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Journal articles on the topic 'The Franciscans'

Author: Grafiati

Published: 24 April 2022

Last updated: 30 July 2025

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1

Cadez Ortola, Émilie. "Un franciscano asturiano en Nueva España: fray Juan Agustín Morfi (1735-1783)." Cuadernos de Estudios del Siglo XVIII, no. 2 (December 19, 2018): 1. http://dx.doi.org/10.17811/cesxviii.2.2018.1-72.

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RESUMENEste trabajo presenta resultados parciales de la tesis doctoral Les mobilités intercontinentales dans le Royaume d’Espagne: fray Juan Agustín Morfi, franciscain asturien en Nouvelle-Espagne (1735-1783), defendida en la Universidad de Toulouse en 2017, y aspira a reordenar ciertos contenidos y aportar nuevos elementos que contribuyan al mejor conocimiento de la biografía y el perfil, tanto vital como intelectual, de Juan Agustín Morfi.PALABRAS CLAVEMorfi; Asturias; Nueva España; Texas; Franciscanos; Théodore de Croix. TITLEAn Asturian Franciscan in New Spain: fray Juan Agustín Morfi (173

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2

Skoko, Iko, and Josip Šimić. "Franciscans in the Works of Nobel Laureate Ivo Andrić." St open 4 (December 7, 2023): 1–20. http://dx.doi.org/10.48188/so.4.19.

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Aim: Ivo Andrić (1892–1975) was awarded the Nobel Prize in Literature in 1961. He was born and lived in Bosnia-Herzegovina, and forged particularly deep connections with the Franciscans, addressed by the people of Bosnia as “uncles”. This article presents all mentions of Franciscans in Andrić’s publications and his characterization of them.Methods: We studied all available literary works of Ivo Andrić.Results: Andrić was born in small town of Travnik in today’s Bosnia-Herzegovina, a Catholic surrounding in which Franciscan monks provided the religious needs of the parish. Therefore, Andrić dev

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3

Carbajo Núñez, Martín. "economia do nós." Revista Eclesiástica Brasileira 82, no. 323 (2022): 657–77. http://dx.doi.org/10.29386/reb.v82i323.4430.

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A visão franciscana da economia, que teve um notável desenvolvimento nos séculos XIII a XV, continua surpreendente atual. Reconheceu-o recentemente o Papa Francisco ao convocar, para Assis, um encontro mundial de jovens economistas, intitulado “A Economía de Francisco”, para promover um sistema econômico mais fraterno, atento aos pobres e ao meio-ambiente. Por causa da pandemia da Covid-19, o encontro aconteceu em forma on-line, de 19 a 21 de novembro de 2020. Este artigo apresenta os traços fundamentais da economia franciscana que o Papa quis propor como modelo inspirador para uma nova econom

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Souza de Faria, Patricia. "Franciscanos e muçulmanos no Malabar quinhentista: dos combates pela fé à preservação da memória na cronística franciscana." Archivo Ibero-Americano 82, no. 295 (2022): 457–503. http://dx.doi.org/10.48030/aia.v82i295.263.

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The aim of this article is to analyze the relations between Franciscans and Muslims in Malabar, in the context of the political-military conflicts that characterized the end of the 16th century, more specifically during the wars between the Portuguese and a group of Muslims from that region. Based on the full trial records of the Goa Inquisition, this article initially presents a case study of Friar Antônio da Trindade, a Franciscan who crossed political and religious borders in Malabar. Then, it compares the way in which the relations between Franciscans and Muslims in 16th century Malabar we

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5

Davenport, Anne. "Scotus as the Father of Modernity. The Natural Philosophy of the English Franciscan Christopher Davenport in 1652." Early Science and Medicine 12, no. 1 (2007): 55–90. http://dx.doi.org/10.1163/157338207x166399.

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AbstractThis article examines the philosophical teaching of a colorful Oxford alumnus and Roman Catholic convert, Christopher Davenport, also known as Franciscus à Sancta Clara or Francis Coventry. At the peak of Puritan power during the English Interregnum and after five of his Franciscan confrères had perished for their missionary work, our author tried boldly to claim modern cosmology and atomism as the unrecognized fruits of medieval Scotism. His hope was to revive English pride in the golden age of medieval Oxford and to defend English Franciscans as more legitimately patriotic and scient

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6

Vu Thanh, Hélène. "The Glorious Martyrdom of the Cross. The Franciscans and the Japanese Persecutions of 1597." Culture & History Digital Journal 6, no. 1 (2017): 005. http://dx.doi.org/10.3989/chdj.2017.005.

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The Franciscan martyrdom of 1597 was not an unprecedented event in the young history of Japanese Christianity, as a first wave of persecutions occurred ten years earlier. But the echo it found in Asia, America and Europe, was unparalleled. This article aims to account for Franciscan success in giving worldwide publicity to what could otherwise be seen as a local event of limited consequence. The martyrdom of 1597 finds it roots in a context of tensions between Christians and Buddhists, who formed an overwhelming majority in Japan. However, the persecutions had more to do with the suppression o

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7

Aurell, Jaume. "They Are the Treasure of the Commonwealth: Franciscan Charisma and Merchant Culture in Medieval Barcelona." Religions 14, no. 6 (2023): 708. http://dx.doi.org/10.3390/rel14060708.

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Since the beginning of the twentieth century, it has been a truism that the emergence of Protestantism was the main cause of the development of capitalism. However, a careful analysis of primary sources, especially in Latin countries, shows a quite different reality. Three centuries before the emergence of Protestantism, the Franciscans generated a discourse that made it possible to begin to legitimize the commercial practices that would later enable the emergence of capitalism. Based on these premises, this article aims to explore the discursive and juridical primary sources of medieval Barce

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8

Ferkov, Oksana. "MONASTERIES OF THE ORDER OF FRIARS MINOR (FRANCISCANS) IN THE COUNTIES OF BEREG AND UGOCSA IN THE MIDDLE AGES AND EARLY MODERN TIMES." Scientific Herald of Uzhhorod University. Series: History, no. 1 (44) (June 27, 2021): 80–89. http://dx.doi.org/10.24144/2523-4498.1(44).2021.232490.

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The author investigates while systematizing and analyzing available sources, the circumstances under which the monasteries of the Order of St. Francis in the counties of Bereg and Ugocsa, namely in the cities of Beregsas and Sevlush, were founded and functioned. As the article author states, the region was not among the top-priority and attractive settlement areas for the Franciscans, who usually chose crowded and wealthy cities. In Hungary, the first records about Franciscans appeared in the mid-1220s. In 1238, a separate Hungarian province of the Order was formed; however, Friars Minor came

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9

Colin, Ivan. "Les spirituels franciscains : bilan historiographique." Heresis 36, no. 1 (2002): 119–43. http://dx.doi.org/10.3406/heres.2002.1966.

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Spiritual Franciscans : an historiographical evaluation Concerning a Spiritual Franciscans’ study, three types of sources can be perceived : different texts, written by a few Spiritual Franciscans themselves, other texts, propagated by the Roman Church and the Papacy and at last some documents, written by those who can, at different stages, be considered as precursors or Spiritual models. We can consider that, the historiographical tradition, concerning Spiritual Franciscans, has gone through four different stages, since the end of the past century. The thematic of subjects broached by histori

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Morales Francisco, OFM. "The Native Encounter with Christianity: Franciscans and Nahuas in Sixteenth-Century Mexico." Americas 65, no. 2 (2008): 137–59. http://dx.doi.org/10.1353/tam.0.0033.

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Among the nations of the New World, Mexico is probably the country in which the Franciscans worked most intensively. Having been the first missionaries to arrive in Mexico, they covered most of its territory and worked with numerous native groups: Nahuas, Otomies, Mazahuas, Huastecas, Totonacas, Tarascans, Mayas. Their intense missionary activity is evident in the many indigenous languages the Franciscans learned, the grammars and vocabularies they wrote, the numerous Biblical texts they translated, and the catechisms they wrote with ideographical techniques quite alien to the European mind. T

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De Gruttola, Raissa. "From “Franciscans in China” to “Chinese Franciscans”: Franciscan Missionaries and Chinese Assistants, Priests, and Bible Translators." Religions 16, no. 2 (2025): 263. https://doi.org/10.3390/rel16020263.

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The Franciscan presence in China is one of the first expressions of the Chinese encounter with Christianity. Despite the significant number of preserved documents and archives, research on the Franciscans in China is still limited. Furthermore, previous studies have predominantly focused on the texts and activities of foreign missionaries, often neglecting the role of their Chinese collaborators and converts. The purpose of this paper is to examine the interactions between Franciscans and Chinese people from a diachronic perspective, starting from the first phases of the Franciscan presence in

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Esponera Cerdán, Alfonso, and Maria Pilar Sastre Alzamora. "Controvèrsia inquisitorial al segle XVIII entorn de la pintura d’una beata estigmatitzada." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 8 (December 13, 2016): 301. http://dx.doi.org/10.7203/scripta.0.9301.

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Resum: L’any 1738, un frare del convent de Sant Domingo de Palma havia de defensar unes «Conclusions literàries» teològiques, dedicades a la beata dominica Llúcia de Narni. El full de propaganda de l’acte que s’havia repartit duia impresa una làmina de la beata, amb les llagues dels estigmes a les mans i al costat. El tribunal de la inquisició, arran d’una denúncia dels franciscans observants, va manar que se suspengués aquest acte acadèmic. Els dominics apel·laren a Madrid i a Roma. Aquest és un exemple més de com les dones -a més d’altres estigmatitzats- foren víctimes de l’actitud monopolis

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Truitt, Jonathan. "Adopted Pedagogies: Nahua Incorporation of European Music and Theater in Colonial Mexico City." Americas 66, no. 03 (2010): 311–30. http://dx.doi.org/10.1017/s0003161500005757.

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In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and t

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Truitt, Jonathan. "Adopted Pedagogies: Nahua Incorporation of European Music and Theater in Colonial Mexico City." Americas 66, no. 3 (2010): 311–30. http://dx.doi.org/10.1353/tam.0.0209.

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In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and t

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15

Galambosi, Péter. "A keszthelyi ferences kolostor alapításának körülményei." Belvedere Meridionale 34, no. 3 (2022): 118–26. http://dx.doi.org/10.14232/belv.2022.3.6.

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The study examines the relations of Keszthely, the Lackfi-family and the local Franciscan church trough the revision of the written sources. It emphasizes, that the monks had appeared in Keszthely at least one decade before the baron family got hold of the village, which means, that the Lackfis weren’t the founders of the cloister, as it’s considered by the local tradition. Analysing the 1368 papal mandate, that arranged the conflict of the local vicar and the Franciscans, it draws attention to the fact, that the monks didn’t have supporters or an own church at those time. Based on these circu

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Begović-Sokolija, Ena. "Perceptions of Jews in the Bosnian Franciscan Literary Tradition: From Anti-Judaism To Anti-Semitism?" Društvene i humanističke studije (Online) 7, no. 4(21) (2022): 69–88. http://dx.doi.org/10.51558/2490-3647.2022.7.4.69.

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The literary opus of the Bosnian Franciscans is interesting in many ways from the imagological point of view: both concerning self-perceptions and hetero-perceptions, which were constructed based on the importance of religion as an element of community identity. Analyzing the imagotype potential of religious and ethnic divisions, the paper reconstructs the controversies between Christianity and Judaism, as well as linguistic elements, folk customs, and contemporary reality. At the source of the Bosnian Franciscan literature, at the beginning of the 17th century, we find Divković, who, as is of

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Vu Thanh, Hélène. "The Role of the Franciscans in the Establishment of Diplomatic Relations between the Philippines and Japan in the 16th–17th Centuries: Transpacific Geopolitics?" Itinerario 40, no. 2 (2016): 239–56. http://dx.doi.org/10.1017/s0165115316000346.

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This article proposes to study the role of Franciscan missionaries in the establishment of economic and diplomatic relations between the Spanish Philippines and Japan. More specifically, it argues that the missionaries played an active part in the construction of a trans-pacific commercial and religious network connecting the Spanish Americas with Asia. In so doing, the article aims at correcting the commonplace historiographical assumption that the Franciscan presence in Japan was negligible and of little interest compared to the Jesuits’. Indeed, the diplomatic relations between Japan and th

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Kovács, Szilvia. "The Franciscans and Yaylaq Khatun." Acta Orientalia Vilnensia 13 (April 13, 2017): 45–59. http://dx.doi.org/10.15388/aov.2016.13.10637.

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This study explores two issues. The first topic, as the title suggests, deals with the appearance of the Franciscan Order and its expansion at the expense of the Dominicans on the southern Russian steppe in the second half of the thirteenth century. The second question is tied to one of the successes of the Franciscans: the conversion to Christianity of one of the wives of Nogay, the khanmaker, the powerful lord of the western regions of the Golden Horde. I will reconstruct what can be ascertained about this khatun, based on Latin, Muslim and Byzantine sources.

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Tolan, John. "Franciscans and Islam." Anuario de Historia de la Iglesia 34 (May 20, 2025): 45–63. https://doi.org/10.15581/007.34.028.

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Francis of Assisi traveled to Egypt in 1219, during the fifth crusade, and preached to al-Malik al-Kāmil in hopes of converting him to Christianity, or, failing that, to obtain the martyr’s palm. This article places this encounter in the context of relations between the Ayyubid Sultans and the Christian population of Egypt. Medieval Egypt was a prosperous, multireligious and multicultural society. It was also embroiled in the politics and wars of the region, including the crusades. After examining these various contexts, we will see how the earliest sources portrayed the encounter between Fran

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ZADRAVEC, Tamara. "THE NEED FOR DIGITISATION OF LIBRARY MATERIALS IN THE FRANCISCAN MONASTERY’S LIBRARY IN OSIJEK." Lingua Montenegrina 23, no. 1 (2019): 321–30. https://doi.org/10.46584/lm.v23i1.685.

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Given the priceless value of library materials in the Franciscan Monastery’s Library in Osijek, and the inadequate conditions in which they are kept, it is necessary to indicate the need to digitise these materials. As founders of the monastery, the Franciscans have played an important role in the cultural and educational life of the city ever since the expulsion of the Turks, when they came along with the army and received the funds to erect a monastery from the Austro-Hungarian Emperor in 1697. The monastery itself was completed in 1733 and the Franciscans have supplemented it with a library

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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 (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 t

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DAVIS, ADAM J. "A Thirteenth-Century Franciscan Money Manager: Archbishop Eudes Rigaud of Rouen, 1248–1275." Journal of Ecclesiastical History 56, no. 3 (2005): 431–54. http://dx.doi.org/10.1017/s0022046905004252.

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In the century following the death of St Francis, the Franciscan order underwent enormously rapid changes. As Franciscans became university masters, inquisitors, royal councillors and bishops, some confronted dilemmas in reconciling their religious vows with the duties of their offices. Yet whereas some friar-bishops and archbishops might have shied away from involving themselves in their churches' finances, Eudes Rigaud, the first Franciscan archbishop of Rouen, made significant investments in landed property, seigneurial rights and rents on behalf of his archdiocese. The Franciscan archbisho

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Auffrey, Vincent. "“Tel Père, Tel Fils!”." Scientia Canadensis 46, no. 1 (2025): 21–49. https://doi.org/10.29173/scientia19.

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Between 1906 and 1954, the Franciscan order was at the helm of two important social movements in Québec: the temperance and Catholic family movements. In their journals La Tempérance (1906-1937) and La Famille (1937-1954), Franciscan writers invoked the hereditary consequences of alcoholism for future generations and the looming threat of racial degeneration. This paper examines how local religious and scientific elites contributed to the growing acceptance and dissemination of eugenics in early-twentieth century Québec. It focuses on the Franciscans’ writing on heredity, degeneration, and eug

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IRWIN, MARY ANN. ""The Air is Becoming Full of War"." Pacific Historical Review 74, no. 3 (2005): 331–66. http://dx.doi.org/10.1525/phr.2005.74.3.331.

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This article examines the responses of Jewish San Franciscans to World War I, comparing reactions of Jewish and non-Jewish Americans and considering regional differences in the Jewish response. The primary source is the Emanu-El, San Francisco's only Jewish newspaper during the war. Comparing the San Francisco experience with that of New York, the article argues that, while San Francisco Jews shared many of their fellow citizens' feelings toward the nations at war, the �ghting in Europe raised troubling issues for Jewish Americans, as well as problems they did not share with other Americans. I

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Costa, Rafael Ferreira. "Aproximação entre dois patrimônios: a construção narrativa dos Conventos Franciscanos nas Crônicas da Ordem no Período Colonial." Revista Discente Ofícios de Clio 5, no. 8 (2020): 128. http://dx.doi.org/10.15210/clio.v5i8.19049.

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Este artigo abordará a reconstituição do Patrimônio Franciscano no Brasil, através das narrativas registradas nas Crônicas Clássicas da Ordem, entre 1614 e 1761. Durante o século XX, essas obras foram revisitadas pela historiografia brasileira de modo a restaurar o legado franciscano e consolidar o processo de patrimonialização de seus conventos. A escassez documental não impediu que sua memória fosse preservada através dos relatos dos cronistas. O ponto focal será o reconhecimento das Crônicas Franciscanas como Patrimônio Escrito que reconstitui o Edificado através de suas descrições.Palavras

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Fuertes, OFM, Cayetano Sánchez. "Impresos Franciscanos Hispano-Filipinos 1593-1699 (Part I)." Philippiniana Sacra 50, no. 150 (2015): 295–334. http://dx.doi.org/10.55997/ps2005l150a4.

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The present work, in two instalments, seeks to address the dearth of writing on the Franciscan contribution to printing in the Philippines. Using archival and rare primary sources, the article traces the involvement of the Franciscans in the preparation and publication of works such as catechisms, grammars, dictionaries, and sermons needed in their apostolic work in the Tagalog and Bicol regions. The Franciscans only acquired their own printing press in the 1690s; it seems to have been first based in Longos and then in Tayabas (where 2 books were printed in 1702-1703) before eventually being h

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Flora, Holly. "Embodiment, the senses, and the color white at Assisi." Specula Revista de Humanidades y Espiritualidad 11, no. 1 (2025): 127–48. https://doi.org/10.46583/specula_2025.11.1165.

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This study investigates the sensory and embodied spirituality present in Cimabue’s frescoes at the Upper Basilica of Saint Francis in Assisi, with particular attention to the use of lead white pigment. The paper argues that Cimabue’s choice of materials and visual motifs was deeply connected to the Franciscan understanding of the body and senses as pathways to divine experience. Through an analysis of key frescoes in the apse and transepts, the research explores how the Franciscans viewed sensory perception—such as sight and touch—as central to spiritual transformation. The murals not only ser

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Muntán, Emese. "Uneasy Agents of Tridentine Reforms: Catholic Missionaries in Southern Ottoman Hungary and Their Local Competitors in the Early Seventeenth Century." Journal of Early Modern Christianity 7, no. 1 (2020): 151–75. http://dx.doi.org/10.1515/jemc-2020-2020.

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AbstractFrom the 1570s onwards, the territories of southern Ottoman Hungary with their amalgam of Orthodox, Catholics, Reformed, Antitrinitarians, and Muslims of various ethnic and linguistic backgrounds, were the focus of Rome–directed Catholic missionary and pastoral endeavors. Prior to the establishment of the Sacred Congregation de Propaganda Fide in 1622, several Jesuits had already been active in the region and sought to implement Tridentine reforms in this religiously, linguistically, and legally-diverse setting. The activity of the Jesuits, however, was complicated by the presence of t

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Norris, Jim. "The Franciscans in New Mexico, 1692-1754: Toward a New Assessment." Americas 51, no. 2 (1994): 151–71. http://dx.doi.org/10.2307/1007923.

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Scholars who have studied the Franciscan effort in New Mexico during the Spanish colonial epoch have generally posited that the watershed event in the missionary program was the Pueblo Revolt of 1680. Thus, the periodization for the Order's evangelical effort has been structured in two parts: pre-1680 and post-reconquest (1692-1821). One need only compare Fray Alonso de Benavides's glowing description of his brethren's work in the region in 1630 with that of Fray Silvestre Vélez de Escalante's harsh rebuke to the friars in 1777 to realize fundamental changes had occurred in the missionization

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Sekulić, Ana. "From a Legal Proof to a Historical Fact: Trajectories of an Ottoman Document in a Franciscan Monastery, Sixteenth to Twentieth Century." Journal of the Economic and Social History of the Orient 62, no. 5-6 (2019): 925–62. http://dx.doi.org/10.1163/15685209-12341497.

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AbstractWhile scholarship on the Ottoman Empire has explored its rich archives with great enthusiasm, there has been little work on the circulation of documents among the Empire’s subjects. This paper explores the archive of a Franciscan monastery in Ottoman Bosnia by following a single document in Ottoman Turkish from its issuance in the mid-sixteenth century to its interpretation within a historical monograph in the early twentieth. I address the ways in which the document circulated beyond the imperial offices and how the Franciscans transformed it through strategies including storing, mark

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Leifsen, Esben. "Governance Sensitivities and the Politics of Translation: Rethinking the Colonisation of the Shuar of Ecuador's Amazonian South-East." Journal of Latin American Studies 53, no. 4 (2021): 691–715. http://dx.doi.org/10.1017/s0022216x21000730.

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AbstractThe article analyses two delegated governance projects carried out in Ecuador's Amazonian south-east in the twentieth century. In collaboration with the military and public institutions, two Catholic missions, the Salesian and the Franciscan, were central actors in the colonising of an area inhabited by the Shuar. Considering the wider historical and ethnographic regional context and focusing on practices of cultural translation and territorial politics, I discuss the two missions’ divergent governance sensitivities vis-à-vis the Shuar. ‘Governance sensitivities’ refers in this context

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Jones, Peter Murray. "Early Franciscans in England: Sickness, Healing and Salvation." Early Science and Medicine 26, no. 5-6 (2021): 439–58. http://dx.doi.org/10.1163/15733823-12340029.

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Abstract From their first arrival in England in 1224, the Franciscans were concerned with the treatment of ill-health for both practical and spiritual reasons. Many brothers fell sick, and their illnesses required both interpretation and treatment. Some friars practised healing on their brethren and on lay patients. This article will focus on the question of the relationship between the religious vocation of the friars and the exigencies of sickness. Little evidence survives in England in the form of administrative records. But two early Franciscan writings (Tractatus de adventu fratrum minoru

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Kašpar, Jan. "Nová dílčí zjištění k dějinám františkánské knihovny u Panny Marie Sněžné v Praze." Acta Musei Nationalis Pragae – Historia litterarum 67, no. 1-2 (2022): 78–83. http://dx.doi.org/10.37520/amnpsc.2022.010.

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The article summarises new findings and complements earlier studies concerning the history of the library of the Franciscan monastery of Our Lady of the Snows in the New Town of Prague. Its first part deals with the maker of rococo bookcases from 1764, the second part summarises previously unused information on the library rules created by the Franciscan provincial Bernard Sannig in 1685, and the third part reports on the rediscovered copy of a Czech printed book from the 16th century, which was, together with other books, donated to the Franciscans of Prague by Jan Sferýn of Sferýn, a New Tow

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Mathes, W. Michael. "Franciscans in Michoacan." Americas 43, no. 3 (1987): 355. http://dx.doi.org/10.2307/1006769.

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Ertl, Thomas. "Franciscans at Prayer." Church History and Religious Culture 88, no. 4 (2008): 626–28. http://dx.doi.org/10.1163/187124108x426790.

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J.D.R. "Franciscans in Peru." Americas 45, no. 1 (1988): 116–17. http://dx.doi.org/10.1017/s0003161500075064.

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J.D.R. "Franciscans in Chile." Americas 45, no. 1 (1988): 117. http://dx.doi.org/10.1017/s0003161500075076.

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G.M.D. "Franciscans in Bolivia." Americas 55, no. 3 (1999): 491–92. http://dx.doi.org/10.1017/s0003161500028054.

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Flood, David. "Franciscans at Work." Franciscan Studies 59, no. 1 (2001): 21–62. http://dx.doi.org/10.1353/frc.2001.0019.

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Lewy, Mordechay. "Did Burning Mirrors Cause Body Marks on St. Francis of Assisi? : A Material View on Medieval Stigmata." Mediaevistik 34, no. 1 (2021): 99–128. http://dx.doi.org/10.3726/med.2021.01.07.

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Abstract The present paper aims to question the textual narratives and the visual means which were employed by the Franciscans to increase the credibility of St. Francis’s stigmata. Following the doubts and skepticism which accompanied the Franciscan efforts to monopolize the saintly status of its stigmatized founder through a Seraphic vision, an urgent need to increase credibility has emerged. The study suggests that the Florentine Giotto di Bondone and the Sienese Pietro Lorenzetti employed widely disseminated optical knowledge about burning mirrors to invent a durable and credible iconograp

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Volkova, Anna G. "THE RECEPTION OF FRANCISCAN MYSTICS IN EUROPEAN POETRY OF THE 17TH CENTURY." Vestnik of Kostroma State University, no. 3 (2020): 117–21. http://dx.doi.org/10.34216/1998-0817-2020-26-3-117-121.

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European poetry of the 17th century has its own complicated metaphoric language the interpretation of which depends on understanding of different contexts. It is especially true about religious poetry that does not only use metaphors, motifs and stories from the Bible but also perceive the biblical text through some confessions and often through some directions within a confession. Such cultural and historical code is important and necessary for reception and interpretation of poetical text. Franciscans as a special direction in Roman Catholic spirituality influenced very much on European lite

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Morales, Francisco. "Mexican Society and the Franciscan Order in a Period of Transition, 1749-1859." Americas 54, no. 3 (1998): 323–56. http://dx.doi.org/10.2307/1008413.

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Four years before the suppression of male religious orders in Mexico (1859) the Minister of Justice and Ecclesiastical Affairs, Ezequiel Montes, asked the provincials to inform him on the number of friars, their activities and their monasteries' properties (December 22, 1855). The data, which began arriving to the Minister in January 1856, provides some of the most complete information on the nineteenth century Franciscans in Mexico. Comparing this data with what is available for the end of eighteenth century we can draw the following comparative table.A quick glance at these figures reveals t

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Tóth, Ágnes. "Política colonizadora de España en Alta California en la correspondencia de los padres Franciscanos 1769-1795." Acta Hispanica 13 (January 1, 2008): 13–24. http://dx.doi.org/10.14232/actahisp.2008.13.13-24.

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What were the reasons for the inability of the Viceroyalty of Spain to consolidate its power in Alta California? The aim of the essay is to provide an answer to this question, examining the interpretation of Franciscan fathers serving in missions of the region about the causes of that failure. The letters and other documents of the Franciscans—either unintentionally or consciously—represent a very modern point of view on power relations and government measures; they impeach the government for the lack of certain economic and commercial conditions that would encourage free trade and development

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Musiał, Marcin. "ODRODZENIE NAMYSŁOWSKIEGO KLASZTORU FRANCISZKAŃSKIEGO W XVII WIEKU W ŚWIETLE PIERWSZEGO ROZDZIAŁU KRONIKI KONWENTU." Saeculum Christianum 23 (September 22, 2017): 161–80. http://dx.doi.org/10.21697/sc.2016.23.13.

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The goal of this study is, on the one hand, to outline the circumstances leading to formation of the convent of Reformed Franciscans in Namysłów in 1675, and on the other hand, to show the way of conducting historiographical narrative in the chronicle sources of Reformed Franciscans. This issue is particularly interesting in the context of repossession activities, which have been conducted by the St. Wenceslaus’ Czech province of Reformed Franciscans since the beginning of the 17th century, aiming at the return of observance monasteries confiscated in the era of the Reformation and, in this wa

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Nóda, Mózes. "A Hungarian Franciscan Preaching in Romanian. The Romanian Sermons of Olti István, Ofm in Hungarian Transliteration." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 69, no. 1 (2024): 103–22. http://dx.doi.org/10.24193/theol.cath.latina.2024.lxix.1.05.

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Franciscans carried out an important pastoral ministry in the Diocese of Alba Iulia, which included Romanian-speaking communities. A particular example of this ministry is the decades-long preaching of István Olti, OFM, a Hungarian friar, to Romanian believers, in the first half of the 19th century. This essay discusses his unpublished Romanian sermons given in Grădiștea de Munte, Sibișel, Sebeșel and Rodna Veche, preserved in the Franciscan Archives in Cluj. The sermons, entirely inspired by the Bible, are interesting not only as witnesses of the Franciscan ministry to Romanian-speaking commu

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Bautista, Francisco. "Predicación anticonversa, inquisición y tolerancia en un discurso de 1461–1462: en torno a Alonso de Oropesa y Alonso de Espina." Medieval Encounters 28, no. 5 (2022): 377–446. http://dx.doi.org/10.1163/15700674-12340150.

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Abstract This article offers an edition and a study of an unpublished (and hitherto unknown) text that deals with the preaching of the observant Franciscans in late medieval Castile. It was presented during the Inquisition against the heresy that took place in Toledo in 1461–1462, and its main purpose was to give arguments about the prohibition against preaching directed to the Franciscans. The work proposes a synthesis of the arguments against the marginalisation of the new Christians, a preaching model based on charity, and finally a refutation of the ideas and information presented by the F

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Warode, Markus, and Mareike Gerundt. "Franciscan Tradition in Management and Leadership Thinking Today." Religions 9, no. 12 (2018): 376. http://dx.doi.org/10.3390/rel9120376.

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What can we learn from the Franciscan Tradition for the management world today? This research question has lead the research at the Philosophical-Theological College of the German Capuchins for many years. In this paper we focus on the 800-year history of the Franciscan family as a learning organization in order to explore the question of transformation as a key concept of Franciscan life resp. Franciscan leadership. To do so we look at the founder of the Order, Francis of Assisi (1181–1226) first. Francis himself stands for a personal, continuous process of transformation in which he chooses

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Gillerman, David M. "S. Fortunato in Todi: Why the Hall Church?" Journal of the Society of Architectural Historians 48, no. 2 (1989): 158–71. http://dx.doi.org/10.2307/990354.

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The Franciscan church of S. Fortunato in Todi, an important central Italian example of a Gothic hall church, was begun in 1292, when this building type was still rather unusual in the region. Earlier students of S. Fortunato have generally attributed its appearance in Todi to the Franciscan demand for open preaching halls, but a closer analysis suggests there were additional, perhaps even stronger, incentives for using it. A hall church achieved an imposing effect on a small construction site and helped fulfill a desire to underscore the building's Franciscan affiliation. Previously ignored, t

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de la Torre Curiel, José Refugio. "De mudanzas y contrastes discursivos. Los franciscanos frente a la Independencia de México." Archivo Ibero-Americano 82, no. 294 (2022): 7–41. http://dx.doi.org/10.48030/aia.v82i294.248.

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By comparing the experiences of diverse friars from Franciscan provinces and colleges in New Spain’s and Mexico’s Northwestern regions, this article offers an overview of the participation of those friars in the insurgency and culmination of the proclamation of Mexico’s Independence. The analysis focuses on the Franciscans’ institutional positions concerning such matters, while also considering some examples of individual opinions expressing either support or condemnation of the insurgency. In a similar vein, attention is paid to the support or criticism of the political movements led by Hidal

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Barišić, Rudolf. "Franciscan Province of Bosna Srebrena as an Imagined Millet?" Specimina Nova Pars Prima Sectio Medaevalis 12, no. 1 (2023): 101–16. http://dx.doi.org/10.15170/spmnnv.2023.12.06.

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During the four centuries of Ottoman rule, the Franciscan Province of Bosna Srebrena was the only institutional structure of the Catholic Church permanently present there. According to tradition, their legal status and security were guaranteed by a document issued by Sultan Mehmed II in 1463, known as the Fojnica Ahdname. Franciscan sources show that they had been constantly using documents of Ottoman provenance to resolve their legal and economic issues since at least the seventeenth century and continued this practise even when Bosnia came under the Austro-Hungarian administration in 1878. I

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