800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych: = 800 years of the Secular Franciscan Order on holy cards
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| Format: | Book |
| Language: | Polish |
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Pelplin
Bernardinum
2021
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| Subjects: | |
| Online Access: | Inhaltsverzeichnis Literaturverzeichnis |
| Physical Description: | 364 Seiten Illustrationen 24 cm |
| ISBN: | 9788381277655 |
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Record in the Search Index
| _version_ | 1804183987074105344 |
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| adam_text | Spis treści Wstęp.................................................................................................................... 7 Rozdział I Śladami Chrystusa ze św. Franciszkiem........................................................ 25 Narodziny Franciszka........................................................................................ 26 Czterdziestodniowy post i diabelskie poczynania............................................. 33 Zamiana wody w wino............................................................................. 42 Uzdrowienie trędowatego.................................................................................. 45 Kazanie z łodzi................................................................................................... 49 Dzieci..................................................................................................................53 Dobry pasterz..................................................................................................... 63 Stygmaty............................................................................................................ 72 Śmierć odartego z szat Chrystusa i nagiego Franciszka.................................... 83 Rozdział II Początki III Zakonu św. Franciszka............................................................... 93 Bracia i Siostry od Pokuty................................................................................. 93 Luchezjusz i Buonadonna z Poggibonsi............................................................ 96 Jakobina z Settesoli pierwszą
tercjarką?...........................................................105 Święci w życiu tercjarzy...................................................................................111
Rozdział ПІ Niebiescy patroni III Zakonu........................................................................117 Święta Elżbieta, królewna węgierska, księżna turyńska...................................117 Święty Ludwik IX, król Francji....................................................................... 132 Święty Franciszek zakłada III Zakon................................................................ 149 Rozdział IV Ubiór, dokumenty, obrazki żałobne i symbole religijne tercjarzy............ 169 Obłóczyny i profesja......................................................................................... 169 Dylematy z ubiorem.......................................................................................... 191 Szkaplerz św. Franciszka (szkaplerz franciszkański lub szkaplerz seraficki)............................................197 Medalik szkaplerzny........................................................................................ 204 Symbol Tau...................................................................................................... 208 Żałobne obrazki religijne................................................................................. 226 Rozdział V Sławni tercjarze św. Franciszka.................................................................... 253 Dante Alighieri, Giotto di Bondone i Krzysztof Kolumb................................ 254 Brat Albert Adam Chmielowski....................................................................... 259 Jacek
Malczewski............................................................................................ 264 Ève Lavallière.................................................................................................. 268 Roch z Montpellier (Francja)........................................................................... 272 Rozdział VI Leon XIII - wielki i św. Jan XXIII - „dobry papież Jan”.......................... 279 Leon XIII-wielki........................................................................................... 279 Jan XXIII - wzorowy tercjarz.......................................................................... 298 Zakończenie.................................................................................................... 315 Bibliografia..................................................................................................... 325 800 years of the Secular Franciscan Order on holy cards (Summary)..... 355
800 years of the Secular Franciscan Order on holy cards Summary The whole world is fascinated by groundbreaking discoveries or particular inventions in its history, yet only a few notice that the greatest discoverer in the history of the mankind was St Francis, who pointed out that by returning to the evangelical life of Christ, mankind would find the most perfect sense for its existence. In a humble and friendly attitude not only to people, but also to every creature, one will happily pass through life and, most importantly, reach heaven. It was he who first invented such greetings: May the Lord grant you peace or Peace and good Today we cannot imagine life without a mobile phone, and even less without money, the invention of which is attributed to the Phoenicians, a people who lived by trading. Francis, on the other hand, with his exemplary life and his religious community, proved that it is possible to free oneself not only from money but even from the possession of any property. The holy cards presented in this work usually show him trampling a sack from which coins are pouring out. On the cards we can observe how he renounces his possessions, giving back to his father all that he had received from him, including his clothes, standing naked before the bishop’s court. Later, this son of the wealthiest merchant in Assisi is a dishwasher in one of the monasteries and then, as the first volunteer known by name, works in a leprosarium serving the poorest of lepers; he washes away all impurities, including pus from the ulcers. We see such a scene in this book on a postcard
based on a painting by the famous Italian painter Bonaventura Berlinghieri (1228-1274) in the Basilica of the Holy Cross in Florence. This voluntarism was obligatory for his pupils as 355
a novitiate in the Order of Friars Minor that Francis founded. The Saint chose this name so that they would remain Friars Minor for the rest of their lives in this congregation. I strongly recommend the readers to dwell for a while on the picture (Fig. W. 14) showing the mystical wedding of Francis with Lady Poverty, who is in a poor dress and barefoot, and brings him a crown of thorns as a dowry, while at that time even to enter a religious order it was necessary to bring a dowry. In summary, it can be said that in a peaceful manner, Francis was influential in abolishing the feudal social stratification where kings and princes ruled, knights fought, the clergy prayed, and peasants and townspeople worked. Poverty, on the other hand, became one of the most important elements of Francis’ spirituality, which expressed itself above all in following the poor Christ. Modesty in daily life and assistance to the most needy and trust in the Gospel, written in Francis’ Letter to the Faithful and in the first draft of a document called Memoriale propositi of 1221, probably drawn up by the Saint together with his friend and protector of his Order, Cardinal Hugolino, later Pope Gregory IX (1160 to 1170֊ 1227֊ 1241), formed the basis of that great invention which was the creation of the Franciscan Order of Brothers and Sisters of Penance. All previous religious orders had been celibate male and female congregations, and this congregation, later known as the Third Order of St. Francis and indirectly linked to the Order of Friars Minor, was open to married people, single people, rich and
poor, as well as diocesan priests and nuns. Francis wanted to conform his life as closely as possible to Christ. The holy card, according to their role, were intended not only for Tertiaries but for all Catholics, in the simplest way possible, to lead in the footsteps of the Saviour of the world and His most faithful servant, who in his great modesty did not even dare to think that posterity would call him Alter Christus. This coincidence of the two figures can be seen in the images from the birth itself. The baby Jesus was born in a stable in Bethlehem and placed in a manger with an ox and a donkey beside Mary and Joseph. Pika, the mother of Francis, could not give birth to him during the pains of childbirth. Only, according to the legend, upon the advice of an angel or a pilgrim was she moved to a nearby farmhouse, where she gave birth without any problems. Let us add that there was an ox and a donkey there, just like in the stable in Bethlehem. All in all, the pictures showing these na-families are very similar to each other. However, there is an important difference which has not been mentioned yet. During the birth, Francis ‘ mother was accompanied by several women, probably servants or neighbours or relatives, while at this particular moment there was only St Joseph beside Mary. Continuing my claim that Francis is the greatest inventor and discoverer, it should be added that in 1223 he organized the first nativity scene in Greccio. This invention was ahead of its time as nativity scenes became a permanent fixture in churches much later on. It has made generations of
Catholics more aware of the fact that Christmas is 356
a special occasion to express gratitude to the Lord, the Blessed Virgin Mary and St Joseph for the baby Jesus, the Saviour of all mankind. The pictures dedicated to this theme are of exceptional beauty. The second episode - the sojourn of Christ in the desert for 40 days and the temptation of Him by the devil - is shown in a picture of a wonderful painting by Ivan Kramskoj, a famous Russian painter. These forty-day fasts were relatively frequent for Francis and he was also, like many other saints, tempted and persecuted by the devil’s power. One of these forty-day fasts in honour of St Michael the Archangel brought him a great grace from God, because on the feast of the Exaltation of the Holy Cross on Mount Alvernia, 14th September, Francis was endowed with the stigmata. The next event concerns Christ’s well-known changing of water into wine at Cana. There are a whole bunch of paintings with this scene (somewhat worse with images). When it comes to Francis, this kind of miracle happened at Sacro Speco, a favourite place of the hermits and there were many miraculous events. The most famous of these is the miracle of Francis turning water into wine. While there, in 1213, praying and mortifying himself, the poor man fell seriously ill and in order to relieve his suffering and moisten his parched lips, he wanted to drink at least a sip of wine. As there was no wine, he was given water which he blessed before drinking it and Francis has been cured immediately. One could say, therefore, that the Sacro Speco can be considered by the Franciscans as their Cana of Galilee, and that
the well where the rainwater was collected and turned into wine was called St Francis. Unfortunately I have not been able to see a single painting with this event, but I have one picture with this theme from 1594 as a beautiful steel engraving (il. I. 21) made by the engraver Andrea Putti (16th century). On it we see a scene showing more Christ in Cana than Francis in the hermitage. Here he is surrounded by as many as seven people, some of them with jugs instead of a single cup, because that was all he needed. They are all in fine clothes, led by Francis, as befits a wedding feast. The Saint blesses the water and the prepared jugs before turning them into wine. It is a perfect scene from the Cannae of Galilee, but it is also the privilege of the commissioners of the picture to present the event in this way. It is also the privilege of the commissioners of the pictures to present the event in this way, so that the people, who at that time were mostly unable to read or write, could see perfectly well the likeness of Francis to Christ in these pictures. The next scene is the healing of lepers. Quite often Christ healed those infected with this then terrible and incurable disease. In the present picture (il. I. 22) we can see that the Lord Jesus healed ten lepers, instructed them not to announce this fact, and only told the Jewish authorities that they were already healthy. In the picture we see how nine of them are already walking away cheerfully, and only one Samaritan has returned to give thanks and “ praise the Lord On one occasion, the friars minor were serving a leper who
insulted them and even Our 357
Lady and Christ. Francis realized that he was possessed by the devil and prayed fervently to God to leave him. Then he undressed him and began to wash him with his hands, while another of the brothers poured water from above. And where the saint touched him with his hands, there, by a divine miracle, the leprosy receded and he was thus healed. Along with this miracle, the patient’s soul was healed and he felt great sorrow and repentance for the sins he had committed. From the Gospels of Mark and Luke we know the famous sermon of Christ to the gathered crowds from the boat. We also find a similar scene in three pictures dedicated to Francis. Once he was speaking on the seashore at Gaeta; crowds of people rushed towards him to touch him, then he got into a boat which, without using an oar, swam away from the shore and stopped quite a distance away, and while he was speaking it stood motionless among the waves. On one occasion Jesus said: “I am the good shepherd. The good shepherd gives his life for the sheep...” In Christian iconography, the Good Shepherd is one of the oldest representations of Jesus Christ. In the world-famous painting dedicated to this theme by Joseph Kehren (1817-1880), a German religious painter, on whose painting the presented picture was based (il. I. 39) we see Jesus returning to the flock late in the evening, and despite the fact that He is wearing a crown of thorns and walking barefoot on the gravel ground, no pain is perceptible on His face. It is in a similar situation that we see Francis in the next picture. How much he cared for his sheep can be
seen, for example, in the famous opera Saint Francis ofAssisi, on which the French composer and organist Olivier Messiaen ( 1908 ֊ 1992) worked for eight years. In this work, which is impressive in its grandeur and richness, the dying saint says: “Farewell Brother Leo!, farewell sheep, you sheep of God!”, [...] and to all the brothers: “Sing sheep, I will sing, we will all sing...” What is controversial, however, is the issue of children. The famous words of the Lord Jesus addressed to his disciples ring in our ears: “Let the children come to me and do not not hinder them; for it is to those who are childlike that the Kingdom of the Heavens belongs... “As for Francis, after his spiritual transformation he had, to put it mildly, not a very good relationship with children. This had been the case since he had given up everything he owned, including his clothes, to his father in the episcopal court, and in general he had despised all earthly goods, marrying Mrs. Bieda, with all the consequences that this entailed. Once the son of the richest merchant in Assisi, after his spiritual transformation, he walked the streets of Assisi as a complete pauper and begged for stones to repair the church of St. Damian, and sometimes for a piece of bread. At that time, he was often accosted by a group of rough children who, with their usual cruelty, not only “beat” him with crude insults but also beat him with sticks, threw sand in his eyes, and even threw stones at him. Of course, this kind of events is overshadowed by many pictures with scenes that did not take place, such as a joyful
Francis leading children to the crib 358
in Bethlehem, telling them about the principles of faith or distributing Franciscan ropes, as if preparing new cadres for the Secular Franciscan Order. However, there is no doubt that Francis received the stigmata on Mount Alvernia. The poor man bore witness to this boundless love; stigmatized together with Jesus crucified, he convinced us throughout his life that love absolutely must be loved. For two years, until his death, he bore on his body these signs of God’s love and likeness to the Crucified One. This theme represented more than 50% of the iconography of the Seraphic Father until the middle of the 20th century, and up to 60% in the case of holy cards. In the Gospel of St John (19:23 - 24) we read: “And when the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom. So they said among themselves: “Let us not tear it, but let’s decide by lot who will get it..” This is how the words of the Scriptures were to be fulfilled: They divided my clothes among them and cast lots for my garment. So this is what the soldiers did’. Our Saviour was born naked in Bethlehem and also went naked to the Father in the heavens. Like Jesus Christ, who was stripped of his clothes before his crucifixion, the Seraphic Patriarch, dying, said to the assembled brothers: “When you see that it is finished with me, lay me down on the ground ... naked, and let me lie like this after I die for as long as it takes to walk a thousand steps in peace”. Both
the Franciscans who ordered the pictures and their producers were very keen on the subject. For they served not only the Tertiaries and not only them to contemplate these events. It should also be said that some of the pictures had, on their reverses, biographies of the saints, prayers, moral instructions, or theological descriptions of the scene depicted on the obverse, which are also presented in this work. Turning to the origins of the Secular Franciscan Order, I will use the Book of Praise of Blessed Francis, the Brother of Bernard of Bessa, dating from 1276, in which, among other things, we read: “The fruit of Francis’ teaching shines most brightly in the three religious orders founded by him. [The third is the Order of Brothers and Sisters of Penance, common to clergy, laity, virgins, widows and married couples. Its aim is to live decently in one’s own homes, to devote oneself to works of piety and to avoid the sumptuousness of the world. The scripture which forms a kind of basis for this congregation is the Franciscan Letter to the Faithftil, while the first draft of the statute Memoriale propositi, taken up primarily by penitents associated with the Friars Minor, dates from 1221. It is believed that this document was the result of collaboration between Francis and his friend and protector of the Order of Friars Minor, later Pope Gregory IX (1160-[1227]-1241). The Franciscan tradition agrees that 1221 was the date of the foundation of the Third Order. The first Constitution was issued by Nicholas IV in 1289 with the Bull Supra Montem. At the same time he approved the
Order of Brothers and Sisters 359
of Penance and the spiritual direction of the Franciscans over it. In this bull, the Pope strongly emphasized that the sole and unequivocal founder of the Order of Penitents was St Francis. The holy cards show the foundation of the Third Order by the admission into it of the first couple, Luchezius and Buonadonna of Poggibonsi, symbolized by Francis’ giving them the belt and rule and giving them a special blessing. It is worth noting another figure that some consider to be the first Tertian. It is the Jacobine of Settesola, who brought all the necessary things for the funeral of Francis. It is also written that it was she who suggested to the saint to form a third order and, after his death, allow the numerous people who had gathered to see the holy stigmata. A characteristic feature of the first generations of Tertiaries was a particular appreciation of the role of saints in the lives of members of the Third Order. This is perfectly illustrated by holy cards. During their earthly life, the saints were exemplary in their behaviour and, above all, supporters in their daily lives. Most importantly, however, is the belief that in heaven they are close to God and their prayers and requests reach Him the fastest. The heavenly patrons of the Secular Franciscan Order are St Elizabeth of Hungary, Duchess of Turin, and St Louis the IX, King of France. “Their veneration as patrons began in the mid-18th century. [...] The patronage of the two saints is first officially mentioned in the Conventual Franciscan breviary of 1741”. As in the case of the first Tertiaries, the pictures show
them kneeling and receiving a blessing from St Francis, the Franciscan ropes, the monastic rule and sometimes a Tertiary tunic. They usually have their most important attributes: St. Elisabeth food for the poor turned into magnificent rose flowers, and King Louis the crown of thorns of Christ bought for a fabulous sum of money. Other pictures show their most important achievements for the Roman Catholic Church - Elisabeth became famous for building temples and monasteries and Louis for organizing two Crusades. Both were also famous for their special concern for the poorest people. After the death of her husband Elisabeth led a rather gruelling life, serving the sick and the crippled in the hospital founded by her and living and dying in scandalous conditions, as I have shown in the beautiful graphic. Living in such conditions she was even deprived of both servants, or rather mates, so that, as it was said, she did not love them more than Christ. After the death of her husband, her greatest joy was the habit given to her by St. Francis himself, when he learned of her achievements and penitential life. Speaking of the habit and the penitential, or modest life, it’s important to mention how the Tertiaries dressed. On the religious cards we can see them mostly wearing clothes similar to those worn by the Poor Clares sisters, while the rule of thumb for the men was to girdle their civilian clothes with a Franciscan cord, which they also tried to have similar in colour or cut to the Franciscan habit without a hood. Mostly, however, in everyday life they wore modest clothes that
360
were appropriate to the social class to which they belonged. In later years, each deceased member of the Third Order, if he wished, was buried in his religious habit. Eventually this problem found a solution in the Constitutions of the Third Order, in whose 88th Article we read: “It is a praiseworthy thing for tertiaries to have themselves buried in the habit of the Third Order”. In addition to the habit, one had to have a document certifying membership in the Tertiaries. They consisted almost exclusively of holy cards with episodes from the life of St Francis. Most often they depicted the Seraphic Father blessing St. Elizabeth and St. Louis or giving them the Franciscan rope or the monastic rule, followed by the stigmatization and the famous picture by Murillo in which Christ embraces his most faithful servant with his hand detached from the cross. These were usually two-page pictures, on which the first and last name of the person was written, as well as the date of his or her taking the vows, sometimes his or her birth or profession, and the religious name taken. In the event of the death of a tertian, his relatives or fellow friars had to write the date of the sad event on the certificate of oblation and hand it in to the appropriate Franciscan friary. On the other hand, on the following pages, in addition to the personal data mentioned, there are often organizational notes, especially the content of the candidate’s pledge, and sometimes words of encouragement from St. Francis of Assisi addressed to the brothers, as well as prayers. There were also the most important
conditions to be fulfilled by a member of the Third Order of St Francis. That was the case until 1508, when Pope Julius II (1443-1503-1513) announced, and in 1704 Clement XI (1649-1700-1721) approved, that in the Third Order the habit would be replaced by the Little Scapular of St. Francis of Assisi (the Franciscan Scapular, the Seraphic Scapular) in the form of two rectangular pieces of woolen cloth joined by two ribbons so that one would hang freely down the back and the other on the chest. Usually one of these rectangular pieces was embroidered with a picture of Francis and the other with the Franciscan coat of arms. Scapulars were worn by people of all social classes, with special attention paid to workers. However, these linen and woollen scapulars were extremely uncomfortable during physical work, especially for miners. It was at their request on 16 December 1910 that Pope Pius X, by decree of the Holy Office, made it possible to wear a scapular medal with the heart of Jesus on one side and His Mother, usually in the image of the Scapular, on the other. With this change it was emphasized that the medal had the same spiritual value as the Scapular. Although this change did not apply to the Franciscan Scapular, the Third Order began to introduce the medal in accordance with the provisions of the Constitutions of the Third Order, more specifically the encyclical of Benedict XV of 6 January 1921. However, it was not until 1957 that it was officially allowed to replace the Franciscan scapular with the medallion with the image of St. Francis. However, 361
there was an unwritten rule that the medal would have Francis on one side and Immaculata, or Our Lady of the Immaculate Conception, on the other. In the second half of the 20th century, a wooden cross called Tau was introduced in place of the medal. It is sometimes hung “on a string or thong with three knots, as symbols of the Franciscan penitential life”. Francis signed his letters and writings with this sign, he painted it on the cells of his brothers and in this way protected them from evil and reminded them of their tasks. He also painted the Tau on himself. The Tau can be found on the coats of arms of Franciscan orders. Both are marked with the signs of Christ’s Passion, and they are united by the cross visible between them or in the background. “This image symbolizes the resemblance of St. Francis to Christ through the stigmata, and at the same time it is a sign of penance which the Franciscans promoted. The emblem of the Secular Franciscan Order in the book reads: “Brotherhood of the Third Order of Saint Francis”. The Congregation of the Nursing Sisters of the Third Order Regular of St. Francis, on the other hand, adopted as its emblem a steel Tau with grooves, surrounded by a copper Franciscan cord with three knots. In this work I also present young people with Tau symbols hanging from their chests and painted on their shirts, as well as on the flags of the Secular Franciscan Order and, of course, on holy cards In addition to the Franciscan symbols discussed above, mourning pictures played a special role in the lives of the tertiaries. As on all others, by far the
most frequently used type of motif was the cross and the bust of the scourged Christ with a thorn crown pressed on his head, called Ecce Homo by Pilate. In second place come mourning pictures with representations of the Mother of God, especially her bust Mater Dolorosa. St Joseph and St Francis ofAssisi are the next most frequent figures on these pictures. In the first half of the 20th century, especially in France and the Netherlands, mourning pictures with the bust of the deceased appeared, while patron saints and even Christ and His Mother disappeared. The only religious element left was a tiny cross, and that only on the reverse side. Fortunately, the entry about belonging to the Third Order and a very deep religious content remained in the leading place. As we can read on the reverses of the pictures, they consisted of meditations on the Passion of Christ, words of farewell from a family member or a prayer of the deceased to Jesus asking for forgiveness of their sins. Sometimes the obverses of the pictures described the pious life of the deceased, or even their pre-death reflections. “God wanted ֊ wrote the late Tertian Joseph Roux - that I should be single and build His work of education and a Christian school. He destined me to live a long and lonely life so that my soul could rest on itself, to separate itself, to rise to that height where solitude ends. Love for the Divine Teacher fills everything, giving us a foretaste of Heaven. Jesus, Mary, Joseph, I give you my heart, my soul 362
and my life. Saint Roch, Saint Joan of Arc, Saint Francis of Assisi, pray for me. It is noteworthy that all three of these holy figures are closely associated with the Third Order, which testifies to their great affection for their religious saints. They included many saints and blesseds, and members of this congregation were popes, cardinals, bishops, priests, founders of religious congregations, monks and nuns. The laity, on the other hand, included kings, princes, people of various professions, scholars, farmers and workers, artists and great explorers. From this numerous crowd, the choice of a few members will always be subjective. In my case, it also depends on the illustrations I have. Among this small group that I present in the book, there are such famous people as Giotto, Columbus and Dante Alighieri, and then Jacek Μ. Malczewski, one of the best and most interesting Polish painters, and Eve Lavallière, or Marie Eugenie Pascaline F enoglio, a famous French theatre actress. Brother Albert, Adam Chmielowski, is Poland’s greatest follower of the Poor Man of Assisi, St Roch, the famous patron saint protecting from endemic diseases, such as plague, cholera, typhus, dysentery and COVID-19, and finally Popes Leo XIII, who did most for the development and popularisation of the Third Order of St Francis, and John XXIII. While the first tertiarian and most faithful follower of the Seraphic Father in Poland was and is St. Brother Albert, the tertiarian Brother Joseph, or John XXIII, is the most perfect follower of the humble Christ and Francis for the whole world. We may
therefore divide the above-mentioned Tertiaries into two basic groups. Those who, as Tertiaries, achieved great success in worldly matters, like Columbus, and those who, in the footsteps of St. Francis, made a special contribution to God and, like St. Roch, gave away their considerable property to the poor and devoted themselves to the service of people afflicted with endemic diseases, while leading an ascetic life. They were all counted among the saints and blessed. The origin of so many saints and blesseds from the Third Order of St. Francis of Assisi was facilitated by numerous graces and privileges from the Holy See. Undoubtedly, there were many popes sympathetic to the Third Order, but of none can it be said that he did more for them than Leo XIII. He was the first pope of modern times, as evidenced in particular by his encyclical Rerum Novarum. In it, he included the principles of the Catholic social teaching of the Church, where he drew attention to the necessity of cooperation between the clergy and the laity, as well as to the emerging working class. He insisted emphatically on dignified treatment of workers in terms of wages, a limitation of the number of hours worked in a day, as well as actions taken by the authorities and the administration to reduce unemployment. Leo XIII was an extraordinary devotee of the Seraphic Father. He saw in this saint the image of Christ. People should imitate and admire Francis, and earnestly strive to be a better person in this imitation. The constant emphasis on the founder’s 363
piety was aimed at the transformation of society and that people should be united around the figure of this second Christ. The Third Order was of particular importance to Leo XIII, as evidenced by the fact that he issued 125 documents in which he mentions the Tertiaries, seeing in them, along with the Franciscans of the First Order, a leading force for the renewal of society in the Christian spirit and for standing as a barrier to the domination of rationalism and socialism. The Third Order welcomed people from all situations of life and of all ages and sexes, and was not to be guided by detailed rules, but by the voice of the Gospel. John XXIII, on the other hand, emphasized dozens of times during his pontificate, with pride and humility, that he belonged to the Franciscan family because he was a humble and faithful Tertiary. On July 2,1961, to the 30,000 Italian Tertiaries gathered in Rome for the 65th anniversary of his Tertiary life, he said: “In the Franciscan Third Order [...] there is a holy foundation and the possibility of making great spiritual progress. One only needs to think of the numerous groups of people who, though they remain in the secular state, grasp the fragrance of the altar and the Gospel and understand what Christianity, which is fervently lived, really is. [...] May the evil example of the world, when it contradicts the cross, arouse in every tertiarian a strong motivation to strengthen good Christian principles and a conviction of what sacred poverty, obedience and chastity show and indicate to us, according to the teaching of our Lord.”
Roncalli’s main idea for his pontificate was the summoning of a ecumenical council, which would deal above all with the subject of a more effective proclamation of the Gospel, innovative methods of sanctifying society and the adaptation of ecclesiastical structures to the requirements of the modem world. In short, the Council aimed at renewing and adapting the Church to the rapidly changing conditions in the world. John XXIII and Leo XIII were very different. Let me just mention that the second one was exceptionally photogenic, and being aware of it, he willingly posed for portraits, photographs and medals. And what is particularly important for the topic at hand, holy cards and postcards with his likeness were produced on a mass scale for numerous pilgrims, like no other pope. Despite the fact that Leo XIII led the Tertiaries to great moral and numerical power, as a semi-civilian organisation, none of the brothers and sisters of the Third Order of St Francis or of the Franciscans even squeaked: Santo Subito!!! and so to this day he is not officially recognised as being Blessed, much less as a saint. I Bayerische I Sfaaisbibliothek l München 364
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Spis treści Wstęp. 7 Rozdział I Śladami Chrystusa ze św. Franciszkiem. 25 Narodziny Franciszka. 26 Czterdziestodniowy post i diabelskie poczynania. 33 Zamiana wody w wino. 42 Uzdrowienie trędowatego. 45 Kazanie z łodzi. 49 Dzieci.53 Dobry pasterz. 63 Stygmaty. 72 Śmierć odartego z szat Chrystusa i nagiego Franciszka. 83 Rozdział II Początki III Zakonu św. Franciszka. 93 Bracia i Siostry od Pokuty. 93 Luchezjusz i Buonadonna z Poggibonsi. 96 Jakobina z Settesoli pierwszą
tercjarką?.105 Święci w życiu tercjarzy.111
Rozdział ПІ Niebiescy patroni III Zakonu.117 Święta Elżbieta, królewna węgierska, księżna turyńska.117 Święty Ludwik IX, król Francji. 132 Święty Franciszek zakłada III Zakon. 149 Rozdział IV Ubiór, dokumenty, obrazki żałobne i symbole religijne tercjarzy. 169 Obłóczyny i profesja. 169 Dylematy z ubiorem. 191 Szkaplerz św. Franciszka (szkaplerz franciszkański lub szkaplerz seraficki).197 Medalik szkaplerzny. 204 Symbol Tau. 208 Żałobne obrazki religijne. 226 Rozdział V Sławni tercjarze św. Franciszka. 253 Dante Alighieri, Giotto di Bondone i Krzysztof Kolumb. 254 Brat Albert Adam Chmielowski. 259 Jacek
Malczewski. 264 Ève Lavallière. 268 Roch z Montpellier (Francja). 272 Rozdział VI Leon XIII - wielki i św. Jan XXIII - „dobry papież Jan”. 279 Leon XIII-wielki. 279 Jan XXIII - wzorowy tercjarz. 298 Zakończenie. 315 Bibliografia. 325 800 years of the Secular Franciscan Order on holy cards (Summary). 355
800 years of the Secular Franciscan Order on holy cards Summary The whole world is fascinated by groundbreaking discoveries or particular inventions in its history, yet only a few notice that the greatest discoverer in the history of the mankind was St Francis, who pointed out that by returning to the evangelical life of Christ, mankind would find the most perfect sense for its existence. In a humble and friendly attitude not only to people, but also to every creature, one will happily pass through life and, most importantly, reach heaven. It was he who first invented such greetings: May the Lord grant you peace or Peace and good Today we cannot imagine life without a mobile phone, and even less without money, the invention of which is attributed to the Phoenicians, a people who lived by trading. Francis, on the other hand, with his exemplary life and his religious community, proved that it is possible to free oneself not only from money but even from the possession of any property. The holy cards presented in this work usually show him trampling a sack from which coins are pouring out. On the cards we can observe how he renounces his possessions, giving back to his father all that he had received from him, including his clothes, standing naked before the bishop’s court. Later, this son of the wealthiest merchant in Assisi is a dishwasher in one of the monasteries and then, as the first volunteer known by name, works in a leprosarium serving the poorest of lepers; he washes away all impurities, including pus from the ulcers. We see such a scene in this book on a postcard
based on a painting by the famous Italian painter Bonaventura Berlinghieri (1228-1274) in the Basilica of the Holy Cross in Florence. This voluntarism was obligatory for his pupils as 355
a novitiate in the Order of Friars Minor that Francis founded. The Saint chose this name so that they would remain Friars Minor for the rest of their lives in this congregation. I strongly recommend the readers to dwell for a while on the picture (Fig. W. 14) showing the mystical wedding of Francis with Lady Poverty, who is in a poor dress and barefoot, and brings him a crown of thorns as a dowry, while at that time even to enter a religious order it was necessary to bring a dowry. In summary, it can be said that in a peaceful manner, Francis was influential in abolishing the feudal social stratification where kings and princes ruled, knights fought, the clergy prayed, and peasants and townspeople worked. Poverty, on the other hand, became one of the most important elements of Francis’ spirituality, which expressed itself above all in following the poor Christ. Modesty in daily life and assistance to the most needy and trust in the Gospel, written in Francis’ Letter to the Faithful and in the first draft of a document called Memoriale propositi of 1221, probably drawn up by the Saint together with his friend and protector of his Order, Cardinal Hugolino, later Pope Gregory IX (1160 to 1170֊ 1227֊ 1241), formed the basis of that great invention which was the creation of the Franciscan Order of Brothers and Sisters of Penance. All previous religious orders had been celibate male and female congregations, and this congregation, later known as the Third Order of St. Francis and indirectly linked to the Order of Friars Minor, was open to married people, single people, rich and
poor, as well as diocesan priests and nuns. Francis wanted to conform his life as closely as possible to Christ. The holy card, according to their role, were intended not only for Tertiaries but for all Catholics, in the simplest way possible, to lead in the footsteps of the Saviour of the world and His most faithful servant, who in his great modesty did not even dare to think that posterity would call him Alter Christus. This coincidence of the two figures can be seen in the images from the birth itself. The baby Jesus was born in a stable in Bethlehem and placed in a manger with an ox and a donkey beside Mary and Joseph. Pika, the mother of Francis, could not give birth to him during the pains of childbirth. Only, according to the legend, upon the advice of an angel or a pilgrim was she moved to a nearby farmhouse, where she gave birth without any problems. Let us add that there was an ox and a donkey there, just like in the stable in Bethlehem. All in all, the pictures showing these na-families are very similar to each other. However, there is an important difference which has not been mentioned yet. During the birth, Francis ‘ mother was accompanied by several women, probably servants or neighbours or relatives, while at this particular moment there was only St Joseph beside Mary. Continuing my claim that Francis is the greatest inventor and discoverer, it should be added that in 1223 he organized the first nativity scene in Greccio. This invention was ahead of its time as nativity scenes became a permanent fixture in churches much later on. It has made generations of
Catholics more aware of the fact that Christmas is 356
a special occasion to express gratitude to the Lord, the Blessed Virgin Mary and St Joseph for the baby Jesus, the Saviour of all mankind. The pictures dedicated to this theme are of exceptional beauty. The second episode - the sojourn of Christ in the desert for 40 days and the temptation of Him by the devil - is shown in a picture of a wonderful painting by Ivan Kramskoj, a famous Russian painter. These forty-day fasts were relatively frequent for Francis and he was also, like many other saints, tempted and persecuted by the devil’s power. One of these forty-day fasts in honour of St Michael the Archangel brought him a great grace from God, because on the feast of the Exaltation of the Holy Cross on Mount Alvernia, 14th September, Francis was endowed with the stigmata. The next event concerns Christ’s well-known changing of water into wine at Cana. There are a whole bunch of paintings with this scene (somewhat worse with images). When it comes to Francis, this kind of miracle happened at Sacro Speco, a favourite place of the hermits and there were many miraculous events. The most famous of these is the miracle of Francis turning water into wine. While there, in 1213, praying and mortifying himself, the poor man fell seriously ill and in order to relieve his suffering and moisten his parched lips, he wanted to drink at least a sip of wine. As there was no wine, he was given water which he blessed before drinking it and Francis has been cured immediately. One could say, therefore, that the Sacro Speco can be considered by the Franciscans as their Cana of Galilee, and that
the well where the rainwater was collected and turned into wine was called St Francis. Unfortunately I have not been able to see a single painting with this event, but I have one picture with this theme from 1594 as a beautiful steel engraving (il. I. 21) made by the engraver Andrea Putti (16th century). On it we see a scene showing more Christ in Cana than Francis in the hermitage. Here he is surrounded by as many as seven people, some of them with jugs instead of a single cup, because that was all he needed. They are all in fine clothes, led by Francis, as befits a wedding feast. The Saint blesses the water and the prepared jugs before turning them into wine. It is a perfect scene from the Cannae of Galilee, but it is also the privilege of the commissioners of the picture to present the event in this way. It is also the privilege of the commissioners of the pictures to present the event in this way, so that the people, who at that time were mostly unable to read or write, could see perfectly well the likeness of Francis to Christ in these pictures. The next scene is the healing of lepers. Quite often Christ healed those infected with this then terrible and incurable disease. In the present picture (il. I. 22) we can see that the Lord Jesus healed ten lepers, instructed them not to announce this fact, and only told the Jewish authorities that they were already healthy. In the picture we see how nine of them are already walking away cheerfully, and only one Samaritan has returned to give thanks and “ praise the Lord On one occasion, the friars minor were serving a leper who
insulted them and even Our 357
Lady and Christ. Francis realized that he was possessed by the devil and prayed fervently to God to leave him. Then he undressed him and began to wash him with his hands, while another of the brothers poured water from above. And where the saint touched him with his hands, there, by a divine miracle, the leprosy receded and he was thus healed. Along with this miracle, the patient’s soul was healed and he felt great sorrow and repentance for the sins he had committed. From the Gospels of Mark and Luke we know the famous sermon of Christ to the gathered crowds from the boat. We also find a similar scene in three pictures dedicated to Francis. Once he was speaking on the seashore at Gaeta; crowds of people rushed towards him to touch him, then he got into a boat which, without using an oar, swam away from the shore and stopped quite a distance away, and while he was speaking it stood motionless among the waves. On one occasion Jesus said: “I am the good shepherd. The good shepherd gives his life for the sheep.” In Christian iconography, the Good Shepherd is one of the oldest representations of Jesus Christ. In the world-famous painting dedicated to this theme by Joseph Kehren (1817-1880), a German religious painter, on whose painting the presented picture was based (il. I. 39) we see Jesus returning to the flock late in the evening, and despite the fact that He is wearing a crown of thorns and walking barefoot on the gravel ground, no pain is perceptible on His face. It is in a similar situation that we see Francis in the next picture. How much he cared for his sheep can be
seen, for example, in the famous opera Saint Francis ofAssisi, on which the French composer and organist Olivier Messiaen ( 1908 ֊ 1992) worked for eight years. In this work, which is impressive in its grandeur and richness, the dying saint says: “Farewell Brother Leo!, farewell sheep, you sheep of God!”, [.] and to all the brothers: “Sing sheep, I will sing, we will all sing.” What is controversial, however, is the issue of children. The famous words of the Lord Jesus addressed to his disciples ring in our ears: “Let the children come to me and do not not hinder them; for it is to those who are childlike that the Kingdom of the Heavens belongs. “As for Francis, after his spiritual transformation he had, to put it mildly, not a very good relationship with children. This had been the case since he had given up everything he owned, including his clothes, to his father in the episcopal court, and in general he had despised all earthly goods, marrying Mrs. Bieda, with all the consequences that this entailed. Once the son of the richest merchant in Assisi, after his spiritual transformation, he walked the streets of Assisi as a complete pauper and begged for stones to repair the church of St. Damian, and sometimes for a piece of bread. At that time, he was often accosted by a group of rough children who, with their usual cruelty, not only “beat” him with crude insults but also beat him with sticks, threw sand in his eyes, and even threw stones at him. Of course, this kind of events is overshadowed by many pictures with scenes that did not take place, such as a joyful
Francis leading children to the crib 358
in Bethlehem, telling them about the principles of faith or distributing Franciscan ropes, as if preparing new cadres for the Secular Franciscan Order. However, there is no doubt that Francis received the stigmata on Mount Alvernia. The poor man bore witness to this boundless love; stigmatized together with Jesus crucified, he convinced us throughout his life that love absolutely must be loved. For two years, until his death, he bore on his body these signs of God’s love and likeness to the Crucified One. This theme represented more than 50% of the iconography of the Seraphic Father until the middle of the 20th century, and up to 60% in the case of holy cards. In the Gospel of St John (19:23 - 24) we read: “And when the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom. So they said among themselves: “Let us not tear it, but let’s decide by lot who will get it.” This is how the words of the Scriptures were to be fulfilled: They divided my clothes among them and cast lots for my garment. So this is what the soldiers did’. Our Saviour was born naked in Bethlehem and also went naked to the Father in the heavens. Like Jesus Christ, who was stripped of his clothes before his crucifixion, the Seraphic Patriarch, dying, said to the assembled brothers: “When you see that it is finished with me, lay me down on the ground . naked, and let me lie like this after I die for as long as it takes to walk a thousand steps in peace”. Both
the Franciscans who ordered the pictures and their producers were very keen on the subject. For they served not only the Tertiaries and not only them to contemplate these events. It should also be said that some of the pictures had, on their reverses, biographies of the saints, prayers, moral instructions, or theological descriptions of the scene depicted on the obverse, which are also presented in this work. Turning to the origins of the Secular Franciscan Order, I will use the Book of Praise of Blessed Francis, the Brother of Bernard of Bessa, dating from 1276, in which, among other things, we read: “The fruit of Francis’ teaching shines most brightly in the three religious orders founded by him. [The third is the Order of Brothers and Sisters of Penance, common to clergy, laity, virgins, widows and married couples. Its aim is to live decently in one’s own homes, to devote oneself to works of piety and to avoid the sumptuousness of the world. The scripture which forms a kind of basis for this congregation is the Franciscan Letter to the Faithftil, while the first draft of the statute Memoriale propositi, taken up primarily by penitents associated with the Friars Minor, dates from 1221. It is believed that this document was the result of collaboration between Francis and his friend and protector of the Order of Friars Minor, later Pope Gregory IX (1160-[1227]-1241). The Franciscan tradition agrees that 1221 was the date of the foundation of the Third Order. The first Constitution was issued by Nicholas IV in 1289 with the Bull Supra Montem. At the same time he approved the
Order of Brothers and Sisters 359
of Penance and the spiritual direction of the Franciscans over it. In this bull, the Pope strongly emphasized that the sole and unequivocal founder of the Order of Penitents was St Francis. The holy cards show the foundation of the Third Order by the admission into it of the first couple, Luchezius and Buonadonna of Poggibonsi, symbolized by Francis’ giving them the belt and rule and giving them a special blessing. It is worth noting another figure that some consider to be the first Tertian. It is the Jacobine of Settesola, who brought all the necessary things for the funeral of Francis. It is also written that it was she who suggested to the saint to form a third order and, after his death, allow the numerous people who had gathered to see the holy stigmata. A characteristic feature of the first generations of Tertiaries was a particular appreciation of the role of saints in the lives of members of the Third Order. This is perfectly illustrated by holy cards. During their earthly life, the saints were exemplary in their behaviour and, above all, supporters in their daily lives. Most importantly, however, is the belief that in heaven they are close to God and their prayers and requests reach Him the fastest. The heavenly patrons of the Secular Franciscan Order are St Elizabeth of Hungary, Duchess of Turin, and St Louis the IX, King of France. “Their veneration as patrons began in the mid-18th century. [.] The patronage of the two saints is first officially mentioned in the Conventual Franciscan breviary of 1741”. As in the case of the first Tertiaries, the pictures show
them kneeling and receiving a blessing from St Francis, the Franciscan ropes, the monastic rule and sometimes a Tertiary tunic. They usually have their most important attributes: St. Elisabeth food for the poor turned into magnificent rose flowers, and King Louis the crown of thorns of Christ bought for a fabulous sum of money. Other pictures show their most important achievements for the Roman Catholic Church - Elisabeth became famous for building temples and monasteries and Louis for organizing two Crusades. Both were also famous for their special concern for the poorest people. After the death of her husband Elisabeth led a rather gruelling life, serving the sick and the crippled in the hospital founded by her and living and dying in scandalous conditions, as I have shown in the beautiful graphic. Living in such conditions she was even deprived of both servants, or rather mates, so that, as it was said, she did not love them more than Christ. After the death of her husband, her greatest joy was the habit given to her by St. Francis himself, when he learned of her achievements and penitential life. Speaking of the habit and the penitential, or modest life, it’s important to mention how the Tertiaries dressed. On the religious cards we can see them mostly wearing clothes similar to those worn by the Poor Clares sisters, while the rule of thumb for the men was to girdle their civilian clothes with a Franciscan cord, which they also tried to have similar in colour or cut to the Franciscan habit without a hood. Mostly, however, in everyday life they wore modest clothes that
360
were appropriate to the social class to which they belonged. In later years, each deceased member of the Third Order, if he wished, was buried in his religious habit. Eventually this problem found a solution in the Constitutions of the Third Order, in whose 88th Article we read: “It is a praiseworthy thing for tertiaries to have themselves buried in the habit of the Third Order”. In addition to the habit, one had to have a document certifying membership in the Tertiaries. They consisted almost exclusively of holy cards with episodes from the life of St Francis. Most often they depicted the Seraphic Father blessing St. Elizabeth and St. Louis or giving them the Franciscan rope or the monastic rule, followed by the stigmatization and the famous picture by Murillo in which Christ embraces his most faithful servant with his hand detached from the cross. These were usually two-page pictures, on which the first and last name of the person was written, as well as the date of his or her taking the vows, sometimes his or her birth or profession, and the religious name taken. In the event of the death of a tertian, his relatives or fellow friars had to write the date of the sad event on the certificate of oblation and hand it in to the appropriate Franciscan friary. On the other hand, on the following pages, in addition to the personal data mentioned, there are often organizational notes, especially the content of the candidate’s pledge, and sometimes words of encouragement from St. Francis of Assisi addressed to the brothers, as well as prayers. There were also the most important
conditions to be fulfilled by a member of the Third Order of St Francis. That was the case until 1508, when Pope Julius II (1443-1503-1513) announced, and in 1704 Clement XI (1649-1700-1721) approved, that in the Third Order the habit would be replaced by the Little Scapular of St. Francis of Assisi (the Franciscan Scapular, the Seraphic Scapular) in the form of two rectangular pieces of woolen cloth joined by two ribbons so that one would hang freely down the back and the other on the chest. Usually one of these rectangular pieces was embroidered with a picture of Francis and the other with the Franciscan coat of arms. Scapulars were worn by people of all social classes, with special attention paid to workers. However, these linen and woollen scapulars were extremely uncomfortable during physical work, especially for miners. It was at their request on 16 December 1910 that Pope Pius X, by decree of the Holy Office, made it possible to wear a scapular medal with the heart of Jesus on one side and His Mother, usually in the image of the Scapular, on the other. With this change it was emphasized that the medal had the same spiritual value as the Scapular. Although this change did not apply to the Franciscan Scapular, the Third Order began to introduce the medal in accordance with the provisions of the Constitutions of the Third Order, more specifically the encyclical of Benedict XV of 6 January 1921. However, it was not until 1957 that it was officially allowed to replace the Franciscan scapular with the medallion with the image of St. Francis. However, 361
there was an unwritten rule that the medal would have Francis on one side and Immaculata, or Our Lady of the Immaculate Conception, on the other. In the second half of the 20th century, a wooden cross called Tau was introduced in place of the medal. It is sometimes hung “on a string or thong with three knots, as symbols of the Franciscan penitential life”. Francis signed his letters and writings with this sign, he painted it on the cells of his brothers and in this way protected them from evil and reminded them of their tasks. He also painted the Tau on himself. The Tau can be found on the coats of arms of Franciscan orders. Both are marked with the signs of Christ’s Passion, and they are united by the cross visible between them or in the background. “This image symbolizes the resemblance of St. Francis to Christ through the stigmata, and at the same time it is a sign of penance which the Franciscans promoted. The emblem of the Secular Franciscan Order in the book reads: “Brotherhood of the Third Order of Saint Francis”. The Congregation of the Nursing Sisters of the Third Order Regular of St. Francis, on the other hand, adopted as its emblem a steel Tau with grooves, surrounded by a copper Franciscan cord with three knots. In this work I also present young people with Tau symbols hanging from their chests and painted on their shirts, as well as on the flags of the Secular Franciscan Order and, of course, on holy cards In addition to the Franciscan symbols discussed above, mourning pictures played a special role in the lives of the tertiaries. As on all others, by far the
most frequently used type of motif was the cross and the bust of the scourged Christ with a thorn crown pressed on his head, called Ecce Homo by Pilate. In second place come mourning pictures with representations of the Mother of God, especially her bust Mater Dolorosa. St Joseph and St Francis ofAssisi are the next most frequent figures on these pictures. In the first half of the 20th century, especially in France and the Netherlands, mourning pictures with the bust of the deceased appeared, while patron saints and even Christ and His Mother disappeared. The only religious element left was a tiny cross, and that only on the reverse side. Fortunately, the entry about belonging to the Third Order and a very deep religious content remained in the leading place. As we can read on the reverses of the pictures, they consisted of meditations on the Passion of Christ, words of farewell from a family member or a prayer of the deceased to Jesus asking for forgiveness of their sins. Sometimes the obverses of the pictures described the pious life of the deceased, or even their pre-death reflections. “God wanted ֊ wrote the late Tertian Joseph Roux - that I should be single and build His work of education and a Christian school. He destined me to live a long and lonely life so that my soul could rest on itself, to separate itself, to rise to that height where solitude ends. Love for the Divine Teacher fills everything, giving us a foretaste of Heaven. Jesus, Mary, Joseph, I give you my heart, my soul 362
and my life. Saint Roch, Saint Joan of Arc, Saint Francis of Assisi, pray for me. It is noteworthy that all three of these holy figures are closely associated with the Third Order, which testifies to their great affection for their religious saints. They included many saints and blesseds, and members of this congregation were popes, cardinals, bishops, priests, founders of religious congregations, monks and nuns. The laity, on the other hand, included kings, princes, people of various professions, scholars, farmers and workers, artists and great explorers. From this numerous crowd, the choice of a few members will always be subjective. In my case, it also depends on the illustrations I have. Among this small group that I present in the book, there are such famous people as Giotto, Columbus and Dante Alighieri, and then Jacek Μ. Malczewski, one of the best and most interesting Polish painters, and Eve Lavallière, or Marie Eugenie Pascaline F enoglio, a famous French theatre actress. Brother Albert, Adam Chmielowski, is Poland’s greatest follower of the Poor Man of Assisi, St Roch, the famous patron saint protecting from endemic diseases, such as plague, cholera, typhus, dysentery and COVID-19, and finally Popes Leo XIII, who did most for the development and popularisation of the Third Order of St Francis, and John XXIII. While the first tertiarian and most faithful follower of the Seraphic Father in Poland was and is St. Brother Albert, the tertiarian Brother Joseph, or John XXIII, is the most perfect follower of the humble Christ and Francis for the whole world. We may
therefore divide the above-mentioned Tertiaries into two basic groups. Those who, as Tertiaries, achieved great success in worldly matters, like Columbus, and those who, in the footsteps of St. Francis, made a special contribution to God and, like St. Roch, gave away their considerable property to the poor and devoted themselves to the service of people afflicted with endemic diseases, while leading an ascetic life. They were all counted among the saints and blessed. The origin of so many saints and blesseds from the Third Order of St. Francis of Assisi was facilitated by numerous graces and privileges from the Holy See. Undoubtedly, there were many popes sympathetic to the Third Order, but of none can it be said that he did more for them than Leo XIII. He was the first pope of modern times, as evidenced in particular by his encyclical Rerum Novarum. In it, he included the principles of the Catholic social teaching of the Church, where he drew attention to the necessity of cooperation between the clergy and the laity, as well as to the emerging working class. He insisted emphatically on dignified treatment of workers in terms of wages, a limitation of the number of hours worked in a day, as well as actions taken by the authorities and the administration to reduce unemployment. Leo XIII was an extraordinary devotee of the Seraphic Father. He saw in this saint the image of Christ. People should imitate and admire Francis, and earnestly strive to be a better person in this imitation. The constant emphasis on the founder’s 363
piety was aimed at the transformation of society and that people should be united around the figure of this second Christ. The Third Order was of particular importance to Leo XIII, as evidenced by the fact that he issued 125 documents in which he mentions the Tertiaries, seeing in them, along with the Franciscans of the First Order, a leading force for the renewal of society in the Christian spirit and for standing as a barrier to the domination of rationalism and socialism. The Third Order welcomed people from all situations of life and of all ages and sexes, and was not to be guided by detailed rules, but by the voice of the Gospel. John XXIII, on the other hand, emphasized dozens of times during his pontificate, with pride and humility, that he belonged to the Franciscan family because he was a humble and faithful Tertiary. On July 2,1961, to the 30,000 Italian Tertiaries gathered in Rome for the 65th anniversary of his Tertiary life, he said: “In the Franciscan Third Order [.] there is a holy foundation and the possibility of making great spiritual progress. One only needs to think of the numerous groups of people who, though they remain in the secular state, grasp the fragrance of the altar and the Gospel and understand what Christianity, which is fervently lived, really is. [.] May the evil example of the world, when it contradicts the cross, arouse in every tertiarian a strong motivation to strengthen good Christian principles and a conviction of what sacred poverty, obedience and chastity show and indicate to us, according to the teaching of our Lord.”
Roncalli’s main idea for his pontificate was the summoning of a ecumenical council, which would deal above all with the subject of a more effective proclamation of the Gospel, innovative methods of sanctifying society and the adaptation of ecclesiastical structures to the requirements of the modem world. In short, the Council aimed at renewing and adapting the Church to the rapidly changing conditions in the world. John XXIII and Leo XIII were very different. Let me just mention that the second one was exceptionally photogenic, and being aware of it, he willingly posed for portraits, photographs and medals. And what is particularly important for the topic at hand, holy cards and postcards with his likeness were produced on a mass scale for numerous pilgrims, like no other pope. Despite the fact that Leo XIII led the Tertiaries to great moral and numerical power, as a semi-civilian organisation, none of the brothers and sisters of the Third Order of St Francis or of the Franciscans even squeaked: Santo Subito!!! and so to this day he is not officially recognised as being Blessed, much less as a saint. I Bayerische I Sfaaisbibliothek l München 364 |
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| author | Kusiak, Franciszek 1942- |
| author_GND | (DE-588)117857508X |
| author_facet | Kusiak, Franciszek 1942- |
| author_role | aut |
| author_sort | Kusiak, Franciszek 1942- |
| author_variant | f k fk |
| building | Verbundindex |
| bvnumber | BV048213041 |
| ctrlnum | (OCoLC)1317693340 (DE-599)BVBBV048213041 |
| era | Geschichte 1221-2021 gnd |
| era_facet | Geschichte 1221-2021 |
| format | Book |
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| id | DE-604.BV048213041 |
| illustrated | Illustrated |
| index_date | 2024-07-03T19:49:09Z |
| indexdate | 2024-07-10T09:32:10Z |
| institution | BVB |
| isbn | 9788381277655 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-033593849 |
| oclc_num | 1317693340 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 364 Seiten Illustrationen 24 cm |
| psigel | BSB_NED_20221005 |
| publishDate | 2021 |
| publishDateSearch | 2021 |
| publishDateSort | 2021 |
| publisher | Bernardinum |
| record_format | marc |
| spelling | Kusiak, Franciszek 1942- Verfasser (DE-588)117857508X aut 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards Franciszek Kusiak 800 years of the Secular Franciscan Order on holy cards Pelplin Bernardinum 2021 364 Seiten Illustrationen 24 cm txt rdacontent n rdamedia nc rdacarrier Zusammenfassung in englischer Sprache: 800 years of the Secular Franciscan Order on holy cards Franciszek z Asyżu / (święty / 1181?-1226) dbn Franz von Assisi, Heiliger 1182-1226 (DE-588)118534963 gnd rswk-swf Franciszkański Zakon Świeckich dbn Dritter Orden des Heiligen Franziskus (DE-588)2002399-6 gnd rswk-swf Geschichte 1221-2021 gnd rswk-swf Duchowość franciszkańska dbn Duchowość katolicka dbn Obrazki religijne dbn Święci i błogosławieni dbn Tercjarze dbn Devotionalie (DE-588)4299812-8 gnd rswk-swf Andachtsbild (DE-588)4142386-0 gnd rswk-swf Franz von Assisi, Heiliger 1182-1226 (DE-588)118534963 p Dritter Orden des Heiligen Franziskus (DE-588)2002399-6 b Andachtsbild (DE-588)4142386-0 s Devotionalie (DE-588)4299812-8 s Geschichte 1221-2021 z DE-604 Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=033593849&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=033593849&sequence=000003&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Literaturverzeichnis |
| spellingShingle | Kusiak, Franciszek 1942- 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards Franciszek z Asyżu / (święty / 1181?-1226) dbn Franz von Assisi, Heiliger 1182-1226 (DE-588)118534963 gnd Franciszkański Zakon Świeckich dbn Dritter Orden des Heiligen Franziskus (DE-588)2002399-6 gnd Duchowość franciszkańska dbn Duchowość katolicka dbn Obrazki religijne dbn Święci i błogosławieni dbn Tercjarze dbn Devotionalie (DE-588)4299812-8 gnd Andachtsbild (DE-588)4142386-0 gnd |
| subject_GND | (DE-588)118534963 (DE-588)2002399-6 (DE-588)4299812-8 (DE-588)4142386-0 |
| title | 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards |
| title_alt | 800 years of the Secular Franciscan Order on holy cards |
| title_auth | 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards |
| title_exact_search | 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards |
| title_exact_search_txtP | 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards |
| title_full | 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards Franciszek Kusiak |
| title_fullStr | 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards Franciszek Kusiak |
| title_full_unstemmed | 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych = 800 years of the Secular Franciscan Order on holy cards Franciszek Kusiak |
| title_short | 800 lat Franciszkańskiego Zakonu Świeckich na obrazkach religijnych |
| title_sort | 800 lat franciszkanskiego zakonu swieckich na obrazkach religijnych 800 years of the secular franciscan order on holy cards |
| title_sub | = 800 years of the Secular Franciscan Order on holy cards |
| topic | Franciszek z Asyżu / (święty / 1181?-1226) dbn Franz von Assisi, Heiliger 1182-1226 (DE-588)118534963 gnd Franciszkański Zakon Świeckich dbn Dritter Orden des Heiligen Franziskus (DE-588)2002399-6 gnd Duchowość franciszkańska dbn Duchowość katolicka dbn Obrazki religijne dbn Święci i błogosławieni dbn Tercjarze dbn Devotionalie (DE-588)4299812-8 gnd Andachtsbild (DE-588)4142386-0 gnd |
| topic_facet | Franciszek z Asyżu / (święty / 1181?-1226) Franz von Assisi, Heiliger 1182-1226 Franciszkański Zakon Świeckich Dritter Orden des Heiligen Franziskus Duchowość franciszkańska Duchowość katolicka Obrazki religijne Święci i błogosławieni Tercjarze Devotionalie Andachtsbild |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=033593849&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=033593849&sequence=000003&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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