Franciscan Lay Women and the Charism to Preach

2012 ◽  
pp. 41-57
Keyword(s):  
Author(s):  
Adam J. Davis

This book shows how the burgeoning commercial economy of western Europe in the twelfth and thirteenth centuries, alongside an emerging culture of Christian charity, led to the establishment of hundreds of hospitals and leper houses. Focusing on the county of Champagne, the book looks at the ways in which charitable organizations and individuals saw in these new institutions a means of infusing charitable giving and service with new social significance and heightened expectations of spiritual rewards. Hospitals served as visible symbols of piety and, as a result, were popular objects of benefaction. They also presented lay women and men with new penitential opportunities to personally perform the works of mercy, which many embraced as a way to earn salvation. At the same time, these establishments served a variety of functions beyond caring for the sick and the poor; as benefactors donated lands and money to them, hospitals became increasingly central to local economies, supplying loans, distributing food, and acting as landlords. In tracing the rise of the medieval hospital during a period of intense urbanization and the transition from a gift economy to a commercial one, the book makes clear how embedded this charitable institution was in the wider social, cultural, religious, and economic fabric of medieval life.


2019 ◽  
Author(s):  
Ryan P. Murphy

Women’s religious communities—like other communities of religious—began exploring the possibility of embracing lay women and men as associate members in the 1970s and 1980s. Associate member groups offered congregations a new way to extend the reach of their respective missions and charisms, while deepening the relationships with lay women and men who partnered with them in ministry.In this paper, I explore the relatively recent history of associate groups and how these organizations have and continue to work with their sponsoring congregations. I use data from the Center for Applied Research in the Apostolate (CARA)—commissioned recently by the North American Conference of Associates and Religious (NACAR)—to look at demographic trends among women religious and associates. I describe how religious communities incorporate associates into their organizational decision-making, and how certain internal processes—like general chapters—are now open to associate members.Overall, I submit that given the declining numbers of sisters and aging populations of many religious communities, associate groups have the potential to provide opportunities to conceptualize new forms of religious life in the Catholic Church. Finally, I argue that associate groups also have the important role of increasing gender, racial, and class diversity among communities of women religious, and that this diversity may lead to a more inclusive and democratizing corporate structure for women’s religious congregations in the 21st century.


Florilegium ◽  
2004 ◽  
Vol 21 (1) ◽  
pp. 43-65
Author(s):  
Roisin Cossar
Keyword(s):  

Author(s):  
Eyal Poleg

This book examines the production and use of Bibles in late medieval and early modern England. The analysis of hundreds of biblical manuscripts and prints reveals how scribes, printers, readers, and patrons have reacted to religious and political turmoil. Looking at the modification of biblical manuscripts, or the changes introduced into subsequent printed editions, reveals the ways in which commerce and devotions joined to shape biblical access. The book explores the period from c.1200 to 1553, which saw the advent of moveable-type print as well as the Reformation. The book’s long-view places both technological and religious transformation in a new perspective. The book progresses chronologically, starting with the mass-produced innovative Late Medieval Bible, which has often been linked to the emerging universities and book-trade of the thirteenth century. The second chapter explores Wycliffite Bibles, arguing against their common affiliation with groups outside Church orthodoxy. Rather, it demonstrates how surviving manuscripts are linked to licit worship, performed in smaller monastic houses, by nuns and devout lay women and men. The third chapter explores the creation and use of the first Bible printed in England as evidence for the uncertain course of reform at the end of Henry VIII’s reign. Henry VIII’s Great Bible is studied in the following chapter. Rather than a monument to reform, a careful analysis of its materiality and use reveals it to have been a mostly useless book. The final chapter presents the short reign of Edward VI as a period of rapid transformation in Bible and worship, when some of the innovations introduced more than three hundred years earlier began, for the first time, to make sense.


Author(s):  
Querciolo Mazzonis

St. Angela Merici (b. c. 1474, Desenzano del Garda–d. 27 January 1540, Brescia) is the founder of the Company of St. Ursula, which later became the order of the Ursulines. A Franciscan tertiary who had spent most of her life in Desenzano and Salò, Merici arrived in Brescia in her early forties, and, like other female “living saints” of her time, she became a religious focal point for her fellow citizens. From the few testimonies of Merici’s friends as well as from her own writings, Merici emerges as both contemplative and active, mystical and practical, as well as learned and aware of the matters of everyday life. In 1535, with a group of female companions, Merici founded the Company of St. Ursula, for which she composed the rules and some advice for its government. Historiography has often associated Merici and her company with the education of poor girls and charity in hospitals. These activities, however, belong to a later stage in the development of the Ursulines and have little to do with Merici’s original foundation. Merici’s company consisted in an innovative form of women’s secular consecration, an alternative to monasticism, that was independent from Church authorities and entirely composed and managed by women. The Ursulines were “virgins-brides of Christ” (as described in Merici’s rule) who pursued a life of prayer and penitence in their own houses, without common life or activities. The spiritual life envisaged by the rule was mystical, an institutional, public, ethical, affective, individual, and inward-looking. Merici’s company can be seen as an institutional expression of medieval and Renaissance women’s “irregular” forms of life and spirituality such as that of the Beguines. Furthermore, Merici conceived her company in a period characterized by a variety of nonaligned religious experiences and shared an ideal of religious perfection based on virtuous behavior and inner purity with other spiritual circles and associations. In the late 16th century, the Ursulines expanded in many cities in northern Italy, thanks to the combined initiative of women willing to follow Merici’s religious ideal and Tridentine bishops (beginning with Charles Borromeo) in promoting the Catholic education of the laity. The bishops approved the companies and gave them new rules introducing some significant changes, most notably the duty to teach Christian Doctrine (which provided religious and moral education to the laity) in the schools. In 1592 the Ursulines expanded into France where they gradually—and not without internal struggle—became a conventual and teaching religious order. Both in Italy and France, the evolution of the Ursulines’ foundations was the product of a dynamic interaction between religious women and the Tridentine church’s attempts to reform female religious life. In 1639 the Ursulines became the first female missionary institute. The order also supported the Catholic Reformation in the catechization of society, becoming pioneers in the education of lay women and a prototype of the single lay woman. Angela Merici was canonized by Pope Pius VII in 1807.


Horizons ◽  
1993 ◽  
Vol 20 (2) ◽  
pp. 311-323
Author(s):  
Henry J. Charles

AbstractAn important dimension of the changing character of Roman Catholic theological education is the growing numbers of Catholic lay women and men in all degree programs at non-Catholic, university related divinity schools, theologates, and departments of religious studies. This year-long study focused on Roman Catholic students and graduates of five schools across the country, in a first attempt to analyze the phenomenon and to suggest implications of the trend both for “ecumenical” theological education and for ministry in the Roman Catholic Church.


2008 ◽  
Vol 28 (1) ◽  
pp. 5-7
Author(s):  
Hayden B. J. Maginnis
Keyword(s):  

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