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Spirtu u ĦajjaJournal of Franciscan CultureIssued by the Franciscan Friars (OFM Malta)Spirtu u Ħajja April - June 200884April - June 20081
Editorial84Quarterly journal ofFranciscan culture publishedsince April 1986Computer Setting:John Abela ofmJoseph Magro ofmPrinted copies on requesthttp://www.ofm.org.mt/noelmuscat/All original material is aCopyright ofEdizzjoni TAU, 2008Contents Editorial . . . . . . . . . . . . . . . . 1 A Famous Franciscan. Historian: Fr. Luke. Wadding OFM. . . . . . . . . . . 2 “Let them all be called. Friars Minor” (2) . . . . . . . . . 4 The Memory of. St. Clare of Assisi (1). . . . . . 9 Secular Franciscan Saints:. S. Margaret of Cortona. . . . 14IFRANCISCANS ANDTHE HOLY LANDn the beginning of April I had the occasion of being a spiritualguide to one of the four groups of pilgrims who came to the HolyLand on a diocescan pilgrimage from Malta, led by ArchbishopPaul Cremona OP and the three Ministers Provincial of theFranciscan Orders in Malta. The pilgrimage was truly a remarkableachievement on the part of the Commissariat of the Holy Land inMalta, since it is the first time that a record number of 168 personshave taken part in a pilgrimage on just one occasion. We are nowawaiting smaller groups of Maltese pilgrims who will come withthe Franciscan friars for an experience to the Holy Land in 2008.The experience of the pilgrimage in the Holy Land is alwaysunique. Any tourist who comes to the Holy Land (we prefer touse this term which is accepted by all peoples of all religions wholive in this region, Israelis or Palestinians; Jews, Christians orMuslims) can find expert and well-prepared guides to visit all thearchaeological sites and shrines. Since the majority of Maltese whocome to the Holy Land are not tourists, but pilgrims, we Franciscanscan offer them expert guidance to visit the Holy Places dear to allChristians. The Franciscan friars have been living in this land eversince 1217. In 1342 Pope Clement VI recognised them as beingthe official custodians of the Holy Places. That is why a Christianpilgrimage guided by a Franciscan friar makes all the difference.The Holy Land is part and parcel of the Franciscan calling. St.Francis of Assisi came here with the fifth crusade in 1219-1220,but with a different purpose. He came to build bridges with otherreligions. He went to meet Sultan al-Malik-al-Kamil of Egypt, withthe sole intention of befriending a Muslim king who was open todialogue with Christians.We Franciscans believe that our mission in the Holy Land is thecontinuation of that of St. Francis. We believe that we are here,first and foremost, to be custodians of the Holy Places dear to allChristians, to welcome and guide the thousands of pilgrims whovisit them, to take pastoral care of the local Christians, irrispectiveof their political or national beliefs, and to contribute to thefurthering of archaeological and biblical studies in this region. Ourmission is appreciated by all those men and women of good willwho understand the importance of the Holy Land as a melting potof cultures and religions.Fr. Noel Muscat ofm Paul Sabatier “Life of. St. Francis of Assisi” . . . . . 18 Books. . . . . . . . . . . . . . . . . 22Spirtu u Ħajja April - June 20081
I Franciscan OrderA FAMOUS FRANCISCANHISTORIAN:FR. LUKE WADDING OFM(1588-1657)Noel Muscat OFMThe scholarly account of the life of Luke Waddingby Fr. Francis Harold, forms the introduction to hisprestigious and voluminous Annales Minorum, ofwhich he wrote the first 8 volumes. Luke Waddingwas born on 16th October 1588 at Waterford, atown on the south coast of Ireland, looking over theCeltic Sea and St. George’s Channel. His parents,Walter and Anastasia Lombard, named him Luke,in memory of the evangelist St. Luke, since he wasborn close to his feast day, 18th October.Luke was brought up in a Catholic family. Hisbrother Ambrose became a Jesuit, and he also hadcousins who became Augustinian friars and Jesuits.Luke’s religious formation was influenced by thepost-Tridentine Council spirit among Catholics,and he soon learnt various devotional practices,including the Little Office of the Blessed Virgin,the seven penitential psalms, the Office of the dead,and the minor breviary of Pope St. Pius V. He alsolearned how to read and write in excellent Latin, andstudied philosophy. At fourteen years of age he lostboth his parents. His brother, Matthew, took careof Luke’s education, and sent him over to the Irishseminary in Lisbon, under the care of the Jesuits.After a short period in the seminary Luke enteredthe Order of Friars Minor Recollects in the friaryof the Immaculate Conception at Matozinhos,near Oporto. He made his solemn profession andreceived minor orders in 1605. Afterwards he wassent to Leyria, a Franciscan house of studies, tospecialise in the philosophy of John Duns Scotus.As a companion during his studies, Luke had Fr.Richard Synott, of Wexford, who was later to becomeGuardian at the Irish College of Saint Isidore, inRome, and then died as a martyr in Ireland duringthe time of Oliver Cromwell.Wadding studied theology at Lisbon and atCoimbra, having as his lectors Fr. Diego Limadensis,Francisco Suárez and Egidius a Presentatione, anAugustinian friar. The Benedictine monk Leoa Sancto Thoma also bears witness to the greatpreparation of Luke in theological sciences.2In 1613 Wadding was ordained priestand immediately was sent out to preach. Heaccomplished this ministry with great eloquence,and was capable of preaching fluently in Portugueseand Catalan. In 1613 he started compiling a longlist of quotations from Scripture, the Church Fathersand the lives of the saints, in order to be handy forpreachers. These sylva are still preserved in twovolumes of a manuscript in Dublin, Ireland. Thevicar general of the Order, Antonio a Trejo, sent Luketo the university of Salamanca, where he became ascholar of the Hebrew language. Subsequently heoccupied the chair of theology at the College of SanFrancisco.Wadding continued to exercise the office ofprofessor until 1618 when, only 30 years old, hewas chosen by king Philip III to accompany as atheologian a delegation which the same king sentto Pope Paul V to promote the doctrine of theImmaculate Conception. The legate appointed for thepurpose was Antonio a Trejo, Bishop of Cartagena,who had been vicar general of the Franciscan Orderand teacher to Luke Wadding. The delegation leftSpain on 1st October 1618 and reached Rome on17th December of the same year. Wadding had toprepare the documentary material for theologicalpresentations. Thus he spent most of his time inthe libraries of Rome, and visited also the librariesof Naples, Assisi and Perugia. He left the historyof this delegation in a work called Acta legationis,in which he summarises the proceedings and thetheological questions he had to deal with. Althoughhe had to reside in official quarters, Luke Waddinginsisted that he be sent to a Franciscan friary, andwas assigned to the friary of San Pietro in Montorioin Rome. In May 1620 Antonio a Trejo returned toSpain, but Wadding was ordered to remain in Rome,where he continued his theological investigations.While in Rome, Wadding tried to realise adream he had cherished for a long time, namelythat of writing a voluminous work in which hecould present the glorious history of the FranciscanOrder and of its most eminent representatives. Atthat time the Minister General of the Friars Minorwas Benigno da Genova, who in 1619 wrote anencyclical letter to the whole Order in which heordered that all provinces should forward to Romeall documents relating to the history of the Order.The documentary material was then handed overto Wadding. The two most distinguished amongthe collaborators were Bartolomeo Cimareli, whoworked in the archives and libraries of northern andcentral Italy, and Jacobus Polius, who worked inGermany.The first fruit of Wadding’s endeavour waspublished in 1623 at Antwerp. This is the famousSpirtu u Ħajja April - June 2008
I Franciscan OrderBeati Patris Francisci Assisiensis Opuscula, whichis considered by scholars to be the first criticaledition of the Writings of St. Francis.Wadding also undertook to finish and publisha Hebrew concordance, grammar and dictionary,which had been prepared by Marius a Calasio, alearned Franciscan who had died in Rome. Withthe permission and financial aid of Paul V Waddingmanaged to establish a printing press with Hebrewtype at the Franciscan friary of Ara Coeli. Thepreface to this voluminous work was written byWadding himself: De Hebraicae linguae origine,praestantia et utilitate ad ss. Litterarum interpretes,while he was still professor at Salamanca.Although the publications of Wadding arenumerous, his fame rests chiefly on his edition of16 volumes of all the works of the Subtle DoctorJohn Duns Scotus, published at Lyons in 1639. Hecorrected the text according to the best manuscriptsat his disposal, inserted his own critical notes andscholia, and enriched the edition with commentaries.His life of John Duns Scotus, which forms thepreface of the first volume, appeared separately in1644.Wadding’s greatest literary achievement, aswe mentioned at the very beginning, was thepublication of the Annales Minorum, a history ofthe Franciscan Order from its foundation. He isthe author of 8 of the volumes (the total numberis 32), which were published between 1625 and1654 and present Franciscan history from 1208 to1540. After writing 8 volumes Luke was nearinghis death, and decided to close the eighth volumewith significant words, stating that he now hadto lay aside his pen in order to concentrate on thesalvation of his soul. This work makes of LukeWadding one of the most famous of ecclesiasticalhistorians of all times. Many critics have shown thatthere are many historical inaccuracies in Wadding’swork, and have also criticised the lack of accuracyand scientific methodology. However, one has toconsider the enormous endeavour which Waddinghad put into the composition of this history, andthe limited time and means at his disposal. Indeed,the famous modern Franciscan historian HerbertHolzapfel, author of a manual of Francisan history,writes: “Only those who have consulted the Annalshundreds and thousands of times can appreciate itstrue worth.”It is enough to state that Wadding was sooccupied with producing works of theology andhistory commissioned by popes, cardinals, and othersuperiors, that most of his literary work regardingthe Franciscan Order was done in the hours betweensunset and midnight. In the preface to the sixth tomeof the Annales Wadding writes: “I could only writeSpirtu u Ħajja April - June 2008this work in the early hours of the night, since I wasso taken up by many cares during daytime hours.”It also seems that Wadding suffered from acutemigraine headaches and vomiting ever since he was22 years old. He often had to suspend his literaryactivity every time he suffered from this physicaldiscomfort.Luke Wadding is also famous for his work infavour of his beloved country, Ireland. Wadding, infact, is the founder of two Irish institutions in Rome,the Irish Franciscan College of St. Isidore and theLudovisian College for Irish priests. The College ofSt. Isidore was founded in 1625, with the permissionof the Minister General and a special Bull of PopeUrban VIII (20th October). Wadding enlarged theexisting building, which had been a Spanish friary ofthe Friars Minor Discalced, founded during the timeof Pope Gregory XV. Wadding enriched this collegewith a library of 5000 volumes, besides a preciouscollection of manuscripts, bound in 800 volumes.The college was the centre of education for manyyoung Irish Franciscans, many of whom returned toIreland and even died as martyrs for the faith. Thelove which Wadding had for his native land is alsoseen in his tireless endeavour to celebrate the feastof St. Patrick with due solemnity every year on 17thMarch, and it is thanks to him that the feast was3
I Franciscan Orderinserted in the liturgical calendar of the CatholicChurch. Thanks to his friendship with CardinalLudovisi, protector of Ireland, Wadding foundedanother college for the Irish secular clergy. TheLudovisi College for Irish priests was opened on 1stJanuary 1628. In 1635 the Franciscans ceded theadministration of the college to the Jesuits. With thepermission of Pope Alexander VII, given at CastelGandolfo in 1656, Wadding founded another friaryat Capranica, north of Rome, to be the novitiatehouse of the Irish province.In 1654 Wadding asked Pope Innocent X to sendhis personal ambassador to Ireland, with the powersand dignity of an Apostolic Nuncio. ArchbishopRinuccini was sent to defend the Irish cause, duringthe time of the Irish war. Wadding managed tocollect the sum of 26,000 scudi towards the Irishcause, and repeated this offer the following year.The end result was O’Neills’ victory at Benburb on5th June 1646, when a solemn Te Deum was sungin the Basilica of St. Mary Major.The official career of Luke Wadding wasremarkable. He was a lector jubilatus of sacredtheology and chronista of the Order. He wasGuardian of St. Isidore’s College for four terms,and praeses of the Irish College. He was appointedProcurator of the Order in 1630 and declined theoffice, but was reappointed in 1632 and remaineduntil 1634. He was quaresimalista, or Lentenpreacher, to the papal household. He was appointedvice-commissary of the Order in 1645, and whenhe declined the offer, he was obliged to accept it in1648. Paul V gave him a nomination in the HolyOffice, and Gregory XV made him consultor of theIndex. Urban VIII made him consultor of the Ritesand Propaganda Fide, and named him a memberof the commission for the reform of the RomanBreviary. It is said that he repeatedly declined theoffer to be consecrated bishop and even to attainto the dignity of the cardinalate. The Cismontanefamily of the Order wanted him to pass over to themfrom the Ultramontane family in order to be electedMinister General, but he again refused. He used tosay that he could serve his beloved Ireland better asa humble Franciscan than as a Church prelate.After a month-long illness, Luke Waddingdied on 18th November 1657, when he had beganhis 70th year, and was buried in the church at St.Isidore’s Irish College in Rome.4“LET THEM ALL BECALLED FRIARS MINOR”(2)(Earlier Rule 6,3)MINORITY IN THE LIGHT OF THEWRITINGSOF ST. FRANCIS OF ASSISIFernando Uribe OFMOriginal paper in Italian: “Minores et subditiomnibus”. Tratti caratterizzanti dell’identitàfrancescana. Atti del Convegno 26-27 novembre2007, a cura di L. Padovese, Istituto Francescano diSpiritualità, PUA, Edizioni Collegio S. Lorenzo daBrindisi – Laurentianum, Roma 2003, 149-190.Towards an identification of theconcept of minorityIn order to find the raison d’être of the name“minors”, chosen by Francis to designate the Orderwhich he founded, it is indispensable to study hisWritings in order to verify the use he makes of such aname in them and, above all, to discover the reasonswhich motivated him to choose such a name.One first important verification is that in Francis’writings there is a certain adverse feeling againstall that which gives an idea of superiority, as inthe case of such terms as magis (magnus, magister,magnatus), or in the prefix prae (praelatus, prior) orsuper (superior, superbus), as well as in other similarterms. The term minor is found fourteen times inthe critical edition of the Writings by Kajetan Esser,and it is always linked with those writings whichspeak about the life or condition of the brothers. Itis only once that the term is used to refer to time, inthe Later Rule 8,3: “Let them do this [the Chapter]once in every three years, or at other longer orshorter intervals.” The other thirteen times can bedistinguished into two groups: the first refers to theuse of the term to indicate the identity of the Orderor the brothers, while the second is used to expresstheir condition or modality of being.A) The group of texts which use the termto indicate the identity of the Order is the mostSpirtu u Ħajja April - June 2008
I Franciscan Ordernumerous: we find eight texts in all. Six of theserefer to the Order or Religio:“The Life of the friar minor begins” (RegBtitle);“The Rule of life of the friars minor is this”(RegB 1,1);“ All of us friars minor, useless servants, humblyask and beg those who wish to serve the Lord God topersevere in the true faith and in penance” (RegNB23,7);“To all the custodians of the friars minor”(1EpCust 1; 2EpCust 1);“To Brother A., the General Minister of the Orderof Friars Minor” (EpOrd 2).The other two references could be includedwithin this group, since one contains the mandatewhich gave origin to this name, as appears in theRegNB, while the other expresses one of the autoqualifications used by Francis in the introduction orconclusion of his letters:“Let no one be called ‘prior’, but let everyone ingeneral be called a friar minor (RegNB 6,3);“I, brother Francis, your minor servant” (2EpFid87).B) To the second group belong those textswhich explicitly refer to being minors as one of theconditions characterising the followers of Christ,according to Francis. In this sense the term is usedfive times always in the context of exhortationswhich the Saint addresses to his brothers. Two of thetexts are found within the context of obedience andmore specifically when the saint refers to the spiritthat should animate those who exercise the serviceof authority; both of them refer to the biblical textof Lk 22:26. Another two contain one of the criteriawhich should guide the choice of the friars’ work.The last text forms part of the criteria by which theservant of God knows that he truly possesses theSpirit of the Lord:“Let whoever is greater among them become theminor” (RegNB 5,12);“Let the one to whom obedience has beenentrusted and who is considered the greater be theminor and the servant of the other brothers” (2EpFid42);“None of the brothers [ ] may be in charge in thehouses in which they serve [ ] Let them, instead,be minors and be subject to all in the same house”(RegNB 7,1-2; Fragments of the RegNB 2,10);“A servant of God can be known to have the Spiritof the Lord in this way [ ] if he regards himself themore worthless and esteems himself minor than allthe others” (Adm 12,3).The difference between group A and B is reallytiny, and touches minor details. When Francisidentifies his Order as a group of “Friars Minor”,Spirtu u Ħajja April - June 2008he is not pretending other than to express a spiritualcondition which has to be always present in thesoul of those who are called by this name; in thiscase the name is the social reason and the externalmanifestation of the motives which should guide theexhortations of Francis regarding “being minors”.Although the word minoritas is absent from thewritings of Francis and the term minor is used only afew times, it is important to observe that it appears ina very unified way, and it assumes great significance,since, as a spiritual condition, it indicates a peculiarform of being. For the same reasons the name“Friars Minor” is not a simple title, empty andstandardized, but it denotes a programme of life,a profound dynamism which supposes a constantattitude of the spirit that can be placed in the ambitof great evangelical ideals and asks for a permanentcommitment. From this point of view the writingsof the Saint are rich with references and teachingsregarding minority.Another important verification regarding thepresence of the term minor in the writings of Francisis that it has an evident evangelical-christologicalinspiration. Maybe the Gospel text which is mostrecorded is that of the washing of the feet in Jn13:14: “If I, then, the Lord and Master, have washedyour feet, you should wash each other’s feet.” Thistext is directly referred to in the text we have quotedform the Earlier Rule 6,3-4: “Let no one be called‘prior,’ but let everyone in general be called a friarminor. Let one
Christians. The Franciscan friars have been living in this land ever since 1217. In 1342 Pope Clement VI recognised them as being the official custodians of the Holy Places. That is why a Christian pilgrimage guided by a Franciscan friar makes all the difference. The Holy Land is part and parcel of the Franciscan calling. St.
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Given a power point presentation on . Ramcharitmanas: The Journey of a Text . in India International Centre, New Delhi on 7/3/2003. 7. Participated as a resource person in a refresher course for lecturers on “Hindi Public Sphere” organized by Mahatma Gandhi International University at Nainital on 13. th &14. th. June’2003. 8. Participated in the International Seminar on Fyodor J.Tyutchev .
