Regis J. Armstrong and Ingrid J. Peterson have produced a much-needed and useful anthology of sources for each of the Franciscan Orders. Armstrong and Peterson's approach to Franciscan spirituality, laid out in the book's introduction, is that of spiritual theology. The guiding themes for the authors are spiritual poverty and the development of the inner life. The next section, “The Franciscan Tradition,” provides a brief history of Franciscan origins and the development of the three Franciscan Orders, concluding with a presentation of the “Franciscan vision.” A section on Francis then presents his own spiritual development and influence in the growing movement until his death, including texts that underscore the trinitarian and biblical dimensions of his spirituality.
The first major division of the book presents the First Order of Lesser Brothers, beginning with the text of the Rule of the Friars Minor, followed by presentations on Anthony of Padua, Bonaventure, Felix of Cantalice, Junípero Serra, Maximilian Kolbe, and Solanus Casey. Each figure is represented with a brief biography, a summary of his spiritual theology, and a primary text.
The second major division treats the Second Order of Poor Ladies (aka Poor Clares) and begins with the Form of Life of the Poor Sisters, the Rule of Clare of Assisi approved on her deathbed by Innocent IV. An overview of Clare's life and spirituality follows, with the text of two of her letters to Agnes of Prague. Collette of Corbie, Catherine of Bologna, and Veronica Giuliani are the representative Poor Clares anthologized as representative of the Second Order.
The final division represents the Third Order of the Brothers and Sisters of Penance, opening with the Exhortation of St. Francis to the Brothers and Sisters of Penance. The authors present Angela of Foligno as representative of the early Franciscan penitents, giving excerpts from her Memorial that describe her mystical experiences. The Third Order Regular is represented by Mary of the Passion and Marianne Cope of Molokai. The Secular Franciscan Order is then presented with the Martyrs of Nagasaki, Jean-Marie Vianney, and Matt Talbot. The final section of the book presents the Secular Franciscan Order Rule approved in 1978, and the Third Order Regular Rule approved in 1982.
The authors admit that it was difficult to make choices. One figure passed over is Elizabeth of Hungary, the earliest recognized Franciscan penitent. The approach of spiritual theology tends to overlook the social dimension of early Franciscan spirituality. The focus on inner life also tends to leave history largely confined to chronology rather than as integral to the development of practices that describe Franciscan life.
This text could be used in an undergraduate course in spiritual traditions, but the instructor will need to supply information about the historical context of some of the early Franciscan texts. But, even given some shortcomings, the authors have produced a valuable anthology for an undergraduate course, as well as for Franciscans who seek to know their own tradition better.
