Letter of the Minister General and General Council to all the
Friars and Sisters of the Third Order Regular
SPIRITUAL INHERITANCE OF SAINT ELIZABETH FRANCISCAN PATRON
Dearest Brothers and Sisters: As we mentioned in our last letter, we
would like to begin a spiritual preparation for the celebration of
the 8th Centennial of the birth of Saint Elizabeth of Hungary, one
of the Patrons of our Order.
This preparation will last two years during which we would like
to involve every part of our Order - beginning with our
fraternities, parishes,
colleges, and every other apostolate in which we are involved. We
trust that, with the help of the Lord, this celebration will
encourage a spiritual renewal in the Order based on the spirituality
of evangelical conversion and on the works of mercy which were so
dear to our holy Patron.
Introduction
The 8th Centennial of the birth of Saint Elizabeth of Hungary
(1207-2007) is especially important to the Franciscan movement that
considers her one of the first spiritual daughters of Saint Francis
and an exemplary figure of apostolic charity.
Without entering into the merits of a number of scholarly questions
regarding the life of the Saint, we are convinced that she is a
profound example of Franciscan spirituality. This is clearly shown
in the many Franciscan initiatives over the past 800 years that have
found their inspiration in the life and example of Saint Elizabeth.
Pope John Paul II, of holy memory, referring both to Franciscan
tradition and to historical research, has identified Elizabeth as "Sancti
Francisci Assisiensis�aemula" (a follower of St. Francis of Assisi)
- (John Paul II, Letter to the Bishop of Fulda for the 750th
Anniversary of the Death of Saint Elizabeth, in Osservatori Romano,
September 9, 1981).
Following the example of the Holy Father, and without being caught
up in inconsistencies and questions which would be totally foreign
to the mentality of her time in history, we can count Saint
Elizabeth as a member of the group of men and women who "lived in
their own homes" and who were considered penitents. These groups,
gathered together into fraternities, spread rapidly throughout
Europe in the 13th century - especially through the work of
Franciscans.
This spiritual awakening, the fruit of the charismatic spirit of
Saint Francis of Assisi, became codified in official documentation
even from the beginning of the movement.
Specifically, this deals with Franciscan "tertiary" life - that
project which was primarily directed towards society and the
world of
the laity - and which was identified in the documentation of the
day in various ways: Order of Penance, Third Order of Saint Francis,
Third Order Secular and Regular, and Order of Franciscan Seculars
(now known as the Secular Franciscan Order).
I. Saint Elizabeth and the Franciscans
Jordan of Giano informs us that the first contact that Elizabeth had
with the Franciscans was with the friars who were sent to Germany as
part of the second mission to the country after the Chapter of 1221
in Assisi. We know that the first mission in 1217 resulted in
failure and that the second one was fruitful and successful.
Friar Jordan, whose memoirs were dictated around 1262, recounts that
Saint Elizabeth's first spiritual director was a Friar Minor by the
name of Ruggero (R�diger).
He reports that, in a similar manner
(Friar Cesario) received a layman into the Order - whose name was
Ruggero - who later became the Guardian of Halberstad. He was also
the teacher of the spiritual life for Saint Elizabeth and taught her
to watch over her chastity, humility, and patience and to be
assiduously devoted to the works of mercy. (Jordan of Giano,
Chronicles, 25)
Elizabeth's next spiritual director, the preacher of the cross
Conrad of Marburg, also played an important role in the formation of
the Saint. However, this does not obscure the Franciscan influence
she received at the beginning of her spiritual awakening. In the
Church of St. Carterina in Eisenach and in the presence of Conrad of
Marburg, Elizabeth renounced her own will in 1226 and dedicated
herself to perpetual chastity should she survive her husband.
All of the ancient biographical sources (Cistercian, Dominican, and
Franciscan) are based on a common depiction of a public gesture of
"conversion" on the part of Elizabeth. They relate that after she
became a widow upon the death of her husband in 1227, Louis of
Turingia, she dedicated herself "ad summam tendens perfectionem"
("to reaching the highest summit of perfection") in the Franciscan
church in Marburg - where she herself had invited the Friars Minor.
On March 24, 1228, Elizabeth placed her hands on the altar - which
had been uncovered for Holy Friday - and renounced worldly vanities
and "et aliis quae Salvator in Evangelio consulit relinquenda"
("those things that the Lord advises to abandon in the Gospels").
The early sources also point out that she adopted "grey colored"
clothing for herself and her companions that was similar to the
color worn by the Friars Minor.
This public gesture of renouncing the world and adopting a
distinctive dress appears to be a
true "religious profession" pronounced in a Franciscan oratory.
From the same sources we know that, through the instruction of the
friars, Elizabeth knew enough about Saint Francis of Assisi that she
wished to dedicate a hospital to him - and used the proceeds from
her own dowry for the project.
When Elizabeth was forced to leave Wartburg due to family
difficulties she met with the Friars Minor and invited them to join
her in the singing of the Te Deum.
We also know that she was not ashamed to work with her hands and
spun wool to make cloth with which she made clothes for the poor and
habits for the Franciscan friars.
A unique testimony to the life of the Saint is provided by a gilded
bronze reliquary that is preserved in a church dedicated to her
memory. The reliquary dates to between 1235 and 1945. One of the
beautiful reliefs shows Elizabeth wearing a Franciscan cord and
distributing bread to the poor.
Two windows in the same church in Marburg which date to around 1250
depict in a symmetrical way Saint Francis crowned by Jesus Christ
and Saint Elizabeth crowned by the Virgin Mary.
Among many other sources that witness to the Franciscan spiritually
of Elizabeth is one written by an anonymous Franciscan at the end of
the 13th century (cf. Pieper, L. A new Life of St. Elizabeth of
Hungary: The Anonymous Franciscan in AFH 93, 2002, pp. 54-56).
We have a variety of solid historical sources that confirm the
tradition that numbers Saint Elizabeth among the Franciscan
penitents and which attest to the veneration she is given as one of
the Patrons of the Third Order of Saint Francis.
II. In the world, but not of the world
From her earliest childhood Elizabeth was part of a noble family and
lived a privileged life. As was the custom at that time, when she
was four years old she was promised in marriage to a nobleman and
moved from into the house of her future husband in Turingia.
As she grew her natural goodness was fortified by the Christian
spirit in the noble house which welcomed her with open arms.
However, one of the greatest influences in her spiritual formation
came from the preaching of the first Franciscans who, as we
mentioned above, had arrived on German soil as part of the second
attempt of the friars to establish a presence in the country.
It is easy to see the action of Jesus Christ in the attention that
Elizabeth so lovingly gave to the poor and the sick - and especially
to lepers. Her sensitivity above all shows that her whole life as a
noblewoman, wife, mother, and widow was suffused with a Franciscan
spirituality that constantly challenged her to be "in the world, but
not of the world."
In a very real way Elizabeth incarnates the meaning of what lay
spirituality is all about.
Even under the direction of the austere Conrad, Elizabeth's
femininity, affectivity, and conjugal love was strengthened and
fortified. Her manifestations of affection for her husband, Louis,
when he returned long trips - and especially on the occasion of his
death - are very touching. Her generous spirit is shown in her care
and devotion to the Franciscan friars when she helped them find a
place to live and work in Marburg.
Elizabeth's tender love is also demonstrated in her desire to serve
Christ present in the poor. This is shown so beautifully in the
episode of the leper who was experiencing terrible sufferings and
who seemed to be miraculously
transformed into a kind of living crucifix in the presence of a
gathering of his grieving relatives.
The famous incident of the bread that Elizabeth was carrying to the
poor that was changed into roses has become a classic in European
culture and the subject of many works of art.
III. At the dawn of the active life for women and laity
With Saint Elizabeth we find ourselves at the dawn of the active
apostolic life for women and for laity in general in the Church.
We know that in her time women were primarily given recognition by
society as wives or as consecrated religious in the cloister. The
time of active apostolic life for women had not yet arrived or
matured. However, in Elizabeth we see the possibility of this way of
life both before the death of her husband and later in her life as a
widow.
Through her spiritual director, Conrad, Elizabeth was encouraged to
embrace the life of enclosure as Clare had done in Assisi, but she
decided that she was not called to this way of life.
The opportunity of active apostolates for the laity - both for men
and women - was confirmed and encouraged by the rule for the
Franciscan Third Order, inspired by Saint Francis, and elaborated by
Cardinal Ugolino (the Cardinal Protector of the Order) for men and
women who were "living in their own homes."
Pope Nicholas IV, the first Franciscan pope, expanded the contents
of the Memoriale propositi (1221) that was given to the Third Order
by Cardinal Ugolino and on August 18, 1289, gave the Rule Supra
montem to the Franciscan penitents - those men and women who were
living in their own homes and who desired to live a life of
evangelical conversion and to engage in works of mercy.
Throughout this time the Rule of
the Third Order had already codified the apostolate of the laity and
consolidated it in the heart of the Church as an "Order." It also
raised the dignity of the laity and highlights that both lay men and
women are coworkers in the apostolic outreach of the Church.
Through Elizabeth - woman, spouse, mother, and apostle to the poor -
we also see what the characteristics of Franciscan lay life really
are. The building of the hospital dedicated to Saint Francis also
brings these characteristics into high relief.
The active apostolate, in particular the active apostolate for
women, was organized in the milieu of the Order of Penance
enlightened and guided by Saint Francis. From this movement the
fraternities of the Third Order Secular and Third Order Regular were
born along with a wide variety of tertiary congregations. All of
these groups testify to the vitality of the daily vocation of
Franciscan life both in religious institutes and in the homes and
workplaces of secular Franciscans throughout the world.
IV. Passion for Christ, compassion for the poor
After the death of her husband and faced with a difficult family
situation Elizabeth became more and more aware of the precariousness
of life and the reality of poverty. These experiences increased her
admiration for Jesus Christ and awakened in her a deeper desire to
identify herself more closely to Him.
"If you wish to be with me, I will be with you, I never wish to
be separated from you," says the Lord (Anonimo di Zwttel, in AFH
2, 1909, 255). Following the example of Christ,
Elizabeth loved to emulate the gestures of the Lord such as
washing the feet of the poor on Holy Thursday. She also loved to
dress poorly and to make prayerful pilgrimages. We have already
recalled the incidents with the leper and the bread that was
changed into roses. All of these events testify to the profound
spiritual life of the Saint.
As for Saint Francis, the sufferings of every man and every woman
became a sacrament of the presence of the crucified and risen Christ
for Elizabeth. To wash and clothe the poor was to wash and clothe
Christ Himself.
Elizabeth's dedication to works of mercy appear as spontaneous
expressions of her personality - the result not of an ascetic duty
or exercise, but as outward expressions of an deep inner love for
Christ. We should not forget that her external works were fruits of
a profound contemplative spirit.
V. The Franciscan "patronage" of Saint Elizabeth
From the earliest period of the development of the Third Order of
Penance the intuitive spirit of numerous founders of tertiary
congregations of both men and women - who were attracted by the
spirit of Saint Francis - have chosen Saint Elizabeth as an
inspiration and patron for their
institutes and, following her example, have dedicated their groups
to evangelical conversion and works of mercy.
Juridically this Franciscan "patronage" was recognized late in the
development of the Third Order - approximately in the 17th century-
even though our devotion to the Saint of charity dates back to the
13th century. A similar situation occurred when Sts. Peter and Paul
were recognized as the patrons of Rome relatively late in history
even though they had been venerated in the city for centuries. For
example, the "TOR Rule" of Friar Bonaventure da Vicenza (1549)
mentions Saint Elizabeth immediately after Saint Francis and Saint
Louis of France (Bonaventura da Vicenza, Generalia Statuta, c. XV,
Venezia, 1551, p.17).
Following the ancient tradition of the Franciscan Third Order it
seems better to recognize Saint Elizabeth as the patron and
inspiration of the Order than it is to search for written "proof" of
her profession or for an "official" juridical act that designates
her as the patron of the Order.
VI. Franciscan religious and faithful laity for the Gospel
The centennial of the birth of Saint Elizabeth of Hungary that we
are preparing to celebrate is a propitious occasion for all those
who belong to the Third Order of Saint Francis - both religious and
secular - to deepen their awareness of their own proper charism and
spirituality based on evangelical conversion and works of mercy.
In a very real way Elizabeth confirms that the union of
contemplation and action is indeed possible - or, as one of the
early legends points out, "there is no need to embrace the spirit of
Mary by first putting off the spirit of Martha." Fidelity to
listening to the word of God and involvement in the temporal realm
are not necessarily mutually exclusive.
This is the spiritual inheritance of our Saint and Patron who is so
dear to Christians. Even though she was pushed aside during the
Protestant reformation in much of Europe, Elizabeth can be seen as a
sign of reconciliation among Christians of different confessions who
are once again being attracted to the first magnificent Church which
was erected in her honor and which is the custodian of her memory.
Conclusion
At the conclusion of the letter we would like to concretely involve
all the provinces, vice provinces, and delegations in the Order in
the wonderful event of the celebration of the 8th Centennial of the
birth of Saint Elizabeth of Hungary.
In the meeting of the four Franciscan Ministers General on October
4, 2004, in our Friary of St. Anthony in Assisi, it was decided that
an inter-Franciscan commission needs to be formed that would prepare
the celebration of the conclusion of the centennial year in Assisi
in September of 2007. It was also decided that the spiritual and
pastoral preparation and celebration of the centennial over the next
two years would not only be the responsibility of our own Order -
but would involve all the male and female congregations that profess
the TOR Rule as well as the Secular Franciscan Order.
In particular, the scope of this letter is to help sensitive the
members of our Order regarding the human and spiritual richness of
our Patron, Saint Elizabeth.
We would like to leave you with these recommendations:
1. All the Ministers Provincials are asked to form a Commission in
order to establish a program to celebrate the centennial during the
next two years on regional and local levels.
2. Before the celebration of Christmas, 2005, the Ministers
Provincial are asked to send the names of the friars who are members
of the various provincial commissions "For the Centennial of Saint
Elizabeth" to the Minister General. These friars will be able to
help us discern the best suggestions for a spiritual renewal in the
Order based on the example and inspiration of Saint Elizabeth.
3. Please keep in mind the practical suggestions for the celebration
of this important centennial that are found at the end of this
letter.
We implore the Holy Spirit to help us take advantage of this event
in order to reflect on our origins and to live our charism with
renewed joy and energy in the Third Millennium.
Given in Rome at the Friary of Sts. Cosmas and Damian
May 15, 2005, Solemnity of Pentecost
Fr. Ilija Zivkovic, TOR
Minister General
Fr. Michael J. Higgins, TOR
Vicar General
Fr. Corpus Izquierdo Barrero, TOR
1st General Councilor and Secretary General
Fr. Matthew Puthenparambil, TOR
General Councilor
Fr. Fernando Scocca, TOR
General Councilor
Fr. Mark Fernando, TOR
General Councilor
PRACTICAL INDICATIONS FOR THE CELEBRATION OF THE EIGHTH
CENTENNIAL OF THE BIRTH OF SAINT ELIZABETH
1. Theological - Spiritual Level 1.1 Study Week on the spirituality of Saint Elizabeth 1.1.1 Theological-spiritual dimension of the Third Order (1st
and 2nd Letters to the Faithful, Memoriale propositi, Rules of the
Order). 1.1.2 Elizabeth of Hungary in the development and history of
the Third Order Regular and Secular Franciscan Order. New
perspectives for the laity in the Church. 1.1.3 The reality and challenges of a spirituality of mercy.
1.1.4 Study of the life of the "Third Order Family: secular
and religious" 1.2 Development of a liturgy and proper prayers for Saint
Elizabeth 1.3. Study of the historical times and spiritual journey of
the Saint. 2. Pastoral - Vocational Livel
2.1 Encounters of pastoral councils in our parishes and the
elaboration of some pastoral initiatives for our "Franciscan
parishes." 2.2 Meetings of friars charged with the animation and/or
assistance to various groups in the Order and those associated with
the Order (TOR fraternities, the SFO, campus ministers, ecclesial
movements, etc�) and the development of some pastoral initiatives
based on the "Franciscan character" of our apostolates. 2.3 Meetings among the "friends and benefactors of the Order"
and the development of criteria for our common work and
collaboration. 2.4 Meetings of those involved in social work and works of
mercy and the elaboration of guidelines based on the spirituality of
mercy. 2.5 Meetings of formators of the Provinces and of the
Inter-Provincial TOR Conferences.
CONVENTO DEI SS.COSMA E DAMIANO - VIA DEI FORI IMPERIALI, 1 - 00186
ROMA - ITALIA
TEL. (+39) 06.6920441 - FAX. (+39) 06.6784790
