Academic literature on the topic 'Franciscans. Third Order'
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Journal articles on the topic "Franciscans. Third Order"
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Ye, Junyang. "Between Spanish Franciscans and Chinese Literati in Late Ming and Early Qing: Modes of Interactions and Cultural Exchanges." Religions 15, no. 3 (February 21, 2024): 261. http://dx.doi.org/10.3390/rel15030261.
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The Franciscan Order was one of the most important missionary orders in China during the Ming and Qing Dynasties. While rooted in the local communities, they also engaged in various forms of interactions with Chinese literati. This article will begin by briefly discussing the issue of the Franciscans changing from religious habit into Chinese dress as well as their evolving attitude towards Confucianism and Chinese rituals, aiming to illustrate the process of shaping their “Western Confucian” image and their adaptation to Chinese culture. Subsequently, the focus of this paper will be shifted to exploring the modes of interactions between the Spanish Franciscans and the Chinese literati. The author argues that the interactions between the two sides were primarily power-based. These power-based interactions entailed establishing connections with officials and leveraging their influence to safeguard missionary activities. It can be further categorized into three types. The first type involved socializing with officials, while the second type included interaction with Jesuit officials in court, and the third type was direct involvement in official positions. In their engagement with literati, the Franciscans demonstrated a thorough understanding of and adaptation to Chinese societal and cultural norms, thereby facilitating the development of their mission.
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Belanger, Brian C. "Between the Cloister and the World: The Franciscan Third Order of Colonial Querétaro." Americas 49, no. 2 (October 1992): 157–77. http://dx.doi.org/10.2307/1006989.
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“The womb of the Province” is how one eighteenth-century resident described Querétaro, for within that city the Franciscans of the Province of San Pedro y San Pablo de Michoacán supported not only the friary of Santiago el Grande with its Spanish and Indian parishes, but also the pioneering College of Santa Cruz, the convents of Santa Clara and Santa Rosa de Viterbo for women, the seminary of the Province, the mission church of San Sebastián, and the friary and shrine of Nuestra Señora de Pueblito. The city additionally served as the seat of the Provincial chapter. Friars and nuns at these various foundations directed over twenty associations of laity organized into confraternities, or cofradíos. Poised delicately between those who were professed Franciscans (male and female, of the First and Second Orders, respectively), and the lay confraternities affiliated with the monasteries, was the Third Order, an institute which has defied classification.
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Drungilas, Jonas. "Lietuvos mažesniųjų brolių konventualų provincijos kolektyvinis portretas (XVIII a. antroji pusė – XIX a. pradžia) / Collective Portrait of the Lithuanian Order of Friars Minor Conventual (late eighteenth–early nineteenth century)." Lietuvos Didžioji Kunigaikštystė Luomas. Pašaukimas. Užsiėmimas, T. 5 (November 14, 2019): 44–66. http://dx.doi.org/10.33918/23516968-005002.
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COLLECTIVE PORTRAIT OF THE LITHUANIAN ORDER OF FRIARS MINOR CONVENTUAL (LATE EIGHTEENTH–EARLY NINETEENTH CENTURY) The article analyses data of the 567 Franciscan Friars Conventual from the Lithuanian St Casimir province, who died in the period of 1775–1832: age of entry, geographic and social background. These are the factors that allow to restore the dynamics of the development of this brotherhood. Order of Friars Minor Conventual accepted individuals from 12 to 40 years of age (94.6 % of all candidates), and this was in accordance with age requirements set within the Franciscan Order. Later, when faced with the calling crisis, the brotherhood started integrating candidates of a more mature age (sometimes even 67 years old) who could become both lay brothers (Lat. laicus professus) and friars priests (Lat. clericus proffessus). Likewise, both groups could include married men, who were formally named as friars of the Third Order (Lat. tertiarius claustralis). Therefore, this flexibility of the brotherhood, its ability to deal with the issues of the period, ensured viability of the community. The research revealed, that sometimes the brotherhood would be “enlivened” by the inter-congregational “migration” of the friars, which was not voluminous: the Franciscan Order would be joined by friars formerly from Carthusian, Bernardine, Discalced Carmelite and Piarist orders, yet sometimes Franciscan Conventual Friars would leave for the Dominicans or the Carmelites. Such movement shows the continuous search by the “men of prayer” on the path of spiritual calling. The established presence of several converts (Uniats, Jews) in the brotherhood shows that the Franciscans did have, even if not strong, influence in towns and in the eastern part of the Grand Duchy. On the other hand, “migrant” friars and converts would enrich the brotherhood spiritually and culturally.
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Pérez Álvarez, María José. "Los estatutos de la Orden Tercera Franciscana en Viana do Castelo (1727 y 1740)." Archivo Ibero-Americano 81, no. 292-293 (December 1, 2019): 13–40. http://dx.doi.org/10.48030/aia.v81i292-293.216.
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The early 17th century witnessed a revival of the Franciscan lay communities in practically all Catholic territories. Such communities were open to clerics and lay people alike, regardless of marital status, gender or social status. Their members committed their lives to Franciscanism and an intense spirituality, following a strict calendar of devotional practices as set out in the rule and the statutes. These latter were specific to each of the communities but were drawn up based on the rule. The statutes of the Third Order in the Portuguese town of Viana do Castelo, analyzed here, were drawn up in 1726. Until then, those of 1663 had been applied and attributed to the then commissary visitor of the Order. The need for new statutes arose because the earlier ones were considered too vague, but the new statutes failed to solve the problem and were revised in 1740.
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Antonius, Eddy Kristiyanto. "ASAL MUASAL DAN PERKEMBANGAN ORDO KETIGA REGULAR FRANSISKUS ASSISI." Jurnal Teologi 11, no. 02 (November 30, 2022): 125–48. http://dx.doi.org/10.24071/jt.v11i02.4638.
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This historical research has focused on the religious movement of the Third Order Regular Francis of Asisi. The followers of the Poor man of Assisi consist of four Franciscan Orders, known today as the Order of Friars Minor, the Order of St. Clare, the Third Order Regular of St. Francis, and the Secular Franciscan Order (formerly known as the Third Order Secular). More than that, the religious vision and Francis’ inspiration are being put into practice by a certain Lutheran denomination and an Anglican church. The research which applied the method of spiritual-historical theology has narrated the emancipatory movements that were realized by the Third Order (penitence) of St. Francis. In fact, there were lay people who would imitate Francis’s way of life within their state of life, in their works, and within their family. This is the origin of Tersiaris (the Secular Franciscan Order). Then, there were some people who would be religious in the spirit of St. Francis by living the holy gospel. In reality, some interventions by the Holy See took part in determining the development of the Third Order Regular of St. Francis, besides the active roles of the members of the First Order (as spiritual fathers) and local bishops. Throughout its long history, the Third Order Regular has served as a kind of sanctity school for its own members as well as those who completely immerse themselves in their service to the world. So, the primary characteristic of the Third Order remains penance, that is the spiritual ideals of Francis of Assisi.
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More, Alison. "Institutionalizing Penitential Life in Later Medieval and Early Modern Europe: Third Orders, Rules, and Canonical Legitimacy." Church History 83, no. 2 (May 27, 2014): 297–323. http://dx.doi.org/10.1017/s0009640714000043.
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In the early thirteenth century, informal communities of pious lay women in urban areas of Northern Europe came to the attention of the Church. These women lived in their own homes or small communities, and played a prominent role in secular society. However, these women soon found themselves both the subject of controversy, and increasingly steered toward a monastic model. Attempts were made to create and institutionalize a “middling” status. These primarily took the form of the creation of “third orders” or “tertiary groups” attached to official religious orders. Using the example of the so-called Franciscan third order, this article explores the evolution and institutionalization of penitential life from the thirteenth through sixteenth centuries. It both traces the evolution of the fictive Franciscan penitential order, and places it in its wider context. In so doing, it explores the norms and controversies associated with this way of life in later medieval and early modern religious culture.
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Moraes, Juliana De Mello. "Os esforços para resgatar as necessitadas almas do Purgatório. Os ritos fúnebres da Ordem Terceira Franciscana de São Paulo ao longo do século XVIII." Revista Eclesiástica Brasileira 75, no. 300 (August 13, 2018): 889. http://dx.doi.org/10.29386/reb.v75i300.269.
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Síntese: A preocupação com a salvação das almas durante o século XVIII fazia parte da vivência dos católicos. Como outras instituições da época, a Ordem Terceira franciscana de São Paulo (SP/Brasil) inumava seus associados e possuía disposições a respeito dos ritos funerários, entre as quais, para garantir o bem morrer, destacavam-se: a utilização de mortalhas, a celebração de missas, o enterro no interior da igreja e a celebração anual em prol dos defuntos. Nesse sentido, a partir da documentação produzida no interior da associação são analisados os ritos fúnebres e os sepultamentos entre os irmãos terceiros, no intuito de lançar luz sobre alguns aspectos da vivência religiosa dos moradores de São Paulo, indicando também a relevância da Ordem Terceira franciscana no conjunto de associações da cidade.Palavras-chave: Ordem Terceira de São Francisco. Rituais fúnebres. Morte. São Paulo. Século XVIII.Abstract: Concern for the salvation of souls during the eighteenth century was part of the experience of Catholics. Like other institutions of the time, the Third Order of Saint Francis of São Paulo (Brazil), had provisions regarding funeral rites and buried its members. Among the provisions destined to ensure a good death stood out: the use of shrouds, the celebration of mass, burial inside the church and the annual celebration in favor of the deceased. In this sense, from the documentation produced within the association, we analyze the funeral rites and burials among the brothers of the Third Order of Saint Francis in order to shed light on some aspects of religious life of the inhabitants of São Paulo at that time, also indicating the importance of the Third Order of Saint Francis in the set of the city associations.Keywords: Third Order of Saint Francis. Funeral rites. Death. São Paulo-Brazil. Eighteenth century.
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Zhernokleyev, Oleg. "The Third Order in the Underground: Lay Organizations of the Ukrainian Greek Catholic Church in Precarpathian Region in the 1970s-1980s." Journal of Vasyl Stefanyk Precarpathian National University 1, no. 4 (December 22, 2014): 73–82. http://dx.doi.org/10.15330/jpnu.1.4.73-82.
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The paper highlights the role of communities of monks and nuns (the Third Orders) inthe structure and activity of the Ukrainian Greek Catholic Church (UGCC), which functionedunderground. It is emphasized that the historical roots of the Third Order are traced back to the13th century when spiritual life of specific lay communities was regulated by the Franciscan andthe Dominican Orders, and later, by the Carmelite Order. Between 1900 and 1930s lay communitiesof the UGCC became noticeably active. A characteristic example of their activity is the well knownRules for laypersons of the Basilian Order drawn by Metropolitan Archbishop Andrey Sheptytsky.In the 1970s (the Soviet time, when the UGCC worked underground), there appeared theRedemptorist and the Basilian Third Orders in Ivano-Frankivsk Oblast. Their members kept insafety different cult objects, held underground Divine Services, meetings, had spiritual practices,did catechesis, etc. On the whole, these lay communities had played an important role in theUGCC underground activity up till the late 1980s
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Chen, Xizi. "Squabbles between the Jesuits and the Franciscans: a historical review of policies of two christian orders in Japan." Trans/Form/Ação 46, no. 1 (March 2023): 235–50. http://dx.doi.org/10.1590/0101-3173.2023.v46n1.p235.
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Abstract: Throughout the history of Christianity in Japan, tension and conflict have persisted between the Jesuits and Franciscans. At face value, this appears to be due to their different readings of the policies of Rome and varied approaches to apostolic work. However, upon closer examination, politics also played an important role. Behind the two orders were two rival maritime powers - Portugal and Spain, whose fellow countrymen’s feelings of national sentiment may occasionally have outweighed their interests in the mission in Japan. In an attempt to keep the peace, Rome had issued the Patronatus missionum. However, it intensified the conflict and rendered the situation into an irreparable state of disarray. This eventually caused heavy losses to the whole mission. For a better understanding, in this thesis I summarize the following arguments between the Jesuits and Franciscans. The first, and most salient, argument pertains to commerce; the second pertains to the separation of parishes; the third to their apostolic approaches, and the final argument is on their practical policies. It is also worth mentioning that the relationship between the Jesuits and the Franciscans was not eased by the 26-person Nagasaki martyrdom incident. Indeed, this was a heavy loss.
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More, Alison. "Institutionalization of Disorder: The Franciscan Third Order and Canonical Change in the Sixteenth Century." Franciscan Studies 71, no. 1 (2013): 147–62. http://dx.doi.org/10.1353/frc.2013.0022.
Full textDissertations / Theses on the topic "Franciscans. Third Order"
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Salvador, Natalia Casagrande 1987. "Venerável Ordem Terceira de São Francisco de Assis de Mariana : a construção de sua capela, os irmãos terceiros e as representações iconográficas." [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279692.
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Orientador: Marcos TognonDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-27T07:21:47Z (GMT). No. of bitstreams: 1 Salvador_NataliaCasagrande_M.pdf: 8809106 bytes, checksum: 9e613efb39c72ce003d2fdc2fb1a6a46 (MD5) Previous issue date: 2015
Resumo: O estudo da edificação da Capela da Ordem Terceira de São Francisco de Assis de Mariana, por meio da análise de fontes primárias, nos permitiu vislumbrar as relações de poder dos irmãos terceiros, imbricadas de estratégias de ascensão social. O perfil dos irmãos revela-se ainda em suas devoções, dispostas na iconografia da capela. Este trabalho visou elucidar as etapas da construção do templo franciscano, bem como destacar as relações devocionais adotadas ao longo do processo
Abstract: The construction of the chapel of the third order of St. Francis of Assisi of Mariana, studied through the analysis of primary sources, allowed us to observe the relations of the orders members, intertwined with social evolvement strategies. The profile of the brothers is evident in their devotions, arranged in the iconography of the chapel. This work aimed to elucidate the steps of construction of the Franciscan Temple, as well as to highlight the devotional relationships adopted throughout the process
Mestrado
Historia da Arte
Mestra em História
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Quites, Maria Regina Emery. "Imagem de vestir : revisão de conceitos atraves de estudo comparativo entre as Ordens Terceiras Franciscanas no Brasil." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280544.
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Orientador: Luciano MigliaccioTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: A pesquisa enfoca principalmente o estudo das imagens de vestir, dentro do contexto das Ordens Terceiras Franciscanas no Brasil, fazendo um estudo comparativo entre as ordens litorâneas (Salvador, Recife, Rio de Janeiro e São Paulo) e as ordens em Minas Gerais (Ouro Preto, Mariana, São João DeI-Rei e Diamantina). Analisam-se os aspectos históricos, iconográficos, técnicos, entre outTOS, que envolvem as imagens e suas práticas devocionais, cotejando com a documentação primária e secundária das respectivas ordens. É importante enfatizar uma revisão dos conceitos sobre esta relegada categoria escultórica, bem como, o resgate e preservação deste grande acervo, demonstrando a existência de diferenças regionais e sua relevância para a história da arte. Estas imagens são uma particular interpretação da escultura devocional e, principalmente, un1a importante manifestação da cultura brasileira, que deve ser valorizada e preservada
Abstract: The research focuses mainly on the study of the "de vestir" or "to be dressed" images within the context ofthe Third Order Franciscans i11 Brazil, making a comparative study among the coastal orders or fellowships (Salvador, Recife, Rio de Janeiro and São Paulo) and the ones in Minas Gerais (Ouro Preto, Mariana, São João deI-Rei andDiamantina). The historical, iconographical, and technical aspects, among others that involve the images and their devotionals practices, are analyzed in comparison with the primary and secondary documentation ofthe respective orders. It is important to emphasize the need for a revision ofthe concepts ofthis less well known sculptural category, as well as, the rescue and preservation of this important collection, demonstrating the existence of regional differences and their relevance for art history. These images are a particular interpretation of devotional sculpture and, mainly, an important manifestation ofBrazilian culture that should be valued and preserved.
Doutorado
Politica, Memoria e Cidade
Doutor em História
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Sharpe, Rosemary Ann. "Franciscan values and social contexts : a sociological study of founders of Anglican Franciscan Third Orders, 1882-1939." Thesis, London School of Economics and Political Science (University of London), 1993. http://etheses.lse.ac.uk/1227/.
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This thesis is an account of how certain resources and the values they expressed came to be available and visible in society, and of how these values were taken up, transformed and used in particular ways. It will demonstrate how four individuals, in different social contexts, acquired and transformed these values, as they attempted to initiate varying forms of the same type of organisation. The values with which the thesis is concerned are those inferred from the life of St. Francis of Assisi (1182-1226). Part One sketches how (a) Roman Catholics made the values they ascribed to St. Francis available as resources and (b) those outside the Roman Catholic Church, especially in the period 1882-1939, came to know of these resources and values, and modified them. Part Two consists of four life-history narratives constructed from oral history, manuscripts and printed materials. They recount how four people in this period came to be stimulated by these resources, and attempted to institutionalise the values they absorbed from them in different forms of an Anglican Franciscan Third Order. The first narrative traces part of the mercurial life of James Adderley, who encouraged individuals to express Franciscan values through attempting to bring about social justice. The second narrative explains how Emily Marshall came to connect Franciscan values with her desire to see women's ministry recognised by the Church of England. The third and fourth narratives are set mainly in India. John Winslow in the 'High Noon' of the British Empire linked Franciscan and Indian bhakti values to form an ashram, Christa Seva Sangha. Verrier Elwin merged Franciscan and Gandhian values while living among aboriginal tribes. The final chapter analyses the complex interplay between Franciscan values and social contexts which is demonstrated by these four examples, and draws some sociological conclusions from the research.
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Weisbauer, Martin. "Život a dílo Antonie Hofmanové." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-408873.
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Antonie Hofman's life and work The thesis will deal with by a remarkable personality of the franciscan terciary Antonie Hofman, who, as an example of his life and his literary work, still has something to say today. Her life is a testimony of personal bravery, modesty, but also of christian joy and the endless human strength and will resulting of solid faith in God. The content of the thesis will be the chronological breakdown of the individual phases of her life, which is crucial for understanding not only her life mission, but also her literary work. In addition, the work will list the publications she has written, with a brief evaluation. Attention is also paid to the catholic movement jocism, which was promoted by Antonie Hofman The work will also note Antonie Hofman's franciscan spirituality, which has shaped her life and work and which she has been able to master in the practice of everyday, often hard life.
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Seiler, Martina Gertrud Anneliese. "A vision for Franciscan life : an examination of the Third Order rule." Diss., 2013. http://hdl.handle.net/10500/9919.
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The dissertation is a critical reflection on the relevance of Franciscan spirituality over eight centuries with special focus on the Third Order Regular. This spirituality is rooted in the life and writings of St Francis and St Clare of Assisi and their experience of the kenotic Christ. The Franciscan charism prevails in the world today as a living response to God’s transforming love which is expressed in a ministry of loving service and solidarity with the poor and marginalised – re-enacting Francis’ radical conversion when he embraced the leper. The Third Order Regular, inspired by Vatican II which called for a return to the charism of religious founders, returned to its roots with the revised Rule of 1982 based on the writings of Francis and Clare and grounded in Sacred Scripture. The Rule’s vision corresponds with the 1996 document Vita Consecrata on consecrated life and its mission to be prophetic witnesses to Christ today.Christian Spirituality, Church History & Missiology
M. Th. (Christian Spirituality)
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Ribeiro, Vítor Manuel Pereira. "A contabilidade no Convento de Nossa Senhora dos Remédios em Braga nos séculos XVIII e XIX." Master's thesis, 2015. http://hdl.handle.net/1822/34961.
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Dissertação de mestrado em ContabilidadeO conhecimento da história da contabilidade permite melhor entender o presente e enfrentar de uma forma mais consciente os problemas colocados no futuro. De forma a contribuir para a história da contabilidade em Portugal, este estudo visa a análise dos livros de contabilidade, e outros documentos, do Convento de Nossa Senhora dos Remédios em Braga, de modo a entender o sistema de contabilidade nos séculos XVIII e XIX. A metodologia adotada neste estudo consiste no estudo interpretativo e pormenorizado do conteúdo dos livros existentes no Arquivo Distrital de Braga. Assim, a análise das fontes de arquivo permite obter informação sobre os livros utilizados pelas religiosas, qual a utilidade da informação, nomeadamente para a administração do convento, como e a quem eram prestadas as contas. Permite, ainda, a determinação da proveniência das receitas e dos gastos da comunidade, assim como o modo como eram geridas as propriedades. Baseado em fontes de arquivo, este estudo adota a perspetiva da contabilidade como prática social e institucional como sendo constitutiva de relações sociais e funcionando como instrumento de exercício de poder. Assim, o estudo identifica as relações de poder exercidas sobre o fundador e Abadessa do Convento, por entidades externas. São ainda identificadas as relações de poder entre a Abadessa e a comunidade do Convento e as relações de poder entre o Arcebispado e o Convento. A análise dos documentos de contabilidade e outros documentos do Convento permite verificar a existência de um sistema de contabilidade devidamente organizado, detalhado e sistematizado, com uma estrutura hierárquica rígida e bem definida. Permite também verificar que o Convento conseguia obter um maior controle sobre o que se passava dentro da instituição, assim como saber o que estava ou não pago e o que estava em dívida, para que com a maior celeridade se conseguisse cobrar aos respetivos devedores.
The knowledge of accounting history can provide a better understand about the present and conscientiously confront more aware the problems in the future. In order to contribute to the accounting history in Portugal, this study aims to analyze the accounting books and other documents of Convent Nossa Senhora dos Remédios in Braga, in order to understand the accounting system in the 18th and 19th centuries. The methodology adopted in this study was the interpretative and detailed study of the contents of the accountant books in Arquivo Distrital de Braga [District Archive of Braga]. The analysis of the archival sources provides information about the books used by religious, which the usefulness of the information, in particular for the administration of the convent, how and to whom the accounts were provided. It also allowed the determination of origin, revenues or expenses of the community, as well as the way they were managed properties. Based on archival sources, it was adopted as the theoretical framework of accounting perspective as a social and institutional practice, as constitutive of social relations and running as exercise of power tool. In this work, the power was also focused, where was identified the relationship between the Abbess and the community of the Convent and as well between the Archbishop and the Convent. And additionally, this study identifies the relations between the founder and Abbess of the Convent, and the power that was exerted on both, by external entities, like the King and the Archbishop. The accounting documents and other documents of the Convent analysis has showed the existence of an accounting system properly organized, detailed and systematic, with a rigid and well-defined hierarchical structure. Also shows that the Convent could get more control over what was happening within the institution, as well as to know what was or was not paid for and what was owed, so as quickly as possible if they could charge the respective debtors.
Books on the topic "Franciscans. Third Order"
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Convegno di studi francescani (11-12 February 1998 Assisi, Italy). Santi e Santita nel Movimento Penitenziale Francescano: Del Duecento al Cinquecento. Roma: Editrice Analecta TOR, 1998.
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Mangin, Berchmans-M. Tiers-ordre Franciscain: Trésor du directeur. [Québec?: s.n.], 1997.
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Saint-François, Tiers-Ordre séculier de. Le Tiers-Ordre de Saint François d'Assise. [Québec: s.n.], 1995.
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S, Norbert Medgyesy. Nyolcszáz esztendős a ferences rend: Tanulmányok a rend lelkiségéről, történeti hivatásáról és kulturális-művészeti szerepéről. Budapest: Írott Szó Alapítvány, 2013.
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Osimo, Bienvenu d'. Notes historiques sur le Tiers-Ordre à Québec. Québec: A.G. Lachance, 1997.
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Mercuri, Chiara. Santita e propaganda: Il Terz'Ordine Francescano nell'agiografia Osservante. Rome: Istituto Storico dei Cappuccini, 1999.
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Wicks, William. A history of the Secular Franciscan Order in the United States. Lindsborg, KS: Barbo-Carlson Printing, 2007.
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Wicks, William. A history of the Secular Franciscan Order in the United States. Lindsborg, KS: Barbo-Carlson Printing, 2007.
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Wicks, William. A history of the Secular Franciscan Order in the United States. Lindsborg, KS: Barbo-Carlson Printing, 2007.
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Garcez, Angelina Nobre Rolim. Ordem Terceira de São Francisco de Assis da Bahia. Salvador: EDUFBA, 2007.
Find full textBook chapters on the topic "Franciscans. Third Order"
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Leavitt-Alcántara, Brianna. "Unlikely Allies." In Alone at the Altar. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603684.003.0003.
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Evidence from wills highlight the striking number of non-elite women living outside of marriage who successfully professed as lay Franciscan tertiaries, that is, as members of the powerful Franciscan Third Order. Chapter 2 explores how and why priests in Guatemala’s colonial capital, especially Franciscans and Jesuits, allied with poor single and widowed laywomen and supported active and unenclosed female religiosity. Santiago de Guatemala’s status as a distant provincial capital, removed from the Inquisition’s close oversight and without the institutional resources necessary to enforce female enclosure, led to greater tolerance of lay female religiosity and single women compared to larger cities like Mexico City and Lima. At the same time, global missionary movements forged diverse models of female piety and sustained support for active female ministries. These findings suggest the need to modify interpretations of early modern Catholicism as primarily hostile towards single women and lay female religiosity.
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"The Rule of the Franciscan Third Order." In A Companion to Medieval Rules and Customaries, 343–65. BRILL, 2020. http://dx.doi.org/10.1163/9789004431546_013.
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