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Lietuvos mažesniųjų brolių konventualų provincijos kolektyvinis portretas (XVIII a. antroji pusė – XIX a. pradžia) / Collective Portrait of the Lithuanian Order of Friars Minor Conventual (late eighteenth–early nineteenth century)
Author(s) -
Jonas Drungilas
Publication year - 2019
Publication title -
xviii amžiaus studijos
Language(s) - English
Resource type - Journals
ISSN - 2351-6968
DOI - 10.33918/23516968-005002
Subject(s) - lithuanian , order (exchange) , portrait , history , period (music) , minor (academic) , ancient history , humanities , art , art history , philosophy , linguistics , finance , economics , aesthetics
COLLECTIVE PORTRAIT OF THE LITHUANIAN ORDER OF FRIARS MINOR CONVENTUAL (LATE EIGHTEENTH–EARLY NINETEENTH CENTURY)The article analyses data of the 567 Franciscan Friars Conventual from the Lithuanian St Casimir province, who died in the period of 1775–1832: age of entry, geographic and social background. These are the factors that allow to restore the dynamics of the development of this brotherhood.Order of Friars Minor Conventual accepted individuals from 12 to 40 years of age (94.6 % of all candidates), and this was in accordance with age requirements set within the Franciscan Order. Later, when faced with the calling crisis, the brotherhood started integrating candidates of a more mature age (sometimes even 67 years old) who could become both lay brothers (Lat. laicus professus) and friars priests (Lat. clericus proffessus). Likewise, both groups could include married men, who were formally named as friars of the Third Order (Lat. tertiarius claustralis). Therefore, this flexibility of the brotherhood, its ability to deal with the issues of the period, ensured viability of the community.The research revealed, that sometimes the brotherhood would be “enlivened” by the inter-congregational “migration” of the friars, which was not voluminous: the Franciscan Order would be joined by friars formerly from Carthusian, Bernardine, Discalced Carmelite and Piarist orders, yet sometimes Franciscan Conventual Friars would leave for the Dominicans or the Carmelites. Such movement shows the continuous search by the “men of prayer” on the path of spiritual calling. The established presence of several converts (Uniats, Jews) in the brotherhood shows that the Franciscans did have, even if not strong, influence in towns and in the eastern part of the Grand Duchy. On the other hand, “migrant” friars and converts would enrich the brotherhood spiritually and culturally.

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