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
|
TERTIUS ORDO REGULARIS SANCTI FRANCISCI
MINISTER GENERALIS
Prot. 47/2007
Letter of the Minister General
and General Council
to all the Brothers and Sisters
of the Third Regular Order of Saint Francis
on the occasion of the Solemnity of St. Elizabeth of Hungary, 2007
SAINT ELIZABETH OF HUNGARY
PATRON SAINT of the TOR and SFO
On November 17th of this year the Church celebrates the 800th
Anniversary of the birth of St. Elizabeth of Hungary, one of the first
of many saints whose lives were shaped by the example and spirituality
of St. Francis of Assisi. As one way to celebrate the event and to
encourage reflection on meditation on the place of St. Elizabeth in the
Franciscan family we would like to share a reflection on why St.
Elizabeth is identified as one of the Patron Saints of the Order.
In the past there has been some discussion as to whether St. Elizabeth
was an �official� member of the Third Order of St. Francis. Recent
scholarship, involving careful investigation of the 13th century
sources, clearly affirms the fact that she was indeed a Franciscan in
every sense of the word - spiritually, canonically, and intentionally -
and that she can truly be numbered among Franciscan tertiaries.a
Now the discussion seems to be focused on whether St. Elizabeth was
associated with the Franciscan family more as a secular or as a
religious. Even today, as we celebrate the eighth centenary of her
birth, the Secular Franciscan Order pays special attention to her
secularity while the brothers and sisters of the Third Order Regular
highlight that the sources point out that she was gradually moving
closer and closer to religious life in her later years. A case can be
made for both positions: as a wife and mother she embraced a Franciscan
way of life and as a widow she dressed in a �poor habit� and made a
profession of vows - always under the direction and tutelage of the
Friars Minor.
a Cf. Lori Pieper, St. Elizabeth
and the Franciscan Tradition, (Doctoral Dissertation, New York: Fordham
University, 2002).
However this argument
resolves itself, it is important to point out that it would be a
disservice to St. Elizabeth to apply our modern understanding and
structures of secular and religious life to the Saint. The juridical and
canonical structures of the Third Order, both in its secular and
religious expressions, were evolving during Elizabeth�s life and were
not clearly delineated until long after her death. However, it is safe
to say that both the Secular Franciscan Order and the Third Order
Regular see and appreciate in the Saint what tertiary Franciscans -
secular and religious - strive to emulate: a woman so deeply in love
with her Lord and her Church, and so open and willing to follow the
Divine will, that she exemplifies everything it means to be a Franciscan
penitent. It thus makes supreme sense that she is recognized and honored
as one of the patron saints of the SFO and the various expressions of
the TOR.
Patron Saints
The Catechism of the Catholic Church makes it very clear that the dogma
of the Communion of Saints is an essential aspect of our Catholic faith.
Referring to this belief it states:
The witnesses who have preceded us into the kingdom, especially those
whom the Church recognizes as saints, share in the living tradition of
prayer by the example of their lives, the transmission of their
writings, and their prayer today. They contemplate God, praise him and
constantly care for those whom they have left on earth. When they
entered into the joy of their Master, they were �put in charge of many
things.� Their intercession is their most exalted service to God�s plan.
We can and should ask them to intercede for us and for the whole world.b
Among the �many things�c that this paragraph mentions that
the saints are asked to do is to �contemplate God, praise him and
constantly care for those they have left on earth.� The Catechism also
points out that they are examples of faith, intercessors before God, and
protectors of the faithful. It is in these roles that they are
justifiably referred to as �patron saints.� After all, �their
intercession is their most exalted service to God�s plan.�
The concept of patron saints is founded on the dogma of the Communion of
Saints and on the Pauline doctrine of the Mystical Body of Christ.
Individual patron saints are those who �through ancient tradition or
through legitimate election are venerated with a particular cult by the
clergy and people of a location, as special protectors and advocates
before God.�d Bugini points out that the first mention of
patron saints dates back to a text from the second century in which Sts.
Peter and Paul are referred to as �great patrons� and friends of our
b Catechism of the Catholic
Church, 2nd edition (1997), paragraph 2863 available from the Vatican
web site at
http://www.vatican.va/archive/catechism/p4s1c2a3.htm.
c The Catechism here references
Mt 25:21 and the parable of the talents in which a master praises his
faithful servant by stating, �Well done, my good and faithful servant.
Since you were faithful in small matters, I will give you great
responsibilities.�
d Annibale Bugini, �Patrono,� in
Enciclopedia Cattolica, vol. IX, (Citt� del Vaticano: Casa Editrice G.C.
Sansoni, Firenze, 1952), p. 983.
2
BASILICA DEI SANTI COSMA E DAMIANO -VIA
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Lord Jesus Christ.�e
The author also points out that Pope Leo I (440-461) invoked their
intercession along with that of St. Lawrence, another famous martyr, as
he struggled to save Rome from the onslaught of Attila the Hun in 452
and that by the end of the 6th century the two saints were revered as
the patron saints and special protectors of the city. By this time the
collection of the relics of many saints and the custom of setting aside
special days to remember their examples and request their aid and
intercession was also widespread. Through the years various saints have
been revered as having a special connection or importance for specific
churches, cities or towns, occupations, and just about any human
interest.f
The more well-known Franciscan patron saints include St. Francis who,
among other things, is universally revered as the patron saint of the
environment; St. Clare who has the dubious honor of being the patron
saint of television; and, St. Anthony who is constantly invoked as the
patron saint of those who are in search of lost articles. Even St.
Francis recognized the importance of patron saints and placed his Order
under the protection of the Blessed Virgin Mary. Celano points out that
the Saint, �embraced the Mother of Jesus with inexpressible love, since
she made the Lord of Majesty a brother to us. He honored her with his
own Praises, poured out prayers to her, and offered her his love in a
way that no human tongue can express. But what gives us greatest joy is
that he appointed her the Advocate of the Order, and placed under her
wings the sons he left behind, that she might protect and cherish them
to the end.� (2C 198) Following the example of St. Francis, the
Blessed Virgin Mary maintains a special place of honor and reverence in
the Franciscan family and is revered as its principle Advocate and
Patron.
St. Louis and St. Elizabeth: Patron Saints of the SFO and
TOR
In addition to Our Lady, the Secular
Franciscan Order and Third Order Regular look to and honor St. Louis of
France and St. Elizabeth of Hungary as their special patrons. The first
chapter of the TOR Constitutions is found under Title I, �Our Identity,�
and is entitled �The Charism of the Third Order Regular of Saint
Francis.� It recognizes that the Order finds its �historical and
spiritual origins in the ancient Order of Penance, the penitential
movements and in Saint Francis of Assisi� (Art. 1) and also points out
that it is �united in a special way with the other institutes which
profess the same Rule as well as with the Secular Franciscan Order�
(Art. 5). The chapter concludes by stating that, the �Third Order
Regular of Saint Francis is placed under the protection of the
Immaculate Virgin Mary, its heavenly patron. The friars also venerate as
their patrons, Saint Louis, King of France, and Saint Elizabeth of
Hungary� (Art. 6). The Ritual of the SFO highlights a similar reverence
to the
e Ibid. p. 983. Bugini here
references the text Passio sanctorum Petri et Pauli (Passion of Saints
Peter and Paul) a pious account of the martyrdom of the two saints
attributed to Pseudo-Marcellus.
f
Cf. the �Patron Saints Index� at
http://www.catholic-forum.com/saints/patron00.htm for a detailed list of
patron saints in English.
Saints in the section entitled
�Profession in the Secular Franciscan Order: Within the Mass.� Section
20 points out that when the profession to the SFO is made as part of a
Eucharistic celebration, �the Mass formula to be used may correspond to
the liturgy of the day; or, if the rubrics permit, the votive Mass of
St. Francis or of St. Louis King or St. Elizabeth of Hungary may also be
chosen.�
The reverence that both the SFO and TOR give to St. Louis and St.
Elizabeth as patron saints dates back many centuries. In this the two
Orders follow Bugini�s insight that �through ancient tradition or
through legitimate election� the saints have been �venerated with a
particular cult� by the brothers and sisters of the Secular Franciscan
Order and the Third Order Regular and honored as their �special
protectors and advocates before God.� It is safe to say that the
tradition of honoring both St. Louis and St. Elizabeth by Franciscan
tertiaries has been an integral part of the fabric of the mentality and
self understanding of the Third Order from the time that the Saints were
canonized. St. Elizabeth was canonized by Pope Gregory IX on May 27,
1235, in the Church of Dominic in Perugia.g It is interesting to note
that she was third person associated with the Franciscan movement to be
canonized by this pontiff - St. Francis was canonized by Gregory IX in
in 1228 and St. Anthony of Padua was canonized in 1232. Her cult rapidly
took root in the Franciscan family and she was readily received by the
Third Order as one of its own.
For his part, St. Louis was recognized and honored by Franciscans even
before his death. It is doubtful that he was a member of the Third Order
of St. Francis, but his love and support of the Franciscan family - and
other mendicant groups, including the Dominicans - is unquestioned. In
recognition of their deep respect for the King, and in recognition for
all that he had done for the Order, the Friars Minor considered him to
be an honorary member. In recognition of this, during the General
Chapter at Narbonne in 1260 St. Bonaventure proposed that suffrages for
the King be celebrated by the Order on a yearly basis. The proposal was
approved by the Order at the General Chapter of 1263 in Padua.h During
this whole process Louis was still alive! St. Louis died in 1270 and was
canonized on August 11, 1297. The only other people to receive a similar
honor in the 13th century from the Friars Minor - after their deaths -
were Popes, including Innocent III, Gregory IX, Alexander IV, Martin IV,
Nicholas III, and Nicholas IV.
The importance that the two saints enjoyed in the Third Order - and in
the whole Franciscan family - can also be found in the loving way they
have been portrayed in art, celebrated in prayer, honored in song and
story, and included in the official legislation of the Orders even in
the early centuries of the Franciscan movement. It beyond the scope of
this short reflection to give a complete list of all these references,
the following are presented as examples of this vast material:
�
The Breviary of the Roman Curia was adopted by the Friars
Minor in 1223 and became the official prayer of the Order by 1230.
During the next 70 years the
g The text of the Papal Bull of
canonization, Gloriosus in Maiestate, can be found in Lino Temperini,
Santa Elisabetta d�Ungheria secondo le fonti storiche (Roma, Editrice
Francescanum, 2006) pp. 78-81.
h Cf. Gabriele Andreozzi,
Elisabetta e Ludovico: I santi patroni del Terzo Ordine di San Francisco
(Roma, Editrice Francescanum, 1996), p. 60.
Order introduced only 5 saints to the calendar of saints listed in this
breviary: St. Francis, St. Anthony of Padua, St. Elizabeth, St. Clare,
and St. Louis.i
�
Simone Martini (1284-1344) portrays St. Elizabeth standing
next to St. Clarej and St. Louis standing opposite of St.
Francis and next to St. Louis of Toulousek in the Lower Basilica of St.
Francis. It is interesting to point out that St. Louis of Toulouse was a
nephew of St Louis and of Mary of Hungary whose great-aunt was Saint
Elizabeth.
� In 1495 the Renaissance artist Filippino Lippi (1457 - 1504)
left an unfinished painting of St. Francis handing St. Louis and St.
Elizabeth copies of the Rule of the Third Order.l
� By the early 15th century Franciscan breviaries and
lectionaries contain the texts for the celebration of the feasts of St.
Louis and St. Elizabeth.m
�
The first text of Constitutions of the Third Order Regular,
which dates to 1475, directs the friars of the Order to celebrate
Morning and Evening Prayer in honor of Sts. Peter and Paul, St. Francis,
St. Louis, and St. Elizabeth.n
�
A calendar of saints for the Third Order published in Parma in
1648 specifically identify St. Louis and St. Elizabeth as patrons of the
Order and state that their feast days are to be celebrated as first
class (primae classis) feasts each with its proper octave.o
�
The Basilica of Sts. Cosmas and Damian in Rome, which has been
the home of the Minister General and General Council of the Third Order
Regular since the early part of the 16th century, hosts a series of
frescoes that date to the middle of the 17th century honoring the male
and female saints and blesseds of the Third Order. The procession of the
lunettes of the male members concludes with a life-sized image of St.
Louis and those of the female members conclude with one of St.
Elizabeth.
�
Misericors dei filius, the Rule given to the then Third Order
Secular in 1883 by Pope Leo XIII, grants a plenary indulgence to members
of the Order who go to Confession and receive the Eucharist on special
days including the one honoring �Louis, King of the Gauls, the heavenly
Patron of the members of the Third Order on the 25th day of August (and)
of Elizabeth of Hungary on the 19th day of November�p
�
The legislation of the Third Order Regular and the Secular
Franciscan Order make special mention of the Saints.
i Fulvio Rampazzo, �Lineamenti di
liturgia francescana: Indagine storica sullo sviluppo del santorale
francescano,� Laurentianum 40:3 (1999), p. 511. An English translation
of this article can be found in �Fundamental Elements of Franciscan
Liturgy: Inquiry on the Development of the Franciscan Calendar of
Saints,� Greyfriar�s Review 14:3 (2000), pp. 277-294.
j
http://www.thais.com/speciali/assisi/SimoneMartini/hi_res/scheda_13.html.
k
http://www.thais.it/speciali/assisi/SimoneMartini/hi_res/scheda_12.html.
l Cf. Lino Temperini, Frate
Francesco: A Tutti i Suoi Fedeli, (Roma, Editrice Francescanum, 1987)
cover design and explanation on p. 4.
m Andreozzi, Elisabetta e
Ludovico, pp. 60-66.
n Ibid., p. 68.
o Gabriele Andreozzi, Elisabetta
e Ludovico, p. 70.
p Misericors dei filius, The
Index of Indulgences and Privileges: Chapter I, On Plenary Indulgences,
VIII and IX.
St. Elizabeth of Hungary: Franciscan Penitent and Model of Faith
The previous section of this reflection has deliberately dealt with both
St. Louis and St. Elizabeth. This is entirely proper since the two
saints have had such a long intertwined history with the Orders.
However, it is also important to point out that St. Elizabeth stands out
in her own right as a Franciscan penitent and as a saint who has a lot
to teach us all about how to live a more vibrant Franciscan and
spiritual life.
An attentive reading of the 13th century sources of the life of St.
Elizabeth reveals her to be a woman who was always open to the will of
God and always willing to follow it. In her childhood she was obedient
to her family in Hungary and to her new family in Germany where she grew
up with her future husband, Ludwig. As a married woman she was happy and
willingly obedient to her marriage vows and to the loving relationship
she had with her husband and her three children. It is also clear that
she tried to be obedient to her spiritual director, Conrad, and to the
friars whose example and teaching became ever more central in her life.
After the death of her husband, her expulsion from her home, and the
loss of her children she remained open and responsive to the Divine will
and became even more prayerful and more devoted to the poor and sick.
During the course of her whole short life she showed herself to be a
penitent in the full sense of the word - that is, a person who much like
Our Lady was always willing to freely and completely give her fiat to
the Divine will and word of God, even in dark and confusing times.
This portrait of St. Elizabeth is confirmed by Pope Gregory IX who, even
though he never makes reference to her connection with the Franciscan
family, presents her as a model of the penitential life. Andreozzi
points out that in 1235 in a bull entitled Iesus Filius the Holy Father
exalts the following penitential virtues of the saint: her love of
penance, her spiritual poverty, her hatred of sin, her dedication to
works of mercy, her love for justice and peace, and her patience in the
face of hardship and suffering.q He also states that, �it is
certain that Elizabeth, in her humility, believed herself to be nothing
other than one of many people who, in the words of Gregory IX, �wish to
prepare for eternal salvation by leaving worldly vanities by deciding to
do penance with a contrite heart and a humble spirit� first in her own
home and then elsewhere in service to the poor and sick� She
demonstrates a love that is not closed in on itself, but one that is
illuminated from above and open to humble people; to the hungry and the
sick with whom she wished to be mother and sister while participating in
their suffering and personally trying to alleviate it. She burnt herself
out like a meteor at only 24 years of age - but she left an indelible
memory. The Church proclaimed her virtue, the faithful ran to her tomb
and obtained prodigious graces, the Friars Minor honored her along with
St. Francis and St. Anthony, and the penitents venerated her as their
example and patron.�r
q Andreozzi, Elisabetta e
Ludovico, p. 20.
r Ibid., pp. 40-41.
St. Elizabeth continues to
inspire Franciscan men and women today by her example of prayer, ongoing
conversion, humility, and poverty - the key virtues of the penitential
life. The many letters, articles, books, and studies that the 8th
centenary of her birth has inspired provide an eloquent testimony of her
relevance to the world of the 21st century. This affirmation is echoed
in a recent letter sent to all the brothers and sisters of the SFO by
the Minister General of the Order, Encarnaci�n del Pozo, and the members
of the CIOFS Presidency.
The life of our holy patroness and her Franciscan spirit provides an
inspiring example for us to imitate. Elizabeth challenges us, by living
our secular and Franciscan identity, to offer our lives, in response to
the signs of our time, with a continuous spirit of conversion and moved
to give an active response to the requirements of our Rule (4) to �go
from Gospel to life and life to Gospel.�
We are further challenged to create
bonds of friendship and mutual understanding in a world filled with
indifference and where the weak are often mistreated, so that the values
of our own vocation may shine with a new light in our daily lives. We,
your brothers and sisters of the CIOFS Presidency, invite you to share
with us in celebrating the life of St. Elizabeth by deepening our
understanding and appreciation for her and by engaging in a reflection
on her life and spirituality.s
Conclusion
A
well respected Franciscan historian searched in vain to find an official
document from the early centuries of the Franciscan movement in which
St. Elizabeth and St. Louis are clearly identified as patron saints of
the Third Order Regular and the Secular Franciscan Order. To his
surprise the search turned up nothing and he declared that the saints
were only accepted as patrons of the Orders at the middle of the 18th
century.t The missing element in this historian�s study is
that popular devotion and reverence of saints are not often written down
in official documents - they grow out of a sense of connection and a
desire to emulate and honor. It is clear that for centuries both St.
Elizabeth and St. Louis have been seen and appreciated by the brothers
and sisters of the SFO and TOR as Saints who clearly manifest what the
Franciscan tertiary life is all about. Both of them in their own way
demonstrate the five elements of penance that St. Francis encouraged the
penitents to embrace: love of God, love of neighbor, hatred of sin,
reception of the Eucharist, and lives that produce �worthy fruits of
penance� (1LtF 1-4). One would search in vain to find better examples of
the Franciscan tertiary life - or better patron saints!
This reflection highlights the fact that St. Elizabeth has been an
important figure in the Franciscan family since the early 13th century.
Along with St. Louis she has been honored as a patron saint of the
Secular Franciscan Order and Third Order Regular for hundreds of years.
Her example and role as patron are as valid today as they ever were.
Given the situation in
s Letter sent to �All the
brothers and sisters of the Secular Franciscan Order,� on the occasion
of the Feast of theEpiphany, 2007; cf. http://www.ciofs.org/sfo.htm.
t Servus Gieben, �I patroni
dell�Ordine della penitenza,� Collectania Francescana 43:1-3 (1972), pp.
229-245.
the modern world, perhaps we need her
intercession, protection, and witness of gentle love more than ever. Our
prayer is that this centenary year will usher in a renewed love and
appreciation for this wonderful Franciscan woman.
Father, you helped Elizabeth of Hungary to recognize and honor Christ in
the poor of this world. Let her prayers help us to serve our brothers
and sisters in time of trouble and need. We ask this through our Lord
Jesus Christ, your Son, who lives and reigns with you and the Holy
Spirit, one God, for ever and ever.
Amen!
Roma, November 17, 2007
Solemnity of Saint Elizabeth
p. Michael J. Higgins, TOR
p. John Kochuchira, TOR
Minister General
General Vicar
p. Bernat Nebot Llin�s, TOR
p. Amando Trujillo Cano, TOR
1st General Councilor
2nd General Councilor
p. Francesco Masseria, TOR
br. Mark McBride, TOR
3rd General Councilor
4th General Councilor
p. Pierangelo D�Aiuto TOR
General Secretary
BASILICA DEI SANTI COSMA E DAMIANO -VIA
DEI FORI IMPERIALI, 1 � 00186 ROMA �ITALIA TEL.: 06 692 0441 � FAX: 06
678 4970 � E-MAIL: [email protected]
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