Thursday, August 23, 2012 - Litany Lane Blog:
mendicant, Ezekiel 36:23-28, Matthew 22,1-14, St Philip Benizi, Servite Order
mendicant, Ezekiel 36:23-28, Matthew 22,1-14, St Philip Benizi, Servite Order
Good Day Bloggers!
Wishing everyone a Blessed Week!
P.U.S.H. (Pray Until Something Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7..
We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift knowledge and free will as well,
make the most of it. Life on earth is a stepping to our eternal home in
Heaven. Its your choice whether to rise towards eternal light or lost to
eternal darkness. Material items, though needed for sustenance and
survival on earth are of earthly value only. The only thing that passes
from this earth to Heaven is our Soul, our Spirit...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Today's Word: mendicant men·di·cant [men-di-kuhnt]
Origin: 1425–75; late Middle English < Latin mendīcant- (stem of mendīcāns ), present participle of mendīcāre to beg, equivalent to mendīc ( us ) beggarly, needy + -ant- -ant)
adjective
1. begging; practicing begging; living on alms.
2. pertaining to or characteristic of a beggar.
noun
3. a person who lives by begging; beggar.
4. a member of any of several orders of friars that originally forbade ownership of property, subsisting mostly on alms.
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Today's Old Testament Reading - Ezekiel 36:23-28
| 23 I am going to display the holiness of my great name, which has been profaned among the nations, which you have profaned among them. And the nations will know that I am Yahweh -- declares the Lord Yahweh -- when in you I display my holiness before their eyes. 24 For I shall take you from among the nations and gather you back from all the countries, and bring you home to your own country. 25 I shall pour clean water over you and you will be cleansed; I shall cleanse you of all your filth and of all your foul idols. 26 I shall give you a new heart, and put a new spirit in you; I shall remove the heart of stone from your bodies and give you a heart of flesh instead. 27 I shall put my spirit in you, and make you keep my laws, and respect and practice my judgments. 28 You will live in the country which I gave your ancestors. You will be my people and I shall be your God. |
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Today's Gospel Reading - Matthew 22:1-14
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| Wedding of Cana |
Jesus began to speak to them in
parables once again, 'The kingdom of Heaven may be compared to a king
who gave a feast for his son's wedding. He sent his servants to call
those who had been invited, but they would not come. Next he sent some
more servants with the words, "Tell those who have been invited: Look,
my banquet is all prepared, my oxen and fattened cattle have been
slaughtered, everything is ready. Come to the wedding." But they were
not interested: one went off to his farm, another to his business, and
the rest seized his servants, maltreated them and killed them. The king
was furious. He dispatched his troops, destroyed those murderers and
burnt their town. Then he said to his servants, "The wedding is ready;
but as those who were invited proved to be unworthy, go to the main
crossroads and invite everyone you can find to come to the wedding." So
these servants went out onto the roads and collected together everyone
they could find, bad and good alike; and the wedding hall was filled
with guests. When the king came in to look at the guests he noticed one
man who was not wearing a wedding garment, and said to him, "How did you
get in here, my friend, without a wedding garment?" And the man was
silent. Then the king said to the attendants, "Bind him hand and foot
and throw him into the darkness outside, where there will be weeping and
grinding of teeth." For many are invited but not all are chosen.'
Reflection
• Today’s Gospel presents the parable
of the banquet which we also find in the Gospel of Matthew and of Luke,
but with significant differences, which result from the point of view of
each Evangelist. The background which leads both Evangelists to repeat
this parable is the same. In the communities of the first Christians,
both those of Matthew and those of Luke, the problem of living together
between the converted Jews and the converted pagans, continued to be
very alive. The Jews had ancient norms which prevented them from eating
together with the pagans. Even entering into the Christian communities,
many Jews kept the ancient custom of not sitting at the same table with
the pagans. Thus, Peter had conflicts in the communities of Jerusalem,
because he had entered the house of Cornelius, a pagan, and for having
eaten together with him (Ac 11, 3). This same problem existed, though in
a diverse way, in the communities of Luke and of Matthew. In Luke’s
community, in spite of the difference in race, of class and of gender,
they had a great ideal of sharing and of communion (Ac 2, 42; 4, 32; 5,
12). For this reason, in Luke’s Gospel (Lk 14, 15-24), the parable
insists on the invitation addressed to all. The master of the feast,
angry and upset because the first guests, who were invited, did not
arrive, sends his servants to call the poor, the cripple, the blind, and
invites them to participate in the banquet. But there is still place.
Then, the master of the feast orders that all be invited, until his
house is full. In Matthew’s Gospel, the first part of the parable, (Mt
22, 1-10) has the same objective as that of Luke’ Gospel. It succeeds in
saying that the master of the feast orders to let the “good and the
bad” enter (Mt 22, 10). But at the end, he adds another parable (Mt 22,
11-14) concerning the wedding garment, which insists on that which is
specific of the Jews, the need of purity in order to be able to present
oneself before God.
• Matthew 22, 1- 2: The invitation addressed to all. Some manuscripts say that the parable was told for the chief priests and for the elders of the People. This affirmation can serve even as a key for the reading, because it helps one to understand some strange points which appear in the story which Jesus is telling. The parable begins like this: “The Kingdom of Heaven may be compared to a king who gave a feast for his son’s wedding”. This initial affirmation recalls the most profound hope: the desire of the people to be with God always. Several times the Gospel refers to this hope, suggesting that Jesus, the son of the King, is the bridegroom who comes to prepare the wedding (Mk 2, 19); Rev 21, 2; 19, 9).
• Matthew 22, 3-6: The invited guests do not want to come. The king invites in a more insisting way, but the guests do not want to come. “But they were not interested: one went off to his farm, another to his business; and the rest seized his servants, maltreated them and killed them". In Luke what prevents them form accepting the invitation are the duties of daily life. The first one says: "I have bought a piece of land and must go to see it." The second one: "I have bought five yoke of oxen and am on my way to try them out". The third one: "I have just got married and so am unable to come!" (cf. Lk 14, 18-20). According to the norms and customs of the time, those persons had the right and even the duty not to accept the invitation they had received (cf. Dt 20, 5-7).
• Matthew 22 7: An incomprehensible war! The reaction of the king before the refusal is surprising. “Then the king was furious and he despatched his troops, destroyed those murderers and burnt their town”. How is such a violent reaction to be interpreted? The parable was told for the chief priests and for the elders of the people (Mt 22, 1), for those responsible for the nations. Many times, Jesus had spoken to them about the need for conversion. He even shed tears over the city of Jerusalem and said: “If you too had only recognized on that day the way to peace! But in fact it is hidden from your eyes. Yes, a time is coming when your enemies will raise fortifications all round you, when they will encircle you and hem you in on every side; they will dash you and the children inside your walls to the ground; they will leave not one stone standing on another within you, because you did not recognize the moment of your visitation”. (Lk 19, 41-44). The violent reaction of the king in the parable probably refers to the fact of the prevision of Jesus. Forty years later, Jerusalem was destroyed (Lk 19, 41-44; 21, 6;).
• Matthew 22, 8-10: The banquet was not cancelled. For the third time, the king invites the people. He tells his servants: “The wedding banquet is ready, but those invited were unworthy; go to the main crossroads and invite everyone you can find to come to the wedding.
Going out on the streets, those servants collected together everyone they could find, bad and good alike; and the wedding hall was filled with gusts.” The bad who were excluded because they were considered to be impure from participation in the worship with the Jews, are now invited, specifically, by the king to participate in the feast. In the context of that time, the bad were the pagans. They also, are invited to participate in the wedding feast.
• Matthew 22, 11-14: The wedding garment. These verses tell us that the king went into the wedding hall and saw someone who was not wearing a wedding garment. And the king asked: “How did you get in here, my friend, without a wedding garment?” And he was silent. The story says that the man was bound hands and feet and thrown into the darkness outside. And the story concludes: “Many are invited but not all are chosen”. Some scholars think that it is a question of a second parable which was added to lessen the impression which one has after the first parable, which speaks about “the good and the bad” who enter into the feast (Mt 22, 10). Even if one admits that it is not the observance of the Law which gives us salvation, but rather faith in the gratuitous love of God, that, in no way, diminishes the need for purity of heart as a condition to be able to appear before God.
Personal questions
• Who are the persons who are normally invited to our feasts? Why? Who are the persons who are not invited to our feasts? Why?
• Which are the reasons which today prevent many persons from participation in society and in the Churchy? Which are some of the reasons that persons give to exclude themselves from the duty to participate in the community? Are those reasons just?
• Which are the reasons which today prevent many persons from participation in society and in the Churchy? Which are some of the reasons that persons give to exclude themselves from the duty to participate in the community? Are those reasons just?
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Featured Item of the Day from Litany Lane
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Saint of the Day: St Philpli Benizi
Died: 1285
Patron Saint of : The Minor Basilica in Monte Senario (Fiesole) in the Diocese of Florence, Tuscany, Italy; Zamboanga del Norte, Philippines
Saint Philip Benizi de Damiani (sometimes St Philip Benitius, Spanish: Felipe Benicio, Czech: Filip Benizi) (August 15, 1233 – August 22, 1285) was a General Superior of the Order of the Servites.
Philip Benizi was born on August 15 in the Florentine district of Oltrarno, the day the Blessed Virgin first appreared to the Seven Founders. He became the great propagator of the Order of the Servants of Mary (the Servites). When he was elected the General Superior on June 5, 1267, the order, which had long been the object of attack from enemies, entered into the crisis of its existence. The Second Council of Lyons in 1274 put into execution the ordinance of the Fourth Lateran Council, forbidding the foundation of new religious orders, and absolutely suppressing all mendicant institutions not yet approved by the Holy See. In 1276 Pope Innocent V in a letter addressed to St Philip declared the order suppressed. Philip proceeded to Rome, but before his arrival there Innocent V had died.St Philip died on August 22, 1285 during the Octave of the Assumption at Todi, where he is buried. In the cloister of Santa Maria of the Servites in Vicenza, took place his miracles in 1319.
Philip Benizi was born on August 15 in the Florentine district of Oltrarno, the day the Blessed Virgin first appreared to the Seven Founders. He became the great propagator of the Order of the Servants of Mary (the Servites). When he was elected the General Superior on June 5, 1267, the order, which had long been the object of attack from enemies, entered into the crisis of its existence. The Second Council of Lyons in 1274 put into execution the ordinance of the Fourth Lateran Council, forbidding the foundation of new religious orders, and absolutely suppressing all mendicant institutions not yet approved by the Holy See. In 1276 Pope Innocent V in a letter addressed to St Philip declared the order suppressed. Philip proceeded to Rome, but before his arrival there Innocent V had died.St Philip died on August 22, 1285 during the Octave of the Assumption at Todi, where he is buried. In the cloister of Santa Maria of the Servites in Vicenza, took place his miracles in 1319.
Veneration
The Church of the Servites of Mary in Todi, Umbria contains the body of St Philip Benizi, whose statue is the work of Bernini. St Philip's feast day is celebrated on August 23. He and Santa Maria Addolorata are the titular co-patrons of a Minor Basilica in Monte Senario (Fiesole), Province of Florence in the Diocese of Florence (since 1917).References:
- This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). Catholic Encyclopedia. Robert Appleton Company.
- Patron Saints Index-August 23: Saint Philip Benizi
- "Lives of the Saints, For Every Day of the Year," edited by Rev. Hugo Hoever, S.O., Cist., Ph.D., New York: Catholic Book Publishing Co., 1952, 511 pp
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Today's Snippets : Servite Order
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| Servite Church, Innsbruck Austria |
The Servite Order is one of the five original Catholic mendicant orders. Its objects are the sanctification of its members, preaching the Gospel, and the propagation of devotion to the Mother of God, with special reference to her sorrows. The members of the Order use O.S.M. (for Ordo Servorum Beatae Mariae Virginis) as their post-nominal letters. The male members are known as Servite Friars or Servants of Mary.
The city of Florence bore the seven youths who formed the nucleus of the order: Buonfiglio dei Monaldi (Bonfilius), Giovanni di Buonagiunta (Bonajuncta), Amadeus of the Amidei (Bartolomeus), Ricovero dei Lippi-Ugguccioni (Hugh), Benedetto dell' Antella (Manettus), Gherardino di Sostegno (Sostene), and Alessio de' Falconieri (Alexius); they belonged to seven patrician families of that city, and had early formed a confraternity of laymen, known as the Laudesi, or Praisers of Mary. They are also known as the Seven Holy Founders.
While engaged in the exercises of the confraternity on the feast of the Assumption, 1233, they witnessed a vision of the Blessed Virgin Mary
advising them to withdraw from the world and devote themselves entirely
to eternal things. They followed this advice, and established
themselves close to the convent of the Friars Minor at La Camarzia, a suburb of Florence. Desiring stricter seclusion than that offered at La Camarzia, they withdrew to Monte Senario, eleven miles north of Florence. Here the Blessed Virgin again appeared to them, conferred on them a black habit, instructed them to follow the Rule of St. Augustine and to found the order of her servants (April 15, 1240). The brethren elected a superior, took the vows of obedience, chastity, and poverty, and admitted associates.
In 1243 Saint Peter of Verona (St. Peter Martyr), Inquisitor-General
of Italy, recommended the new foundation to the pope, but it was not
until March 13, 1249, that the first official approval of the order was
obtained from Cardinal Raniero Capocci, papal legate
in Tuscany. About this time St. Bonfilius obtained permission to found
the first branch of the order at Cafaggio outside the walls of Florence.
Two years later (October 2, 1251) Pope Innocent IV appointed Cardinal Guglielmo Fieschi first protector of the order.
The next pontiff, Pope Alexander IV,
favored a plan for the amalgamation of all institutes following the
Rule of St. Augustine. This was accomplished in March 1256, and about
the same time a Rescript
was issued confirming the Order of the Servites as a separate body with
power to elect a general. Four years later a general chapter was
convened at which the order was divided into two provinces, Tuscany and
Umbria, the former of which St. Manettus directed, while the latter was
given into the care of St. Sostene. Within five years two new provinces
were added: Romagna and Lombardy.
Suppression and expansion
After St. Philip Benizi
was elected general of the order on June 5, 1267, the order, which had
long been the object of unjust attack from jealous enemies, entered into
the crisis of its existence. The Second Council of Lyons in 1274 put into execution the ordinance of the Fourth Lateran Council, forbidding the foundation of new religious orders, and absolutely suppressed all mendicant institutions not yet approved by the Holy See. The aggressors renewed their assaults, and in the year 1276 Pope Innocent V
in a letter to St. Philip declared the order suppressed. St. Philip
proceeded to Rome, but before his arrival there Innocent V had died. His
successor lived but five weeks. Finally Pope John XXI, on the favourable opinion of three consistorial advocates, decided that the order should continue as before. The former dangers reappeared under Pope Martin V (1281), and though other popes continued to favour the order, it was not definitively approved until Pope Benedict XI issued the Bull "Dum levamus"
(February 11, 1304). Of the seven founders, St. Alexis alone lived to
see their foundation raised to the dignity of an order. He died in 1310.
We must here make mention of St. Peregrine Laziosi (Latiosi), whose sanctity of life did much towards increasing the repute of the Servite Order in Italy. Born at Forlì in 1265, the son of a Ghibelline leader, Peregrine, in his youth, bitterly hated the Church. He insulted and struck Philip Benizi,
who, at the request of Martin V, had gone to preach peace to the
Forlivese. Peregrine's generous nature was immediately aroused by the
mildness with which St. Philip received the attack and he begged the
saint's forgiveness. In 1283 he was received into the order, and so
great was his humility it was only after much persuasion he consented to
be ordained a priest. He founded a monastery
in his native Forlì, where he devoted all his energies to the
restoration of peace. His humility and patience were so great that he
was called by his people a second Job. He died in 1345. His body remains incorrupt to the present day. He was canonized by Pope Benedict XIII in 1726, and his feast is celebrated on April 30.
Pope Boniface IX granted the Servites the power to confer theological degrees on January 30, 1398, and the order established the Marianum in Rome. The new foundation enjoyed considerable growth in the following
decades. Even in the thirteenth century there were houses of the order
in Germany, France, and Spain. Early in the fourteenth century the order had more than one hundred convents including branch houses in Hungary, Bohemia, Austria, Poland, and Belgium; there were also missions in Crete, the Philippines (St. Peregrine-Philippine Vicariate) and India.
The disturbances during the Protestant Reformation
caused the loss of many Servite convents in Germany, but in the south
of France the order met with much success. The Convent of Santa Maria in Via (1563) was the second house of the order established in Rome; San Marcello al Corso
had been founded in 1369. Early in the eighteenth century the order
sustained losses and confiscations from which it has scarcely yet
recovered. The flourishing Province of Narbonne was almost totally destroyed by the plague which swept Marseilles in 1720. In 1783 the Servites were expelled from Prague and in 1785 Emperor Joseph II desecrated the shrine of Maria Waldrast. Ten monasteries were suppressed in Spain in 1835. A new foundation was made at Brussels in 1891.
After the Risorgimento
in 1870, the government of Italy closed the Marianum along with many
other papal institutions. The institute was re-founded as the College of
Sant Alessio Falcioneri in 1895.
England and America
At this period the order was introduced into England and America chiefly through the efforts of Fathers Bosio and Morini. The latter, having gone to London (1864) as director of the affiliated Sisters of Compassion, obtained charge of a parish from Archbishop Manning in 1867. His work prospered: besides St. Mary's Priory at London, convents were opened at Bognor Regis (1882) and Begbroke (1886). In 1870 Fathers Morini, Ventura, Giribaldi, and Brother Joseph Camera, at the request of Bishop Joseph Melcher of Green Bay, Wisconsin, took up a mission in America, at Neenah. Father Morini founded at Chicago (1874) the monastery of Our Lady of Sorrows. A novitiate was opened at Granville, Wisconsin, in 1892. The American province was formally established in 1908.
In 1910 the order numbered 700 members in 62 monasteries, of which 36 were in Italy, 17 in Austria-Hungary, 4 in England, 4 in North America (at Chicago, Illinois; St. Louis, Missouri; Milwaukee, Wisconsin (Superior); and Denver, Colorado), and 1 in Brussels, Belgium.
Twentieth century
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Santiissima Annuziata Basilica,
Florence, Italy Mother Servite Church |
The order continued to expand geographically throughout the twentieth century, taking responsibility for missions in Swaziland in 1913, Acre in Brazil in 1919, Aisén, Chile in 1937, and Zululand in South Africa. It also made foundations in Argentina from 1914 and more solidly since 1921; Transvaal in South Africa since 1935, Uruguay 1939, Bolivia 1946, Mexico 1948, Australia 1951, Venezuela 1952, Colombia 1953, India 1974, Mozambique 1984, Philippines 1985, Uganda, Albania 1993, and also the refoundations in Hungary (Eger) and the Czech Republic. Pope Pius XII, through the Congregation of Seminaries and Universities, elevated the Marianum to a pontifical theological faculty on 30 November 1950.
After the Second Vatican Council, the order renewed its Constitutions starting with its 1968 general chapter at Majadahonda, Madrid,
a process which was concluded in 1987. In the same year, Prior General
Michael M. Sincerny oversaw the creation of the International Union of
the Servite Family (UNIFAS).
The twentieth century also saw the beatification (1952) and the canonization of Friar Antonio Maria Pucci, the canonization of Clelia Barbieri
(d. 1870), foundress of the Minime dell’Addolorata, the beatification
of Ferdinando M. Baccilieri of the Servite Secular Order (1997), and the
canonization of Sr. Maria Guadalupe Ricart Olmos (2001), a Spanish cloistered nun who was martyred during the Spanish Civil War.
Devotions, manner of life
In common with all religious orders strictly so called, the Servites make solemn vows
of poverty, chastity, and obedience. The particular object of the order
is to sanctify first its own members, and then all men through devotion
to the Mother of God, especially in her desolation during the Passion
of her Divine Son.
The Servites give missions, have the care of souls, or teach in higher institutions of learning.
The Rosary of the Seven Dolors is one of their devotions, as is also the Via Matris. The fasts of the order are Advent, Lent, and the vigils of certain feasts. All offices in the order are elective and continue for three years, except that of general and assistant-generals which are for six years.
Canonized Servite saints are: St. Philip Benizi (feast day on August 23), St. Peregrine Latiosi (April 30), St. Juliana Falconieri (June 19). The seven founders of the order
were canonized in 1888, and have a common feast day on 17 February. The
date first assigned to this feast day was 11 February, the anniversary
of the canonical approval of the order in 1304.
In 1907 this date was
assigned to the celebration of Our Lady of Lourdes
and the feast day of the Seven Holy Founders was moved to 12 February.
In accordance with liturgical tradition, the date was changed in 1969 to
the anniversary of the death of one of them, Alexis Falconieri, which occurred on 17 February 1310.
Servite Rite
The Order of Servites (or Servants of Mary) cannot be said to possess a separate or exclusive rite similar to the Dominicans and others, but follows the Roman Ritual, as provided in its constitutions, with very slight variations.Devotion towards the Mother of Sorrows being the principal distinctive characteristic of the order, there are special prayers and indulgences attaching to the solemn celebration of the five major Marian feasts: the Annunciation, Visitation, Assumption, Presentation and Nativity of our Blessed Lady.
The feast of the Seven Dolours of the Blessed Virgin Mary, celebrated always on the Third Sunday of September, has a privileged octave and is enriched with a plenary indulgence ad instar Portiunculae; that is, as often as a visit is made to a church of the order. In common with all friars the Servite priests wear an amice on the head instead of a biretta while proceeding to and from the altar. The Mass is begun with the first part of the Angelical Salutation, and in the Confiteor the words Septem beatis patribus nostris 'our seven blessed fathers' are inserted. At the conclusion of Mass the Salve Regina and the oration Omnipotens sempiterne Deus are recited. In the recitation of the Divine Office each canonical hour is begun with the Ave Maria down to the words ventris tui, Jesus. The custom of reciting daily, immediately before Vespers, a special prayer called Vigilia, composed of the three psalms and three antiphons of the first nocturn of the Office of the Blessed Virgin, followed by three lessons and responses, comes down from the thirteenth century, when they were offered in thanksgiving for a special favour bestowed upon the order by Pope Alexander IV (13 May 1259). The Salve Regina is daily chanted in choir whether or not it is the antiphon proper to the season.
Mariology and the Marianum
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| Mother of Sorrows |
Roman Catholic Mariology is theology concerned with the Virgin Mary, the mother of Jesus Christ as developed by the Catholic Church. Roman Catholic teachings on the subject have been based on the belief that "The Blessed Virgin, because she is the Mother of God, is believed to hold a certain infinite dignity from the infinite good which is God. Theologically, Roman Catholic Mariology deals with not only her life but also with veneration of her in daily life, prayer, hymns, art (where she has been a favorite topic), music, and architecture in modern and ancient Christianity throughout the ages.
The development of Roman Catholic Mariology is ongoing. It continues to be shaped not only by papal encyclicals but also by the interplay of forces ranging from sensus fidelium, to the writings of the saints, to the construction of major Marian churches at the sites of Marian apparitions. In some cases, sensus fidelium has influenced Marian papal decisions, providing Mariology with a "theology of the people" component that distinguishes it from other parts of formal theology.
In terms of popular following, membership in Roman Catholic Marian Movements and Societies has grown significantly in the 20th century. This has continued to be matched by support from the Holy See, with Joseph Cardinal Ratzinger (later Pope Benedict XVI) stating: "It is necessary to go back to Mary, if we want to return to the truth about Jesus Christ". The ongoing development of Mariology continued in the 20th century, e.g. in his Angelus address in September 1985 Pope John Paul II coined the term The Alliance of the Hearts of Jesus and Mary, and in 1986 addressed the international conference on that topic held at Fátima, Portugal.
The Marianum is both the name of a Pontifical institute for the study of Mariology and the name of a prestigious journal of Marian theology. The school and the journal share the same name since their formation was based on the work of Father Gabriel Roschini, who founded both the journal and the modern educational institute.
The name Marianum itself goes back to Pope Boniface IX, who in 1398 granted the Servants of Mary the right to confer theological degrees. This college in Rome was closed in 1870 by the victorious Italian government, which took over the Papal States, Rome and many papal institutions. It opened again under the name Sant' Alessio Falconieri in 1895.
In 1939 Father Roschini founded the journal Marianum and directed it for thirty years. In 1950, he founded the Marianum Theological Faculty, which, on December 8, 1955 became a Pontifical faculty by Decree Coelesti Honorandae Reginae of the Sacred Congregation of Seminaries and Universities under the authority of Pope Pius XII. Father Roschini served as the rector. Since 1971, the pontifical institute has been open to lay persons.
The Marianum theological faculty is now a well-known academic institution for the study of Mariology and is located at Viale 30 Aprile- 6, 00153, Rome. The Marianum offers both a Master's degree in Mariology (2-year academic program) and a doctorate in Mariology. This Mariological facility has a library with more than 85,000 volumes on Mariology and a number of magazines and journals that treat of theological and Mariological topics.
Affiliated associations
Connected
with the first order of men are the cloistered nuns of the second
order, which originated with converts of St. Philip Benizi. These
sisters have monasteries in Spain, Italy, England, the Tyrol, and
Germany.
The Mantellate, a third order of women founded by Juliana Falconieri, have houses in Italy, France, Spain, England, and Canada. In the United States they are to be found in the dioceses of Sioux City, Omaha, and Belville.
Juliana Falconieri (1270 – June 19, 1341) was the Italian foundress of the Sisters of the Third Order of Servites. Juliana belonged to the noble Falconieri family of Florence. Her uncle, Alexis Falconieri, was one of the seven founders of the Servite Order. Under his influence, she decided at a young age to follow the consecrated life. After her father's death, she received c. 1385 the habit of the Third Order of the Servites from Philip Benizi,
then general of that order. She remained at home following the rule
Benizi had given her until her mother's death, when Juliana and several
companions moved into a house of their own in 1305. This became the
first convent of the Sisters of the Third Order of Servites. Juliana would serve as superior until the end of her life. The Servites' dress consisted of a black gown, secured by a leather
girdle, and a white veil. Because the gown had short sleeves to
facilitate work, people called the sisters of the new order "Mantellate."
The sisters devoted themselves especially to the care of the sick and
other works of mercy. Juliana directed the community of Servite
Tertiaries for 35 years. An extraordinary occurrence, mentioned in the oratio of her feast day, is said to have occurred at Juliana's death. At this time, unable to receive Holy Communion because of constant vomiting, she requested the priest to spread a corporal upon her chest and lay the host on it. Shortly thereafter, the Host disappeared and Juliana died, June 19, 1341. The image of a cross, just like the one on the host, was found on her breast. Immediately after her death she was honored as a saint. The Servite Order was sanctioned by Pope Martin V in the year 1420. Pope Benedict XIII granted the Servites permission to celebrate the feast of Saint Juliana. Pope Clement XII canonized
her in the year 1737, and extended the celebration of her feast day
(June 19) to the entire Church. Juliana is usually represented in the
habit of her order with a host upon her breast
The Mantellate, a third order of women founded by Juliana Falconieri, have houses in Italy, France, Spain, England, and Canada. In the United States they are to be found in the dioceses of Sioux City, Omaha, and Belville.
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| St Juliana Falconieri |
There is also a third order for seculars, as well as a confraternity
of the Seven Dolours, branches of which may be erected in any church.
References:
- "A Brief History of the Servite Order: From the Canonization of the Holy Founders 1888 to 2000".
Calendarium Romanum (Libreria Editrice Vaticana 1969), pp. 88 and 117 - Annuario Pontificio 2005, p. 190.
- "Mariology Society of America". Retrieved August 1, 2012.
- Annuario Pontificio 2012, p.1906
- Centers of Marian Study http://www.servidimaria.org/en/attualita/promotori2/promotori2.htm
- Publisher’s Notice in the Second Italian Edition (1986), reprinted in English Edition, Gabriel Roschini, O.S.M. (1989). The Virgin Mary in the Writings of Maria Valtorta (English Edition). Kolbe's Publication Inc. ISBN 2-920285-08-4
- This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "St. Juliana Falconieri". Catholic Encyclopedia. Robert Appleton Company.
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