INTRODUCTION

Anthony (of Lisbon/Padua) was already a Doctor of Theology when, as a young Augustinian friar, he witnessed the bodies of the first Franciscans being carried back from Morocco where they had been martyred. Anthony wished to replace these missionaries, but his attempt to reach Africa from his homeland Portugal resulted in him being washed up on the shores of Italy. He joined the Franciscan Order and immediately was prevailed on to teach theology to his fellow friars. Their future teacher asked permission from Francis himself who wrote to Anthony:

    Brother Francis sends greetings to Brother Anthony, my Bishop.¹
        I am pleased that you teach sacred theology to the brothers providing
    that, as is contained in the Rule, you "do not extinguish the Spirit of prayer
    and devotion" during study of this kind.

The friars, according to Francis, were to know their theology, never neglecting, though, their life of prayer which is, after all, the foundation of all true theology. This letter of Francis sets the scene for the development of a Franciscan theology which has continually grown and is still vibrant to this day.

Even in those early years of the 13^th century the friars began to become involved in university life. Italian friars studied at the newly founded University of Paris where the English Franciscan, Alexander of Hales, set the scene. St. Bonaventure studied there and became a firm and life-long friend of Thomas of Aquinas. From Paris other Franciscan Schools of Study were set up at the Universities of Rome, Naples and Oxford, as well as in Spain and Germany. In their formation, the Franciscan authorities always insisted on a sound theology based on Scripture and the Sentences of Peter Lombard.

Although, in their day, both Bonaventure and Aquinas were suspect for their "new" theologies, they both became accepted during the years of the Council of Trent. Aquinas came into prominence through the influence of Pope Pius V who, with the support of Trent, wanted a sound theology for all those preparing for priesthood in the Church. Aquinas' influence widened with the support of Pope Leo XIII for the neo-scholastic movement of the 19^th century. Many would regard this movement as not a true reflection of the Dominican's core theology. Be that as it may, this theological movement affected the thinking of the Church, particularly through the contribution of the Louvain school. The Dominican influence was furthered by Pope Pius X who re-emphasized that Aquinas was, not only a Doctor of the Chuch, but the Master of Theology.

Throughout the centuries the Franciscan Schools continued to produce brilliant scholars, for example, the Scotsman Duns Scotus, the Irishman Luke Wadding and the Italian Lawrence of Brindisi. Their theology was based mainly on the scriptures and Bonaventure. Scotus' influence is also notable among many Franciscan theologians.

Today many Franciscan Schools of theology are thriving, for example, in Italy (the Antonianum in Rome and Grotto Ferrata where decades of research into Franciscan theologians' original works continues unabated) and in the United States (St. Bonaventure's University, New York). There is a strong Franciscan theological contribution coming out of Brazil. For instance, Kloppenberg, the two Boffs (the younger is a Servite of Mary) and Barraoan studied under Ratzinger (who himself has written a thesis on St. Bonaventure) and contributed immensely to the development of Liberation Theology. Barraona has written masterly commentaries on Lumen Gentium and Sacrosanctum Concilium. As a backdrop to the above, one has to remember that the Franciscans were with the colonials in Latin America from the beginning, often stridently opposing the tactics of the conquistadores, including their imposition of slavery.

Franciscan theology, then, has been around for almost 800 years. Although not as universally known as the theology of Thomas Aquinas, to say nothing of the Jesuit contribution, it has been a strong influence within the Franciscan Order and beyond. The papers that were read at the recent Conference of the Catholic Theological Society of Southern Africa were a South African attempt at recognizing the significance of this theology. These contributions pointed particularly to the relevance of Franciscan theology for the Church and society today.

This Issue

Bishop William Slattery opens this issue with a review of Franciscan contributions to the understanding of the Eucharist. For Francis himself, the Eucharist was the centre of his life and in the sacrament he experienced the goodness and giftedness of a gracious God to humanity. The author moves on to scholastic understandings of the Eucharist, and the particular contributions of St. Bonaventure and Blessed Duns Scotus. One notices in the theology of the later two how they are, like Francis, personalist in approach. The Eucharist is a gift given to us and should make a difference to our lives.

St. Clare may not be so well known as Francis, but she is an essential part of this tradition in her mystical thought and writing. Like Francis, she is steeped in the Scriptures and contemplates in wonder the incarnated Christ who identified himself with the weakest of human beings - the outcasts and the poor.

Hyacinth Ennis is a master of Bonaventurian theology and in his article he traces the saint's personal and historico-cultural background before describing his theological stance. Bonaventure's theology demands personal involvement and hence may be termed a practical science. Centred on the Trinity, study of theology is aimed at conversion and the joyful attainment of holiness; it thus ends where it begins - in God.

Blessed John Duns Scotus has had a rocky ride over the centuries because of his unique approach to theology, although he is today coming into his own. The incarnation took place because God, out of love, wanted a Creature to live in an intimate relationship with himself. All creatures are called into this same loving relationship and so Christ becomes the centre, the highpoint of all creation. Christ was not born because humans sinned, but because God wanted creatures to share in divine love. Bonaventure Hinwood continues his study by showing that this insight of Scotus had already been glimpsed throughtout the centuries by many other theologians.

The final article is a reflection by Anselm Prior on Francis' contribution to the missionary dimension of the church. In contra-distinction to the methods of the Crusades of the time, Francis insisted that the mission we engage in towards others is primarily the peaceful and loving mission of God. The missionary witnesses with one's presence first and, only when it seems pleasing to God, does one engage in preaching. Ramon Lull is strongly in the Franciscan tradition when he insists on a sound theological basis for all missionary activity. This contribution to Missiology is timely in a church concerned about dialogue with other religions.

References

References to the early Franciscan sources are too many to be listed here. The ones used in the following texts can be found in Francis of Assisi: Early Documents, edited by Regis Armstrong, OFM Cap, Wayne Hellmann, OFM Conv, and William Short, OFM, (1999. New York: New City Press). This three-volume work, which amounts to 2,400 pages, covers the original writings concerning the first century of Franciscan movement, including the original writings of Saints Francis and Clare.

The writings of Francis and Clare can also be found in Francis and Clare: The complete Works. 1982. Armstrong, R & Brady, I. (eds) New York: Paulist Press.

Anselm Prior, OFM

1    In using this title, Francis is suggesting that preachers and theologians, for whom he had the highest respect, when receiving episcopal approval, share in the bishop's office of preaching and teaching.