lyndon olayan research paper in english franciscan minority

Our Lady of the Angels SeminarySeminary Road, Bagbag, Novaliches

Quezon City 1116 Philippines

Franciscan Minority(Strangers and Pilgrims in this World)

I. Introduction

II. Franciscana.) Life of St. Francis of Assisib.) Order of Friars Minor

III. Franciscan: Called to be Minorsa.) Franciscan Minorityb.) Appropriating Nothing As one ownc.) 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 * 936-40-97Fax: 936-4083 Loc. 215 * [email protected] * 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

1 In medieval period, knighthood was the most convenient access route to the nobility for most townmens.




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

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 P.O BOX 192, Novaliches, Quezon city, 1117 Philippines * Tels. 936-40-83 * 936-40-86 * 936-40-97

Fax: 936-4083 Loc. 215 * [email protected] * www.olas-ofmphil.com



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.

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.




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

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 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.




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

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, P.O BOX 192, Novaliches, Quezon city, 1117 Philippines * Tels. 936-40-83 * 936-40-86 * 936-40-97




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

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

4 Refer to the movie brother sun sister moon




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 poorP.O BOX 192, Novaliches, Quezon city, 1117 Philippines * Tels. 936-40-83 * 936-40-86 * 936-40-97




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

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