This book provides an in-depth analysis of the virtues of evangelical life according to three major Franciscan authors: Francis of Assisi, Bonaventure of Bagnoregio, and David of Augsburg. It is the first to offer a historical and source-based treatment of early Franciscan virtue discourse, by answering the following questions: How do the authors describe and prescribe the essential virtues for the life in the footsteps of Jesus Christ? How are the spiritual virtues acquired or lost? How do the development and application of these virtues shape “perfect” individuals as well as the “good” of the community? This work is a valuable contribution to our understanding of how the virtues functioned as central, organizing elements in early Franciscan literature and instruction.
Providing an in-depth analysis of the virtues of evangelical life according to three major Franciscan authors, this book is a valuable contribution to our understanding of how the virtues functioned as central, organizing elements in early Franciscan literature and instruction.
Conform your life to the teachings of Jesus by living the virtues taught by Christ and especially embraced by Saint Francis of Assisi. Franciscan Virtues Through the Year: 52 Steps to Conversion from Saint Francis of Assisi explores each virtue with a quote from Scripture, a quote from the writings of Saint Francis, and an incident from the life of Saint Francis. There follows a reflection on the virtue, then meditation and prayer on the virtue, and some delving back into Scripture regarding it. Each virtue calls for reflection on the virtue and practice of it for an entire week. If the reflections and practice are done weekly as suggested, the reader will be spiritually more in tune with God's ways at the end of reading the book than at the beginning. The book is designed to make one aware of the virtues which St. Francis especially loved and to help the reader implement those virtues in his or her life. The virtues discussed are: 1. Attentiveness 2. Confession 3. Courage 4. Courtesy 5. Detachment 6. Discernment 7. Eagerness 8. Empathy 9. Encouragement 10. Eucharistic Reverence 11. Evangelization 12. Example 13. Faith 14. Fraternity 15. Generosity 16. Gratitude 17. Honesty 18. Hope 19. Humility 20. Imitation of Jesus 21. Joy 22. Justice 23. Love of Enemy 24. Love of God 25. Love of Neighbor 26. Love of Self 27. Loyalty to Church 28. Marian Devotion 29. Minority 30. Obedience 31. Pardon 32. Patience 33. Peace 34. Perseverance 35. Poverty 36. Praise 37. Prayer 38. Presence 39. Purity 40. Respect for Creation 41. Sacrifice 42. Self- knowledge 43. Service 44. Silence 45. Simplicity 46. Surrender 47. Trust 48. Vigilance 49. Vulnerability 50. Wisdom 51. Witness 52. Work This book is an excellent formation book for Franciscan friars, nuns, sisters, and laity. The 52 week format can be adapted as the Order wishes. Few books are guaranteed to change a person's spiritual life if the pattern of study in the book is followed. This book will definitely make the reader into a stronger follower of Christ, through the example and teachings of Saint Francis. May God bless you through Saint Francis as you read through, meditate on, and put into practice the Franciscan Virtues!
Drawing on the lives of some of the greatest political, intellectual and religious leaders of modern times, and the author’s personal experience, Virtuous Leadership demonstrates that leadership and virtue are not only compatible, they are actually synonymous. Virtuous Leadership defines each of the classical human virtues most essential to leadership – magnanimity, humility, prudence, courage, self-control and justice. It demonstrates how these virtues promote personal transformation and the attainment of self-fulfillment. It also considers the Christian supernatural virtues of faith, hope and charity without which no study of leadership can be complete. The book’s final section, Towards Victory, offers a methodology for the achievement of interior growth tailored to the needs of busy, professional people intent on imbuing their lives with a transcendent purpose. Thus, the aim of Virtuous Leadership is ultimately practical. It is meant to be your guidebook in the quest for excellence.
What it means to be a man or a woman is questioned today like never before. While traditional gender roles have been eroding for decades, now the very categories of male and female are being discarded with reckless abandon. How does one act like a gentleman in such confusing times? The Catholic Gentleman is a solid and practical guide to virtuous manhood. It turns to the timeless wisdom of the Catholic Church to answer the important questions men are currently asking. In short, easy- to-read chapters, the author offers pithy insights on a variety of topics, including • How to know you are an authentic man • Why our bodies matter • The value of tradition • The purpose of courtesy • What real holiness is and how to achieve it • How to deal with failure in the spiritual life
This volume explores the integral role of memory and mnemonic techniques in medieval preaching from the thirteenth to the early fifteenth century. It argues that the mendicant orders inherited from the early Middle Ages both the simple mnemonic techniques of rhetorical practice and a tradition of monastic meditation founded on memory images. In the thirteenth century Dominican and Franciscan writers drew on these basic techniques even as they re-evaluated the ancient mnemonic system of the Rhetorica ad Herennium (first century BC). The increasing emphasis that intellectuals placed upon cognitive science, ethics, and on distinctions between rhetoric and logic created a climate that welcomed an image-based memory system designed for orators. The book also explores the Franciscan contribution to mnemonics, which has been almost entirely neglected by scholars. As the Franciscans came to value imaginative meditation as part of their own spiritual lives, their habit of meditating on mental images of the virtues and vices eventually spilled out into their sermons. As the new orators of the period, Franciscans and Dominicans each inserted mnemonic images into their sermons as a way to aid the recall of both preachers and listeners. The products of such mnemonic practices in medieval sermons, which included elaborate descriptions of buildings, schematic renderings of the number seven, and verbal images of the virtues and vices, were then allegorised in moral terms and circulated on the continent in exempla collections. This book argues that verbal images and complicated schema functioned as 'ordering devices' for those preaching and listening to sermons, whilst also provoking an affective response that enhanced listeners' devotional and penitential experiences.
One of the enduring ironies of medieval history is the fact that a group of Italian lay penitents, begging in sackcloths, led by a man who called himself simple and ignorant, turned in a short time into a very popular and respectable order, featuring cardinals and university professors among its ranks. Within a century of its foundation, the Order of Friars Minor could claim hundreds of permanent houses, schools, and libraries across Europe; indeed, alongside the Dominicans, they attracted the best minds and produced many outstanding scholars who were at the forefront of Western philosophical and religious thought. In The Poor and the Perfect, Neslihan Şenocak provides a grand narrative of this fascinating story in which the quintessential Franciscan virtue of simplicity gradually lost its place to learning, while studying came to be considered an integral part of evangelical perfection. Not surprisingly, turmoil accompanied this rise of learning in Francis’s order. Şenocak shows how a constant emphasis on humility was unable to prevent the creation within the Order of a culture that increasingly saw education as a means to acquire prestige and domination. The damage to the diversity and equality among the early Franciscan community proved to be irreparable. But the consequences of this transformation went far beyond the Order: it contributed to a paradigm shift in the relationship between the clergy and the schools and eventually led to the association of learning with sanctity in the medieval world. As Şenocak demonstrates, this episode of Franciscan history is a microhistory of the rise of learning in the West.
