1. Participants: Inter-Franciscan Brothers and sisters in Cebu City , Philippines
July 9-October 11, 2011
On the occasion of the 25th
anniversary of the “Spirit of Assisi” 1986-2012
2. VOLUME I, THE SAINT,
VOLUME II, THE FOUNDER
VOLUME III, THE PROPHET
4. -- to know how the texts of Francis of Assisi Early
Documents (three volumes in three subtitles, The
Saint, The Founder, and The Prophet) have
influenced the present-day understanding of
Francis.
-- how our spiritual lives have been shaped by the
writings in the way they have interpreted Francis
for us.
-- how the three volumes raise new questions for us
which we will reflect on during our study-sessions.
-- our humble way to mark the 25th
anniversary of
the “spirit of Assisi” (2011-2012).
5. This is not study per se, but participation is highly
encouraged, i.e., share ideas or ask questions,
This is an opportunity to learn more deeply and love
more warmly and follow more faithfully Francis’ life
according to the form of the Holy Gospel,
This study is “familiarization” only, there are
separate longer studies for specific areas on the
Writings and Sources.
7. A collection of ALL of sources, i.e, all sources for the
life, spirituality, mission of St. Francis—his own
writings, lives written by others, related documents,
etc..
A kind of thesaurus, or a treasury of documents, all
early Franciscan documents—Writings, Sourses,
and Related Document (Papal Bulls, etc)
8. Implies that he did not have just one, or
few, but plenty, many, several letters,
prayers and praises, rules, admonitions,
lives written by several authors--
Franciscan, Catholics, even Non-
Catholics.
10. Marion Habig writes: “To commemorate the
seventh centenary of the death of St. Francis
of Assisi, Pope Pius XI issued the encyclical
Rite expiates on April 30, 1926, In it
The supreme pontiff wrote: ‘While it is
presumptuous to make comparisons
between heroes of sanctity who have been
called to their heavenly home and whom the
Holy Spirit has chosen, one for this task,
another for that purpose here below—
comparisons which arising as they generally
do from inordinate motive, are altogether
futile and even offensive to God, the author
of sanctity, still it would appear that in no
one has the image of Christ our Lord, and
the ideal of the Gospel life, been more
faithfully and strikingly expressed than in
Francis
11. For this reason, while he called himself the Herald of the
Great King, he has been justly styled the Second Christ,
because he appears like Christ reborn to his
contemporaries no less than to late ages, with the result
that he lives today in the eyes of men and will live unto
posterity.
So, among the saints of post-modern times…none has
been the subject of so many biographies and other works,
written, printed in every major language. (“Foreword,” St,
Francis: Omnibus of Sources, Fourth ed, Chicago:
Franciscan Herald Press, 1983, v).
12. Thadee Matura – “Francis of
Assisi is one of the most
thoroughly documented figures
in history, and in our
ecologically conscious age, he is
one of the best known, perhaps
the most popular of all (Francis
of Assisi: the Message in his
Writings. New York: The
Franciscan Institute
Publications, SBU, 1997, 6-8).
13. Many writings, there are lost
writings (St. Francis of Assisi:
Writings for a Gospel Life, New
York: Crossroad, 1994, 26).
15. The old Omnibus of Sources is a collection of
the sources for the life of St. Francis which
were in the original Latin—appeared in:
Spanish (San Francisco de Asis: Sus Escritos, Las Floreceillas del
Santo por Celano, San Buenaventura y Los Tres Companeros,
Espejo de Perfeccion edited by Fr. Juan R. de Legisima, OFM and
Fr. Lino Gomez Canedo, OFM; 897 pages. (Madrid, 1965)
French (Saint Francois d’Assise: Document, Ecrits et Premiere
Biographies, edited and annotated by Fr. Theophil Desbonetts,
OFM and Fr, Damien Vorreux, OFM, 1, 599 pages (Paris,
1968).
16. English St. Francis of Assisi: Omnibus of Sources (follows
the plan of the French Omnibus. The translation is what we
are actually referring to as the “Old Omnibus” which trans
by Raphael Brown et al., ed Marion Habig (Chicago, 1973;
1983)
This fat English 1973 volume was split into two volumes
copyrighted in 1991.
18. Served us for two decades
Why need for revision?
19. “Inspired by”
St. Clare of Assisi,
occasioned by the
anniversary/inspired
by publication of
Clare of Assisi Early
Documents.
21. Ol’ Brother Omnibie is outdated (Wanggets
na!)- shortly after it appeared, Cajetan Esser
published his scholarly edition of the Writings
of St. Francis; Many others, Lorenzo de Fonzo,
Theophil Desbonnets, Rosalind Brooke,
etc..began to look attentively to Francis’
companions; a revolution of scholarly
researches on the “Franciscan Question” took
place, old omnibus had to be redone in the light
of contemporary scholarships. (Who knows
what the “Franciscan Question” is”??? Not in
showbiz but in Franciscan studies.)
23. 1. Because of the explosion of interest/scholarships,
many new discoveries had to be incorporated into
the old. So, from 34 documents in the old to 45 in
the new (FAED).
2. In the order of classification of the material- old,
writings are arranged according to Rules and
Legislations (part I); Letters (Part II), Praises and
Payers (Part III) and the biographies: Celano
trilogy, Bonaventure collection, and XIV C
collections, Theology of Franciscan life, XII C
Testimonies;
24. In the new, the materials are arranged
chronologically, i.e., according to their dates of
composition or appearance; readers would be able to
follow the growth and development of the vocation
of Francis and his movement (Armstrong); Enables
the reader to reflect on the personal and spiritual
growth of the saint, development of the Order
(Armstrong, Brady); see more easily how portrayals
of Francis changed from generation to the next
Hellman, Short and Armstrong).
30. The Writings of Francis The writings of Francis
Thomas of Celano Thomas, life of Francis of Assisi
Thomas, legend for use in choir
Julian of Speyer, Divine office of
Saint Francis
Julian of Speyer, life of Saint Francis
Henri of Avranches, The Versified
life
Sacrum Commercium The Sacred Exchange
Related documents
Volume I THE SAINT
Francis of Assisi: Early Documents (1999-2002)
31. The beginning of the founding of the
order and the deeds of those who
were the first companions of Blesses
Francis in religion
(The anonymous of Perugia)
The legend of Three Companions The legend of three companions
Legend of Perugia(Scripta Leonis) The Assisi compilation
Thomas of Celano, The Second life Thomas, The Remembrance of Desire
of a soul
Thomas, Treatise on the Miracles
An Umbrian Choir Legend
A letter on the Passing of Francis
attributed of Elias of Assisi
Bonaventure, Sermons
Volume II THE FOUNDER
32. Bonaventure, Major life Bonaventure, the major Legend
Bonaventure, Minor Life Bonaventure, The Minor Legend
Related Documents
33. Bernard of Besse, the book of Praises of
Saint Francis
The versified life of Saint Francis in
light of the major legend by Henri of
Avranches
An old legend
The words of Saint Francis
The words of Brother Conrad
Uberto of Casale, The tree of the
crucified life of Jesus
A mirror of perfection (Lemmens,
ed.)
Mirror of perfection (Sabatier, ed.) A mirror of perfection (Sabatier, ed.)
Angelo Clareno, the book of
chronicles or of the Tribulations of
the Order of Lesser Ones
Volume III THE PROPHET
34. Ugolino Boniscambi of
Montegiorgio, The deeds of Blessed
Francis and His companions
The little flowers of Saint Francis The little flowers of Saint Francis
Considerations on the Sacred
Stigmata
Liturgical texts for the Feast of
Stigmata of Saint Francis
Arnald of Sarrant, the Kinship of
Saint Francis
Related documents
36. The prayer Before the Crucifix
1205-06
p. 40
Characterizes Francis’s conversion
from darkness to virtue in terms of
God’s will. The only prayer to use
the first person “I”
37. The Earlier exhortation to the
brothers and Sisters of Penance
1209-1215
p.41
Called The first letter to the faithful,
and given to the early lay penitents
of Assisi. Appears as the prologue to
the third Order Secular and regular
rules.
Later admonition and exhortation to
the brothers and sisters of penance
1220?
p.45
Called the second letter to the faithful;
reminds the penitents that scripture
and the Council teachings are their
sources of life.
Exhortation to the clergy, earlier
edititon before 1219
p.52
Reflects Francis’s concern to follow the
directives of the fourth Lateren
Council(1215)respecting the Eucharist
and churches.
Exhortation to the clergy, later edition
1220
p.54
In its time identified as a text on
reverence for the Eucharist and
cleanliness of the altar and churches.
The first letter to the custodians
1220
p.56
Urges early leadership to encourage
reverence for the Eucharist and the
word of Scripture.
38. A letter to the rulers of the peoples
1220
p.58
Demonstrate Francis’s understanding
of the university of the church.
Written for all civic leaders after his
return from the middle east
The second Letter to the Custodians
1220
p.60
Also written after the necessity of
breaking provinces into custodies.
Reveals the passion of Francis for the
council’s liturgical spirit.
A rule for hermitages
1217-1221
p.61
Reflects Francis’s ideals for the
concern for one another rather than for
places.
The earlier Rule
1221
p.63
Developed from the experince of the
brothers, the teaching of the church,
and the decrees of the fourth Lateran
Council. Contains the core of Francis’s
convictions.
39. Fragments found in Worchester
Cathedral 1209-1223
p.87
Texts that the belief of Francis and
the early brotherhood on the gospel
life.
Fragments inserted in hugh of
Digne’s rule
1209-1223
p.92
As opposed to the spiritual themes in
the Worchester fragments, these are
juridical.
Fragments in Thomas’s second life
1209-1223
p.95
Counsels the need for patience in
one’s own sickness and that of
others.
A letter to a Minister
1221-1223
p.97
Practical advice on how to love those
who make life difficult for us.
The later rule
1223
p.99
Pope Honorius’s letter of approval
precedes this less Biblical, more
juridical rule.
A letter to brother Anthony of Padua
1224
p.107
Francis tells Anthony and the
brothers they can teach as long as
they “do not extinguish the spirit of
prayer and devotion”
40. The praises of God
p.109
Brother Leo claims the parchment of
praises addressed to God was given to
him by Francis on Leverna to say “you do
wonderful things.”
The praises of God, Langeli edition
P.110
Langeli transcribes only the legible words
without the interpolation of Lapsanski.
A blessing for brother Leo
p.112
The familiar Old Testament blessing of
Francis, “May the Lord bless you and
keep you.”
A Canticle of creatures
1225
p.113
Represents three stages of composition:
after the Stigmata, the friction between
the major and bishop, and as Francis
approached death.
The Canticle of exhortation
1225
p.115
A companion to to Canticle to console
Clare and the Poor Ladies; urges fidelity
to their vocation.
A letter to the Entire order
1225-1226
p.116
Written when friars could celebrate
Eucharist in their own chapels; repeats
concern of Testaments.
41. A letter to brother Leo
(1224-1226)
p.122
Intimate message preserves
handwriting of Francis.
The Testament
1226
p.124
Francis recalls how God’s mercy
worked in his life and how he
responds with sensitivity.
42. The admonitions
p.128
Collection of Francis’s biblical
reflections
Exhortation to the praise of God
p.138
Inspired by psalms, creations, and
liturgy.
The office of the passion
p.139
A collection from the psalms to be
used after liturgical office centering
on the suffering Christ.
A prayer inspired by the Our Father
p.158
Catechism of prayer centered on
God’s goodness.
The praises to be said at All the
Hours
p.161
A hymn inviting us to join angels
and saints before the throne of God.
A Salutation to the blessed Mother
p.163
Praise Mary’s role in salvation
history.
A Salutation of the virtues
p.164
Modeled on troubadour verse
addressing the virtues as ladies and
linking them as sisters.
True and perfect Joy
p.166
A dictated writing about the gospel
life from Francis and Leo’s
conversation along the road.
43. Outline of documents in Francis of
Assisi: Early documents
(except for the writings of Francis)
45. Text Alternate title Author date
The life of Saint Francis
IC
pp.180-310.
Celano’s life
1 cel
Thomas of
celano(+1260)obliged to
show that Gregory
canonized a saint & to
provide guidance for the
order
1228-1229
The legend for choir use Celano’s Choir Legend Thomas of Celano c. 1230
Sources Purpose genre Structure content
Memory of tradition of
saints; Assisi eye
witnesses; history; Francis’
rule, testament, and other
writings.
Commissioned by Greg
9;purpose to identify
spiritual role of the order
in the church
Three-part biography:
1)youth to Christmas 1223:
2)Early 1224 to death:
3)Canonization and
miracles
Celebrates Francis as the
church’s new saint:
includes Clare, Elias,
Hugolino (Greg IX):
stresses F’s manner of
living
IC information about
translation of Francis’s
body to the burial church
of St. Francis. Recent
miracles
Liturgical prayer Arranged for use in divine
hours with a prologue and
nine lessons. Told in third
person, no direct dialogue.
Radical summary of IC:
new info about
translation, and a miracle
of resuscitation. Earliest
source about translation of
Francis’ body
46. Text Alternate title Author date
The Divine Office of Saint
Francis
Off
pp.327-345
Liturgical texts, breviary Julian of Speyer and others 1228-1232
Masses & Sequences in
Honor of Saint Francis
Liturgical texts Gregory 9 may have written
the earliest mass for F’s
caninization: Thomas,
Julan, Cardinals Thomas of
Capua, and Raniere Capocci
Probably after the first
Franciscan liturgical
calendar in 1230 for three
feasts of Francis: Oct 4, May
25(tranlation of body), and
July 25(canonization)
Sources Purpose genre Structure content
Thomas’s life of Francis
recast for liturgical prayer
life of brothers. Additions
made by Greg 9, Thomas of
Capua, Ranieri Capocci
Written after F’s
canonization in honor of his
feast day. A liturgical
source and inspiration for
followers. Formed first
generation of Franciscans
Modeled on office of the
breviary with Psalms,
antiphons, lessons and
sequences using rhythm
poetry, theology,& biblical
interpretations.
Places Francis in Church
with papal mentors: shows
F’s relation to creation,
gospel, in context of
apostles. Recounts high
points in F’s life
Sequences reveal intimate
details about Francis by
those who knew him
personally
To celebrate Francis as a
new saint in the liturgical
calendar
Sequence form is rhymed
poetry with paired lines set
to music, sung alleluia and
before gospel; Mass
formulas are traditional for
male saints
Greg IX presents F as
military legate crushing
dragon, Thomas shows F as
strong force in reform of
church and renewal of
Christ’s presence on earth
47. Text Alternate title Author date
The life of Saint Francis
LJS
pp.368-420
Julian of Speyer 1235
The versified life of Francis
VL
pp.428-520
Henri d’ Avranches 1232-1239
Sources Purpose genre Structure content
Dependent on Thomas ‘ life
Little new information
Written as text for table
reading at convent in Paris.
Hagiography prologue plus
thirteen chapters. Removes
editorial comments of
Thomas
Distances Francis from the
concrete context of Umbria
who becomes a saint for all
places. Presents F’s
conformity to Christ.
Emphasizes the miraculous
in Francis’ life
Literary recasting of
Thomas’ life
Written for Gregory IX and
papal court. Intended to
please a sophisticated
audience with oral poetic
rendition resonance with
classical images
Eleven books Thomas’ life,
adding digressions,
morals,poetic license,
chapter beginnings are
acrostic of Gregorius Nonus
No new biographical data,
but enhanced the imgae of
Francis in literary form
includes inner thoughts of
characters. Visions explain
changes.
48. Text Alternate title Author date
The sacred exchange
between Saint
Francis and Lady
poverty
Sacrum commercium Nimmo and cusato
propose Caesar of
Speyer. Brufani
places it in context of
medicant
controversy in 1250’s
given the ecclesial
theology.
Cusato-c.1238
Bufani-1250’s
FA:ED eds. Opt
before 1239
Sources Purpose genre Structure content
May be reaction to
Quo Elongati
(1230),1232 election
of Elias, construction
of Basilica
Written to encourage
followers to love
poverty of gospel.
Important for it
shows 13th
century
view poverty and
poor
Medieval allegory in
which Lady poverty,
church and wisdom
are personified as
major characters
ascending the
mountain of poverty
Story of poverty
woven into salvation
history as polemic
for historical practice
of poverty by friars
49. include historical writings from this time in history and in the
church: relevant papal documents, the writings of Jacques de Vitry,
chronicles. Honorius III (cum dilecti) describes the early brotherhood.
(pro dilectis)officially endorses their presence in the church’s dioceses,
(cum secundum), insist on a year of probation to give more structure to
formation and forbids appearance of false brothers, (solet
annuere)approves rule. (Quia populares)permits chapels within homes
or convents, (vinceae domini)and supprts their missionary work in the
middle east. Gregory IX (recolentes qualiter) endorse building of
basilica as property of Holy See,(Mira circa nos) approves canonization,
(Quo elongati) declares testament no to have juridical authority to settle
internal internal dissension, (Quoniam abundant)defends the brother’s
local ministry. Jacques de Vitry describes new religiuos movements of
women and men and chronicles their place in the 13th
-century church.
Other historians comment on the brothers for better (odo of Cheriton)or
worse (Chronicle of Lauterberg, bernard of ursperg). Renoul reports
positively about Francis and the brothers during the fifth crusade.
51. Text Alternate titles Author date
The beginning or
founding of the order and
the deeds of Those lesser
brothers who were the
first companions of
blessed Francis in religion
The anonymous of
Perugia
John of Perugia disciples
of Giles.
Between death of
Sylvester (4/4/1240)and
the death of Gregory
IX(8/22/1241).
Sources Purpose genre Structure content
60% new information
from stories of
companions: 40% from
Thomas’s life
To convey the early days
of the fraternity to
growing, geographically
diverse brotherhood;
instruct second generation
brothers in spirit of
founder.
Non-polemical intended
to articulate memories
Shifts focus from saint to
Francis and first
companions building
fraternity with roles of
Guido, cardinal John of
Paul; new info on F’s
youth, conversion names
early brothers. Stresses
Origo and fundamentum.
I No interest in miracles.
52. Text Alternate titles Author date
The legend of three
companions
(includes introductory
letter that doesn’t describe
what follows)
L3C
pp.34-58
L3S
3 Soc
Letter identifies
compilers, as Leo, Angelo
and Rufino; style
indicates different writers.
Rubrics/letter claims L3C
not to be a legend but
“field of flowers.”letter
doesn’t fit text and may
have been added to give
legend authority.
1241-1247 for comp. of par
1-67; letter introduces
work after Aug 1246.
Sabattier’s defense in 1901
of L3C began “the
Franciscan question”about
authencity, author, and
date of this work. After
2C?
Sources Purpose Genre Structure content
had personal experience
of Francis; drew 1/3 from
1C, 1/3 from AP quoted
verbatim; 1/3 from
unknown source. Story
linked to Assisi and living
memories of those who
were eye witnesses.
The Assisi legend shows
Francis as person linked
to local town but known
as saint beyond Assisi;
could be reaction to
1C[Manselli] 1244
Cresentius of Jesi called
for written memories to be
sent in to minister general.
Chapters I-XVI chronicles
F’s conversion, the
establishment of
fraternity and its
development to the
confirmation of Rule by
Honorius in 1223. Chapter
XVII-XVIII focus on death
and canonization in
Assisi. Historical gap
between 1223-1226.
Focus on Francis and
primitive fraternity.
Intends to return to vision
of founder. Centers on
Assisi and major events in
Francis’ life. No attention
given to miracles.
Stigmata described
without great attention.
53. Text Alternate titles Author Date
The Assisi compilation:
Bigaroni uses this title to
stress that it originated in
Assisi at Sacro Convento.
AC
pp.113-230
Given a number and
titles, but edited
differently by different
editors. Legend of
Perugia; Scripta Leonis;
intention of the rule &
words of Saint Francis.
Legenda Antiqua;
Cambell Bigaroni
Manselli’s Nos Qui Cum
Eo Fumius.
Compiler gathers
memories of “we who
were with him”
Material from 1244-1260.
Manuscript, MS Perugia
1046, dated to
approximately 1311.
(discovered in 1922 by
Delome)
Sources Purpose genre Structure Content
Compiler used 1244-45
material from Crescentius
Jesi, some Leo memories,
some chapters from
Thomas’ remembrance
Compiler makes few
modifications and hs no
obvious objective; he may
have lived in Assisi as he
knows it well. The text is
a part of a larger
compilation of sources
prepared for the defense
of the Order at the council
of Vienne in 1312
A immediate experience
of Francis. Style permits
modern reader to look
Francis in the eye and
read his essential soul and
spirit
Focus is on the final years
of Francis life. Focus is on
Francis relationship to the
developing Order. No
interest in miracles,
Stigmata (“the scars”)
mentioned in passing.
Francis, the brother, a real
human who struggled
with remaining faithful to
his calling.
54. Text Alternate titles Author date
The remembrance of the
desire of a soul
2C
pp. 239-393
2 Cel Thomas of Celano
ogbiged to use stories
collected; a collage of
memories
1245-1247 meanwhile two
papal interventions: 1230
Quo Elongati and 1245
Ordinem vestrum. Elias.
Albert of Pisa and
Haymo of Haversham as
general minister.
The treatise on the
miracles of Saint Francis
3C
pp.399-468
Thomas of Celano 1250-1253
Sources Purpose genre Structure Context
Thomas’ life, new info
from Anon of Perugia,
L3C, and AC. New
chronology thematic
approach from Anon of
Perugia. No mention of
“we who were with him”
Brothers request a new
life (Thomas also wrote
The legend for choir Use);
shows continuity since
Francis’ time, more about
the way of life than his
biography Spirituality of
Francis.
Part I, 1-25 biography; prt
2, 26-144 arranges
material according to
virtues; reworking adds
scripture, literary flare,
ends with prayer.
Ideological elaboration.
Recollections of brothers;
little reference to Pope;
organized around
Francis’ pursuit of Virtue
shows power of
baptismal grace thru life
for the church.
Florolegium of 1246, and
recent miracles
Completes the task
Thomas began in 1246
when he was asked to
finish the life of Francis.
Not a new commission,
but the completion of
task given in 1246
Nineteen chapters First miracles is the
foundation of the Order.
Second is the stigmata
which confirms the first.
Francis is conformed to
the body of the crucified.
55. Text Alternate titles Author Date
An Umbrian Coir
legend
UChL
pp.73-482
Unknown
A partisan of Elias
1253-1259
A letter on the passing
of Francis
pp.489-491
Encyclical letter of Elias
announcing the death of
Francis
After 1252? Attributed Elias or
someone in a position to
know about the
stigmata and
responsible to inform
others
Sources Purpose genre Structure Content
1C,LJS,2C,3C Description of the
stigmata and seems to
respond to questions
about its authenticity
Liturgical text Part one on last two
years of Fr’s life, focus
on the stigmata. Elias is
featured. Part two
describes 25
postmortem miracles.
Similar in imagery to
Gregory’s proclamation
and to thomas’ life, but
which came first?
To announce the death
of Francis and the
stigmata
Epistolary but with the
admonition for brother
priests to say three
masses and lay brothers
five Paters
Includes liturgical
prescriptions that
follow time of Umbrian
choir legend; images
rooted in Francis
literary tradition
56. Text Alternate titles Author Date
The major legend LM major of Francis Bonaventure wrote while
minister general after
completing constitutions of
Narbonne
1260-1263
The minor Legend
LMn
pp.684-717
Legenda Minor Bonaventure, or a secretary 1263 Redacted at the same
time as LMj: copies ready
for distribution at General
Chapter
Sources Purpose genre Structure Content
Synthesis of Thomas’ four
works, Julian of Speyer, L3C
& AC. Went to Assisi to
consult companions (Pro4)
Commissioned as “one good”
legend by Chapter of
Narbonne
Framework from the visible
to the invisible. Based on
theology of grace and
working of Spirit; 15 chapters
on life, virtue, death and
canonization. Part II contains
collection of miracles.
Apocalyptic structure
Historical and theological
construct of Francis’ life.
Places Francis within the
plan of God for history of the
church with cross at center.
LMj exclusively Reduces the LMj for use
in choir during the
octave of the feast of
Saint Francis
Liturgical text. Seven
chapters; each chapter
divided into nine lessons
Summary of LMj;
genrally follows the
order, but some
rearranging. Emphasizes
conformity to Christ.
57. Text Alternate titles Author Date
Sermons on Saint Francis
1-4 Srm
pp. 718-768
Bonaventure 10/1255
10/1262
10/1266
5/1267
10/1267
Sources Purpose genre Structure Content
Develops new insight
into persons in the
legends, meaning of
Francis to him
Preached on F’s feast and
commemoration of
transferal of body to
Basilica
Outlines of sermons
preached at the
University of Paris
Sermons deepen
Bonaventure’s biblical
images used in the
legends
58. Citizens who testify as witnesses to the stigmata . Encyclical letter of John
of Parma and Humbert of Romans, heads of the friars and Dominican preachers
defend their lifestyle as mendicants (1255). Leo writes in scriptures (1257-1260) to
the breviary – monastery. In an effort to settle internal differences, innocent IV
(Ordinem Vestrum 1245) made a second intervention giving permission to relax
Francis rule. Dominicans Barthelomew of Trent describes the marvels of Francis as
saints (1240-45), Constantine of Orviteo, writing at the time of Thomas second life,
tries to prove the miraculous origin of the Dominincans in the dream of Innocent in
which Dominic held up the church of the lateran. Gerard of Fracahat tells of the
meeting of Francis and Dominic (1257-60), Stephen of Burbon, saw how referend
Francis was to sinful priest, and hacopo de vorgine includes Frances in his famous
of Golden legend of saints (1255-1267). Other chroniclers of History mention
Francis: Philipi Mousket includes Francis stigmata (1238-43), Passion of San
Verocundio, Benidectine, reports to eye witness events, Thomas of Split (1250-65)
tells of hearing Francis preach, richer of sense (1255-1264), Benedictine, describes
the rise of mendicant order as do the monastic Annals of Santa Guistina (1260-
1270), Endes of Chateauroux (1262) preach about his love of Francis.
![Text Alternate titles Author date
The legend of three
companions
(includes introductory
letter that doesn’t describe
what follows)
L3C
pp.34-58
L3S
3 Soc
Letter identifies
compilers, as Leo, Angelo
and Rufino; style
indicates different writers.
Rubrics/letter claims L3C
not to be a legend but
“field of flowers.”letter
doesn’t fit text and may
have been added to give
legend authority.
1241-1247 for comp. of par
1-67; letter introduces
work after Aug 1246.
Sabattier’s defense in 1901
of L3C began “the
Franciscan question”about
authencity, author, and
date of this work. After
2C?
Sources Purpose Genre Structure content
had personal experience
of Francis; drew 1/3 from
1C, 1/3 from AP quoted
verbatim; 1/3 from
unknown source. Story
linked to Assisi and living
memories of those who
were eye witnesses.
The Assisi legend shows
Francis as person linked
to local town but known
as saint beyond Assisi;
could be reaction to
1C[Manselli] 1244
Cresentius of Jesi called
for written memories to be
sent in to minister general.
Chapters I-XVI chronicles
F’s conversion, the
establishment of
fraternity and its
development to the
confirmation of Rule by
Honorius in 1223. Chapter
XVII-XVIII focus on death
and canonization in
Assisi. Historical gap
between 1223-1226.
Focus on Francis and
primitive fraternity.
Intends to return to vision
of founder. Centers on
Assisi and major events in
Francis’ life. No attention
given to miracles.
Stigmata described
without great attention.](https://image.slidesharecdn.com/familiarizationofthenewomnibus1-250427130347-45caf1d5/85/FAMILIARIZATION-OF-THE-NEW-OMNIBUS-1-ppt-52-320.jpg)
