Professional Documents
Culture Documents
Nachman Falbel
Professor of Mediaeval History at 1995 when it received the
the University of São Paulo, Brazil, prestigious Brazilian Jabuti
among his many articles and Prize.
books, Prof. Falbel published: The new, completely
“De reductione artium ad theologiam of revised edition, translated to
St. Bonaventure” (F.F.L.C.H. of the English, offers itself to those
University of São Paulo, 1974), and interested in the theological
“Kidush HaShem: Hebrew Chronicles and philosophical thought
on the Crusades” (EDUSP, SP, of a formative period of the
2001). Western Civilization.
nachman
falbel
the spiritual
history franciscans
146
E146 PR-2 (CoverEst) SpirFanciscans_eng.indd 1 4/11/2011 09:16:30
The Spiritual Franciscans
Illustrations
Inside Cover Photo:
Saint Francis preaching the birds
Matthiew Paris, manuscript, XIIIe Century
Cover:
Saint Anthony of Padua and Saint Francis (detail)
Simone Martini, fresco
Basilica di San Francesco d’Assisi, Assisi, Italy, c. 1317.
Side cover:
Legend of Saint Francis, confirmation of the rule by Innocent III
Giotto di Bondone (1267-1337), fresco
Basilica of san Francesco d’Assisi, Assisi, Italy.
Library of Congress
Falbel, Nachman
The Spiritual Franciscans / Nachman Falbel.
São Paulo : Perspectiva, 2011. (Coleção Estudos; 146)
Translation to English: Fiona O. Osborn
Bibliography
isbn: 978-85-273-0072-9
95-4867 CDD-271.3
2011
Introduction 13
Chapter I 23
The Beginnings of the Order
Chapter II 53
The Generalship of Elias of Cortona
Chapter III 73
Joachim of Fiore and his Contribution to the
Formation of Spiritual Thought
Chapter IV 105
The Period 1239 to 1260
/ The Constitutional Crisis
Chapter V 135
Angelo Clareno and the Spirituals of March of
Ancona / Ubertino of Casale and the Spirituals
of Tuscany
Chapter VI 159
Peter of John Olivi and the Spirituals of
Provence
The idea for this work first emerged out of a question put
to me by Prof. Avrom Saltman, of blessed memory, of the
University Bar-Ilan, in Tel Aviv, when I was studying for the
course in Mediaeval History at that University during the
early 1960s. The question posed by the eminent professor,
and which demanded a written response, was put in clear,
simple terms: “Why did the Franciscans fail to preserve the
original principles of Saint Francis of Assisi ?”
As a student, this was my first contact with the history
of the Franciscan Order of the Middle Ages, and it was to
awaken a profound interest in me. Having been introduced
to the topic, I ended up discovering a rich and inexhaustible
wellspring of research and study. At the heart of the
question, ultimately, was a polemic view of the essence of
Christianity and the possibilities of its interpretation. On
the other hand, the study of the Franciscan Order which,
in its initial state, was presented as a vow to renew the
traditional values, revealed how far the initial idealistic
impulse, having become institutionalized, had undergone
changes that would end up transforming the very nature
of the Order.
Yet the attitude of the founder of the Franciscan Order
was quite the opposite: Saint Francis himself sought to
escape the evils of his time, through the denial, above all,
of material wealth, which he saw as the source and root
of all the infirmities of sinful man and the open wound
of spiritual religion. Indeed, he was not alone among the
Church reformers in the Western Middle Ages in holding
such attitudes. Mediaeval man saw, in the material world,
the very motive for the fall of man and in the spirit, the
possibility of his salvation. Religious fulfilment was only 13
18
19
43
51
Further on, the chronicler states: “In the year of our Lord
1237, Friar Elias sent, to each of the provinces, visitors who
suited his purpose, but due to the irregularity of these visits,
the friars became even more exasperated with him”50.
Eccleston’s view also confirms the account of Jordan of
Giano, adding that Elias, in his personal life, behaved very
badly, in a manner that totally contradicted the ideals of
poverty, simplicity, and humility of the Franciscans51. The
term carnalitatem (carnal), to designate the conduct of the
Minister General, is used by the chronicler of the friars
minor in England52.
Elias’ lifestyle was far from the exemplary conduct of a
friar minor, since as far as we can glean, he ate greedily and
rode everywhere on horseback with an attendant at his side,
denoting a changing spirit in relation to earthly things.
The spiritual and talented chronicler Salimbene does
not spare the Minister General at all, stating that he
lived “splendide, delitiose et pompatice” (sumptuously,
pleasurably and with great pomp).53
The Chronicle of the Twenty-Four Generals also
mentions similar facts referring to Elias’ worldileness54. We
know that around 1237, the situation was so critical, and
the feelings of revolt so widespread throughout the Order, 63
67
Tuscany France
TUSCANY Rome FRANCE AND Provence
Umbria PROVENCE Burgundy
Tours
Lombardy Apulia
(Bologna)
LOMBARDY March of Treviso APULIA S. Angeli
(Venice)
Genova Portugal
CALABRIA Calabria SPAIN Aragon
Sicily Castela
For details on the date of origin of each province during this period,
see the article by H. Golubovich, “Series Provinciarum Ordinis Fratrum
Minorum saec. XIII et XIV”, in AFH, vol. 1, 1908, pp. 1-22.
44. Chronica Fratris Iordani a Iano, p. 17, cf. note 34 of this chapter.
45. Chronica Anonyma, p. 288.
46. Wadding, Annales, ann. 1230, no. XIV.
47. Chronica Fratris Iordani a Iano, p. 18.
48. Bull. Franc., I, pp. 75-77.
49. Holzapfel, op. cit., p. 622, says it was in Rieti; The Chronologia
Historico-Legalis does not mention this chapter; Eccleston, p. 242;
Chronica Fratris Iordani a Iano, p. 18; Chronica Anonyma, p. 289; “Series
Magistrorum Generalium Ordinis Fratrum Minorum”, MGH, SS, T. XIII,
p. 392.
50. Chronica Fratris Iordani a Iano, p. 18.
51. Eccleston, pp. 242-243.
52. Idem, ibidem.
53. Salimbene, p. 157.
54. Chronica XXIV Generalium, pp. 228-229.
70 55. Idem, ibidem.
End
Beginning
Ideal world Ideal world
(exemplary Word) (exemplary Word)
From unity to Genera Genera From plurality to
plurality unity
(omnia a Deo) species Species (omnia ad Deum)
Individuals
(Holy Spirit)
Angels
(spiritual world)
Men
(spiritual world)
3
104
127
133
152
157
177
182
211
216
233
244
252
Abbreviations
Sources
259