Franciscan

Clare of Assisi (1194-1253), founder of the Poor Clares, in a

painting by Simone Martini (1284-1344) in the Basilica of San
Francesco d'Assisi.

Francis of Assisi, founder of the Order of Friars Minor; oldest

known portrait in existence of the saint, dating back to St. Francis
retreat to Subiaco (12231224)

of whom trace their origin to Francis of Assisi.[2]

Their ocial Latin name is the Ordo Fratrum Minorum.[3] St. Francis thus referred to his followers
as Fraticelli, meaning Little Brothers. Franciscan brothers are informally called friars or the Minorites.[4]

Franciscans are people and groups (religious orders)

who adhere to the teachings and spiritual disciplines of
St Francis of Assisi and of his main associates and followers, such as St Clare of Assisi, St Anthony of Padua,
and St Elizabeth of Hungary, among many others. The
term is usually applied to members who also adhere to
the Roman Catholic Church. However, other denominations also have members who describe themselves as
Franciscans. They include Old Catholic, Anglican, and
Lutheran.

The modern organization of the Order of Friars Minor comprises three separate branches or
groups, each considered a religious order in its
own right. These are

The Franciscan Order is also sometimes referred to as the

Seraphic Order.[1]

The Observants, most commonly simply called Franciscan friars,[2] ocial name:
the Friars Minor (OFM).[4]
The Order of Friars Minor
Capuchin or simply Capuchins,[2] ocial name:
the "Friars Minor Capuchin"
(OFM Cap).[4]
The Conventual Franciscans
or Minorites,[2] ocial name:

Organization and names

There are three main orders of Catholic Franciscans, with

their subdivisions.
The First Order or the Order of Friars Minor are
commonly called simply the "Franciscans". This
Order is a mendicant religious order of men, some
1

4
the "Friars Minor Conventual"
(OFM Conv).[4]
They all live according to a body of regulations
known as the Rule of St Francis.[2]
The Second Order, most commonly called Poor
Clares in English-speaking countries, consists of religious sisters. The order is called the Order of St.
Clare (O.S.C.), but in the thirteenth century, prior
to 1263, this order was referred to as The Poor
Ladies, The Poor Enclosed Nuns, and The Order of San Damiano.[5]

LAST YEARS OF FRANCIS

on their hearers by their earnest exhortations. Their life

was extremely ascetic, though such practises were apparently not prescribed by the rst rule which Francis gave
them (probably as early as 1209), which seems to have
been nothing more than a collection of Scriptural passages emphasizing the duty of poverty.

The Franciscan third order, known as the Third Order of Saint Francis, has many men and women
members, separated into two main branches:
The Secular Franciscan Order, OFS, originally known
as the Brothers and Sisters of
Penance or Third Order of
Penance, try to live the ideals
of the movement in their daily
lives outside of religious institutes.
The members of the Third
Order Regular (TOR) live in
religious communities under
the traditional religious vows.
They grew out of the Secular
Franciscan Order.

Coat of arms

The coat of arms that is a universal symbol of Franciscans

contains the Tau cross, with two crossed arms: Christs
right hand with the nail wound and Francis left hand with
the stigmata wound.[6]

Beginning of the brotherhood

A sermon which Francis heard in 1209 on Mt 10:9 made

such an impression on him that he decided to devote himself wholly to a life of apostolic poverty. Clad in a rough
garment, barefoot, and, after the Evangelical precept,
without sta or scrip, he began to preach repentance.[7]

Regula bullata, the Rule conrmed by Honorius III

In spite of some similarities between this principle and

some of the fundamental ideas of the followers of Peter
Waldo, the brotherhood of Assisi succeeded in gaining
the approval of Pope Innocent III.[8] What seems to have
impressed rst the Bishop of Assisi, Guido, then Cardinal
Giovanni di San Paolo and nally Innocent himself, was
their utter loyalty to the Church and the clergy. Innocent III was not only the Pope reigning during the life
of St. Francis of Assisi, but he was also responsible for
helping to construct the Church Francis was being called
to rebuild. Innocent III and the Fourth Lateran Council
helped maintain the church in Europe. Innocent probably saw in them a possible answer to his desire for an orthodox preaching force to counter heresy. Many legends
have clustered around the decisive audience of Francis
with the Pope. The realistic account in Matthew Paris,
according to which the Pope originally sent the shabby
saint o to keep swine, and only recognized his real worth
by his ready obedience, has, in spite of its improbability, a certain historical interest, since it shows the natural antipathy of the older Benedictine monasticism to
the plebeian mendicant orders. The group was tonsured
and Francis was ordained as a deacon, allowing him to
proclaim Gospel passages and preach in churches during
Mass.[9]

He was soon joined by a prominent fellow townsman,

Bernardo di Quintavalle, who contributed all that he had
to the work, and by other companions, who are said to
have reached the number of eleven within a year. The
brothers lived in the deserted lazar house of Rivo Torto 4 Last years of Francis
near Assisi; but they spent much of their time traveling through the mountainous districts of Umbria, always Francis had to suer from the dissensions just alluded
cheerful and full of songs, yet making a deep impression to and the transformation they eected in the original

3
constitution of the brotherhood making it a regular order under strict supervision from Rome. Exasperated by
the demands of running a growing and fractious Order,
Francis asked Pope Honorius III for help in 1219. He
was assigned Cardinal Ugolino as protector of the order
by the Pope. Francis resigned the day-to-day running
of the Order into the hands of others but retained the
power to shape the Orders legislation, writing a Rule in
1221 which he revised and had approved in 1223. After
about 1223, the day-to-day running of the Order was in
the hands of Brother Elias of Cortona, an able friar who
would be elected as leader of the friars a few years after
Francis death (1226) but who aroused much opposition
because of his autocratic leadership style. He planned
and built the Basilica of San Francesco d'Assisi in which
Saint Francis is buried, a building which includes the friary Sacro Convento, still today the spiritual centre of the
order.

The Conrmation of the Franciscan Rule by Domenico

Ghirlandaio (1449-1494), Capella Sassetti, Florence.

In the external successes of the brothers, as they were reported at the yearly general chapters, there was much to
encourage Francis. Caesarius of Speyer, the rst German provincial, a zealous advocate of the founders strict
principle of poverty, began in 1221 from Augsburg, with
twenty-ve companions, to win for the order the land watered by the Rhine and the Danube. In 1224 Agnellus of
Pisa led a small group of friars to England. The branch
of the order arriving in England became known as the
greyfriars.[10] Beginning at Greyfriars at Canterbury, the
ecclesiastical capital, they moved on to London, the political capital, and Oxford, the intellectual capital. From
these three bases the Franciscans swiftly expanded to embrace the principal towns of England.

5 Development of the order after

the death of Francis
5.1 Dissensions during the life of Francis
The controversy about issues of poverty, which extends
through the rst three centuries of Franciscan history, began in the lifetime of the founder. The ascetic brothers
Matthew of Narni and Gregory of Naples, a nephew of
Ugolino, the two vicars-general to whom Francis had entrusted the direction of the order during his absence, carried through at a chapter which they held certain stricter
regulations in regard to fasting and the reception of alms,
which really departed from the spirit of the original rule.
It did not take Francis long, on his return, to suppress
this insubordinate tendency; but he was less successful
in regard to another of an opposite nature which soon
came up. Elias of Cortona originated a movement for
the increase of the worldly consideration of the order and
the adaptation of its system to the plans of the hierarchy
which conicted with the original notions of the founder
and helped to bring about the successive changes in the
rule already described. Francis was not alone in opposition to this lax and secularizing tendency. On the contrary, the party which clung to his original views and after
his death took his Testament for their guide, known as
Observantists or Zelanti, was at least equal in numbers
and activity to the followers of Elias. The conict between the two lasted many years, and the Zelanti won several notable victories, in spite of the favor shown to their
opponents by the papal administrationuntil nally the
reconciliation of the two points of view was seen to be
impossible, and the order was actually split into halves.

5.2 Development to 1239

When the General Chapter could not agree on a common
interpretation of the 1223 Rule it sent a delegation including St. Anthony of Padua to Pope Gregory IX for
an authentic interpretation of this piece of papal legislation. The bull Quo elongati of Gregory IX declared that
the Testament of St. Francis was not legally binding and
oered an interpretation of poverty that would allow the
order to continue to develop. The earliest leader of the
strict party was rather Brother Leo, the witness of the ecstasies of Francis on Monte Alverno and the author of the
Speculum perfectionis, a strong polemic against the laxer
party. Next to him came John Parenti, the rst successor
of Francis in the headship of the order. In 1232 Elias succeeded him, and under him the order developed its ministries and presence in the towns signicantly. Many new
houses were founded, especially in Italy, and in many of
them special attention was paid to education. The somewhat earlier settlements of Franciscan teachers at the universities (in Paris, for example, where Alexander of Hales
was teaching) continued to develop. Contributions to-

5 DEVELOPMENT OF THE ORDER AFTER THE DEATH OF FRANCIS

Elias governed the order from the center, imposing his

authority on the provinces (as had Francis). A reaction to
this centralized government was led from the provinces of
England and Germany. At the general chapter of 1239,
held in Rome under the personal presidency of Gregory
IX, Elias was deposed in favor of Albert of Pisa, the
former provincial of England, a moderate Observantist.
This chapter introduced General Statutes to govern the
order and devolved power from the Minister General to
the Ministers Provincial sitting in chapter. The next two
Ministers General, Haymo of Faversham (124044) and
Crescentius of Jesi (124447), consolidated this greater
democracy in the Order but also led the order towards a
greater clericalisation. The new Pope Innocent IV supported them in this. In a bull of November 14, 1245, this
pope even sanctioned an extension of the system of nancial agents, and allowed the funds to be used not simply
for those things that were necessary for the friars but also
for those that were useful. The Observantist party took
Anthony of Padua (c1195-1231) with the Infant Christ, painting a strong stand in opposition to this ruling, and agitated
by Antonio de Pereda (c1611-1678)
so successfully against the lax General that in 1247, at
a chapter held in Lyon, Francewhere Innocent IV was
then residinghe was replaced by the strict Observantist
ward the promotion of the orders work, and especially
John of Parma (124757) and the order refused to implethe building of the Basilica in Assisi, came in abundantly.
ment any provisions of Innocent IV that were laxer than
Funds could only be accepted on behalf of the friars for
those of Gregory IX.
determined, imminent, real necessities that could not be
provided for from begging. Gregory IX, in Quo elongati, Elias, who had been excommunicated and taken under
authorized agents of the order to have custody of such the protection of Frederick II, was now forced to give up
funds where they could not be spent immediately. Elias all hope of recovering his power in the order. He died
pursued with great severity the principal leaders of the op- in 1253, after succeeding by recantation in obtaining the
position, and even Bernardo di Quintavalle, the founders removal of his censures. Under John of Parma, who enrst disciple, was obliged to conceal himself for years in joyed the favor of Innocent IV and Pope Alexander IV,
the inuence of the order was notably increased, espethe forest of Monte Sefro.
cially by the provisions of the latter pope in regard to the
St. Clare of Assisi, whom St. Francis saw as a his litacademic activity of the brothers. He not only sanctioned
tle daughter, and who is now considered the foundress
the theological institutes in Franciscan houses, but did
of the Poor Clares, consistently backed Elias as faithfully
all he could to support the friars in the Mendicant Conreecting the mind of St. Francis.
troversy, when the secular Masters of the university of
Paris and the Bishops of France combined to attack the
Mendicant Orders. It was due to the action of Alexanders
5.3 12391274
representatives, who were obliged to threaten the university authorities with excommunication, that the degree of
doctor of theology was nally conceded to the Dominican
Thomas Aquinas and the Franciscan Bonaventure (1257),
who had previously been able to lecture only as licentiates.

A Franciscan Convent in Mafra in Portugal.

The Franciscan Gerard of Borgo San Donnino at this time

issued a Joachimite tract and John of Parma was seen as
favoring the condemned theology of Joachim of Fiore.
To protect the order from its enemies John was forced to
step down and recommended Bonaventure as his successor. Bonaventure saw the need to unify the order around
a common ideology and both wrote a new life of the
founder and collected the orders legislation into the Constitutions of Narbonne, so called because they were ratied by the Order at its chapter held at Narbonne, France,
in 1260. In the chapter of Pisa three years later Bonaven-

5.5

Persecution

tures Legenda maior was approved as the only biography

of Francis and all previous biographies were ordered to
be destroyed. Bonaventure ruled (125774) in a moderate spirit, which is represented also by various works
produced by the order in his timeespecially by the Expositio regulae written by David of Augsburg soon after
1260.

5
next pope, Pope Celestine V, an old friend of the order,
to end the strife by uniting the Observantist party with his
own order of hermits (see Celestines) was scarcely more
successful. Only a part of the Spirituals joined the new
order, and the secession scarcely lasted beyond the reign
of the hermit-pope. Pope Boniface VIII annulled Celestines bull of foundation with his other acts, deposed the
general Raymond Gaufredi, and appointed a man of laxer
tendency, John de Murro, in his place. The Benedictine
section of the Celestines was separated from the Franciscan section, and the latter was formally suppressed by
Pope Boniface VIII in 1302. The leader of the Observantists, Olivi, who spent his last years in the Franciscan
house at Tarnius and died there in 1298, had pronounced
against the extremer Spiritual attitude, and given an exposition of the theory of poverty which was approved by
the more moderate Observantists, and for a long time
constituted their principle.

5.5 Persecution

Bonaventure (1221-1274), painting by Claude Franois, ca.

1650-1660.

5.4

12741300

The successor to Bonaventura, Jerome of Ascoli or Girolamo Masci (127479), (the future Pope Nicholas IV),
and his successor, Bonagratia of Bologna (127985), also
followed a middle course. Severe measures were taken
against certain extreme Spirituals who, on the strength
of the rumor that Pope Gregory X was intending at the
Council of Lyon (127475) to force the mendicant orders to tolerate the possession of property, threatened
both pope and council with the renunciation of allegiance.
Attempts were made, however, to satisfy the reasonable
demands of the Spiritual party, as in the bull Exiit qui
seminat of Pope Nicholas III (1279), which pronounced
the principle of complete poverty meritorious and holy,
but interpreted it in the way of a somewhat sophistical
distinction between possession and usufruct. The bull
was received respectfully by Bonagratia and the next two
generals, Arlotto of Prato (128587) and Matthew of
Aqua Sparta (128789); but the Spiritual party under
the leadership of the Bonaventuran pupil and apocalyptic Pierre Jean Olivi regarded its provisions for the dependence of the friars upon the Pope and the division between brothers occupied in manual labor and those employed on spiritual missions as a corruption of the fundamental principles of the order. They were not won
over by the conciliatory attitude of the next general,
Raymond Gaufredi (128996), and of the Franciscan
Pope Nicholas IV (128892). The attempt made by the

Under Pope Clement V (130514) this party succeeded

in exercising some inuence on papal decisions. In 1309
Clement had a commission sit at Avignon for the purpose
of reconciling the conicting parties. Ubertino of Casale,
the leader, after Olivis death, of the stricter party, who
was a member of the commission, induced the Council
of Vienne to arrive at a decision in the main favoring his
views, and the papal constitution Exivi de paradiso (1313)
was on the whole conceived in the same sense. Clements
successor, Pope John XXII (131634), favored the laxer
or conventual party. By the bull Quorundam exigit he
modied several provisions of the constitution Exivi, and
required the formal submission of the Spirituals. Some
of them, encouraged by the strongly Observantist general
Michael of Cesena, ventured to dispute the Popes right
so to deal with the provisions of his predecessor. Sixtyfour of them were summoned to Avignon, and the most
obstinate delivered over to the Inquisition, four of them
being burned (1318). Shortly before this all the separate
houses of the Observantists had been suppressed.

5.6 Renewed controversy on the question

of poverty
A few years later a new controversy, this time theoretical, broke out on the question of poverty. In his 14 August 1279 bull Exiit qui seminat,[11] Pope Nicholas III had
conrmed the arrangement already established by Pope
Innocent IV, by which all property given to the Franciscans was vested in the Holy See, which granted the friars
the mere use of it. The bull declared that renunciation of
ownership of all things both individually but also in common, for Gods sake, is meritorious and holy; Christ, also,
showing the way of perfection, taught it by word and conrmed it by example, and the rst founders of the Church

5 DEVELOPMENT OF THE ORDER AFTER THE DEATH OF FRANCIS

ownership.[22] And, on 12 November 1323, he issued the
short bull Quum inter nonnullos,[23] which declared erroneous and heretical the doctrine that Christ and his apostles had no possessions whatever.[14][18][24] John XXIIs
actions thus demolished the ctitious structure that gave
the appearance of absolute poverty to the life of the Franciscan friars.[25]

Franciscan friary in Katowice, Poland

militant, as they had drawn it from the fountainhead itself,

distributed it through the channels of their teaching and
life to those wishing to live perfectly.[12][13][14]
Although Exiit qui seminat banned disputing about its
contents, the decades that followed saw increasingly bitter disputes about the form of poverty to be observed by
Franciscans, with the Spirituals (so called because associated with the Age of the Spirit that Joachim of Fiore
had said would begin in 1260)[15] pitched against the
Conventual Franciscans.[16] Pope Clement V's bull Exivi de Paradiso of 20 November 1312[17] failed to eect
a compromise between the two factions.[15] Clement Vs
successor, Pope John XXII was determined to suppress
what he considered to be the excesses of the Spirituals,
who contended eagerly for the view that Christ and his
apostles had possessed absolutely nothing, either separately or jointly, and who were citing Exiit qui seminat
in support of their view.[18] In 1317, John XXII formally
condemned the group of them known as the Fraticelli.[15]
On 26 March 1322, with Quia nonnunquam, he removed
the ban on discussion of Nicholas IIIs bull[19][20] and
commissioned experts to examine the idea of poverty
based on belief that Christ and the apostles owned nothing. The experts disagreed among themselves, but the
majority condemned the idea on the grounds that it would
condemn the Churchs right to have possessions.[15] The
Franciscan chapter held in Perugia in May 1322 declared
on the contrary: To say or assert that Christ, in showing the way of perfection, and the Apostles, in following
that way and setting an example to others who wished to
lead the perfect life, possessed nothing either severally or
in common, either by right of ownership and dominium
or by personal right, we corporately and unanimously declare to be not heretical, but true and catholic.[15] By
the bull Ad conditorem canonum of 8 December 1322,[21]
John XXII, declaring it ridiculous to pretend that every
scrap of food given to the friars and eaten by them belonged to the pope, refused to accept ownership over the
goods of the Franciscans in future and granted them exemption from the rule that absolutely forbade ownership
of anything even in common, thus forcing them to accept

Inuential members of the order protested, such as the

minister general Michael of Cesena, the English provincial William of Ockham and Bonagratia of Bergamo. In
1324, Louis the Bavarian sided with the Spirituals and
accused the Pope of heresy. In reply to the argument
of his opponents that Nicholas IIIs bull Exiit qui seminat was xed and irrevocable, John XXII issued the bull
Quia quorundam on 10 November 1324,[26] in which he
declared that it cannot be inferred from the words of
the 1279 bull that Christ and the apostles had nothing,
adding: Indeed, it can be inferred rather that the Gospel
life lived by Christ and the Apostles did not exclude some
possessions in common, since living 'without property'
does not require that those living thus should have nothing in common. In 1328 Michael of Cesena was summoned to Avignon to explain the Orders intransigence in
refusing the Popes orders and its complicity with Louis
of Bavaria. Michael was imprisoned in Avignon, together
with Francesco d'Ascoli, Bonagratia and William of Ockham. In January of that year Louis of Bavaria entered
Rome and had himself crowned emperor. Three months
later, he declared John XXII deposed and installed the
Spiritual Franciscan Pietro Rainalducci as Pope. The
Franciscan chapter that opened in Bologna on 28 May reelected Michael of Cesena, who two days before had escaped with his companions from Avignon. But in August
Louis the Bavarian and his pope had to ee Rome before
an attack by Robert, King of Naples. Only a small part
of the Franciscan Order joined the opponents of John
XXII, and at a general chapter held in Paris in 1329 the
majority of all the houses declared their submission to
the Pope. With the bull Quia vir reprobus of 16 November 1329,[27] John XXII replied to Michael of Cesenas
attacks on Ad conditorem canonum, Quum inter nonnullos, and Quia quorundam. In 1330, Antipope Nicholas V
submitted, followed later by the ex-general Michael, and
nally, just before his death, by Ockham.[15]

5.7 Separate congregations

Out of all these dissensions in the fourteenth century
sprang a number of separate congregations, almost of
sects. To say nothing of the heretical parties of the
Beghards and Fraticelli, some of which developed within
the order on both hermit and cenobitic principles, may
here be mentioned:

5.8
5.7.1

Unication
Clareni

The Clareni or Clarenini, an association of hermits established on the river Clareno in the march of Ancona by
Angelo da Clareno after the suppression of the Franciscan
Celestines by Boniface VIII. It maintained the principles
of Olivi, and, outside of Umbria, spread also in the kingdom of Naples, where Angelo died in 1337. Like several
other smaller congregations, it was obliged in 1568 under
Pope Pius V to unite with the general body of Observantists.
5.7.2

Minorites of Narbonne

As a separate congregation, this originated through the

union of a number of houses which followed Olivi after 1308. It was limited to southwestern France and, its
members being accused of the heresy of the Beghards,
was suppressed by the Inquisition during the controversies under John XXII.
5.7.3

Reform of Johannes de Vallibus

7
December 11, 1515), it gained great prominence during
the fteenth century. By the end of the Middle Ages,
the Observantists, with 1,400 houses, comprised nearly
half of the entire order. Their inuence brought about attempts at reform even among the Conventuals, including
the quasi-Observantist brothers living under the rule of
the Conventual ministers (Martinianists or Observantes
sub ministris), such as the male Colletans, later led by
Boniface de Ceva in his reform attempts principally in
France and Germany; the reformed congregation founded
in 1426 by the Spaniard Philip de Berbegal and distinguished by the special importance they attached to the
little hood (cappuciola); the Neutri, a group of reformers originating about 1463 in Italy, who tried to take a
middle ground between the Conventuals and Observantists, but refused to obey the heads of either, until they
were compelled by the Pope to aliate with the regular Observantists, or with those of the Common Life; the
Caperolani, a congregation founded about 1470 in North
Italy by Peter Caperolo, but dissolved again on the death
of its founder in 1481; the Amadeists, founded by the
noble Portuguese Amadeo, who entered the Franciscan
order at Assisi in 1452, gathered around him a number
of adherents to his fairly strict principles (numbering nally twenty-six houses) and, died in the odor of sanctity
in 1482.

5.8 Unication

Franciscan convent at Lopud in Croatia

This was founded in the hermitage of St. Bartholomew at

Brugliano near Foligno in 1334. The congregation was
suppressed by the Franciscan general chapter in 1354;
reestablished in 1368 by Paolo de' Trinci of Foligno; conrmed by Gregory XI. in 1373, and spread rapidly from
Central Italy to France, Spain, Hungary and elsewhere.
Most of the Observantist houses joined this congregation
by degrees, so that it became known simply as the brothers of the regular Observance. It acquired the favor
of the popes by its energetic opposition to the heretical
Fraticelli, and was expressly recognized by the Council of
Constance (1415). It was allowed to have a special vicargeneral of its own and legislate for its members without
reference to the conventual part of the order. Through the
work of such men as Bernardino of Siena, Giovanni da
Capistrano, and Dietrich Coelde (b. 1435? at Munster;
was a member of the Brethren of the Common Life, died

Projects for a union between the two main branches of

the order were put forth not only by the Council of Constance but by several popes, without any positive result.
By direction of Pope Martin V, John of Capistrano drew
up statutes which were to serve as a basis for reunion, and
they were actually accepted by a general chapter at Assisi
in 1430; but the majority of the Conventual houses refused to agree to them, and they remained without effect. At Capistranos request Eugenius IV put forth a
bull (Ut sacra minorum, 1446) looking to the same result, but again nothing was accomplished. Equally unsuccessful were the attempts of the Franciscan Pope Sixtus
IV, who bestowed a vast number of privileges on both
the original mendicant orders, but by this very fact lost
the favor of the Observants and failed in his plans for reunion. Julius II succeeded in doing away with some of
the smaller branches, but left the division of the two great
parties untouched. This division was nally legalized by
Leo X, after a general chapter held in Rome in 1517, in
connection with the reform-movement of the Fifth Lateran Council, had once more declared the impossibility
of reunion. The less strict principles of the Conventuals,
permitting the possession of real estate and the enjoyment
of xed revenues, were recognized as tolerable, while the
Observants, in contrast to this usus moderatus, were held
strictly to their own usus arctus or pauper. All of the
groups that followed the Franciscan Rule literally were
united to the Observants and the right to elect the Minister

8 MODERN TIMES

General of the Order, together with the seal of the Order,

was given to this united grouping. This grouping, since it
adhered more closely to the rule of the founder, was allowed to claim a certain superiority over the Conventuals.
The Observant general (elected now for six years, not for
life) inherited the title of Minister-General of the Whole
Order of St. Francis and was granted the right to conrm
the choice of a head for the Conventuals, who was known
as Master-General of the Friars Minor Conventual
although this privilege never became practically operative.

Capuchins

Main article: Order of Friars Minor Capuchin

In 1525, Matteo Serani (Matteo Bassi, Matteo da Bas- Roger Bacon (c1214-1294), statue (19th century) in the Oxford
cio), an Observant friar, felt himself called to an even University Museum of Natural History.
stricter observance of Franciscan austerity. After many
tribulations, the Capuchins, as they were called from their
habits long hood, became a separate order in 1619.
teenth and fourteenth centuries, especially Cimabue and
Giotto, who, though they were not friars, were spiritual
sons of Francis in the wider sense, and the plastic mas7 New World missions
terpieces of the latter, as well as the architectural conceptions of both himself and his school, show the inuence
Main articles: Spanish missions in California, Spanish of Franciscan ideals. The Italian Gothic style, whose earmissions in New Mexico, Junipero Serra, Franciscan liest important monument is the great convent church at
missions to the Maya, Franciscan Missions in the Sierra Assisi (built 122853), was cultivated as a rule principally
by members of the order or men under their inuence.
Gorda and Mexican secularization act of 1833

Modern times

Main article: Franciscan Order in modern times

The early spiritual poetry of Italy was partially inspired by

Francis himself, who was followed by Thomas of Celano,
Bonaventure, and Jacopone da Todi. Through a tradition
which held him to have been a member of the Franciscan Third Order, even Dante may be included within this
artistic tradition (cf. especially Paradiso, xi. 50).

Other famous members of the Franciscan family include Anthony of Padua, William of Occam, Franois
Rabelais, Alexander of Hales, Giovanni da Pian del
8.1 Distinguished Franciscans
Carpini, Pio of Pietrelcina, Maximilian Kolbe, Pasquale
Sarullo, Mamerto Esqui, Gabriele Allegra, Junipero
The Franciscan order boasts a number of distinguished
Serra, Father Simpliciano of the Nativity, Mychal F.
members. From its rst century can be cited the three Judge, Fray Angelico Chavez, Anton Docher, Joseph of
great scholastics Alexander of Hales, Bonaventure, and Cupertino, Benedict Groeschel and Leonard of Port MauJohn Duns Scotus, the Doctor of Wonders Roger Ba- rice.
con, and the well-known mystic authors and popular
preachers David of Augsburg and Berthold of Regens- During the spiritual conquest of New Spain, 15231572, the arrival of the rst group of Franciscans, the
burg.
Twelve Apostles of Mexico, included Fray Martn de VaDuring the Middle Ages noteworthy members included lencia, but more prominently for his corpus of writings
Nicholas of Lyra, the Biblical commentator Bernardino on the earliest years was Fray Toribio de Benavente Moof Siena, preachers John of Capistrano, Oliver Maillard, tolinia. Other important Franciscans are Fray Alonso
and Michel Menot, and historians Luke Wadding and de Molina, Fray Andres de Olmos, Fray Bernardino de
Antoine Pagi.
Sahagn, who all created texts in indigenous language
In the eld of Christian art, during the later Middle Ages, of Nahuatl to aid friars in the evangelization of Mexthe Franciscan movement exercised considerable inu- ico. Fray Geronimo de Mendieta, Fray Augustin de Veence, especially in Italy. Several great painters of the thir- tancourt, and Fray Juan de Torquemada are important

10.1

Secular Franciscan Order

Bernardino of Siena (1380-1440), painted by Jacopo Bellini

(c1400-c1470).

contributors to the history of the Franciscans in central

The Blessed Luchesius Modestini, honored as the rst Franciscan
Mexico.[28]
tertiary

Poor Clares

oered by Francis, but due to their life commitments,

they were not able to enter the Friars Minor or the Poor
Clares. For this reason, he founded a way of life to which
Main article: Poor Clares
married men and women, as well as the single and the
secular clergy, could belong and live according to the
The Poor Clares comprise several monasteries of nuns in Gospel. According to the traditions of the Order, the
the Catholic Church. The Poor Clares were the second original Rule was given by St. Francis in 1221 to a marFranciscan order to be established by Saints Francis of ried couple, Luchesius Modestini and his wife, BuonAssisi and Clare of Assisi.
adonna, who wished to follow him but did not feel called
to separate as a married couple.

10

Third Order
10.1 Secular Franciscan Order

Main article: Third Order of St. Francis

The Third Order of St. Francis (T.O.R.), The Secular Franciscan Order, was founded by St Francis. Other
movements of the Penitents also existed at that time.
These were people who desired to grow in holiness in
their daily lives without entering monastic life. After
founding the Friars Minor and seeing a need, Francis created the Secular Franciscan Order, also known as Brothers and Sisters of Penance.

Main article: Secular Franciscan Order

Members of the Order live according to a Rule composed

by St Francis in 1221. The Rule was slightly modied
during the centuries to be adapted to the changing times
and replaced at the turn of the 20th century by Pope Leo
XIII, himself a member of the Order. A new and current Rule was approved by Pope Paul VI in 1978, and
During his lifetime, many married men and women and the Third Order was renamed the Secular Franciscan
even clergy and hermits were drawn to the vision of life Order. It is an international organization with its own

10

12 FRANCISCANS IN OTHER CHRISTIAN TRADITIONS

Minister General based in Rome.

10.2

Third Order Regular

saw a steady growth of such communities, across Europe. Initially, the womens communities took a monastic form of life, either voluntarily or under pressure from
ecclesiastical superiors. The great gure of this development was St. Hyacintha Mariscotti, T.O.R. As Europe
entered the upheavals of the modern age, new communities arose, which were able to focus more exclusively
on social service, especially during the immediate postNapoleonic period, which devastated much of Western
Europe. An example of this is the Blessed Mary Frances
Schervier, S.P.S.F.
This movement continued in North America, as various
congregations arose from one coast to another, in answer
to the needs of the large emigrant communities, ooding
in the cities of the United States and Canada.

11 Franciscans International
Main article: Franciscans International
Franciscans International[31] is a Non-governmental organization (NGO) with General Consultative status at the
United Nations, uniting the voices of Franciscan brothers
and sisters from around the world. It operates under the
sponsorship of the Conference of the Franciscan Family
(CFF) and serve all Franciscans and the global community by bringing grassroots Franciscans to the United Nations forums in New York and Geneva. It brings the spiritual and ethical values of the Franciscans to the United
Nations and international organisations.
Blessed Mary Frances Schervier (1819-1876) was a member of
the Third Order of St. Francis who became the foundress of the
Poor Sisters of St. Francis, founded to serve the needy.

12 Franciscans in other Christian

traditions

Within a century of the death of St. Francis, members of

the Third Order began to live in common, in an attempt to
follow a more ascetical way of life. The Blessed Angela of Main articles: Franciscan orders in the Anglican ComFoligno (+1309) was foremost among those who achieved munion and Franciscan orders in Lutheranism
great depths in their lives of prayer and service of the
poor, while living in community with other women of the One of the results of the Oxford Movement in the
Order.
Anglican Church during the 19th century was the reAmong the men, the Third Order Regular of St. Fran- establishment of religious orders, including some of
cis of Penance[29] was formed in 1447 by a papal decree Franciscan inspiration. The principal Anglican commuthat united several communities of hermits following the nities in the Franciscan tradition are the Community of
Third Order Rule into a single Order with its own Min- St. Francis (women, founded 1905), the Poor Clares of
ister General. Today it is an international community of Reparation (P.C.R.), the Society of Saint Francis (men,
friars who desire to emphasize the works of mercy and founded 1934), and the Community of St. Clare (women,
on-going conversion. The community is also known as enclosed). There is also a Third Order known as the Third
the Franciscan Friars, T.O.R., and They strive to rebuild Order Society of St Francis (T.S.S.F.).
the Church in areas of high school and college educa- A U.S.-founded order within the Anglican world comtion, parish ministry, church renewal, social justice, cam- munion is the Seattle-founded Order of Saint Francis[32]
pus ministry, hospital chaplaincies, foreign missions, and (OSF) an open, inclusive, and contemporary expression
other ministries in places where the Church is needed.[30] of an Anglican First Order of Friars. There is also an orFollowing the formal recognition of the members of der of Clares in Seattle (Diocese of Olympia) The Little
religious tertiary communities, the following centuries Sisters of St. Clare,[33] where the OSF is ocially head-

11
quartered.
Another ocially sanctioned Anglican order with a more
contemplative focus is the order of the Little Brothers of
Francis in the Anglican Church of Australia.[34]
The Company of Jesus Community, of both Franciscan
and Benedictine inspiration, is under the episcopal oversight of a bishop of the Episcopal Church (United States),
but accepts any baptized Christians as members.[35]
There are also some small Franciscan communities within
European Protestantism and the Old Catholic Church.
There are some Franciscan orders in Lutheran Churches,
including the Order of Lutheran Franciscans, the
Evangelical Sisterhood of Mary, and the Evangelische Kanaan Franziskus-Bruderschaft (Kanaan Franciscan Brothers).
In addition, there are associations of Franciscan inspiration not connected with a mainstream Christian tradition
and describing themselves as ecumenical or dispersed.
The Free Episcopal Church in the USA sponsors the Order of Servant Franciscans, whose members are committed to the process of becoming ministers of Christs
message of reconciliation and love, as demonstrated by
the holy lives of Saints Francis and Clare.[36][37]
The Mission Episcopate of Saints Francis and Clare, an
autocephalous (self-governing) ecclesial jurisdiction,
sponsors the Order of Lesser Sisters and Brothers,[38]
open to Christians male or female, married, partnered or The stigmatisation of St. Francis
single, clergy or lay.[39]
The Australian Ecumenical Franciscan Order[40] is a
community of the United Ecumenical Catholic Church.
The Companions of Jesus,[41] founded in the United
Kingdom in 2004, is a Franciscan Community of Reconciliation.
The United States Order of Ecumenical Franciscans most famous stigmatic of modern times is Saint Padre
adopted its Rule on 22 November 1983.[42]
Pio, a Capuchin, who also reported visions of Jesus and
The Order of Lesser Sisters and Brothers[43] is a dis- Mary. Pios stigmata persisted for over fty years and
persed ecumenical Franciscan community similar to the he was examined by numerous physicians in the 20th
older Third Order model under which most members live century, who conrmed the existence of the wounds,
their everyday life in the world. They may be male or fe- but none of whom could produce a medical explanamale, married, partnered or single, clergy or lay. There is tion for the fact that his bleeding wounds would never
get infected. According to Encyclopdia Britannica, his
no discrimination of any sort, save as to minimum age.
wounds healed once, but reappeared.[44] According to the
The Ecumenical Franciscan Society from Eastern EuColumbia Encyclopedia[45] some medical authorities who
rope has Lutheran, Catholic, Orthodox, Anglican and
examined Padre Pios wounds were inclined to believe
free Protestant members.
that the stigmata were connected with nervous or cataleptic hysteria. According to Answers.com[46] the wounds
were examined by Luigi Romanelli, chief physician of the
13 Visions and stigmata
City Hospital of Barletta, for about one year. Dr. Giorgio Festa, a private practitioner also examined them in
Among the many Catholic orders, Franciscans have pro- 1920 and 1925. Professor Giuseppe Bastianelli, physiportionally reported higher ratios of stigmata and have cian to Pope Benedict XV agreed that the wounds exclaimed proportionally higher ratios of visions of Jesus isted but made no other comment. Pathologist Dr. Amand Mary . Saint Francis of Assisi himself was one of ico Bignami of the University of Rome also observed the
the very rst reported cases of stigmata, and perhaps the wounds, but made no diagnosis.

12

14

18 NOTES

Custody of the Holy Land

Main article: Custodian of the Holy Land

After an intense apostolic activity in Italy, in 1219 Francis went to Egypt with the Fifth Crusade, to announce the
Gospel to the Saracens. He met with the Sultan Malik alKamil, initiating a spirit of dialogue and understanding
between Christianity and Islam. The Franciscan presence
in the Holy Land started in 1217, when the province of
Syria was established, with Brother Elias as Minister. By
1229, the friars had a small house near the fth station
of the Via Dolorosa. In 1272 sultan Baibars allowed the
Franciscans to settle in the Cenacle on Mount Zion. Later
on, in 1309, they also settled in the Holy Sepulchre and in
Bethlehem. In 1335 the king of Naples, Robert of Anjou
(Italian: Roberto d'Angi), and his wife, Sancha of Majorca (Italian: Sancia di Maiorca), bought the Cenacle
and gave it to the Franciscans. Pope Clement VI, by the
Bulls Gratias agimus and Nuper charissimae (1342),
declared the Franciscans as the ocial custodians of the
Holy Places in the name of the Catholic Church.

Hong Kong for the study of scripture. The Hong Kong

branch founded by the Blessed Gabriele Allegra produced
the rst complete translation of the Catholic Bible in Chinese in 1968 after a 40 year eort.[48] The Studium Biblicum Translation is often considered the Chinese Bible
among Catholics.
The early eorts of another Franciscan, namely Giovanni
di Monte Corvino, who had attempted a rst translation
of the Bible in Beijing in the 14th century provided the
initial spark for Gabriele Allegra's 40 year undertaking,
when at the age of 21 he happened to attend the 6th centenary celebration for Monte Corvino.

16 Numbers
The 2013 Annuario Ponticio gave the following gures
for the membership of the principal male Franciscan
orders:.[49]
Order of Friars Minor (O.F.M.): 2,212 communities; 14,123 members; 9,735 priests

The Franciscan Custody of the Holy Land is still in force

today.[47]

Franciscan Order of Friars Minor Conventual

(O.F.M.Conv.): 667 communities; 4,289 members;
2,921 priests

15

Franciscan Order of Friars Minor Capuchin

(O.F.M.Cap.): 1,633 communities; 10,786 members; 7,057 priests

Contributions

Third Order Regular of Saint Francis (T.O.R.): 176

communities; 870 members; 576 priests

17 See also
Association of Franciscan Colleges and Universities
Conventual Franciscans (O.F.M. Conv.)
Franciscan orders
List of Ministers General of the Order of Friars Minor (O.F.M.)
Lourdes Health System (New Jersey, USA)

18 Notes
[1] Seraphic Order, New Catholic Dictionary. 4 September
2006. Retrieved 25 November 2012.

Gabriele Allegra (1907-1976) of the Studium Biblicum Franciscanum.

[2] The rule of the Franciscan Order from the Medieval

Sourcebook. Fordham.edu. 1999-09-22. Retrieved
2013-06-16.

The Franciscans established the Studium Biblicum Franciscanum as an academic society based in Jerusalem and

[3] Paschal Robinson (1913). "Order of Friars Minor".

Catholic Encyclopedia. New York: Robert Appleton
Company.

13

[4] Paschal Robinson (1913). "Franciscan Order". Catholic

Encyclopedia. New York: Robert Appleton Company.
[5] See Maria Pia Alberzoni, Clare of Assisi and the Poor Sisters in the Thirteenth Century (St. Bonaventure, NY: Franciscan Institute, 2004).
[6] Do the Franciscans have a coat or arms like many other
religious orders?
[7] Paschal Robinson (1913). "St. Francis of Assisi".
Catholic Encyclopedia. New York: Robert Appleton
Company.
[8] Chesterton(1924), pp. 107108
[9] Galli(2002), pp. 7480

[30] Franciscan Friars, TOR. The Franciscan Orders.

Archived from the original on 2007-06-17. Retrieved
2007-07-10.
[31] Franciscans International. Franciscans International.
2013-04-10. Retrieved 2013-06-16.
[32] Order of Saint Francis.
[33] The Little Sisters of St. Clare.
[34] Little Brothers of Francis. Franciscanhermitage.org.
2012-04-28. Retrieved 2013-06-16.
[35] Who We Are. Company of Jesus.

[10] Greyfriars in England

[36] Tifpecusa. Tifpecusa.faithweb.com. 2012-12-10. Retrieved 2013-06-16.

[11] Pope Nicholas III. English translation 2. Franciscanarchive.org. Retrieved 2013-06-16.

[37] The Order of Servant Franciscans.

pecusa.faithweb.com. Retrieved 2013-06-16.

[12] English translation 1; cf. English translation 2 and another translation in Rosalind B. Brooke, The Image of St
Francis (Cambridge University Press 2006 ISBN 978-0521-78291-3), p. 98.

[38] http://orderoflessersistersandbrothers.weebly.com/

[13] Tierney, p. 70. Google.com. Retrieved 2013-06-16.

[40] History.

[14] Klaus Schatz, ''Papal Primacy'' (Liturgical Press, Collegeville, Minnesota 1996 ISBN 978-0-8146-5522-1) pp.
117-118. Google.com. Retrieved 2013-06-16.

[41] http://scjesus.org.uk

[15] History of the Franciscan Movement (3)". Christusrex.org. 2001-12-30. Retrieved 2013-06-16.
[16] Brooke, The Image of St Francis, p. 100
[17] English translation 1; English translation 2
[18] Christopher Kleinhenz, ''Medieval Italy: An Encyclopedia'' (Routledge 2003 ISBN 978-0-415-93930-0), vol. 1,
p. 373. Google.com. Retrieved 2013-06-16.
[19] John XXII, Quia nonnunquam.
[20] Brooke, p. 100
[21] John XXII, Ad conditorem canonum.
[22] Brooke, pp. 100-101
[23] English translation 1; English translation 2

Tif-

[39] Order of Lesser Sisters and Brothers OSFM. Retrieved

2004-11-26.

[42] Order of Ecumenical Franciscans. Franciscans.com.

Retrieved 2013-06-16.
[43] http://orderoflessersistersandbrothers.weebly.com/
about.html
[44] Britannica Online Encyclopedia, Padre Pio
[45] Bartleby.com: Great Books Online -- Quotes, Poems,
Novels, Classics and hundreds more.
[46] Padre Pio: Biography and Much More from.
swers.com. Retrieved 2013-06-16.

An-

[47] Franciscan Custody of the Holy Land. Christusrex.org.

Retrieved 2013-06-16.
[48] Studium Biblicum OFM.
[49] Annuario Ponticio 2013 (Libreria Editrice Vaticana 2013
ISBN 978-88-209-9070-1), p. 1422

[24] Tierney, p. 181. Google.com. Retrieved 2013-06-16.

[25] Brooke, p. 101

19 References

[26] English translation 1; English translation 2

[27] John XXII, Quia vir reprobus.
[28] Handbook of Middle American Indians, vol. 13, Guide to
Ethnohistorical Sources, pt. 2. Howard F. Cline, volume
editor. Austin: University of Texas Press 1973, pp. 14243; pp. 186-239; pp. 256-275.
[29] Third Order Regular. Francescanitor.org. 2013-05-12.
Retrieved 2013-06-16.

19.1 Books
The Poor and the Perfect: The Rise of Learning in the
Franciscan Order, 12091310 by Neslihan Senocak. (Cornell University Press; 2012) 280 pages;
shows how Franciscans shifted away from an early
emphasis on poverty and humility and instead emphasized educational roles

14

19

REFERENCES

A History of the Franciscan Order: From Its Origins

to the Year 1517 by John Richard Humpidge Moorman, Franciscan Institute Publications, 1988. ISBN
978-0-8199-0921-3

Franciscan Philosophy at Oxford in the Thirteenth

Century by D.E. Sharp, Oxford University Press,
London (1930); (a more recent ed.: ISBN 0-57699216-X)

Origins of the Franciscan Order by Cajetan Esser,

Franciscan Institute Publications, 1970. ISBN 9780-8199-0408-9

Medieval Monasticism: Forms of Religious Life in

Western Europe in the Middle Ages (3rd Edition) by
C.H. Lawrence, ISBN 0-582-40427-4

The Leonine Union of the Order of Friars Minor

by Maurice Carmody, Franciscan Institute Publications, 1994. ISBN 978-1-57659-084-3

The Spiritual Franciscans: From Protest to Persecution in the Century After Saint Francis by David Burr.
ISBN 0-271-02128-4

Friars Minor in China: 1294 1944, by Arnulf

Camps and Pat McCloskey, Franciscan Institute
Publications, 1996. ISBN 978-1-57659-002-7

Francis and Clare: The Complete Works By Ignatius

C. Brady, Regis J. Armstrong, Paulist Press, Mahwah, New Jersey, (1982) ISBN 0-8091-2446-7

In the Name of St. Francis: A History of the Friars

Minor and Franciscanism until the Early Sixteenth
Century, by Grado Giovanni Merlo, translated by
Robert J. Karris and Raphael Bonanno, Franciscan
Institute Publications, 2009. ISBN 978-1-57659155-0

The Fraternal Economy: A Pastoral Psychology

of Franciscan Economics By David B. Couturier,
Cloverdale Books, South Bend (2007) ISBN 9781-929569-23-6

The History of Franciscan Theology, by Kenan

Osborne, Franciscan Institute Publications, 1994.
ISBN 978-1-57659-032-4
Friars Minor in Ireland from Their Arrival to 1400,
by Francis Cotter, Franciscan Institute Publications,
1994. ISBN 978-1-57659-083-6
The Franciscan Spirituals and the Capuchin Reform,
by Thaddeus MacVicar, Franciscan Institute Publications, 1986. ISBN 978-1-57659-086-7
Medieval Franciscan Houses, by John R. H. Moorman, Franciscan Institute Publications, 1983. ISBN
978-1-57659-079-9
A Poor Mans Legacy: An Anthology of Franciscan Poverty, by Cyprian Lynch, Franciscan Institute
Publications, 1989. ISBN 978-1-57659-069-0

Francis of Assisi: Early Documents 3 Volumes.

Edited by Regis J. Armstrong, OFM Cap., J.A.
Wayne Hellmann, OFM Conv., and William J.
Short, OFM. New York: New City Press. Copyright 1999, Franciscan Institute of Saint Bonaventure University, Saint Bonaventure, NY. ISBN 9781-56548-110-7.
The Franciscan Story by Maurice Carmody,
Athena Press Publishing Co. UK (2008). ISBN 184748-141-8 ; ISBN 978-1-84748-141-2
Santo Antnio de Lisboa - Da Cincia da Escritura ao Livro da Natureza, Maria Cndida Monteiro
Pacheco, Imprensa Nacional casa da Moeda,Lisboa,
(1997), ISBN 972-27-0855-4
O Simbolismo da Natureza em Santo Antnio de
Lisboa, Jos Accio Aguiar e Castro,Universidade
Catlica Portugesa- Fundao Eng Antnio de
Almeida, Porto, 1997, ISBN UCP 972-9290.13-X
/FEAA 972-8386-03-6

The Franciscan Concept of Mission in the High Middle Ages, by E. Randolph Daniel, Franciscan Insti19.2
tute Publications, 1992. ISBN 0-8131-1315-6
Peace and Good in America, A History of the Holy
Name Province, Order of the Friars Minor, 1850s to
the Present, by Joseph M. White, Franciscan Institute Publications, 2004. ISBN 978-1-57659-196-3
The Birth of a Movement, by David Flood and
Thaddee Matura, Franciscan Institute Publications,
1975. ISBN 978-0-8199-0567-3
A History of the Franciscan Order: From Its Origins to the Year 1517 by John R. H. Moorman,
Oxford University Press, Oxford, (1968) ISBN 019-826425-9; reprint: Franciscan Herald Press,
Chicago, IL (1988) ISBN 0-8199-0921-1

Articles

Schmucki, Oktavian (2000) Die Regel des Johannes von Matha und die Regel des Franziskus
von Assisi. hnlichkeiten und Eigenheiten. Neue
Beziehungen zum Islam (pp. 219244) in Cipollone, Giulio (ed.). La Liberazione dei 'Captivi'
tra Cristianit e Islam: Oltre la Crociata e il Gihd: Tolleranza e Servizio Umanitario. (CollectaneaArchivi Vaticani, 46.) Archivio Segreto
Vaticano, Vatican City.
, Masha Halevi, Between Faith and Science: Franciscan Archaeology in the Service of the Holy
Places, Middle Eastern Studies Volume 48, Issue 2,
2012pages 249-267

20.4

Non-denominational Franciscans

20

External links

20.1

Ocial websites

20.1.1

Three branches of First Order

Ordo Fratrum Minorum

Ordo Fratrum Minorum Capuccinorum
Ordo Fratrum Minorum Conventualium
20.1.2

Ordo Franciscanus Saecularis

Franciscan Community of Mercy, independent
Franciscan website.
Brothers of the Poor of St. Francis of Assisi
Little Brothers and Sisters of Africa
Franciscan Community of Compassion

Lutheran Franciscans

Order of Lutheran Franciscans

(German) Evangelische Franziskaner-Tertiaren in
Germany.
(Swedish) Franciskus Tredje Orden in Sweden.
The Kanaan Franciscan Brothers
(Swedish) Helige Franciskus Systraskap
(Swedish) Franciskus-Sllskapet i Finland
(United States) The Franciscan Order of the Divine
Mercy

20.3

20.4 Non-denominational Franciscans

Companions of Jesus, a non-denominational order.
Order of Ecumenical
denominational group.

Franciscans,

non-

Order of Lesser Sisters and Brothers, a dispersed

ecumenical Franciscan community.
Saint Francis Ecumenical Society, a nondenominational
russian-speaking
franciscan
community.

Regular and Secular Third Order

Tertius Ordo Regularis

20.2

15

Anglican Franciscans

Anglican Franciscans
Order of Servant Franciscans, Third Order (OSF).
Order of Saint Francis (OSF)
The Little Sisters of St. Clare
Franciscan Servants of the Holy Cross Original
Province (FSHC)
The Company of Jesus (CJ)
The Franciscan Order of the Divine Compassion
The Community of the Franciscan Way

20.5 Research resources

Online guide to the Academy of American Franciscan History Microlm Collection, 15261972, The
Bancroft Library
Franciscan authors, 13th 18th century
Digital Franciscans - Extensive list of Franciscan internet resources

16

21

21
21.1

TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

Text and image sources, contributors, and licenses

Text

Franciscan Source: https://en.wikipedia.org/wiki/Franciscan?oldid=675716461 Contributors: MichaelTinkler, Mav, Taw, Eclecticology,

Mswake, Olivier, Llywrch, Menchi, Ihcoyc, Docu, Darkwind, Steen, Djnjwd, Andres, Kaihsu, John K, WouterVH, JASpencer, Schneelocke, Charles Matthews, Jwrosenzweig, Tb, WhisperToMe, Morwen, SEWilco, Wetman, JorgeGG, Gentgeen, Robbot, Greudin, Henrygb, Ojigiri~enwiki, Baloo rch, JackofOz, Ancheta Wis, Fabiform, DocWatson42, Everyking, Patrick-br, Gugganij, Barneyboo, Andycjp,
BozMo, OverlordQ, JoJan, MistToys, Jossi, Balcer, Necrothesp, Paulbee, WpZurp, Neutrality, Gerald Farinas, Klemen Kocjancic, Kevin
Rector, D6, Noisy, Cjrs 79, Andrejj, Mashford, Jnestorius, Gilgamesh he, Art LaPella, Bill Thayer, Bobo192, Nicke Lilltroll~enwiki,
Giraedata, Obradovic Goran, Polylerus, QuantumEleven, PioM, Alansohn, Duman~enwiki, Inky, Supine, JohnAlbertRigali, Leonardo
Alves, Gblaz, Noosphere, SidP, Deacon of Pndapetzim, ABraidotti, Blahedo, RJFJR, Grenavitar, Drbreznjev, RHaworth, Toussaint, Palica, Ashmoo, Graham87, Kbdank71, Josh Parris, Ketiltrout, Gryndor, Amire80, Ghepeu, Navisliburnia, Kmorozov, Str1977, Tijmen,
Chobot, Aethralis, Antiuser, The Rambling Man, YurikBot, RobotE, Hairy Dude, Phantomsteve, Briaboru, Hede2000, Zelmerszoetrop,
Gaius Cornelius, CambridgeBayWeather, Anthropax, Welsh, Etoyasu, Rjensen, Johndarrington, Midnite Critic, Sforandy, Bantosh,
HCDean, Mamathomas, Closedmouth, Malaiya, Sean Whitton, Staelde, Fastifex, BonsaiViking, SmackBot, Bobet, KocjoBot~enwiki,
Maryanntherese, Eskimbot, Peloneous, Katanzag, Gilliam, Brianski, Bluebot, Deli nk, DHN-bot~enwiki, Darth Panda, Fishhead64, RedHillian, Krich, Astroview120mm, Thorsen, Bejnar, SashatoBot, BHC, Rigadoun, Ian Spackman, Treyt021, Jpogi, Regan123, Hoodinski,
Hithlin, Stwalkerster, Deepak D'Souza, Neddyseagoon, Anders Frjmark, Bwpach, MrDolomite, Iridescent, Impy4ever, Myopic Bookworm, Joseph Solis in Australia, JoeBot, MJO, Adam sk, Chamberlian, Tawkerbot2, IdiotSavant, Obbyba, Sohebbasharat, CmdrObot,
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21.2

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21.3

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21.3

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