SAINT ELIZABETH OF HUNGARY
(1207-2007)
 |
Letter
of the Minister General and TOR General Council
to all the Franciscan
Brothers and Sisters
of the Third Order Regular
|
T ERTIUS
ORDO
REGULARIS
SANCTI
FRANCISCI
MINISTER
GENERALIS
Prot. No. 23-2005
PREPARATION FOR THE 8 TH
CENTENNIAL OF THE BIRTH OF SAINT
ELIZABETH OF HUNGARY (1207-2007)
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 8 th
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 8 th
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 13 th
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 13 th
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 17 th
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.
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 8 th
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 Fr. Michael J. Higgins, TOR
Minister General Vicar General
Fr. Corpus Izquierdo Barrero, TOR Fr. Matthew
Puthenparambil, TOR
1 st
General Councilor and Secretary General General Councilor
Fr. Fernando Scocca, TOR Fr. Mark Fernando, TOR
General Councilor 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 Level
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.
Continue
| TOP OF PAGE | |
