident happened at the Portiuncula,
the third church he rebuilt. Francis attended the mass in honor of the apostle. The gospel
account on the missionary injunction given by Jesus to his apostles in Mt. 10:1-13 was
read. After having had it explained by the priest, Francis filled with joy exclaimed: “;this is
what I wish, this is what I seek, this is what I long to do with all my heart.” With this,
Francis understood clearly his own vocation and that of those who would come and join
him- as an itinerant preacher. At this point, Francis started a mendicant order. He left his
bauble tunic, his shoes, his staff, and his knapsack and put on the rustic dress of the
Umbrian barrio people tying it up with a course rope. Many had attracted and followed
him.
As the group of brothers grew, they met with growing suspicion from both civil and
church authorities. In the past, there had already been too many religious fanatics
indentifying with the poor who had stirred up trouble with their revolutionary ideas. In
order to make clear what his group stood for, Francis decided to write down a more detailed
rule of life for the brotherhood. He decided tot go to Rome together with his followers and
appeal for the popes approval and his protection. They arrived in Rome in the spring of
1209.
a. The Pope Innocent III and Francis the beggar
St. Francis and his followers went to Rome to seek approval of his order. It is quite
hard to seek approval of anew order during this time. Ecclesiastical recognition of a new
order depends upon concrete proof that there is certain provision for the material
necessities for life. Francis would have to tell the pope that he had a benefice, a bequest, a
monastery. He had none of these, he had guarantee, no security to present. He only had
totally on Gods providence. Without these concrete proofs for security, the church could
not accept Francis community into its legal structure. The pope had dismissed them in the
first audience. However, they were sided in their effort by Cardinal John Colona, a
Benedictine abbey of St. Paul. And, in a dream of I had a vision of the Lateran church
falling and of a poor little man who propped it up. The little poor man was Francis. The
pope called Francis and his followers again. The pope ordered that the tonsure be given
them so they would be able to preach freely everywhere without being mistakes a heretic.
Francis then promised obedience and reverence to the pope. Before they left, the pope
embraced Francis and saying “Go in peace, little brother,” he said with tears in his eyes,
“and preach the gospel as God reveals it to you. And if your order grows come back to me
and I shall give you and greater inheritance.”
In the popes embrace Francis felt the promise of something much greater that what
he had once renounced when he left his earthly Father Pietro. From that day on, Francis
considered the pope as his father on earth, and always thought of pope innocent as a
member of his order. The order of St. Francis was spread out in the whole world and from
now on it is always been called a minor.
Chapter III
FRANCISCAN: CALLED TO BE MINORS

A. Franciscan Minority
If minority, for us friars minor, is a way of following the poor and humble Jesus, it
must also include our relation to god the father, our interpersonal relations, and our way of
being among people. Given the breadth of this theme, we will highlight the four dimensions
that seemed most significant:
1. Minority and Life with God
It is the contemplation of the mysteries of Christmas, the passion and the Eucharist
that makes minority for Francis not something occasional, but a way of living shaped by a
love that identifies with Jesus. It is also Francis contemplation of the father’s mercy poured
out upon him, a little one and a sinner.
It is not, therefore, a religious philosophy of being finite that makes him conscious
of his minority, but the incredible self-giving of his lord. His exclamation, “why me?”
became a heartfelt sigh. How can a friar minor pray if he does not find his truth is this self
emptying?
2. Minority and the Life of the fraternity
Reading chapters 4-6 of the Regula non Bullata, we understand the link that unites
fraternity and minority.
• We are not brothers when one places himself above the others.
• Brotherly love is of the spirit only when it is unselfish.
• The proof of unselfish love is fraternal obedience.
• Within the fraternity the lesser ones are to be privileged: the sick, the
elderly….
• The least of all should be the one who is made “servant” of the brothers: the
minister, provincial, the guardian….
• The definitive model is always Jesus, who lowered himself to the point of
washing feet.
3. Style of daily life
Minority is an attitude that is only authentic when it regulates the entirely of life. for
example:
• Sharing of domestic chores.
• Preferring certain types of work considered by society as “low-level”
• Poverty of material goods, not simply as personal austerity, but also as

solidarity with the disadvantaged.
• Putting what we receive as a gift from god at the disposal of others.
4. Minority and mission
• Inserted fraternities among the poor should not be considered exceptions.
• Evangelizations should be directed especially toward the little ones and the
simple.
• Commitment is needed to promote the dignity of the excluded.
B. Appropriating nothing as one own
As pilgrims and strangers in this world, having given up personal property, the
friars are to require neither houses nor place nor any other things for themselves, in
accordance with the rule. Therefore they are to dedicate themselves and everything they use
for their life and work to the service of the church and the world in poverty and humility.
The buildings that are constructed for the friars and everything which the friars buy
for themselves or which they use are to be in keeping with poverty according to the
circumstance of places and times.
Goods that are given for the use of the friars are to be shared for the benefit of the
poor in accordance with what the particular statutes legitimately prescribe.
The ownership of buildings and goods that the friars need for their lives and work is
to remain in reality under control of those whom the friars serve – benefactors, church or
the Holy See.
If a candidate for the order has property, he is to dispose of it before temporary

profession in such way that, while he retains ownership for himself, he consigns the
administration, usufruct and use of these goods during the time of his temporary vows to
whomever he pleases, but not to the order. This must be done by way of a valid document.
To change these dispositions for a just reason, and to take any action concerning
this property, the permission of the minister provincial is required in accordance with the
particular statutes.
By virtue of the vow of poverty, in accordance with the rule, each friar who is about
to make solemn profession must, before that profession, renounce in writing the ownership
of all that he actually possess through necessary inheritance. This act of renunciation will
come into force on the day of profession. The property is to be assigned to a person or
persons of his choice, but preferably in favor of the poor. It is not lawful for him to keep
back anything for himself in any way.
No friar, for any motive, should dare to induce a friar about to be professed to leave
anything to him or to the order.
The particular statutes shall indicate what is to be done so that a renunciation of

property before solemn profession well has force in civil law from the day of profession.
C. Poor among the poor
In order that hey may follow more closely and express more clearly the self
emptying of the savior, the friars are to have the life and condition of the little ones in
society, always living among them as minors. In this social environment they are to work
for the coming of the kingdom.
By their way of life, as a fraternity and as individuals, the friars are to behave in
such a way that no one is kept from them, particularly those who usually are socially and
spiritually neglected.
In protecting the rights of the oppressed, the friars are to renounce violent action
and have recourse to means that are otherwise available even to the powerless.
Goods that are given for the used of the friars are to be shared for the benefit of the
poor in accordance with what the particular statutes legitimately describe
With the freedom the rule grants them in choosing work, and with a view to times, regions
and needs, the friars are to choose those activities in which their witnessed of Franciscan
life will shine forth. In a particular way they are to seek the aspect of solidarity and service
to the poor.
All the friars are to use money in a way that benefits the poor and with a strong
sense of responsibility to the fraternity “as is fitting for servants of god and followers of the
most holy poverty.”
The friars, especially the ministers and guardians, are to avoid carefully any kind of
accumulation, bearing in mind the needs of the poor.
D. Ideal and reality
Concerning our vocation to minority, what has already been said describes the gift
and the horizon. It would be shortsighted, however, if we ignored the problems raised by
the real life experience of people, the ways we are conditioned, structurally and
collectively. The wisdom of maintaining the ideal while respecting the process that people
and groups are living, is one of the most important challenges of our Franciscan life.
1. Psychological problems
Recognition and social approval are basic need of all people. The call to minority
presupposes:
• Integrating these needs positively.
• Developing inner freedom so as not to be dependent on these needs.
• A theological conversion that gives our life a foundation beyond self-

fulfillment.
• The wisdom of the cross that convinces us to choose being last, after the
example of Jesus.
This cannot be accomplished trough will-power alone or the mere desire of

identifying with an ideal.
2. Social-cultural problems
If we are realistic, we must recognize:
• That the majority of friars live middle-class lives.
• That our history and formation do not always help us to be minor like those
whose lives we wish to share.
• That our institutional structures have needs that prevent identification with
the world of poor.
Do these constitute an impediment that makes our vocation to minority an illusion?

Or, once again, do we find ourselves called to a forehand, respecting the process of
individuals and groups, but maintaining a tension in striving toward the ideal?
3. Existential problem
Reflecting on the spiritual itinerary of Saint Francis, it appears that he had to learn
minority according to the rhythm of the lords will, revealed to him in an unforeseeable
manner.
In the first years of his new life, choosing to live in minority was a response to the
call of the lord and to Francis own intimate desire. When he had to assume the
responsibility of being minister general and began to be well known, his early choices were
now subject to new conditions. At the end of his life. Upon finding himself in disagreement
with some of his educated and influential followers, minority became more real than ever
for Francis, though very different from that of the earliest form of life.
The friar minor, upon making profession of vows, opts for minority. It will be
providence, however, that will show him the way.
4. Spiritual problem
When dealing with a project of life that is unconditional in character, and even
more so when dealing with following in the footsteps of our lord Jesus Christ, a disparity
between first fervor and the quality of spiritual life needed to sustain the original choice is
typical.
If the vocation to minority is not supported theologically, but based on an

ideology, even though justified by the gospel, it will not take long before inconsistencies
crop up in our life choices.
The vocation to minority that Chapter. IV of the constitutions asks the order is,
on the other hand, so radical that we must admit that we are only at the beginning of
carrying it out concretely.
Chapter IV
CONCLUSION
While doing my research paper I realized the true meaning of minority. Minority
requires an open heart, and calls us to be generous, humble gentle and simple. Like what
Saint Francis did during his youth age he was a very naughty and did not nurture the life of
being simple because they are rich. I also conclude that Jesus has proposed these attitudes,
and Francis has lived them. Minority that is truly lived is an unarmed and disarming
strength present in the spiritual dimension of the church and the world. And even more!
True minority fees the heart and opens it to fraternal love which becomes increasingly
authentic. It expands outward and expresses itself in a wide array of typical behaviors. For
example, it fosters a style that is characterized by attitudes of simplicity and sincerity.
As the result of this research paper the writer also noticed that because Saint Francis
makes a great refusal to his society is that for the reason that he is not happy on how his
society was moving. His society was moving in hierarchy and he saw how people became
slave during his time. In comparison at this generation people are also became slave in the
hand of the capitalist and by the rich people who are so greedy in terms of their wealth. But
the writer learned to this research paper how to be minor.
We can be minors by sharing what we have to others even though it is just little.
Lived in simplicity, Love your brothers as you loved God.
BIBLIOGRAPHY
• A. Fortini, , Francis of Assisi, a translation of Nova

Vita di San Francesco by Helen Moak, Crossroad
publishing Com., New York, 1981
• A. Regis, O.F.M., Cap., Clare of Assisi, Early

Documents, Paulist press, New York, 1988
• B. Tierney and S. Painter, Western Europe in the

Middle Ages 300-1475, McGraw-Hill Inc., United
Sates, 1992,
• Celano 9, Habig Marion A., OFM, ed., St. Francis Of

Assisi, writings and early biographies: English
Omnibus of the Sources of the life of St. Francis,
Franciscan Herald Press, Illinois, 1983
• David Nicholas, “patterns of social mobility,” in one

thousand years: western Europe in the middle ages,
ed. By Richard L. Demolen, Houghton Mifflin
Company, Boston, 1947
• D. Spoto, Reluctant Saint: The Life of St. Francis of

Assisi, penguin group, New York, 2002,
• H.M. Raj, O.F.M. Cap., The Charism of St. Francis

Today, St. Paul’s press training school, Bangalore
• J. Riley-Smith, a History of the Crusades, Getty Center for

Education in the Arts, Los Angeles, 2000,
• Omer Englebert, “A Time for War, Time for Servitude,” in

the Francis Book
Franciscan Minority
(Strangers and Pilgrims in this World)
A research paper presented to:

Prof. Aloma Delos Reyes
In a partial fulfillment of the

Requirements for the degree of
Bachelor of Arts major in
Philosophy
With the course of English 3
(Effective Writing)
By:
Sem. Lyndon N. Olayan

Lyndon Olayan Research Paper in English Franciscan Minority

Загружено:

Сведения о документе

Исходное описание:

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

Lyndon Olayan Research Paper in English Franciscan Minority

Загружено:

Авторское право:

Доступные форматы

Our Lady of the Angels Seminary

Seminary Road, Bagbag, Novaliches

III. Franciscan: Called to be Minors

A. Life of St. Francis of Assisi

b. Aristocracy and Monarchal Rule

4. Religious and Moral

a. The Church and Moral Corruption

b. Sexual Behavior and Norms

7. The Conversion of St. Francis of Assisi

Most of the people usually define “conversion” as the finding of religion or a

a. Encounter with the beggar in his fathers shop

b. Encounter with the lepers

c. The Imprisonment in Perugia

d. San Damiano Experience

e. The Case before Bishop Guido

B. Order of Friars Minor

a. The Pope Innocent III and Francis the beggar

FRANCISCAN: CALLED TO BE MINORS

1. Minority and Life with God

2. Minority and the Life of the fraternity

• Brotherly love is of the spirit only when it is unselfish.

• The proof of unselfish love is fraternal obedience.

3. Style of daily life

• Sharing of domestic chores.

• Preferring certain types of work considered by society as “low-level”

• Poverty of material goods, not simply as personal austerity, but also as

• Putting what we receive as a gift from god at the disposal of others.

4. Minority and mission

• Inserted fraternities among the poor should not be considered exceptions.

• Commitment is needed to promote the dignity of the excluded.

B. Appropriating nothing as one own

If a candidate for the order has property, he is to dispose of it before temporary

The particular statutes shall indicate what is to be done so that a renunciation of

C. Poor among the poor

D. Ideal and reality

• Integrating these needs positively.

• Developing inner freedom so as not to be dependent on these needs.

• A theological conversion that gives our life a foundation beyond self-

This cannot be accomplished trough will-power alone or the mere desire of

If we are realistic, we must recognize:

• That the majority of friars live middle-class lives.

Do these constitute an impediment that makes our vocation to minority an illusion?

If the vocation to minority is not supported theologically, but based on an

• A. Fortini, , Francis of Assisi, a translation of Nova

• A. Regis, O.F.M., Cap., Clare of Assisi, Early

• B. Tierney and S. Painter, Western Europe in the

• Celano 9, Habig Marion A., OFM, ed., St. Francis Of

• David Nicholas, “patterns of social mobility,” in one

• D. Spoto, Reluctant Saint: The Life of St. Francis of

• H.M. Raj, O.F.M. Cap., The Charism of St. Francis

• J. Riley-Smith, a History of the Crusades, Getty Center for

• Omer Englebert, “A Time for War, Time for Servitude,” in

(Strangers and Pilgrims in this World)

A research paper presented to:

In a partial fulfillment of the

Вам также может понравиться