Hírolvasó

Exibition of Giotto’s frescoes in St. Savior Monastery, Jerusalem

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The Legend of St. Francis Exhibition Giotto’s frescoes in the Upper Basilica of St. Francis in Assisi

 

The “Legend of St. Francis” is a cycle of frescoes painted by Giotto di Bondone between 1290 and 1295. It represents the scenes from the Legenda Maior (1263), the work of St. Bonaventure, which constituted the official biography of St. Francis.

The cycle consists of 28 large rectangular wall paintings that occupy the lower part of the walls of the Upper Basilica of St. Francis in Assisi, a direct thematic reminder of the Old and New Testament Stories of the two upper levels. The life of St. Francis is thus a sort of Imitatio Christi (Imitation of Christ).

This is the work where Giotto’s artistic genius unfolds, lit and fuelled by the charisma of Francis of Assisi. The crediting of the work to Giotto is still debated, but scholars, after decades of studies, are now ready to confirm it by the unmistakable way of organizing the scenes, the mastery of the intuitive perspective in the backgrounds, the realism, and the eloquence of gestures and physiognomies.

Details:

Dates: MAY – OCTOBER 2017

Venue:
St. Saviour Monastery, Jerusalem
1, St. Francis Street

Opening times: Monday to Friday 8:30 am to 5:00 pm – Saturday 8:30 am to 12:00 pm

Franciscan Colors

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To speak of the color of the habits worn by Franciscans (men and women inspired by the charism of Francis of Assisi) is not an easy task. Throughout the centuries, the families of the first Order – that of the “friars minor” – adopted gray and brown colors (in many shades: light, dark, chestnut, reddish) … and even black.

There are new male and female congregations that even wear blue in honor of the B. V. Mary. Obviously, color has always had a symbolic energy that serves as a reminder of the spiritual identity of the group. What did Francis think about the color of the habit?

In the Rule, Francis does not prescribe any specific color for the habit of his penitential followers, rather he invites them to “wear humble garments,” to “dress in cheap clothing.” A biographer remembers the poor man of Assisi praising the lark: “Its plumage is earthy. It gives example to religious women and men that they should not have elegant and fine attire, but rather wear dull colors, like that of the earth”. Towards 1240, an English chronicler speaks of friars minor wearing “long gray robes “. In the Constitutions of Narbonne (1260), St. Bonaventure, who was General Minister, prescribes that the friars never wear black or white.

The Friars Minor Conventual up to the constitutions of 1803 were bound to wear ashen gray, but in1823 black began to prevail.

The Friars  Minor Observant underwent the official move from gray to brown habits at the 1895 Assisi Chapter when Leo XIII gathered the various families of the Observance into the “Friars Minor” (Reformed, Alcantarins, Recollects, etc.).

The Friars Minor Capuchin, in 1912, decided on their present chestnut color.

The color of the habit of the Franciscan families of the First Order expresses the birth and the evolution of currents within the Franciscan family. Until 1517, the Franciscan family, born in 1209, was a juridical one, governed by a single General Minister, considered by all to be the direct successor of Saint Francis. In that year, Leo X gave lawful independence to the Observance movement, initiated by a lay friar of Saint Francis at Foligno in 1368, obliging the General Minister of the primitive family to deliver the official seal of the Order to the General Minister of the Observance. Leo X decreed that the new family came directly from the ancient and original one.  Canon Law has never revised that history!

The Capuchins (1525) arising from the Observants, faced opposition on various fronts. Under the legal protection of the Conventuals, the Order gained legal independence in 1628.

Pasquale MagroSource: www.sanfrancescopatronoditalia.it

XV. Feriza ... belülről - az az egy beszámoló

Az eferi honlapról -

„Lépj egyet előre”, szólt az idei zarándoklat jeligéje vagy úgyis mondhatnám előbbre vivője. Hangsúlyosan három területen léphettél lelkiekben előre, mégpedig emberségben, kereszténységben, ferencességben. Ugyanakkor minden reggel elindultunk és előbbre haladtunk, hogy elérjük a célunk. A zarándoklatunk célpontja a Segítő Szűz Mária otthona, Csíksomlyó faluja.

Székelyudvarhelyről indultunk, korán zsolozsmáztunk, mendegéltünk majd elmélkedtünk. Az elmélkedés margójára elmondom, hogy Jézus is ember volt, benne is voltak kérdések, esendőségek, de legfőképp értékek. Bennünk is vannak ám, fedezzük fel és éljünk vele, lépjünk egyet előre! Utunkat sok erdő, mező, vadrét s még sok természeti csoda övezte, estére megérkezett a csapat az előkészített táborhelyre, mindig csak Szabolcs testvért követve. A hosszú nap után az estét az Úr dicsőítésével zártuk, a reggelt pedig azzal nyitottuk. Vasárnap szent nevében, a természetben, szépen, hálát adtunk mindenért, hidegért, melegért…Isten tenyerében jártunk, keltünk, ha elfáradtunk megpihentünk, a vendégszeretetben gyönyörködtünk miközben ordát és sajtot csipegettünk. Szívünk csendjében töprengtünk mi a mi küldetésünk, Egyházunkban, Istennel való barátságunkban.

Csendes időszakkal indult az utolsó gyalogolós napunk, melyen a feltétel nélküli szereteten gondolkodtunk és azt fontolgattuk a dolgokon átnézni, hogyan tudunk. Hogy mindenben meglássuk a szépet, a jót, amit Isten nekünk ajándékul adott. Az utunk egyre rövidült és a szívünk egyre jobban hevült. Megérkezéskor Te Deum-mal adtunk hálát, köszöntöttük Szűz Máriát és megkaptuk a várva várt vacsorát.

További másfél napot töltöttünk a kegyhelyen, hogy megérjen szívünkben mindaz a kegyelem, melyben részesültünk, Istenre, másokra és önmagunkra figyeltünk.

A FerIZa egy kis Mennyek Országának megtapasztalása, ahol adhatsz és kaphatsz, elmélkedhetsz és énekelhetsz, elfáradhatsz és megpihenhetsz, izzadhatsz és fázhatsz, szerethetsz és szeretve lehetsz.

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Köszönetet fűznék mindehhez, mindenért, mindenkinek! J

Sajat címkek: FerizaHírek

The Reception in the Order of the Eremitical Life Proposed by Francis:  Alternating between Hermitage and City

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An excerpt from the document Listen, and You Will Live: Guidelines for the Establishment of a Hermitage Fraternity or a House of Prayer

 The life of Francis of Assisi has been described as a pattern of alternating between Hermitage and City[1] and, according to the saint’s hagiographers, the Fraternitas of lesser ones had to address the question of how to live early on.  In fact, Thomas of Celano in the Vita beati Francisci states that they wondered what kind of life they should choose; “whether they should live among people or go off to solitary places.” St. Francis “chose not to live for himself alone, but for the one who died for all. For he knew that he was sent for this: to win for God souls which the devil was trying to snatch away.[2]” From this it appears that there was no tension between contemplation and preaching, but that these alternated — and this not only as a fraternitas, but personally in the life of the saint: “That is why he often chose solitary places to focus his heart entirely on God. But he was not reluctant, when he discerned the time was right, to involve himself in the affairs of his neighbors, and attend to their salvation.”[3] The wish of Francis was “to divide the time given him to merit grace and, as seemed best, to spend some of it to benefit his neighbors and use the rest in the blessed solitude of contemplation” and he used to take “with him only a few companions—who knew his holy way of living better than others—so that they could shield him from the interruption and disturbance of people, respecting and protecting his silence in every way.[4]

Bonaventure, in the Vita beati Francisci (the Legenda Maior), took up what was said by Thomas of Celano about the question of whether Francis should give himself to contemplation or to preaching, but concludes by saying that Francis’ response was that it should be preaching: “[…] the will of God was that he, the herald of Christ, should go out and preach.”  A different position is taken by Peter John Olivi, who expresses himself in very balanced terms and in fidelity to the substance of what was the original inspiration for the original Fraternitas of lesser ones.  He declares that the more perfect life is that of Christ, the Apostles and of St. Francis, in which some of the time is dedicated to eremitical solitude, and some to preaching[5].

Bernardine of Siena says of St. Francis: “Christ took on a mixed life, attending to God and to neighbor.  […] So likewise did St. Francis […] who considered both God and man, giving part of the time to one and then to the other.[6]  The way of life attributed by Bernadine to Francis was the model of life for the Friars Minor of the Observance, so it is not surprising that in 1457 Girolamo da Udine wrote about John Capistran, his preaching companion, following the latter’s death the previous year: “the whole of his life was transformed into action. It was expressed either in prayer, preaching, reading, or worthwhile activities.  Nothing can convince me that a more blessed man could be found, being able to practice contemplation in activity, or taking action during contemplation.[7]

While discussing the way of “alternation”, we should also make reference to Peter of Alcantara (1499-1562), who successfully promoted reform in the Order, recalling the friars to their Franciscan origins.  His numerous writings, the best known of which is a Treatise on Prayer and Meditation, are proof of his exceptional holiness of life.  Peter is known for the extraordinary example of his life, and the very high degree of contemplation, personal austerity and mystical gifts with which God favored him.[8] He says in the Treatise that “the servant of God must consecrate some certain time of the day to recollection. But now, besides the ordinary course, they must sometimes liberate themselves from all business and employments, as much as is possible, and give themselves over wholly to devotion, the better to nourish their soul with the abundance of spiritual food, recovering the daily losses due to their shortcomings, and gaining a new force to go forward on the spiritual journey.[9]

The Capuchin Mattia Bellintani da Salò in the Life, Death and Miracles of the Blessed Felice da Cantalice says that “he was an intermediary between the world and religion, taking to one the needs of the other, and bringing the provisions of the other in return. Thus, he was an intermediary between God and human beings, offering their needs to God, and bringing graces from Him to them”[10]. For the hagiographer, being an intermediary or “go-between” also characterizes the personal lifestyle of St. Felix of Cantalice: “He shared out nighttime and daytime; the night he gave to God, the day to his neighbor, and in both he was similarly sanctified.[11]

The example of these saints not only influenced the lifestyle the friars adopted, but also colored the stories told by hagiographers. For example, Pacifico da Rimini narrates The Life and Heroic Virtues of the Venerable Father Leopold da Gaiche who, following St. Leonard of Port Maurice, popularized the Way of the Cross, desiring that through it people be brought to new life. Pacifico writes that Leopold “had the occupations of the day and night wisely arranged” and remarks on how he fulfilled the different offices of the sisters Martha and Mary to their mutual advantage.[12]

In the twentieth century, the practice of alternating between contemplative life and preaching is seen as a crucial aspect of Franciscan life. For example, Gerardo Cardaropoli, writing of Fr. Gabriele Allegra, says: “What is the essential charism of the Franciscan vocation? Fr. Gabriele has spelled it out often: the relationship between its contemplative roots and its embodiment in the apostolate — contemplation, understood as seeking the will of God, and the apostolate as a concretization of the mandate received.” A prayer to Blessed Leopold da Gaiche speaks of his seeking the Lord in solitude and working for salvation in the midst of God’s people. This prayer, according to Fr. Gabriele Allegra, indicates “his life plan”, or “the four graces” of the Franciscan charism — that is, holiness; the apostolate; wisdom; martyrdom. “In solitudine Deum quarere et in medio populi tui salutem operari …”[13]

[1] Cf. F. Accrocca, Dall’alternanza all’alternativa Eremo e città nel primo secolo dell’Ordine francescano: una rivisitazione attraverso gli scritti di Francesco e le fonti agiografiche, in Via spiritus 9 (2002), 7-60.

[2] 1Cel 35

[3] 1Cel 71

[4] 1Cel 91

[5] P. G. Olivi, Lectura super Matthaeum, cit. in G. L. Potestà, Storia ed escatologia in Ubertino da Casale, Milano, 1980, 214.

[6] Bernardino da Siena, Predica XLIV,47-48.56-57, in Id., Prediche volgari sul Campo di Siena 1427, a cura di C. Delcorno, II, Milano 1989, 1324-1327.

[7] G. da Udine, Vita di fra Giovanni da Capestrano, 11, Curia Provinciale dei Frati Minori – Convento S. Bernardino, L’Aquila 1988, 31-32.

[8] Postulazione Generale OFM, Frati Minori Santi e Beati, a cura di Silvano Bracci e Antonietta Pozzebon, Roma 2009, 233-235.

[9] San Pedro de Alcántara, Tratado de oración y meditación, Ed. Comunidad Franciscana del Palancar, El Palancar 2009, II parte, V capitulo, V aviso.

[10] Mattia da Salò, Vita, morte e miracoli del beato Felice da Cantalice, 8, a cura di V. Criscuolo, Istituto Storico dei Cappuccini, Roma 2013, 66. C. Calloni, Gli «stati» della riforma cappuccina (1528-1596), in Italia Francescana 84 (2009), 445-476 gives an account of the context of that work.

[11] Mattia da Salò, Vita, morte e miracoli del beato Felice da Cantalice, 13, 96.

[12] Della vita e delle eroiche virtù del Venerabile padre Leopoldo da Gaiche […] del p. Pacifico da Rimini dell’ordine stesso e alunno della medesima provincia, Tipografia Tommassini, Foligno 1835, 86

[13] G. Cardaropoli, P. Gabriele Maria Allegra un francescano del secolo XX, Ed. Porziuncola, Assisi 1996, 35-37.

 

What more do we know about the Tomb of Jesus since it was opened?

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A Franciscan archaeologist was invited to the opening of the Tomb of Jesus. Although the restoration was not strictly an archaeological project, this expert on the Church of the Holy Sepulchre could draw some conclusions from what he saw.

Franciscan Father Eugenio Alliata, of the Custody of the Holy Land, is an archaeologist, professor at the Studium Biblicum Franciscanum in Jerusalem and an expert on the Church of the Holy Sepulchre. He was present on the evening of October 26, 2016, when the marble slab, over what is believed to be the burial place of Jesus, was removed. It was only the second time since 1555 and the first time since 1809, that this most sacred of spaces for Christians, was visible. Father Alliata was able to observe and describe what he saw.

As on the two previous occasions, the exposure of the burial place was part of restoration work being done on the Edicule, the shrine which surrounds the original limestone of the Tomb. The project, begun in May 2016, was restricted to restoration, stabilization and preservation of the present-day Edicule. It did not involve an archaeological study on the Tomb itself.

What can be learned?

The restoration team precisely documented its work, which will be available for detailed study in the future. And while specialized archaeological observation of the rock on the north side of the burial chamber, of the so-called “funeral shelf,” would have been instructive, Father Alliata had to be satisfied with simple visual observations.

“The opening of the Tomb allowed us to understand the state of the Tomb, whereas the monk Maximos Simaios, the last one to have seen it in 1809 [when the present Edicule was under construction], only gave a cursory description of it,” Father Alliata said. “Really direct observation has confirmed and enriched this description. The measuring instruments, by themselves, did not allow us to have a perfect idea of it. Everything has to be verified by personal observation!”

What an archaeologist learned

The area directly over the spot revered as the place of Jesus’ burial is on the right-hand (north) side of the inner chamber of the Edicule. The actual burial place has been covered since 1809 by a marble slab, venerated by pilgrims over the centuries; Eucharist is regularly celebrated on this slab.

Cleared of all of its ornamentation, the wall of sculpted marble appears just as it was in 1809. Behind the image of the Resurrected Christ remains a portion of the north wall of what is believed to be inner chamber of the original Tomb. For proper study, archaeologists would have removed the marble down in order to inspect this side of the original stone.

Workers carefully lifted off the slab and removed the backfill beneath it, revealing a second marble slab, known to eyewitnesses in past centuries. When he entered the area Father Alliata could see and describe it: “Broken in two across its length, a cross carved into it and of a different marble. This slab probably goes back to the time of the Crusades. As to the cross, even though it is not all there, it looks like a cross from Lorraine.”

Earlier witnesses

Father Alliata recalled that Godfrey of Bouillon, the first Crusader ruler of Jerusalem, was from Lorraine, in France. He added, “According to the previous descriptions, its presence there was clear and obvious.”

The 19th-century Report on the Restoration of the Edicule of the Holy Sepulchre by Maximos Simaios, states, “the architect had confidence and, at my request, opened a part of the Holy Sepulchre […] and at the level of the stone of the tomb, […] having for a covering two slabs of marble, one on top of the other, on the northern side […] but the whole southern side of the most holy cave consisted of natural rock.”

Already in 1555, Boniface of Ragusa reported on a moment when “it was necessary to lift up one of the marble slabs which was covering the Sepulchre,” and when “the Sepulchre of the Lord came clearly into view, cut into the rock” (Liber de perenni cultu T.S., pp. 279-80, 26 August 1555).

Arculf, a Frankish bishop, who made a pilgrimage to the Holy Land in the seventh century, also talks about this, 1,000 years earlier. The Irish bishop Adomnan of Iona sets down his own words in his De locis sanctis (1:2) in 670 describing a “small chamber cut into the rock where the covering is lower than the Sepulchre itself.”

Observing the original stone of the burial place

Just below this second slab, which was not removed, is a third level: the original stone. “According to the measuring instruments, the distance between the marble and the stone could reach a little over three feet [almost one meter] ,” said Father Alliata.

According to the archaeologist, Father Alliata, if one could expect to find the place of burial on the basis of ancient testimonies, the surprise in 2016 was “to find it so high up… There are about 35 centimeters [almost 14 inches] between the roof of the original rock and the modern pavement. It would be interesting to see how far down the soil is. This would allow us to better understand the structure of the chamber itself.”

Father Alliata regrets that at the time of the opening, archaeologists were not consulted about the methodology. “No archaeologist was there, neither Greek, nor Franciscan, nor Israeli – none.” Despite his disappointment, he continues to speculate, based on what he was able to observe when allowed into the space.

What type of Jewish tomb?

Jewish burial customs utilized different types of funeral chambers cut into the rock. But, as Father Alliata explained, “we are not certain about the kind that is in question here. Today, we can exclude the possibility of a kokhim tomb – literally ‘oven,’ in Hebrew – that is to say, a cavity dug into the rock the size of a body,” like a modern day loculus [a small shrine cavity].

His limited observations confirmed that the burial place was a “type of shelf-tomb on which the body was placed.” The structure would then be closer to an arcosolium, a niche surmounted by an arch cut into the rock. In this niche, on the shelf which is created as a result, one placed the body.

But Father Alliata also speculated the burial place could be a third type, different still. But he cautioned, “We would have to know many more details on what remains of the original rock to come to any viable conclusion.”

Despite his confidence that the “shelf” exposed beneath the marble slab was not a kokhim, his expert’s eye found the grotto is “too narrow” compared to a tomb with an arcosolium. Perhaps this structure is not “strictly one type or another.”

Another hypothesis is that of an unfinished tomb, suggested by the description in the Gospels that it was being used for the first time. Luke writes that “[Joseph] placed him in a sepulchre cut into the rock where no one had yet been” (Lk 23:53); and Matthew that “he put him in a new tomb which he had had cut into the rock” (Mt 27:60). This would explain why there might have been only one shelf on the side of a very narrow space, since it had not yet been fully dug out.

In Jerusalem, in the necropolis known as the Tomb of the Prophets on the Mount of Olives, there is a similarly narrow tomb (see photo below). Another example, also in Jerusalem, sheds light on this hypothesis: The necropolis of the Halceldama in the Valley of Gehenna contain “tombs with an arcosolium… with very narrow corridors,” explained Father Alliata.

More speculation

In addition to the type of tomb and its inner structure, experts also speculate if there were one or two spaces. Father Alliata noted, “The most ancient idea (and the one most widely shared) is the hypothesis that there would have been two spaces: the one where one wept and prepared the body and another where one placed the body. But the Gospel says the opposite: One could look into the tomb from the outside. This is the idea of Father Bagatti and of [Martin] Biddle: ‘This chamber was not closed off.’”

Another question for speculation: Do only the north and south walls remain? Who cut the funeral chamber in two? Some believe this destruction was done the Persians but Father Alliata refers to the pilgrim text: “Arculf in 670 spoke about the ceiling of this chamber. How would Arculf have seen it if the Persians had destroyed it in 614, 56 years earlier?”

A second phase of restoration—new opportunity?

The historic opening of the tomb answered some questions. Father Alliata will wait patiently for the documentation which the project director, Professor Antonia Moropoulou, will place at the disposition of researchers.

Is there a chance that one day, archaeologists might be able to bring their methodology to bear on the area around the Tomb? By March 22, the major work on the Edicule itself was concluded. However, Professor Moropoulou has already indicated to the leaders of the three major communities in the Church of the Holy Sepulchre that a second phase of work is necessary to stabilize the pavement around the Edicule.

The accumulation of moisture below the floor further threatens the Edicule. The pavement around the shrine must be removed for the space beneath to be stabilized. What opportunities such a second phase of the project might offer archaeologists remains unknown.

What is hopeful is the fruitful interchange between them and the restorers. Future collaboration would unite the efforts of these experts at the service of science toward a better understanding of this most famous Tomb.

 

Arianna Poletti/The Holy Land Review

 

Photo: Father Eugenio Alliata, OFM, Franciscan archaeologist, shows journalists a portion of the south wall of the original Tomb, between the metallic beam above and the newly-reconstructed wall of the Edicule. © Marie-Armelle Beaulieu/CTS

 

 

XII Course of Ongoing Formation on Ecumenical and Interreligious Dialogue in Istanbul

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The International Fraternity of Istanbul and Izmir in Turkey, in collaboration with the General Secretariat for the Missions and Evangelization, is offering the friars and those interested of the Franciscan Family, a Continuing Education Course on Ecumenical and Interreligious Dialogue in Istanbul from 12 to 28 October 2017. The course will be given in Italian and Spanish.

The themes will be on Formation for Dialogue according to the Franciscan Charism; Ecumenical Dialogue: Islamic-Christian and Judeo-Christian. During the course there will also be a 3-day visit to the historical sites in Cappadocia.

The course fee is € 600.00. Those interested may send a request (no later than August 31, 2017) to:

Fr. Giancarlo Guastella, OFMfrategiancarlo@gmail.com

Fr. Robert Pascal, OFMpascalrobert764@gmail.com o vía fax + 90-212-2432791

The first 20 people registered will receive confirmation and the detailed program of the course. This course will also be given in English and French in October 2018.

Brochure (PDF): ESPAÑOL & ITALIANO

The Pardon of Assisi 2017

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This year’s anniversary was particularly solemn; given it was the closure of the 800th Anniversary of the Pardon of Assisi. This jubilee was inaugurated on August 2, 2016, by Gualtiero Cardinal BASSETTI and was enhanced by Pope Francis’ private pilgrimage to the Porziuncola two days later, on August 4, 2016. The solemn closing celebration for the Jubilee of Pardon took place at 11:00 a.m. on August 2, 2017, and was presided over by His Eminence Pietro Cardinal PAROLIN, His Holiness’ Secretary of State.

Another peculiarity of this year, highlighting the bonds between the Franciscan Family, was a feast created by the ingenious intuition of our common founder, Francis of Assisi. This was the Triduum of Preparation (July 29-31) which was preached by the Ministers General of the three Franciscan Orders. (The Friars Minor Capuchin were represented by their Vicar General.) This shared event was placed in perfect continuity along the path that had been undertaken up to that point. The path culminated with the “Generalissimo” Chapter that the Franciscan families celebrated together.

 

The program scheduled for August 1 was intensive:

  • At 11:00 a.m. there was Mass presided over by Friar Michael A. Perry, the Minister General of the Friars Minor. It was followed by the Procession of the “Opening of Forgiveness” (so-called because from that moment, i.e. from noon on August 1 until midnight on August 2, the Plenary Indulgence which is granted to the Porziuncola every day, was extended to all the parish churches around the world, and to all Franciscan churches;
  • In the afternoon, at the end of the pilgrimage of the Diocese of Assisi, there was Evening Prayer I, presided over by the Most Reverend Domenico SORRENTINO, Archbishop of Assisi-Nocera Umbra-Gualdo Tadino, in Italy.
  • Incense was offered by the mayor of Assisi, Stefania PROIETTI;
  • There was an evening prayer vigil with a candlelight procession led by the Most Reverend José Rodríguez CARBALLO, OFM, Secretary of the Congregation of Institutes of Consecrated Life.

 

August 2 once again saw the arrival of thousands of young people from the 37th Franciscan March “One Step Beyond”. They met at the Porziuncola to rejoice in the Father’s Mercy. Finally, the Vatican Gendarmerie Band performed a concert in the evening followed by a fireworks show in the piazza of the Porziuncola.

 

From the Communication Offices of the OFM, OFM Conv., and OFM Cap.

 

 

RIP Pat Hudson, OFM

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It is with great sadness that we inform you of the death of our brother, Pat Hudson. He departed this life on Sunday 30th July in Our Lady’s Hospice, Harold’s Cross, Dublin. He had been sick for some time.

His Removal will take place to Franciscan Church, Merchant’s Quay, Dublin at 7.00pm on Monday 31st July. The Funeral Mass will be celebrated on Tuesday morning at 10.30, followed by burial in the new Franciscan plot in Glasnevin. Pat had already ‘booked’ the first place in the new plot some time before his death!

A Dublin man, Pat was born in 1936 and joined the Order in 1960. After his ordination in 1968 he was a missionary in Latin America, and later in the Russia Federation, as well as periods of ministry in the Franciscan parish in Ballywaltrim in Bray, Co Wicklow and in the Order’s General Curia in Rome.

Pat was a giant of a man in more ways than one. He was peacefully resigned to his death, since hearing the news of his terminal condition, and prepared himself for his exodus from this life in his usual practical and non-sentimental way.

‘Blessed are those who hunger and thirst for justice, for they shall be satisfied.’

May Pat receive the reward of a long life devoted to promoting the justice of the Kingdom in so many ways and in so many places.

 

Feast of St. Clare 2017: Letter of the Minister General

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 “But with swift pace and light step…..” (cf. 2LAg, 12)

 

Dear Sisters,

May the Lord give you peace!

The solemn feast of our Holy Mother St. Clare is an opportunity for us to reflect on contemporary issues that present a real challenge to our way of life and to our following of Jesus Christ the Lord. Ours are complex times; they demand a capacity to read events and to come up with new ways of faithfully living our charism, walking with the women and men of our time and speaking words of mercy and hope to them. Crises surround us, both at the level of society and of the individual — and we ourselves are not immune. These difficulties also touch our lives and our communities.

The Lord can teach us to see these crises as opportunities; together let’s listen to what the Scriptures and the witness of Clare of Assisi suggest to us.

We Friars Minor have chosen a theme for next year’s Plenary Council of the Order. There are three key concepts that will guide us: listening, discerning, and action. I believe that these words can also be meaningful for you, dear sisters. You too are called to face new challenges, to respond to demands that are unsettling and perplexing and, within this complex reality, to remain faithful to the Gospel thinking of Holy Mother Church.

 

Download the PDF:

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LISTENING

The Bible is full of calls to listen; the believing person knows how to listen, how to perceive the voice of the Lord, and then how to choose a positive response. The Acts of the Apostles speaks eloquently of various situations when the first Christian communities listened deeply. One example of this is the episode when Spirit would not allow the disciples to proclaim the Gospel in Asia, and a subsequent vision then exhorted them to leave for Macedonia (cf. Acts 16:6-10). The Word of God gives direction and the Spirit gives guidance; these are communicated through life events, through circumstances, and by means of the intuitions of the heart.

As her sisters tell us, Clare also knew how to live in a continuous attitude of listening. Listening to God in silence and in unceasing prayer; listening to the sisters with great care, knowing their sufferings and desperation “though the Spirit”, even when these needs were not openly expressed (Cf. PC 2,23); listening and sharing in the fears of her fellow-citizens when they were threatened by enemy attacks (Cf. PC 3,19)

Your listening must also be free and attentive, emerging from your silent relationship with God, as well as from your sharing with the sisters. This occurs when you gather around the Word of God and together face whatever is happening in your lives. Your listening should be alert, open, and unprejudiced; it should be active, wise, intelligent, and able to go beyond appearances; it should be empathetic, engaging, and enthusiastic. If we are to really hear what the Spirit is saying in the silence of ordinary life, we need to be secure in our identity and willing to be pilgrims directed by God’s promises which are daily renewed in us. Listening keeps us moving, and it is sometimes uncomfortable, moving us out of ourselves and our securities, asking us questions that require new answers.

 

DISCERNING

If the first step in understanding how to respond to our vocation and find direction on the journey is to listen to the voice of God in the complex realities of today, then what comes next is the whole area of discernment. The voice of God and the signs we that we perceive in the unfolding of history must be authentically interpreted, examined, and understood. Discernment is as necessary and urgent as it is delicate, and it is not by chance that Pope Francis continues to point to this process as an undertaking deserving of patience and perseverance.

Once again, the early Christian communities show us how to put into practice a Gospel approach which included debate, reading the Word and discussing it, prayer and a willingness to question, and the pursuit of the common good. The foundations for their process of discernment were an awareness of the gift of the Spirit and of His active grace, and their custom of gathering together to face challenges. They practiced clear and sincere communication, mutual trust, wise interpretation of reality, and careful listening to Scripture. This led to the assembly coming to decisions which resolved conflicts, promoted freedom and responsibility, and brought joy and encouragement to the sisters and brothers (Cf. Acts 15:1-35).

At many times during her life, Clare needed to exercise sensitive and decisive discernment. Just think of the frank and constructive exchange she had with Cardinal Ugolino, later Pope Gregory IX, regarding the originality of the way of life of the San Damiano community and its relationship to ecclesiastical institutions. What was involved was not just Clare’s personal conviction, but her awareness that it was essential to safeguard the gift of a vocation received from the Father of Mercy (Cf. TestCl, 2). Such an awareness was nourished by prayer — in a constant relationship with the Father, clinging to the poor Christ, and in union with the Holy Spirit. For Clare, prayer is not something closed; it expands when it is allowed to be permeated by the passion and the limitless charity of Christ. Because of this, she sees concrete reality as the place where God’s will can be known and done. The sisters’ needs, the frailties she experienced in herself and others, various trials and tensions, were seen by Clare not as obstacles, but as opportunities. In these, the charism of contemplation could be interwoven with that of charity, and thus together bring about discernment. The Rule (4:15-18) recalls the importance of the weekly Chapter, and of together seeking ways in which each sister’s vocation can be fully lived. Every step of the journey is seen in terms of concrete, daily reality.

Sisters, you too are called to discernment. Contemporary reality faces us with deeper and deeper questions about the meaning of life. Our times are times of speed, noise, and information that is instant and global. We live in a time when anthropological changes are occurring because of technologies and social media. In these circumstances, what significance has the silence and contemplation that is part of our lives? On the one hand, our world is characterized by fragmentation, sectoral divisions, and special interest groups, and on the other it is marked by a tendency towards uniformity and group think. Given that you are called to unity in diversity, both on a personal and community level, what can your life offer to such a world? What responses can we come up with, how can we dialogue in order to grow together, how can we ensure that the autonomy of the monastery does not become a protective wall, but instead is a resource to be offered in a process of common discernment?

I believe that these are questions that your communities can grapple with in a spirit of energy, conviction, and hope — trusting that we are being led by the Spirit.

 

ACTION

Listening, discerning, and lastly acting. This activity is undergirded by a profound and intelligent listening, and by a serious and open discernment. Thus, what will emerge will be life choices that are courageous and daring, full of the prophetic quality of Peter, James, and Paul who led the Church to open herself to newness, expanding in welcome to the pagans (Cf. Acts 15:1-35).

Our action should be free, and made fruitful by mercy — after the example of Clare who, as a woman and a Poor Sister, did not hesitate to ease her sister’s painful hip by laying her own body on it and by taking off her veil to give her sister warmth (Cf PC 7:12). Or when she longed to be martyred in Morocco, full of courage and a desire to go above and beyond in her self-giving (Cf. PC 6:6).

Let your activity be courageous too, sisters! Mindful of challenges, and with the alertness of those who open themselves to the future with hope, and who are faithful and secure in their vocation, have the courage to risk prophetic life choices. Sometimes changes in communities happen only because there is no other option. In circumstances where things cannot continue as they have been, decisions are made that may, or may not, be well considered or effective. I ask myself, and I ask you, if this must necessarily be the case. Would it not be possible instead to choose change, being motivated and arriving at change through a process of shared convictions and a search for goodness and life? Doing this with courage and trust, accepting the challenge, and ready to lose something so that your life can continue to flourish?

Many communities live with the reality of ageing and fragility, factors that raise questions about their future. Some find themselves in difficult situations and feel themselves called to a new form of sharing life with their brothers and sisters. Formation is challenged to address the issue of learning new ways and languages so as to sustain meaningful and positive dialogue with people of today; when young people come to us, they require attentive discernment and wise accompaniment. The structure itself of your way of life and that of your monasteries is called into question when the demands of autonomy become too great, and when the best way forward is communion. The call to life in its fullness continues to be given to us, and we can together respond to this call and entrust ourselves to God’s promises. It is wonderful to have the freedom to make conscious, shared choices which dare to move beyond established practices — to make decisions that open up new ways of promoting life, faithful to the Gospel and to the fundamentals of your identity: the poverty and fraternity that Clare and Francis have given us as our heritage.

 

I entrust the friars to your prayers; they too are on a journey of listening, discernment and action.

May the Father of Mercies bless every one of you and bless your communities. May Holy Mother Church accompany you on your way.

Happy Feast Day!

 

 

Br. Michael A. Perry, OFM
Minister General and Servant

 

Rome, August 2nd, 2017
Feast of the Portiuncula

 

Prot. 107747

A New Guardian at St. Isidore’s, Rome

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Br. Hugh McKenna OFM, is the new Guardian at St. Isidore’s, Rome, home to the Collegium Sancti Bonaventurae, and to a fraternity which also includes Irish friars in Post-Novitiate Formation. The friars in Formation arrive in September, continuing a tradition of Irish Franciscan Formation at St. Isidore’s which dates to its foundation by the illustrious Luke Wadding OFM in 1625.

Br. Hugh was Minister Provincial of the Province of Ireland and President of the OFM English-Speaking Conference until the beginning of July. He succeeds Br. Mícheál MacCraith, also of the Province of Ireland, who returns to Ireland after 6 years of generous, fraternal, and productive service as Guardian. We wish Brs. Hugh and Micheál every blessing in their respective ministries.

 

First Meeting of Franciscan 1st Order Branches in Germany

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65 members of all three Franciscan Orders – Friars Minor, Conventuals, and Capuchins – gathered in Hofheim for a Chapter of Mats from June 12th to 14th last. The topic was “500 years of Reformation”, and the gathering examined the causes which led to division in the Church and within the Order. Pope Leo X (in his Papal Bull “Ite vos”) divided the Franciscan Order into two branches — Friars Minor and Conventual Friars Minor — in 1517. In the same year, Martin Luther published his theses in Wittenberg.

The program included papers on the history of the Order and a survey of the current activities and health of the Provinces. In addition, the participants used the technique of imagining a Papal Bull written by a future fictional Pope Francis III which would solemnise the union/federation/fusion of the three branches in 2030. A workshop on prospects for the future generated ideas and practical projects which the friars will soon begin to work on.

To round up the meeting, all the friars visited the Paulskirche in Frankfurt which was built on the former grounds of the Franciscan friary. This was the major Protestant church for several centuries, and it is there that the German democratic movement began in 1841. From there the friars went to the existing central Protestant church, the Katharinenkirche, for an Ecumenical Midday Prayer. The visit ended with an exchange of blessings and missioning in the Liebfrauenkirche, where the Frankfurt Capuchins live, work and pray.

The Minister General visits the refuge-house for migrants “The 72”

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As part of his visit to the friars of the Province of San Felipe de Jesús in Mexico, the Minister General, Fr. Michael A. Perry also called at “The 72”, a refuge house for migrants.

The name, “The 72” refers to the number of persons at the Central American centre who were massacred in the Mexican State of Tamaulipas in the month of August 2010. In the main room of the house you can see on the red wall a painting of a large cross of San Damiano and in the centre another painting of a well which represents the migrants who were killed. On the same wall hang 72 small cross, some of which have the names of the victims of the massacre.

The house is located in the town of Tenosique, in the Mexican State of Tabasco, just a few kilometres from the frontier with Guatemala. Whilst the Minister General was there, there were around one hundred and fifty migrants and a little more than twenty volunteers of eight different nationalities, amongst whom were three sisters of the Franciscan Missionaries of Mary. In this place the migrants can “ not only find bread and mattresses on which to sleep, but also the embrace of solidarity and a blessing for the woman who give birth and where the dream of a better life begins to be realized” (2016 Report). From its foundation in 2011 the 72 has given refuge to more than seventy thousand persons.

The 72 is not only for the migrants who come here with the aim of reaching the United States. There are also kidnap victims, victims of group violence, sexual violence and death threats crimes which they have occurred not only in Central America but in Mexico itself. They are welcomed here as a refuge from their suffering. They all receive humanitarian assistance and given a place to sleep, food to eat and medical and psychological assistance as well as legal advice.

Fr. Michael greeted the migrants who were present and spoke with the managers and other volunteers, led by Fr. Tomás González, founder and leader of the project. He was also able to listen to some of the painful experiences that the migrants had suffered. He congratulated the volunteers on their work, encouraging them to continue, knowing that through their efforts as well as giving support to the many persons that came there they were laying the foundations of a new society based on love. Finally he emphasized the importance of the 72 as a privileged space for the formation of the Friars Minor and in conversation with the Provincial Minister, he agreed to propose it as a course of formation and service to the brothers of the different entities of the Order.

After the meeting at the house – Shelter, the Minister General visited an agricultural business run by the 72, which as well as being used for biological cultivation, gives temporary work to some migrants. Here he planted a Ceiba tree, which was sacred for the ancient Maya people, as its height and profound roots are symbols of the union between heaven and earth and a sign of life, grandeur, goodness strength and unity.

 

FerIZa2017 - amit tudni szeretnél

Az eferi honlapról -

A zarándoklat ideje: július 28. (péntek) – augusztus 2. (szerda)

Útvonal: Székelyudvarhely-Csíksomlyó

Találkozás:

– július 28-án, pénteken 18 órakor, Székelyudvarhelyen a Ferences Kolostornál

Étkezés:

  • az előző zarándoklatokhoz hasonlóan péntek este közösen étkezünk

  • hideg élelemre lesz szükséged szombat reggeltől hétfő délig, hétfő estétől már a somlyói testvérek vendégszeretetét fogjuk élvezni (remélhetőleg)

Szállás:

– péntek este: Székelyudvarhelyen, a kolostorban

– szombat, vasárnap este: sátor (előző évekhez hasonlóan idén is külön fiú és külön lány sátrak lesznek, esetleg külön családos sátrak – ez utóbbihoz ne felejtsd otthon a házassági igazolvány hitelesített másolatát … aki előző években már bemutatta annak nem szükséges ;-) )

  • hétfő és kedd este majd Csíksomlyón fogunk aludni (a kolostor melletti vendégházban)

    Ruházat és egyéb „csecsebecse” – avagy mit ne felejtsél otthon?:

  • A csomagod cipeléséhez hozz magaddal hátizsákot: jó ha van egy kisebb hátizsákod is, amit a gyalogláshoz tudsz használni (tehát belefér egynapi kaja, víz, esőkabát stb.); a nagyobb dolgainkat majd autó fogja vinni (ha esetleg van olyan csomagod, amelyre csak Udvarhelyen, vagy majd csak Csíksomlyón lesz szükséged, akkor azt külön csomagolhatod, s ezt megpróbáljuk külön szállítani … így nem kell cipelni a gyaloglós napokon – ez neked is, s az autóknak is könnyebb lehet).

  • A szálláshoz – a sátor mellett, illetve a sátorban – szükséged lesz hálózsákra; a laticel/izolír/gumimatrac stb. szintén fontos eszköz a jó alváshoz. (Akinek nincs sátra ne essen kétségbe … biztos, hogy lesz mindenkinek lehetősége „tető alatt” aludni)

  • Mindenképpen szükséged lesz kalapra vagy kendőre … vagy valami más „tökfödőre” és jó ha van nálad valami krém, amivel a napsugarakat meg tudod „szelídíteni”, illetve esőköpenyre is szükség lehet; az sem baj, ha van egy elemlámpád.

  • Az időjáráselőrejelzésektől függetlenül nagyon fontos, hogy hozzál magaddal egy olyan üveget/flakont/kulacsot stb., amiben kb. egy napi – min. másfél liter!!! – ivóvizet tudsz magaddal vinni.

  • Legyen nálad (fém)bögre, mert másképp nem lesz miből teát igyál, s a bicska/kés sem megvetendő szerszám a hegyekben töltött napok alatt

  • Hozzál magaddal valami melegebb ruhát is. A szombat esti bulis cuccodat nyugodtan otthon hagyhatod, erre biztos nem lesz szükséged ezekben a napokban …

  • Ami a lábbelit illeti: érdemes olyan cipőt választani magadnak, ami a hegyre való (lehetőleg ne új legyen, mert az biztos, hogy fel fogja törni a lábad, hanem olyan, amiben már gyalogoltál); jó ha van még egy cserecipőd is

  • Viszont kérünk, hogy gondold át jól, hogy mire lesz szükséged, s csak azt hozd magaddal: ne nyomorgasd saját magad, s másokat se olyan fölösleges cuccokkal, amelyek a hátizsákodat teszik óriássá, de nem fogod használni semmire ezekben a napokban. Ha valami különleges gyógyszerre van szükséged azt is hozd magaddal (apróbb kellemetlenségekre lesz nálunk is gyógyszer, de …

  • A csomagoláshoz: Minden ruhádat, de egyéb csomagodat is nylon zacskókba csomagold be, s úgy rakd be a hátizsákodba (így egy esetleges eső után is van esélyed, hogy marad száraz ruhád). Jó, ha a hátizsákod olyan, hogy bele tudsz pakolni mindent, s nem kell kívülről mindenféle improvizációval felaggatnod rá különböző cuccaidat: az ilyen megoldás egyrészt a szállítást nehezíti meg, másrészt pedig könnyen elveszhetnek ezek a „lógó” dolgaid ;-)

  • A mobilodat, az mp3-4-5 stb. lejátszódat, a cigarettás dobozodat stb. nyugodtan otthon „felejtheted”, s ha mégsem, akkor a zsákod mélyére rejtheted: meglátod megéri egy kicsit „kikapcsolni” magadat (szükség esetére a szervezőknél lesz mobil)

  • a nem magyar anyanyelvűek jó, hogyha betesznek egy URH-vételre alkalmas rádiót/telefont (elmélkedésekhez, előadásokhoz megpróbáljuk a fordítást megoldani)

Anyagiak:

  • kinek-kinek magának kellene megoldania a Székelyudvarhelyre való eljutás, illetve a Csíksomlyóról való hazautazás költségeit

  • a többi kiadást – szállás, étkezés, csomagszállítás költségei stb. – majd mi próbáljuk előteremteni (ezért ha valaki az utazási költségeken túl is hozzá akar járulni, azt nem fogjuk visszautasítani … a jótevőinkért, támogatóinkért pedig majd a zarándoklat közben is fogunk imádkozni)

Ha bármilyen kérdésed van, akkor a hátralévő időben még megpróbálunk választ adni.

További jó készülődést!

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A New Director at the General Secretariat for Franciscan Missions, Waterford, USA

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Br. Andrew Brophy OFM of the Province of the Assumption of the BVM, U.S.A. has been appointed Director of the GSFM, Waterford. He brings a wealth of experience to the position, having been involved in fundraising, development, education and Formation in his assignments all over the United States. He has been a Provincial Definitor at various stages for a total of 18 years, and has been Provincial Secretary, Provincial Treasurer, and General Visitator in the U.S., Ireland, Australia and Korea.

Br. Andrew succeeds Br. Teofil Czarniak OFM, who was recently elected Minister Provincial of the Province of the Immaculate Conception, Poland. The GSFM provides an essential fundraising service for the Franciscan Missions all over the world. In particular, it provides funding for Missionary and Formation projects of the Order, and raises awareness of these very worthwhile undertakings.

May Br. Andrew and his team at Waterford be blessed with all the graces that they need in this invaluable service.

Closing Ceremonies of the Eighth Centenary of the Pardon of Assisi 2017 

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The Solemnity of the Pardon of Assisi is coming soon. A Feast Day that attracts many pilgrims, young and old, every year to the Portiuncola: the “Door to Mercy”  that is always open to those who are not tired of receiving it and through which they can find their own path to holiness.

This year’s celebration will be particularly solemn because it will coincide with the closure of the 8th Centenary of the Pardon of Assisi, a jubilee  inaugurated on August 2 by Card. Gualtiero Bassetti and honoured by the private pilgrimage of Pope Francis to the Portiuncola two days later, on 4 August 2016.

The solemn celebration of the Closing of the Jubilee of Pardon of Assisi, is to be held at 11.00 a.m. on 2 August 2017, presided over by Cardinal Pietro Parolin, Secretary of State to His Holiness,  which will be broadcast live by Padre Pio TV (to be found on National digital terrestrial channel 145 and the free Tivùsat provider at channel 445), and transmitted worldwide thanks to the broadcaster Maria Vision Italia.

Another special feature of this year is the emphasis on the common bond which links the whole Franciscan family to a feast, which was the product of the genial intuition of our Founder, Francis of Assisi.  There will be a Triduum of Preparation preached by the General Ministers of the three male Orders (for the Friars Minor Capuchins their Vicar General will preside). This sharing is in perfect harmony with the journey begun by the Franciscan Families and culminating in the celebration of an all-inclusive Chapter – Capitolo generalissimo – celebrated together.

For the Program (in Italian): http://www.assisiofm.it/il-perdono-di-assisi-2017-73517-1.html

Info: SEGRETERIA DELLA BASILICA
Tel. 075.8051430 – info@porziuncola.org – www.porziuncola.org

 

Évköyi 16. vasárnap

Kaplony -

Hirdetés:

Évközi 16. vasárnap

2017 július 23

Ministráns Szolgálat:

Szent Antal templomban:

Szent Tarziciusz” csoport: Biriki Kevin, Pinkovszki Áron, Pinkovszki Máté, Zahari Bálint.

Szent József templomban: „Szent Ferenc” csoport: Czumbil Máté, Fleisz Máté, Fleisz Richárd, Poósz Kevin, Reszler Márk, Vicsocsány Péter.

1. Ma délután 3 órakor mindkét templomban litániát végzünk.

2. Ugyancsak ma délután és a következő napokban az egyháztanácsosok körbejárnak, hogy begyűjtsék a második negyedévi egyházi hozzájárulást. Fogadják őket szeretettel és nyitott kapukkal.

3. Kedden este 8 órakor egyháztanács gyűlést tartunk.

4. Szerdán lesz a kálmándi templom búcsúja, az ünnepi szentmise délelőtt 11 órakor kezdődik.

5. Jövő vasárnap, július 30-án tartjuk a kis „Kirbájt”, a Porcinkula búcsút. Az ünnepi szentmise délelőtt 11 órakor kezdődik, amelyen Ft. Nagy Endre budapesti katona lelkész tart szentbeszédet. Jó idő esetén a szabadtéri oltárnál lesz a szentmise.

6. Akik jelentkeztek a Szent Pió atya zarándoklatra kérjük, hogy a hátra lévő összeget augusztus 10-ig hozzák be a plébánia irodába. Azt is kérjük, hogy a jelzett időpontot minden jelentkező tartsa be.

7. HÁZASSÁGI HIRDETÉS.

III- szor: Lica Norbert – Antal Bettina Kitti

III- szor: Poósz Lénárd – Czumbil Izolda

II- szor: Sarkadi Alexandru – Maier Evelin

II- szor: Poósz Alex Imre – Stelli Fruzsina

I- ször: Kinczler Erik – Haszna Stefánia

Celebration of the Eighth Centenary of the Birth of St. Bonaventure of Bagnoregio

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Bagnoregio. Every celebration of a centenary offers us a chance to draw nearer to the saint we are commemorating. This year we have the eighth centenary of the birth of St. Bonaventure of Bagnoregio. On the vigil of the feast, July 14, Barbara Faes’s book, Bonaventura da Bagnoregio, was presented in the municipal auditorium of the city of Bagnoregio. After the presentation the liturgical feast of the saint began with the Bishop of Viterbo, Lino Fumagalli, presiding at solemn vespers in the co-cathedral, followed by the traditional procession of St. Bonaventure’s relics through the streets of the city. Then, on July 15, the solemn stational Mass was celebrated. Representatives from all branches of the Franciscan Order were present for all the events.

St. Bonaventure of Bagnoregio (1217-1274). Franciscan, bishop, cardinal, philosopher and theologian, called the Seraphic Doctor. He taught at the University of Paris and was a friend of St. Thomas Aquinas. Canonized by Pope Sixtus IV in 1482, St. Bonaventure was then proclaimed Doctor of the Church by Pope Sixtus V in 1588. He wrote what was meant to be an official biography of St. Francis – the Legenda maior – which served as inspiration for the Master of the St. Francis Cycle in the production of the frescoes in the Upper Basilica in Assisi.

St. Bonaventure was General Minister of the Franciscan Order for eighteen years, for which he is sometimes called a ‘second founder.’ Under his guidance the Order promulgated the Constitutions of Narbonne, on which all further constitutions of the Order of Friars Minor have been based.

The General Ministers of the Franciscan Family have written a letter for the occasion of the centenary, recalling the saint, his theological thought, and his important role in the history of the Franciscan Order.

General Minister Visits the Province of San Felipe de Jesús in Mexico

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From July 6 to 9, the General Minister, Br. Michael A. Perry visited the brothers of the San Felipe de Jesús Province, in southeast Mexico, accompanied by Br. Ignacio Ceja, General Definitor.

The Province was born in the year 1996 when it separated from the Province of the Holy Gospel. It has 52 solemn professed, 21 temporary professed and 9 novices. The General Minister met with the brothers in the cities of Cancún, Izamal and Tenosique. He was able to dialogue with the provincial Definitorium, the guardians and temporary professed Friars and their formators.

In the city of Izamal, on June 7, he met with the solemn professed brothers. There he received the official welcome by Br. Fidel Ojeda, provincial Minister, and after listening to some facts about the history of the province and of the challenges it faces, he spoke with the brothers about the current state of the Order, changes that are taking place in the world and the Order, and the challenges posed by such changes to our lives. He urged them to live in faith: “We, Friars Minor, do not always act as if our lives, our communities, our Church and the world that surrounds us, belong to God and are blessed and guided by the Holy Spirit.” They warned the brothers of the temptation of the appropriating things, people, places, roles; he admonished them against clericalism which does harm to the Church and also the life and service of the brothers. He reminded them of our call to live in ongoing conversion, our vocation to service, to going out to the margins, to the meeting of the poor. He also asked them to put their daily relationship with the Lord at the center of their lives, to nurture the quality of brotherly ties and their mission as brothers of one family.

At night, Br. Michael presided at the Eucharist and gave the habit of St Francis to a group of six candidates who entered the novitiate as well and welcomed 12 young people who began their postulancy by giving them the Tau.

On July 9, in the town of Tenosique, near the border with Central America, the General Minister visited the home-shelter for immigrant People called The 72, which, since its foundation in 2011, has welcomed more than seventy thousand people. He greeted immigrants present there, and spoke with the directors and other volunteers. He also heard some testimony of the painful experiences of the immigrants. He commended the volunteers for the work they do, encouraging them to continue knowing that, with their determination, in addition to the support of so many people they are laying the foundations of a new civilization of love. Finally, he underlined the importance of The 72 as a place privileged for the training of the Friars Minor and, in dialogue with the provincial Minister, he agreed to propose it as a space for formation and service for the brothers of the various entities of the order.

Finally, to conclude the visit to the brothers of the Province, in the agro-ecological farm, dependent on the Home for migrants, the general Minister planted a ceiba tree sacred to the ancient Maya, whose height and large roots, make it a symbol of the union of the Sky with the Earth and sign of life of greatness, goodness, strength and union.

Oldalak