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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
Third Orders signify in general lay members ofreligious orders, i.e. men andwomen who do not necessarily live in community and yet can claim to wear the habit and participate in thegoodworks of some great order.
The generalidea of lay people affiliated toreligious orders, as seen in theBenedictineOblates orconfraters (Taunton, "Black Monks of St. Benedict", London, 1897, I, 60-63; forNorbertines cf.Hurter, "Papst Innocenz III", Schaffhausen, 1845, IV, 148), is too natural for there to be any need to seek its origin. Founders and benefactors ofmonasteries were received in life into spiritual fellowship, and were clothed in death in some religious habit. So too theTemplars had a whole system whereby layfolk could partake in some sort in their privileges and in the material administration of their affairs (English Hist. Rev., London, April, 1910, 227). But the essential nature of the tertiary is really an innovation of the thirteenth century. At thatdate many of thelaity, impatient of the indolent and sometimesscandalous lives of theclergy in lowerEurope, were seized with theidea of reformingChristendom by preaching. This admirable intention caused the rise of the Vaudois under Valdez ofLyons ("Anecdotes Historiques tirés du Recueil inédit d'Etienne de Bourbon, O.P.", ed. by Lecoq de La Manche, Paris, 1878, 290-314), and under somewhat more curious conditions the FratresHumiliati. The Vaudois were at first welcomed by thepope,Alexander III, who authorized their preaching, but as they were unacquainted withtheological teaching and had pursued noclerical studies, their sermons were not seldom dogmatically inaccurate and eventually defiantlyheretical. TheHumiliati also soon became suspect and were forbidden by Lucius III to preach, till in 1207Innocent III gave a section of them permission to resume their work, provided that they limited themselves to moral questions and did not venture ondoctrinal subjects ("De articulis fidei et sacramentis ecclesiae", cf.Denifle, O.P., "Archiv für Litteratur und Kirchengeschichte des Mittelalters", I, 419). Moreover some becamepriests, were gathered into acloister, and took upreligious life. The others remained outside, yet spiritually dependent on theclerical portion, and now for the first time in history called a Third Order,Tertius Ordo (Mandonnet, "Les Origines de l'Ordo de Pœnetentia"; theBull is to be found inTiraboschi, "Vetera Humiliatorum monumenta", II,Milan, 1766-68, 139).
The Third Orders can each be divided into (a) regulars, i.e. living inconvents, and (b) seculars, i.e. living in the world. Of these the first takevows, the latter can only make a solemn promise (except thatCarmelite Tertiaries apparently take some sort ofvows of obedience and chastity, cf. Angelus a S.S. Corde, O.C.D., "Manuale juris communis Regularium",Ghent, 1899, q. 1067), which, however, distinguishes them from members of mere confraternities and constitutes them legally areligious order (Constitution ofLeo XIII, "Misericors Dei Filius").
AnyCatholic may join a Third Order, but may not at once belong to more than one, nor may he without grave cause leave one for another. The laying aside of the distinctive sign orprayers for any space of time does not in itself put an end to membership with a Third Order, but the deliberate wish to dissociate oneself from it is sufficient to produce that effect (S. Cong. Indulg., 31 Jan., 1893).
The Regular Third Order participates in all theindulgences granted to the First and Second Orders (S. Cong. Indulg., 28 Aug., 1903), but not in those granted to the Secular Third Order (ibid.). This latter no longer participates in any privileges save those directly granted to itself (S. Cong. Indulg., 31 Jan., 1893; S. Cong. Indulg., 18 July, 1902; S. Cong. Indulg., 28 Aug., 1903).
Soon after theOrder of Our Lady of Mount Carmel was established inEurope in the thirteenth century,lay persons, not bound by religiousvows, seem to have attached themselves to it more or less closely. There is evidence of the existence of a "Confrairie N.-D. du Mont-Carmel" atToulouse in 1273, and of a "Compagnia di Santa Maria del Carmino" at Bologna in 1280, but the exact nature of these bodies is uncertain owing to a lack of documents. Somewhat later mention is frequently made of trade-guilds having their seat in churches of the order, members of which acted as theirchaplains. Thus the master-bakers, innkeepers and pastry-cooks atNîmes, the barbers and surgeons of the same town, who were also connected with theDominicans, the goldsmiths atAvignon. Benefactors of the order received letters of fraternity with the right of participation in the privileges andgoodworks of thefriars. Others, under the name ofbizzoche andmantellatoe, wore the habit and observed the rule, e.g. "M. Phicola nostra Pinzochera" at Florence in 1308. Others again becamerecluses in the anchorages attached toCarmelite churches, and made profession under the form: "Ego frater N. a Spiritu Sancto ad anachoreticam vitam vocatus offero me, coram Deo, Patri et Filio et Spiritui Sancto, et promitto me in servitio Dei secundum Scripturam sacram Novi et Veteris Testamenti more anchoreticae vitae usque ad mortem permansurum." Among the tertiaries not living in community must be mentioned Blessed Louis Morbioli of Bologna (d. 1495).
Thecanonical institution of the third order dates from the middle of the fifteenth century, when a community ofBeguines at Guelders sought affiliation to the order, and Blessed John Soreth, General of theCarmelites, obtained aBull (7 Oct., 1452) granting the superiors of his order the faculties enjoyed by theHermits of St. Augustine and theDominicans of canonically establishingconvents of "virgins,widows, beguines and mantellatae". Further legislation took place in 1476 by theBull "Mare magnum privilegiorum", and underBenedict XIII and his successors. The rule observed by the tertiaries, whether living in the world or gathered into communities, was originally that of thefriars with modifications as required by their status. Theodor Stratius, General of the CalcedCarmelites, composed in 1635 a new rule, revised in 1678, which is still observed among the tertiaries of the Calced and the DiscalcedCarmelites. It prescribes the recitation of the canonical office, or else of theLittle Office of the Blessed Virgin, or, in its place, of the Pater noster and Ave Maria to be said thirty-five times a day, five times in lieu of each of thecanonical hours; also half an hour's meditation every morning and evening;fasting on all Fridays and also on Wednesdays and Saturdays from 14 September tillEaster, abstinence duringAdvent andLent, and various works ofmortification, devotion, and charity. Superiors may in their discretion dispense from some of theseobligations.
It is impossible to estimate even approximately the number of tertiaries living in the world. Besides these there are numerous corporations of tertiaries established in different countries, viz. two communities of tertiary brothers inIreland (Drumcondra and Clondalkin near Dublin) in charge of an asylum for the blind and of a high-school for boys; eighteen communities of nativepriests in BritishIndia belonging partly to the Latin and partly to the Syro-Malabar rites; four houses ofBrothers of Christian Education inSpain. Far more numerous are the communities ofnuns, namely twenty-three inIndia (Latin and Syro-Malabar rites) for theeducation of native girls, and fourconvents inSyria in connection with the missions of the Order; two congregations of tertiaries inSpain with nineteen and forty-eight establishments respectively, and one unattached, foreducational work. InSpain there are also tertiarynuns called "Carmelitas de la caridad" engaged inworks of charity with 150 establishments. The Austrian congregation ofnuns numbers twenty-seven houses, while the most recent branch, theCarmelite Tertiaries of the Sacred Heart, founded atBerlin towards the end of the last century for the care andeducation oforphans and neglected children, have spread rapidly throughGermany,Holland,England,Switzerland,Italy,Austria, andHungary, and have twenty houses. InItaly there are three different congregations with thirty-twoconvents. There are smaller branches of the tertiaries in South America with two houses atSantiago,Chile, inSwitzerland with fourconvents, and inEngland with one.
The Third Order Secular of theOrder of Our Lady of Mount Carmel has been introduced into theUnited States. There are at present two congregations, with 125 members.
This was one of the earliest developments of St. Francis's Ordo de Poenitentia. It was not indeed the primal organism from which theFriars Preachers evolved, but rather represents that portion of the Order of Penance which came underDominican influence. At first vaguely constituted and living without system or form, its members gradually grew more and more dependent on their spiritual guides. The climax was reached, and the work of St. Francis received its final perfection, when Muñon de Zamora, the seventh master-general of theFriars Preachers, formulated a definite rule in 1285. By this the Ordo de Poenitentia was to be ruled in each local centre by aDominicanpriest (Federici, "Istoria de cavalieri Gaudenti",Venice, 1787, Codex Diplomaticus, II, 35) and was to be subject to the obedience of theDominicanprovincials and master-generals. No longer were there to be any of those vague transitions and extravagant vagaries (ibid., 28) which disfigured in history these Orders of Penance. Henceforward this branch was linked to the fortunes of theFriars Preachers, wore their habits of black and white (with few minor differences varying according to time and country), and was to participate in all theirgoodworks. They were not called a third order indeed until after the thirteenth century (Mandonnet, "Les règles et le gouvernement de l'ordo de Poenitentia", Paris, 1902, p. 207) but continued to be known as "Brothers and Sisters of Penance" with the addition "of St. Dominic", that is "The Brothers and Sisters of the Penance of St. Dominic".
Simultaneously with them there came into being another and very different institution which, however, subsequently amalgamated with the Ordo de Poenitentia to form theDominican Third Order. This was amilitary order, called theMilitia Jesu Christi (soldiery ofJesus Christ) created for the defence of theChurch against theAlbigenses. It owed its origin to Bishop Foulques ofToulouse, Simon de Montfort (Federici, "Istoria de cavalieri Gaudenti", Codex Diplomaticus, I), and not improbably to St. Dominic, then acanon of St. Augustine. This connection with the founder of theFriars Preachers is first definitely propounded by Bl. Raymund ofCapua, who became aDominican about 1350. But thetruth of this assertion is borne out by several other indications. As early as 1235,Gregory IX confided the Militia to the care of Bl. Jordan of Saxony, second master-general, by aBull of 18 May (Federici, op. cit., 10); and in the same year he decreed for theknights a habit of black and white (op. cit., 14). Further, when the Militia was brought across the Alps and established inItaly it is found to be always connected with someDominican church (op. cit., I, 13). Lastly, it was very largely influenced by a famousDominican, Fra Bartolomeo of Braganza, or ofVicenza, as he is sometimes called (op. cit., I, 12, 42, etc.). Originally working side by side and independent of each other, owing to the fact that both received the same spiritual administration of theFriars Preachers, they appear to have been merged together at the close of the thirteenth century. This is what Raymond ofCapua implies as the result of his researches. So too their ultimate coincidence is hinted at byHonorius III in 1221 when he designates the Militia "nomine poenitentiae" (Federici, Codex Diplomaticus), and a comparison also of the rules of the two institutions: that ofGregory IX for the Militia in 1235 (op. cit., 12-16) and that of Muñon de Zamora for the Order of Penance of St. Dominic in 1285 (op. cit., 28-36) would lead one to the same conclusion. The only considerable difference that could be cited against this identify is that Muñon de Zamora expressly forbids the carrying of arms. But this is in reality but a furtherproof of their approximation, for he allows for the one exception which could possibly apply to the Militia, viz. in defence of theChurch (ibid., 32). This amalgamation is admitted by theBollandists to have become general in the fourteenth century (Acta Sanctorum, Aug., I, 418-422). From this double movement therefore, i.e. from the Ordo de Poenitentia S. Dominici and the Militia Jesu Christi, was born the modern ThirdOrder of St. Dominic. Though its source is therefore anterior to the First Order, its full perfection as an organizedsociety, with a distinctive habit, a definite rule, and a declaredethos or spirit, is due to the genius of the children of St. Dominic. They took up the work of St. Francis, and, with their characteristiclove of order and systematic arrangement, brought it into something compact and symmetrical. From them thisidea of subjection to a First Order was taken up by theFranciscans and has been adopted by all subsequent Third Orders.
Primarily the work of the Third Order and its definite spirit may be summed up by saying that it was established first to help in reform of church discipline. Its initial purpose was the preaching of penance; but underDominican influences it rather leaned to theintellectual aspect of the Faith and based its message to the world on the exposition of the Creed; it was to reform church discipline by the more wide-spreadknowledge of the mysteries offaith. Secondly, to defend theChurch. Originally this was a military necessity, demanding physical force with which to restrain equally material opposition. Thirdly, to develop the communion ofprayer. Themedieval ideal ofChrist's Mystical Body which has captivated all spiritual-minded people implies a harmony ofprayer. To achieve this end the contemplative and monastic orders were begun; and the ThirdOrder of St. Dominic endeavours to linkpioussouls to this great throng of religious (Proctor, "The Dominican Tertiary's Daily Manual", London, 1900, 15-20).
Only for one period in its history was there any real fear of suppression. Many held that the condemnation passed on theBeguines and Beghards at the Council ofVienna in 1312 applied no less to the Orders of Penance. In consequence the master-general petitionedPope John XXII in 1326 to settle definitely the difficulty. As a result he answered by aBull of 1 June, 1326 (Cum de Mulieribus), which is a long eulogium on the work of theDominican Third Order. After the plague of 1348, a great deal of laxity and disorganization crept into the Third Order, but a wonderful throng ofsaints soon caused its rejuvenation. The influence ofSt. Catherine of Siena gave a powerful impetus to the movement inItaly and her work was carried on by Bl. Clara Gambacorta (d. 1419) and Bl. Maria Mancini (d. 1431). This new spiritual vigour reached across the Alps to the sisterhoods ofGermany, where the effect was almost abnormal (Heimbucher, "Die Orden und Kongregationen der katholischen Kirche",Paderborn, 1907, II, 169-177). But there has never been any reform in the sense of a separate organization with a change of rule or habit. As in the First Order, there has been a peculiar gift of unity which has enabled it to last undivided for seven hundred years.
The Third Order as it exists today can be divided into two categories: regular, i.e. comprising Tertiaries, whether men orwomen, who live in community and wear the habit externally; and secular, i.e. whether married or single, cleric or lay, who live their lives like others of their profession, but who privately take up practices of austerity, recite someliturgical Office, and wear some symbol of theDominican habit. The origin of the conventualwomen Tertiaries has never been very clearly worked out. It is usual to trace them back to Bl. Emily Bicchieri, about the year 1255 ("Manual of Third Order of St. Dominic", London, 1871, 9). But if the view taken above of the origin of the Third Order in the Ordo de Poenitentia be correct, we are forced to the conclusion that the communities ofwomen established by St. Dominic at Prouille, S. Sisto, etc. were really of this Third Order. Their constitutions, approved first for S. Sisto, though previously observed at Prouille, expressly speak of thenuns as "de Poenitentia S. Mariae Magdalenae" ("Analecta Ord. Praed.", Rome, 1898, 628 sqq.). It would seem then that the Ordo de Poenitentia did not excludeconvents of enclosednuns from its ranks, and this was due probably to St. Dominic himself. Very much later came a conventual order of men, originated by the genius ofPère Lacordaire. He considered that the democratic spirit of theDominican Order fitted it especially for the task of training the youth. But heknew how impossible it was for his preaching associates to tie themselves down to schoolwork among boys; as a consequence, he began, in 1852, a Third Order of men, wearing the habit, living in community yet without the burdens of monastic life. The rule was approved provisionally in 1853 and definitely in 1868 (for the rule cf. "Acta Capituli Generalis Ord. Praed.", Rome, 1904, 106 sqq.). But by far the greatest portion of the Third Order consists of secular Tertiaries. These are of every rank ofsociety, and represent the old Ordo de Poenitentia and the old Militia. In certain countries they are grouped into chapters, having a lay prior and sub-prior orprioress and sub-prioress, and hold monthly meetings. Since the Rule of Muñon de Zamora (1285), they have always been subject to aDominicanpriest appointed by theDominican provincial. For the actual reception of the habit, the master-general can give faculties to anypriest. The full habit is the same as that of the members of the First and Second Orders, but without thescapular (granted, however, to communities since 1667). Though the habit is not worn during life many procure it so that they may be buried in the recognized dress of St. Dominic's children.
It is practically impossible to obtain, even in a vague way, the number of the secularDominican Tertiaries. No general register is kept, and the records of eachpriory would have to be searched. From the time of St. Louis — who wished to join theDominican andFranciscan Orders (Acta Sanctorum, August, V, 545), and is represented in old illuminations, sometimes in the habit of one, sometimes in the habit of the other (Chapotin, "Histoire de dominicains de la provincede France",Rouen, 1898, p. 497), but probably never joined either—to our own time, it can be stated only that with the rise and fall of the First Order's greatness rose and fell the number of the Tertiaries. InEngland during the thirteenth century very many are said to have become Tertiaries. But of this nothing for certain can be specified. At the time of St. Catharine ofSiena and the Mantellate (women secular Tertiaries) made difficulties about receiving her to the habit as they included at the date onlywidows (Gardner, "St. Catherine of Siena", London, 1907, II), and there were no men at all in the Third Order inItaly at thatdate (Acta Sanctorum, April, III, 1881). Under Bl. Raymund ofCapua, her confessor and, after her death, twenty-third master general, attempts were made to re-establish the order and no doubt much was done (Mortier, "Maîtres généraux", III, 605-606). But by the time ofSt. Antoninus (d. 1450) the numbers had again dwindled down to insignificance ("Summa Moralis",Verona, 1750, III, 23, 5, 5, pp. 1291-2). Just previous to theReformation there are a few isolated notices; thusBl. Adrian Fortescue, themartyr, notes in his diary: "Given to the Black Friars of Oxford to be in their fraternity 12d" ("Letters and Papers of the Reign of Henry VIII", London, 1883, Rolls Series, VII, 101). But these give us no ground at all for any surmise as to statistics. In America the firstcanonized saint (St. Rose of Lima, d. 1617) and the firstbeatifiednegro (Bl. Martin Porres, d. 1639) were bothDominican Tertiaries, and later inFrance were men likeM. Olier and Bl. Grignon de Montfort.
Then came the influence ofLacordaire, from whose time there dates a new enthusiasm in the Third Order ("Année Dominicaine", Paris, 1910, 149-65). Of the regular Tertiaries it is easier to speak more definitely. The numbers of all the sixteen approved congregations existing in 1902 are given, and they amount to some 7000nuns ("Analecta Ord. Praed.", Rome, 1902, 389). To these must be added another 7000 of congregations not yet definitively authorized byRome. But every year freshconvents are opened and the numbers continually increase. InEngland they began underMother Margaret Hallahan (d. 1868) in 1842, and now in all the separate groupings there are 22convents with some 500sisters; in theUnited States their success has been remarkable. Founded in 1846 by Mother Amalie Barth (d. 1895), the congregation in 1902 included 34convents and over 2000nuns. In 1876 they passed intoCalifornia, where they are rapidly increasing. InIreland they have many establishments, especially foreducational purposes, for their work is as varied as the needs of humanity require. Some are enclosed, others teach, visit the sick, nurse thelepers, look after old people, take care of penitent girls, work among the poor in the slums, etc. As for the congregation of teaching men, they have been greatly disorganized since their expulsion fromFrance. At present they comprise but a half-dozen colleges in Fribourg, San Sebastian, and South America, and do not amount to more than 100 members in all. Finally, a citation from Faber's "Blessed Sacrament" (2nd ed., p. 565) may be made: "Those who are conversant with, indeed who find the strength and consolation of their lives in, the Acts of the Saints wellknow that there is not a nook in the mysticalParadise of our heavenly spouse where the flowers grow thicker or smell more fragrantly than this order of multitudinous child-likesaints. Nowhere in theChurch does the Incarnate Word show His delight at being with the children of men in more touching simplicity, with more unearthly sweetness, or more spouse-like familiarity than in this, the youngestfamily of S. Dominic."
A. Sisters of St. Dominic
(1) Congregation ofSt. Catherine of Siena, with mother-house atSt. Catherine of Siena Convent,Springfield, Kentucky. Founded in 1822 by Rev. Thomas Wilson, O.P. Sisters, 300;novices, 30;postulants, 7; academies, 6;schools, 13; pupils, 5000. By this congregation were founded: (a) Congregation ofDominican Tertiaries of the Blessed Virgin, with mother-house at St. Mary's of the Springs, Sheppard,Ohio, in 1830. Sisters, 195;novices, 28; academies, 3;schools, 12; pupils, 4493. From this congregation were founded (i) Congregation with mother-house at Sacred Heart Convent,Galveston,Texas. Sisters andnovices, 81;postulants, 3;schools, 6; pupils, 1130. (b) Congregation with mother-house at the Convent of Our Lady of the Sacred Heart, West Springfield,Illinois, in 1873. Sisters, 120;schools, 19; pupils, 4000, academy, 1.
(2) Congregation with mother-house at St. Cecilia's Convent,Nashville,Tennessee. Founded in 1860 by sisters from St. Mary's, Somerset,Ohio. Sisters, 98;novices, 15; academy, 1;orphan asylum, 1; institute for young ladies, 1;schools, 6; pupils, 1042.
(3) Congregation of the Most Holy Name of Jesus, with mother-house at San Rafael,California. Founded in 1850 byMost Rev. Joseph Alemany, O.P.,Archbishop ofSan Francisco, at Benicia,California. Sisters, 135; academies, 3;schools, 6.
(4) Congregation of the Holy Rosary, with mother-house at St. Clara's Convent, Sinsinawa,Wisconsin. Founded in 1847 by Rev. Samuel Ch. Mazzuchelli, O.P. Sisters, 650; college, 1; academies, 9;schools, 46; pupils, 14,800.
(5)Congregation of the Holy Cross, with mother-house at Holy Cross Convent,Brooklyn, New York. Founded in 1853 by 4 sisters from Holy Cross Convent,Ratisbon,Bavaria. Sisters, 518;novices, 25;postulants, 17; trainingschool, 1; academies, 3;schools, 33;hospitals, 2; sanatorium, 1; infirmary, 1;orphan asylums, 6. From this congregation were founded: (a) Congregation of the Most Holy Rosary with mother-house at Mission San José,California, in 1876. Sisters, 193;novices, 20;postulants, 16; academy, 1;orphan asylum, 1;schools, 9; pupils, 2926. (b)Congregation of the Immaculate Conception, with mother-house at Great Bend,Kansas, in 1902. Sisters, 17;novice, 1;postulant, 1;hospital, 1;school, 1; pupils, 194.
(6) Congregation with mother-house at Holy Rosary Convent, Second Street, New York City. Founded in 1859 by sisters from Holy Cross Convent,Ratisbon,Bavaria. Sisters, 600; academies, 8;hospitals, 2;schools, 60; pupils, 25,000. From this congregation were founded (a) Congregation with mother-house atGrand Rapids,Michigan, in 1877. Sisters, 187;novices, 50;postulants, 15; high school, 1; academies, 2;orphan asylum, 1;schools 32; pupils, 5000. (b) Congregation with mother-house at St. Dominic's Convent, Blauvelt, New York. Sisters, 139;novices, 11;postulants, 3;schools, 8; asylum, 1. (c) Congregation with mother-house at St. Dominic's Academy, Jersey City,New Jersey, in 1882. Sisters, 215; academies, 3;schools, 21; pupils, 4427. From this congregation was founded: (i) Congregation with mother-house atSt. Thomas Aquinas Convent, Tacoma, Washington, in 1888. Sisters, 52;schools, 3; pupils, 300.
(7) Congregations with mother-house at St. Joseph's Convent, Adrian,Michigan. Sisters, 180;novices, 28; academies, 3;schools, 29.
(8) Congregations with mother-house atSt. Catherine of Siena's Convent, Racine,Wisconsin. Founded in 1862 by Mother Benedicta Bauer and Sister Thomasina Gincker from Holy Cross Convent,Ratisbon,Bavaria. Sisters, 286;postulants, 24; academies, 2; home for ladies, 1;schools, 38; pupils, 6307.
(9) Congregation with mother-house at St. Mary's Convent,New Orleans,Louisiana. Founded in 1860 by sisters from Cabra,Dublin,Ireland. Sisters, 57; academies, 2;schools, 2; pupils, 565.
(10) Congregation with mother-house at Reno, Nevada; founded by sisters fromNew Orleans, Louisiana. Sisters, 4.
(11) Congregation with mother-house at St. Catherine of Siena Convent,Fall River,Massachusetts. Founded in 1891 by sisters from Carrollton,Missouri. Sisters, 52.
B. Dominican Sisters of the Third Order of St. Dominic
Congregation with mother-house at the Convent of Our Lady of the Rosary, 63rd Street, New York City. Founded in 1867 by Father Rochford, O.P. Sisters, 160;novices, 10;postulants, 5; academy, 1;orphan asylums, 2;schools, 11; pupils, 4000.
C. Third Order Secular of St. Dominic
Introduced into theUnited States by the earlyDominican missionaries. There are at present congregations ofDominican Tertiaries in almost all the churches in charge ofDominican Fathers, numbering from 100-600 members, and many hundred tertiaries throughout the country not belonging to any congregation.
A branch of the greatFranciscan family. We deal here: A. with the secular Third Order; B. with the regular.
It has been believed for some time that the Third Order of St. Francis was the oldest of all Third Orders, but historical evidence is against such an opinion. For, besides similar institutions in some monastic orders in the twelfth century, we find, before the foundation of St. Francis, a Third Order, properly so called, among theHumiliati, confirmed together with its rule byInnocent III in 1201 (see text inTiraboschi, "Vetera Humiliatorum monumenta", II,Milan, 1767, 128). But if the Third Order of St. Francis was not the first of its kind, it was, and still is, undoubtedly the best known and most widely distributed and has the greatest influence. About its origin there are two opposite opinions. According to Karl Müller, Mandonnet, and others, the Secular Third Order is a survival of the original ideal of St. Francis, viz. a lay-confraternity of penitents, from which, through the influence of theChurch, the First and Second Orders of theFriars Minor and thePoor Clares have been detached. According to others, St. Francis merely lent his name to pre-existing penitential lay-confraternities, without having any special connection with or influence on them. The two opinions are equally at variance with the best texts we have on the subject, such asThomas of Celano, "Vita prima", I, 15; Julian of Spires, "Office of St. Francis: Third Antiphon atLauds";Gregory IX,Bull of 7 June, 1230 (Bull. Franc., I, 65);St. Bonaventure, "Leg. Maior", IV, 6;Bernard of Besse, in "Anal. Franc.", III, 686. According to these sources, St. Francis really founded a Third Order and gave it a Rule. If we complete these notices with some earlypapal Bulls bearing on the penitential movement and with the account given by Mariano of Florence (end of the fifteenth and beginning of the sixteenth century) we can state what follows:
The preaching of St. Francis, as well as his own living example and that of his first disciples, exercised such a powerful attraction on the people that many married men andwomen wanted to join the First or the Second Order. This being incompatible with their state of life, St. Francis found a middle way: he gave them a rule animated by theFranciscan spirit. In the composition of this rule St. Francis was assisted by his friend Cardinal Ugolino, laterGregory IX. As to the place where the Third Order was first introduced nothing certain isknown. Of late however the preponderance of opinion is for Florence, chiefly on the authority of Mariano of Florence, orFaenza, for which the firstpapal Bull (Potthast, "Regesta Pontificum", 6736) known on the subject is given, whilst the "Fioretti" (ch. xvi), though not regarded as an historical authority, assigns Cannara, a small town two hours' walk from Portiuncula, as the birthplace of the Third Order. Mariano and theBull forFaenza (16 Dec., 1221) point to 1221 as the earliest date of the institution of the Third Order, and in fact, besides these and other sources, the oldest preserved rule bears this date at its head. This rule was published by P. Sabatier and H. Boehmer (see bibliography), and contained originally twelve chapters, to which at the time ofGregory IX (1227) a thirteenth was added. It prescribes simplicity in dress (1), considerablefasting and abstinence (2-3), the canonical office or otherprayers instead (4-5), confession and communion thrice a year, and forbids carrying arms or taking solemnoaths without necessity (6); every month the brothers and sisters have to assemble in a church designated by theministers, and a religious has to give them an instruction (7); they also exercise theworks of charity with their brothers (8); whenever a member dies the whole confraternity has to be present at the funeral and topray for the departed (9); everyone has to make his last will three months after his reception; dissensions among brothers and sisters or otherpersons are to be settled peaceably; if any troubles arise with local authorities theministers ought to act with the counsel of thebishop (10). Noheretic or anyone suspected ofheresy can be received, andwomen only with the consent of their husbands (11); theministers have to denounce shortcomings to the visitor, who will punish the culprits; every year two newministers and a treasurer are to be elected; no point of the rule obliges under pain ofsin (12). On account of the prohibition of arms and unnecessaryoaths, the followers of this rule came into conflict with local authorities, a fact of which we have evidence in manypapal Bulls all through the thirteenth century, issued to safeguard the privileges of the Tertiaries (see list of theseBulls in Mandonnet, "Les Règles", 146-47).
Wadding ("Annales Min." ad a. 1321, n. 13) gives another longer redaction of the rule, which is almost identical with the one solemnly confirmed byNicholas IV through theBull "Supra montem", 17 Aug., 1289. This last form has for long been considered as the work of St. Francis, whilst Karl Müller denied any connection of St. Francis with it. If we compare the rule published and approved byNicholas IV with the oldest text of 1221, we see that they substantially agree, slight modifications and different dispositions of chapters (here 20 in number) excepted. Through a most interesting text published by Golubovich (Arch. Franc. Hist., II, 1909, 20) weknow now that this Rule ofNicholas IV was approved on the petition of some Italian Tertiaries. Another recent publication by Guerrini (Arch. Franc. Hist., I, 1908, 544 sq.) proves that there existed in the thirteenth century Third Order Confraternities with quite different rules. On the whole, it can safely be affirmed that untilNicholas IV there was no Rule of the Third Order generally observed, but besides the one quoted above, and probably the most widely spread, there were others of more local character. The same might be said as to the government of the confraternities. Besides their own officials, they had to have a visitor, who seems to have been usually appointed by thebishop. In 1247Innocent IV ordered that theFriars Minor were to assume the direction of the Tertiaries inItaly andSicily (Bull Franc., I, 464), but about twenty years later when St. Bonaventure wrote his question: "Why do not theFriars Minor promote the Order of 'Penitents'?" (Op. om., VIII, 368) the contrary had practically prevailed.Nicholas IV introduced unity of rule and of direction into the Third Order, which henceforward was entrusted to the care of theFriars Minor.
If we except a few points, bearing especially onfasts and abstinence, mitigated byClement VII in 1526 andPaul III in 1547, the Rule as given byNicholas IV remained in vigour till 1883, whenLeo XIII, himself a tertiary, through theApostolic Constitution "Misericors Dei Filius", modified the text, adapting it more to the modern state and needs of thesociety. All substantial points, however, remained; only the daily vocalprayers were reduced, as also thefasts and abstinences, whilst the former statute of confession and communion thrice a year was changed into monthly communion. Other points of the modified Rule ofLeo XIII are of great social and religious importance, such as the prohibition of pomp in dressing, of frequenting theatres ofdoubtful character, and keeping and reading papers and books at variance withfaith andmorals. The direction is entrusted to the three branches of the First Order:Friars Minor,Conventuals,Capuchins, and to the Regular Third Order. By delegation, confraternities can be established and directed by anyparishpriest. Those who for serious reasons cannot join a confraternity may be received as single tertiaries. Finally, great spiritual privileges are granted to all members of the Third Order.
The beneficent influence of the secular Third Order of St. Francis cannot be highly enough appreciated. Through the prohibition against carrying arms a deadly blow was given to thefeudal system and to the ever-fighting factions of Italian municipalities; through the admission of poor and rich, nobles and common people, the social classes were brought nearer each other. How far thereligious ideal of St. Francis was carried out by the secular Third Order we may judge from the great number (about 75) ofsaints and blessed of every condition it produced. It may suffice to mention:St. Elizabeth of Hungary; St. Louis, King ofFrance; St. Ferdinand, King of Castile;St. Elizabeth of Portugal; St. Rosa ofViterbo;St. Margaret of Cortona; Bl. Umiliana Cerchi;Bl. Angela of Foligno; Bl. Raymond Lullus; Bl. Luchesius of Poggibonsi, who passes as the first tertiary received by St. Francis;St. Ivo; and in our times,Bl. Jean-Baptiste Vianney, the curé of Ars; of names celebrated in history for literature, arts, politics, inventions, etc.,Dante,Giotto,Petrarch, Cola di Rienzo,Columbus,Vasco da Gama, Cervantes, Lope de Vega,Thomas More, Galvani,Volta,García Moreno,Liszt, and, finally,Lady Georgiana Fullerton. PopesPius IX andLeo XIII were members of the Third Order, as also isPope Pius X. Since the adaptation of the rugbyLeo XIII the Third Order has grown more active than ever. At present the total number of members is esteemed about two and a half millions, spread all over the world. National and local congresses have been held in different countries: seven in the period from 1894 to 1908 inFrance, others inBelgium, some inItaly, the first general congress in Assisi (1895), many local ones from 1909 to 1911; others have been held inSpain, the last one atSantiago in 1909; inArgentina the last one atBuenos Aires in 1906; inIndia,Canada, and inGermany andAustria, in the last two instances in connection with general congresses ofCatholics. There exist almost in all civilized languages numerous monthly periodicals which, whilst keeping up the union amongst the different confraternities, serve also for the instruction and edification of its members. The "Acta Ordinis Frat. Min.", XXVI, Quaracchi, 1907, 255-58, gives the names of 122 such periodicals. French periodicals are indicated by P. B. Ginnet, O.F.M., "Le Tiers Ordre et le Prêtre", Vanves, 1911, p. 51 sq.; German periodicals by Moll, O.M. Cap., "Wegweiser in die Literatur des Dritten Ordens", Ratisbon, 1911. InItaly even a regular newspaper was founded, "Rinascita Francescana", Bologna, 1910; another inGermany, "Allgemeine deutsche Tertiaren-Zeitung", Wiesbaden, 1911.—We may mention also the special organs for directors of the Third Order, e.g. "Der Ordensdirektor", published atInnsbruck by the TyroleseFranciscans, "Revue sacerdotale du Tiers-Ordre de Saint François", published byFrenchCapuchins. Both reviews appear once every two months.
(1) Its origin and general development till Leo X
The origin of the Regular Third Order, both male andfemale, can be traced back to the second half of the thirteenth century, but no precise date can be indicated. It was organized, in different forms, in theNetherlands, in the south ofFrance, inGermany, and inItaly. Probably some secular tertiaries, who in many cases had their house of meeting, gradually withdrew entirely from the world and so formedreligious communities, but without the three substantialvows ofreligious orders. Other religious associations such as theBeguines (women) andBeghards (men) in theNetherlands, sometimes passed over to the Third Order, as has been clearly shown from recent study. Towards the end of the thirteenth and the beginning of the fourteenth century some suspicion ofheretical opinions fell on some of these free religious unions of the Third Order (bizocchi), as we can infer from theBull ofJohn XXII "Sancta Romana", Dec., 1317 (Bull. Franc., V, 134). More than a century laterSt. John of Capistran (1456) had to defend the Tertiaries in a special treatise: "Defensorium tertii ordinis d. Francisci", printed with other minor works of thesaint atVenice in 1580. Throughout the fourteenth century the regular tertiaries of both sexes had in the most cases no common organization; only in the following century we can observe single well-orderedreligious communities with solemnvows and a common head.Martin V submitted in 1428 all tertiaries, regular and secular, to the direction of the Minister-General of theFriars Minor (Bull. Franc., VII, 715), but this disposition was soon revoked by his successorEugene IV. We meet thus in the same fifteenth century with numerous independent male congregations of regular tertiaries with the threevows inItaly,Sicily,Dalmatia,Spain,Portugal,France,Germany, and in theNetherlands. Contemporaneously there existed sister congregations of the Third Order with solemnvows, for instance, the Grey sisters of the Third Order, serving inhospitals, spread inFrance and theNetherlands, whose remarkablestatutes of 1483 have recently been published by H. Lemartre in "Arch. Franc. Hist." IV, 1911, 713-31, and the congregation still existing founded atFoligno in 1397 by Blessed Angelina of Marsciano (1435).Leo X, in order to introduce uniformity into the numerous congregations, gave in 1521 a new form to the rule, now in ten chapters, retaining of the rule as published byNicholas IV all that could serve the purpose, adding new points, especially the three solemnvows, and insisting on subjection to the First Order of St. Francis. For this last disposition the Rule ofLeo X met with resistance, and never was accepted by some congregations, whilst it serves till the present day as the basis of the constitutions of many later congregations, especially of numerous communities of sisters.
(2) Single congregations after Leo X, of women
The two Italian congregations, the Lombardic andSicilian, which had constituted themselves in the course of the fifteenth century, were united byPaul III, and sinceSixtus V enjoyed entire independence from the First Order. It had then already 11 provinces. In the seventeenth century the congregations ofDalmatia and theNetherlands (of Zeppern) were united with theItalianfamily. In 1734Clement XIII confirmed theirstatutes. Whilst theFrench Revolution swept away all similar congregations, the Italian survived with four provinces, of which one was inDalmatia. In 1906 a small congregation of Tertiarylay brothers in the Balearic Islands and a little later twoconvents with colleges in theUnited States joined the same congregation, which in 1908 numbered about 360 members. The dress is that of theConventuals, from whom they can hardly be distinguished. The residence of the minister-general is atRome, near theChurch of Sts. Cosmas and Damian. After the time ofLeo X the Spanish congregation often had troubles on the question of its submission to the First Order. AfterPius V (1568) had put the whole Third Order again under the care of the Minister-General of theFriars Minor, the superiors of the three provinces constituted inSpain could, after 1625, partake at the General Chapters of theFriars Minor and since 1670 they have had even a definitor-general to represent them. The French congregation, named from their house atParis "of Picpus", was reformed by V. Mussart (d. 1637), and maintained close ties with the First Order till its extinction in theFrench Revolution. A well-known member of this congregation isHyppolit Hélyot, the author of an important history of thereligious orders. In 1768 it had four provinces with 61convents and 494 religious. Other congregations of Tertiaries existed after the fifteenth century inGermany,Bohemia,Hungary,Ireland, andEngland. They perished either at the time of theReformation or in theFrench Revolution. We may mention also theObregonians, the "Bons-Fils" in northernFrance founded in 1615, and the "Penitents gris" atParis after the sixteenth century, all now extinct. In the nineteenth century some new congregations arose, e.g. the Poor Brothers of St. Francis, the Brothers of St. Francis at Waldbreitbach (Rhine) after 1860, the "Frati bigi", founded in 1884 atNaples by Ludovic of Casoria, O.F.M. The most of these modern tertiary communities consist only oflay brothers and depend on theirdiocesanbishop.
(3) Congregation of Sisters
WhilstLeo X in the reform of the rule had left it free to the congregations to adoptpapal enclosure or not,Pius V (1568) prescribed it to allconvents of tertiary sisters with solemnvows. Still this order was not carried out everywhere. In this regard the custom prevailed that theFriars Minor refused to take the direction of thoseconvents which had only episcopal enclosure. Besides those already mentioned above, we may add the different offshoots of theSisters of St. Elizabeth inAustria,Germany, theNetherlands, andFrance (there, under the name of Soeurs du Refuge, some of them still exist). The firstUrsulines, also, founded bySt. Angela Merici (1540), belonged to the Third Order.
In the nineteenth century many of the new congregations adopted the Rule of the Third Order, but most of them have no further connection with the First Order. Many of them have widely varying names; a good many are of mere local character, others again are of international importance. As to their activities, almost all dedicate themselves toworks of charity, either inhospitals, homes, or ateliers; others work inschools, not a few are in foreign missions. We can give here scarcely more than a list of the names, with the dates of the foundation. InGermany there are the Poor Sisters of St. Francis, founded 1845 (1851) by M. Schervier atAachen, with some houses in America; theFranciscan Sisters of the Holy Family, founded in 1857 at Eupen, Diocese of Cologne; theFranciscan Sisters, atMünster,Westphalia, founded in 1850; the PoorFranciscanSisters of the Perpetual Adoration, at Olpe,Diocese of Paderborn (1857); the PoorFranciscan Sisters of the Sacred Hearts of Jesus and Mary, at Salzkotten, nearPaderborn (1863); theSisters of Mercy of the Third Order, at Thuine, Diocese of Osnabrück (1869); theSisters of Mercy of St. Francis, at Waldbreitbach,Diocese of Trier (1863); theFranciscan Sisters at Nonnenwerth, an island on the Rhine, founded in 1872 at Heythuizen inHolland;Franciscan Sisters of Maria-Stern, atAugsburg, whose first foundation can be followed back to the thirteenth century;Franciscan Sisters atDillingen,Diocese of Augsburg, founded in the fourteenth century; the PoorFranciscan Sisters, at Mallersdorf,Diocese of Ratisbon (1855); the Congregation of Ursperg (1897); theFranciscan Sisters of Kaufbeuren,Diocese of Augsburg, founded in the fifteenth century, to which had belonged Blessed Crescentia Hess (1744). In theDiocese of Rottenburg, in Wurtemberg, we note the communities of Bonlanden near Erolzheim (1855); of Heiligenbronn (1857); of theSisters of Christian Charity, at Reute, founded 1849 at the same place where in the fifteenth centuryBlessed Elizabeth of Reute, called also the "good Beta" (d. 1420), had professed the Third Order; theFranciscan Sisters of Sussen (1853). In Baden is noteworthy the Congregation of Gengenbach (1867), since 1876 also in theUnited States Joliet, Illinois. AtMainz there is the Convent of Perpetual Adoration (1860).
InAustria-Hungary the School Sisters of the Third Order (1723), with mother-houses at Hallein,Diocese of Salzburg, atVienna (III), and at Judenau, Diocese of St. Polten; the Sisters of the Third Order of St. Francis atVienna (V), (1857); the Poor School Sisters at Voklabruck,Diocese of Linz (1850); theSisters of Mercy of the Third Order of St. Francis at Troppau,Diocese of Olmütz (1853); Congregation of School Sisters of the Third Order of St. Francis, at Mahrisch-Trubau,Diocese of Olmütz (1851); the School Sisters of the Third Order of St. Francis at Marburg on the Drau,Diocese of Lavant (1864); the Grey Sisters of the Third Order of St. Francis, at Prague (I), 1856; and three small communities in Tyrol. In Luxemburg there is the Congregation of Pfaffental; theSisters of Mercy of St. Francis with the mother-house in the town ofLuxemburg, and communities inSweden and the Carolines. InHolland there are the Congregations of Rosendaal, ofBreda, of Heythuizen, all of which have communities in foreign missions; lastly the Congregation of Heerlen. InBelgium there exist, besides the old congregation of the Grey Sisters of Hospitals (see above) atAntwerp, Léau, Tirlemont, Hasselt, and Tongres, the more recent communities ofGhent (founded 1701), of Hérines, Diocese of Malines, of Macon-lez-Chimay, of Opwyk, Diocese of Malines (1845). InSwitzerland there once existed many congregations of the Third Order, and even now there are severalconvents of strict enclosure. Of the active congregations the most noteworthy are the two founded by theCapuchinTheodosius Florentini, viz. theSisters of the Holy Cross forschools, with mother-house at Menzingen (1844), with numerousconvents outsideSwitzerland, and theSisters of the Holy Cross forhospital work (1852), with mother-house at Ingenbohl.
InFrance, before the last suppression ofconvents, there were about fifty communities of the Third Order; the most important was that of the Missionaries of Mary, founded by Mother de Chapotin de Neuville (d. 1904) inIndia, with actual mother-house atRome, with communities spread all over the world. InItaly there are the Stigmatins, founded near Florence by Mother Lapini (d. 1860); the Sisters ofEgypt, for missionary work, with mother-house atRome; the Sisters of Gemona; finally, the Sisters of the Child Jesus, with mother-house atAssisi. On the whole, the sisters professing the Rule of the Third Order amount at least to 50,000.
The Regular Third Order produced one saint, Hyacintha of Mariscotti, and five Blessed: Lucia of Callagirone,Elizabeth of Reute, Angelina of Marsciomo, Jeremias Lambertenghi and Crescentia Hoss of Kaufbeuren.
The Third Order of St. Francis was established by theFriars Minor Recollects at Quebec in 1671, and some years later atThree Rivers andMontreal. Considering the population of the country, it was in a flourishingcondition. In 1681 a Recollect notes that "manypious people of Quebec belong to the Third Order". After the cession ofCanada toEngland the Third Order, deprived of its directors, the Recollects, seemed to have disappeared gradually, only to flourish anew thirty years after the death atMontreal, 1813, of the last Recollectpriest. The Third Order was re-established about 1840 by Mgr Ignatius Bourget,Bishop ofMontreal. Fervent fellow-labourers helped theholyprelate to spread the Third Order inMontreal, notably Canon J.A. Paré and theSulpicians C. E. Gilbert and A. Giband. Mgr Bourget established a fraternity ofwomen, 6 May, 1863, and one of men, 13 June, 1866; both were directed by theSulpicians till 1874, by Canon P. E. Dufresne from 1874 till 1881, by theJesuits from 1881 till 1888, and by theSulpicians from 1888 till 1890; since then by theFriars Minor. Mgr Fabre, successor to Bishop Bourget, in a letter (3 Sept., 1882) to thepriests and faithful of hisdiocese, says: "We have in our midst the tertiaries of St. Francis, who are known to you all by the edification they give, and by the good odour of all the virtues which they practise in the world." The Third Order was reintroduced at Quebec almost at the same time as atMontreal. On 19 Nov., 1859, Father Flavian Durocher, O.M.I., received the profession of twowomen, after a year'snovitiate. These were joined by others, until in 1876 Quebec possessed over 2000 tertiaries, while in theProvince of Quebec severalparishes had groups of tertiaries. Amongpriestszealous for the spread of the Third Order at this epoch we must name, besides the above-mentionedMontreal priests: Father Durocher, St. Sauveur, Quebec; L. N. Begin, nowArchbishop of Quebec; James Sexton, Quebec; Oliver Caron,Vicar-General ofThree Rivers; E. H. Guilbert,L. Provancher, and G. Fraser, all three of the Quebec diocese.Father Provancher was one of the mostzealous. In 1866, having received faculties from the General of theFriars Minor, he established a very fervent fraternity in hisparish of Portneuf. He propagated the Third Order by his writings. For two years he edited a review, in which he published nearly every month an article on the Third Order, or answered questions appertaining thereto. At that epoch (1876) the brothers' fraternity atMontreal counted 137 members; the sisters, a still greater number. AtThree Rivers the tertiaries were less numerous—enough, however, to form a fraternity a little later. Quebec with its 200 tertiaries did not have a fraternity till 1882.
In 1881 the arrival inCanada of Father Frederic of Ghyvelde gave new spirit to the Third Order. He spent eight months inCanada, and worked actively for the Third Order. He began at Quebec, where he held the Holy Visit prescribed by the rule and admitted 100 new members. AtThree Rivers he found "a numerous and fervent fraternity". His visit to the fraternities ofMontreal was followed by a notable increase in membership. Shortly afterwardsLeo XIII published his Encyclicals on the Third Order. TheCanadianbishops, in obedience to thepope's wishes, recommended the Third Order to theirclergy and faithful. But the Friars of the First Order alone could give the Third a fitting development; hence, when Father Frederic returned in 1888, severalbishops, among them Bishop Laflèche ofThree Rivers andArchbishop Taschereau, welcomed him as its promoter. The foundation of aconvent ofFriars Minor atMontreal in 1890 inaugurated a new era of prosperity for the Third Order. TheFranciscans took over the direction of the Third Order atMontreal. The fraternities of other districts were visited regularly, and new ones were formed. The Third Order has since spread rapidly. Today the Third Order inCanada numbers nearly 200 fraternities with over 50,000 members, under thejurisdiction of theFriars Minor. TheCapuchins have a small number of fraternities. TheFriars Minor have also the direction of 20 fraternities with 5000 members in the Franco-Canadian centres of theUnited States. All these large numbers of isolated tertiaries give a total of nearly 60,000. These tertiaries are mostlyFrenchCanadians. There are very few fraternities for English-speaking tertiaries; of these there are two very flourishing ones atMontreal. It is in theProvince of Quebec that the Third Order is most flourishing. Three monthly reviews, treating specially of the Third Order, are published inCanada: (1) "La Revue du Tiers Ordre", founded in 1884 by the tertiaries ofMontreal, and directed since 1891 by theFriars Minor of that city; (2) "The Franciscan Review and St. Anthony's Record", founded in 1905 by theFriars Minor ofMontreal; (3) "L'Echo de St. François", published since 1911 by theCapuchins of Ottawa. The principal social works of the Third Order inCanada are: three houses of the Third Order inMontreal and one in Quebec, directed by lady tertiaries; a lodging-house and an industrialschool atMontreal, directed also by lady tertiaries; several work-rooms for the benefit of the poor; and publiclibraries, one in Quebec and two inMontreal.
The Third Order Regular is represented inCanada by three flourishing institutions: A. LittleFranciscan Sisters of Mary, founded at Worcester,Massachusetts, in 1889 and transferred to Baie-St-Paul,Canada, in 1891; their constitutions were approved in 1903. They follow the Rule of the Third Order Regular. Their habit comprises a brown tunic andscapular, a white hood and wimple, and a white woollen cord; they wear a silver crucifix. Work.—Assistance of the sick, thepoor, the aged, oforphans and instruction of the young—in a word, all the works of mercy. Development.—This congregation possesses 8 houses, nearly all in theUnited States. The mother house is at Baie-St-Paul,Province of Quebec,Canada. The institution numbers 150 professed sisters, 7novices, 30postulants, and 8 associates.
B.Franciscan missionaries of Mary, founded inIndia, and following the Rule of the Third Order Regular. They have six houses inCanada: (1) Quebec, founded 1892;novitiate, perpetual adoration, printing,embroidery, workshop, house of probation for aspirants, patronage, visiting the sick. (2) St. Anne of Beaupré (1894); patronage, workshop, hospitality forpilgrims, visiting the sick. (3) St. Lawrence, Manitoba (1897); boarding-school,parochialschools, dispensary, visiting the sick. (4) Pine Creek, Manitoba (1899);school, model farm, dispensary, visiting the sick. (5) St. Malo, Quebec (1902); day nursery, primaryschools,school of domestic economy, dispensary, pharmacy, visiting the sick. (6) Winnipeg (1909); day nursery,embroidery, patronage, visiting the poor and thehospitals. These houses possess 150sisters,novices included. Since its establishment inCanada, the congregation has had 290Canadian members, many of whom are now engaged in mission work inChina,Japan,India,Ceylon,Congo,Zululand, Natal,Mozambique,Madagascar, and South America. The mother-house of Quebec has founded six others in theUnited States: Woonsocket in 1904; New York and New Bedford in 1906;Boston in 1907; Providence in 1909; Fall River in 1910.
C. Religious ofSt. Francis of Assisi, founded atLyons,France, in 1838. Their object is the care of the sick and oforphans and theeducation of the young. They were introduced intoCanada in 1904, and have at present 5 houses, comprising ahospital, a boarding-school for girls, and model and elementaryschools.
The Third Order Secular comprises ninety-six congregations of which forty are under thejurisdiction of theFriars Minor of the Leonine Union and fifty-four under that of theFriars MinorCapuchin, and about 12,000 members, amongst whom are severaldiocesanbishops, a number of theclergy, andlaity of all ranks. In their organization the British tertiary congregations follow the common rule, but many of them add some corporal works of mercy, reclaiming negligentCatholics, and so forth. All the tertiaries are governed by a commissary-provincial appointed by the minister-provincial of the first order. Hisduty is to grant thenecessary faculties to directors of congregations, to hold visitations, and generally supervise the affairs of the Third Order under hisjurisdiction. A national conference ofBritish tertiaries with a view to strengthening and consolidating the order, was held in 1898 atLiverpool in the hall attached to theJesuit church, and was presided over by thebishop of thediocese. The opening address was delivered by theArchbishop ofParis. A second national conference was held atLeeds. Since the institution of the English nationalCatholic congress, in 1910, the tertiaries have taken part in these and have had their sectional meeting in the congress.
Of the Third Order in Great Britain in pre-Reformation days little is known. It is, however, certain that there existed inScotland several houses of Sisters of the Third Order Regular.Blessed Thomas More is frequently spoken of as a tertiary of St. Francis, but there seems to be no historical evidence to support this statement. The Third Order, however, was known inEngland in the penal days. Fr. William Staney, the first commissary of the order inEngland after the Dissolution, wrote "A Treatise of the Third Order of St. Francis" (Douai, 1617). An interesting fact in connection with the Third Order inEngland is the appointment in 1857, as commissary-general, ofDr. (afterwards Cardinal) Manning, by a letter patent,dated 10 April, 1857, given by the minister-general of theCapuchin Friars Minor, empowering him to act as "Superior, visitor and Our Commissary of each and all the brothers and sisters of the Third Order Secular dwelling in England". Amongst notable English tertiaries of modern times, besidesCardinal Manning, may be mentionedCardinal Vaughan, Lady Herbert of Lea, the late Earl of Denbigh, and the poetCoventry Patmore. The Third Order Regular is represented inEngland by nineteenconvents of sisters and inScotland by sixconvents. There are no communities of brothers. Theseconvents belong to various congregations, most of which are of English institution. They devote themselves either toeducation or toparochial works of mercy or to the foreign missions. Most notable historically amongst these congregations are theconvents at Taunton and Woodchester, which represent theEnglishconvent of the Third Order established atBrussels,Belgium, in 1621. Their founder wasFather Gennings, the brother of themartyrEdmund Gennings. This was, in fact, the firstconvent of the Third Order Regular, enclosed, founded forEnglishwomen. The community later on migrated toBruges where it remained until 1794, when, owing to the troubles caused by theFrench Revolution, it crossed over intoEngland and, after eleven years' residence atWinchester, settled finally at Taunton in Somerset. The congregation was under thejurisdiction of theFriars Minor until 1837 when, owing to the dissolution of the Recollect province, it came under thejurisdiction of thediocesanbishop. In 1860 a second foundation was made at Woodchester.
The congregations of the Third Order Secular inIreland are almost exclusively attached to churches of the First Order. Under thejurisdiction of theFriars Minor of the Leonine Union are fourteen congregations with 9741 members, and subject to theCapuchin Friars Minor are four congregations with 5100 members. The Third Order Regular comprises two houses of brothers at Clara and Farragher, and eleven in theArchdiocese of Tuam, all devoted toeducational work. At Drumshambo the sisters of the order have aconvent where perpetual adoration is maintained day and night. There is also oneconvent of theFranciscan Missionary Sisters of Mary.
(1) Province of the Sacred Heart of Jesus of the Fathers of the Third Order Regular of St. Francis. In 1847 Bishop O'Connor ofPittsburgh obtained from theIrish congregation six brothers, who founded amonastery and college at Loretto,Pennsylvania.Pius IX, by a Rescript of 12 Nov., 1847, erected this foundation into an independent congregation under the obedience of theBishop ofPittsburgh. This congregation in 1908 joined the Italian congregation, and together with the community at Spalding,Nebraska, which in 1906 had joined the Italian congregation, was erected into a province, 24 Sept., 1910. Houses, 4; colleges, 2; religious, 62;novices, 5. (See below.)
(2) Congregations of theFranciscan Brothers, ofBrooklyn, New York. Founded 31 May, 1858, by 2 brothers from theIrish congregation,Pius IX, by a Rescript of 15 Dec., 1859, erected it into an independent congregation. The ordinary of theDiocese of Brooklyn is the superior-general, and governs the congregation through a provincial superior with an assistant and ten consultors, chosen by the brothers from among themselves for a term of three years. Brothers, 67;novices, 8; academy, 1; college, 1;schools, 14; pupils, 9875. (See below.)
(3) Congregations of the Brothers of the Poor of St. Francis Seraphicus. Founded 25 Dec., 1857, atAachen by John Hoever for the protection andeducation of poor, homeless boys, it was introduced into theUnited States in 1866. Brothers, 43;novices, 5;postulants, 3; candidates, 13; homes for boys, 2.
(1) Sisters of the Third Order Regular of St. Francis:—(a) Congregation with mother-house atOldenburg,Indiana. Founded in 1851 by Rev. F. J. Rudolf, its rules and constitutions were approved by theHoly See. Sisters, 536;novices, 41;postulants, 7;schools, 67; pupils, 12,273. (b) Congregation with mother-house at Mt. St. Clare, Clinton,Iowa. Founded in 1867 by Rt. Rev. Bishop Lavialle ofLouisville, Kentucky. Sisters, 130;novices andpostulants, 40;hospital, 1;schools, 16; pupils, 2590.
(2) Sisters of the Third Order of St. Francis:—(a) Congregation with mother-house at Glen Riddle,Pennsylvania. Founded by the Ven. John Nepomucene Neumann, C.SS.R.,Bishop of Philadelphia, who on 9 April, 1855, invested three devoutwomen, Marianne Bachmann (Mother M. Francis), Barbara Boll (Sister M. Margaret), and Anna Dorn (Sister M. Bernardina), with the habit of St. Francis. In 1896 the mother-house was transferred from Philadelphia to Glen Riddle. This congregation is divided into three provinces. Houses, 80; sisters, 818;novices, 48;postulants, 15; academies, 4;seminaries, 2;orphan asylums, 9;hospitals, 12;schools, 42;schools for Indians andnegroes, 8. By and from this congregation were established (i) Congregation with mother-house at 337 Pine Street,Buffalo, New York in 1861. Sisters, 277;novices, 30;postulants, 16; asylums for aged, 3;schools, 30; pupils, 6540;orphan asylum, 1;hospitals, 2. From this congregation were foundedA. Congregation with mother-house at Mt. Alvernia, Millvale Station,Pennsylvania, in 1868. Sisters, 210;novices, 17;postulants, 13;schools, 14; pupils, 6429;orphan asylum, 1;hospital, 1; home for ladies, 1.B. Congregation with mother-house at Mt. Hope, Westchester Co., New York, 1893. Legal title: Sisters of St. Francis,Conventuals of the Third Order of the M.I.V. Sisters, 182;novices, 19;postulants, 9; academy, 1;schools, 6; (ii) Congregation with mother-house at St. Anthony's Convent,Syracuse, New York, 1862. Sisters, 173;novices, 9; candidates, 6;schools, 17; pupils, 4500;hospitals, 3; home for aged, 1; home for children, 1;convents atHawaiian Islands, 4. (b) Congregation with mother-house at St. Francis's Hospital,Peoria, Illinois; founded in 1867 by Rt. Rev. John L. Spalding,Bishop ofPeoria, and sisters from the House of Bethlehem, Herford,Germany. Sisters, 163;novices, 38;postulants, 26;hospitals, 10; patients, 5320. (c) Congregation with mother-house at Tiffin,Ohio. Founded in 1867 by Rev. J. L. Bihn. Sisters, 56;novices, 9;postulants, 4;hospital, 1;orphan asylums, 2; homes for aged, 2;schools, 13. (d) Congregation with provincial house at Peekskill, New York. Founded by Mother M. Gertrude and two sisters from the general mother-house, Gemona,Italy, who, at the request of Rev. Andrew Feifer, O.F.M., came to this country in 1865. Sisters, 284;novices, 18;postulants, 15; academy, 1;schools, 18; day nurseries, 3; institution for destitute children, 1; home for working girls, 1; children in charge of sisters, 7768. (e) Congregation with mother-house at Bay Settlement,Wisconsin, founded 6 Dec., 1867. Sisters, 35.
(3) Sisters of St. Francis:—(a) Congregation with mother-house at St. Elizabeth's Convent, Allegany, New York. Founded in 1857 by Very Rev. Pamfilo di Magliano, O.F.M. Sisters, 300;novices, 25;postulants, 12;schools, 11;hospitals, 2; homes, 4. (b) Congregation with mother-house at St. Francis's Convent,Dubuque,Iowa. Founded in 1876 by Mother Xaveria Termehr and sisters from the house of Bethlehem, Herford,Germany, who on account of theinfamous "May laws", were compelled to leaveGermany. Sisters, 399;novices, 34;postulants, 20;orphan asylums, 2; industrialschool, 1; academy, 1; home for aged, 1;schools, 43; pupils, 6829. (c) Congregation with mother-house at St. Joseph's Hospital, Maryville, Missouri. Founded with theapprobation of Rt. Rev. M. F. Burke,Bishop ofSt. Joseph,Missouri, in 1894. Sisters, 45;novices, 7;postulants, 1;hospitals, 6.
(4) Sisters of St. Francis of Penance and Christian Charity:—Congregation with mother-house at Stella Niagara, near Lewiston, New York. Established in 1874 by Mother M. Aloysia and three sisters from Nonnenwerth, near Rolandseck,Rhenish Prussia,Germany. Sisters 253; academies, 5;schools, 18; pupils, 6348;orphan asylum, 1; Indianschools, 2; pupils, 577; foundling-house, 1.
(5)Franciscan Sisters:—(a) Congregation with mother-house, Grand Avenue and Chippewa Street, St. Louis, Missouri. Founded in 1872 by sisters from the general mother-house at Salzkotten,Germany. Sisters, 224;hospitals, 6,schools, 1;orphan asylums, 2; house of providence, 1;convent, 1; (b) Congregation with mother-house at Mill Hill, London,England, for coloured missions. Introduced into theUnited States in 1881. Sisters, 58; industrialschool, 1;parochialschools, 4; pupils, 765.
(6) Sisters of St. Francis of the Sacred Heart:—Congregation with mother-house at Mercy Hospital, Burlington,Iowa. Sisters, 22;hospital, 1.
(7)Franciscan Sisters,Minor Conventuals:— Congregation with mother-house at St. Joseph's Convent,Buffalo, New York. Sisters, 58;novices, 16;postulants, 21.
(8) Sisters of the Third Order ofSt. Francis of Assisi, M.C.:—Congregation with mother-house at St. Francis,Wisconsin. Founded in 1849 by sisters fromBavaria. Its rules and constitutions were compiled by Rev. M. Heiss in 1852, and approved by Rt. Rev. J. M. Henni,Bishop ofMilwaukee. In June, 1873, this congregation was affiliated to the Order of MinorConventuals, andPius X on 6 Dec., 1911, gave it its definiteapprobation. Sisters, 303;novices, 22;postulants, 30; academy, 1;orphanage, 1; institute for deaf mutes, 1; for feeble minded, 1;schools, 36; pupils, 4500.
(9) School Sisters of St. Francis:—Congregation with mother-house, Greenfield and Twenty-Second Avenues,Milwaukee,Wisconsin. The sisters conductschools inWisconsin,Minnesota,South Dakota,Nebraska,Iowa,Missouri,Illinois,Michigan, andOregon. There are two branch-houses of this congregation inEurope, one inLuxemburg, and other at Erlenbad, Baden. Sisters, 814.
(10)FranciscanSisters of the Perpetual Adoration:—Congregation with mother-house at St. Rose Convent,La Crosse,Wisconsin. Founded by six sisters fromBavaria, and rules compiled in 1853 by Most Rev. M. Heiss,Archbishop ofMilwaukee. The Perpetual Adoration was introduced in 1878. Sisters, 420;novices, 42;postulants, 40;schools, 63; pupils, 8448;orphan asylums, 2; Indianschool, 1; domesticscienceschools, 2.
(11)FranciscanSisters of Christian Charity:—Congregation with mother-house at Holy Family Convent, Alverno,Wisconsin. Founded in 1869 at Manitowoc,Wisconsin, byRev. Joseph Fessler, it was affiliated to theOrder of Friars Minor Conventual 19 March, 1900. Sisters, 303;novices, 40;postulants, 10;hospitals, 2; home for aged, 1;schools, 53; pupils, 8500.
(12)Franciscan Sisters of the Sacred Heart:—Congregation with mother-house at St. Joseph's Hospital, Joliet, Illinois. Founded in 1867 atAvila,Indiana, by sisters fromGermany. Sisters, 325;novices, 40;postulants, 12;hospitals, 10; home for aged, 1;orphan asylum, 1;schools, 9.
(13) Sisters of the Third Order of St. Francis of Perpetual Adoration:—Congregation with mother-house at St. Francis's Convent,Nevada, Missouri. Established in 1893 by Sister M. John Hau and sisters from the mother-house at Grimmenstein,Switzerland. Sisters, 25;orphan asylum, 1.
(14) Hospital Sisters of St. Francis:—Congregation with provincial house at St. John's Hospital,Springfield, Illinois. Founded in 1875 by sisters from the general mother-house,Münster,Germany. Sisters, 299;novices, 29;postulants, 11;hospitals, 12.
(15) The Poor Sisters of St. Francis Seraph of the Perpetual Adoration:—Congregation with provincial house at St. Francis Convent, Lafayette,Indiana. Introduced into this country in 1875 by sisters from the general mother-house at Olpe,Germany. Sisters, 613;novices, 35;postulants, 21; academies, 3;orphan asylum, 1; home for aged, 1;schools, 36;hospitals, 18; high schools, 2.
(16) Sisters of the Poor of St. Francis.
(17)Franciscan Sisters of St. Kunegunda (Polish):—(a) Congregation with mother-house atChicago, Illinois. Founded in 1896. Sisters, 107;novices, 22;postulants, 18;orphan asylum, 1; home for aged and crippled, 1; day-nursery, 1;schools, 11; pupils, 2070. (b) Congregation with mother-house atChicago Heights, Illinois. Foundation of English-speakingFranciscan Sisters. Sisters, 17.
(18) Sisters of St. Francis of the Immaculate Conception:—Congregation with mother-house atPeoria, Illinois. Founded in 1890. Sisters, 47;novices, 20;postulants, 17;schools, 6; homes, 2; asylum, 1.
(19) Missionary Franciscan Sisters of the Immaculate Conception:—Congregation with mother-house,Rome,Italy. The sisters conduct establishments in theArchdioceses of New York andBoston, theDiocese of Newark,Pittsburgh, andSavannah.
(20)Franciscan Sisters of the Immaculate Conception:—(a) Congregation with mother-house at Little Falls, Minnesota. Sisters, 60;postulants, 3;orphan asylum, 1;hospitals, 3. (b) Congregation with mother-house at St. Anthony's Hospital, Rock Island, Illinois. Sisters, 18;novices, 6.
(21) PolishFranciscan School Sisters:—Congregation with mother-house, 3419 Gasconde Street, St. Louis, Missouri. Founded 29 May, 1901, by Most Rev. John J. Kain,Archbishop of St. Louis. Sisters 63;schools, 9; pupils, 700.
(22)Felician Sisters, O.S.F.,:—Congregation with general mother-house,Cracow,Austria. Founded in 1855 by Sophia Truszkowska atWarsaw,Russia. Introduced into theUnited States in 1874. (a) Western Province of the Presentation B.V.M. Mother-house,Detroit, Michigan. Sisters, 273;novices, 30;postulants, 55; candidates in preparatory course, 65;schools, 33; pupils, 12,500;orphan asylum, 1. (b) Eastern Province. Mother-house atBuffalo, New York, established 20 Aug., 1900. Choir Sisters, 278;novices, 32;postulants, 93; lay sisters, 66;novices, 6;postulants, 21; candidates in preparatory course, 73;schools, 55; pupils, 21,556;orphan asylums, 2; home for aged, 1; emigrant home, 1; working-girls' home, 1; day nursery, 1. (c) North-western Province of the Presentation B. V. M. Mother-house, St. Joseph's Orphanage,Milwaukee,Wisconsin, established 1910. Sisters, 170;novices, 17;postulants, 27;schools, 24; pupils, 6482;orphan asylums, 3.
(23) Sisters of the Third Order of St. Francis of the Congregation of Our Lady of Lourdes. Mother-house, Rochester, Minnesota. Established 1877 by sisters of St. Francis, Joliet, Illinois. Sisters, 336;novices, 9;postulants, 16; academies, 5; normalschool, 1;schools, 20; pupils, 5767;hospitals, 1; nurses' trainingschool, 1.
Prior to 1906 several communities of the Third Order existed in theUnited States all lay institutes dedicated to teaching and otherworks of charity. Amongst these were three branches ofFranciscan Brothers: atBrooklyn, New York; at Loretto,Pennsylvania; and at Spalding, Nebraska. The communities at Loretto and Brooklyn were founded more than half a century ago from Mount Bellew Monastery,Archdiocese of Tuam,Ireland; Spalding Institute was a branch of the Brooklyn community. In 1905 Brother Linus Lynch, then superior of the institute, asked theordinary of thediocese for permission to have some of his subjectsordainedpriests. This request thebishop refused, as the community had been introduced into the diocese for the care ofparishschools, and he feared that in the event of its members becomingpriests this work would suffer. A petition was then sent to the minister-general, Rt. Rev. Angelus de Mattia, asking for union with the third Order Regular; as this union could not be effected, some of the community determined to ask for adispensation from theirvows in order to enter the institute. In 1907 fifteen were dispensed; these, together with elevennovices, went to Spalding,Nebraska, where a small community of brothers had been united to the order in 1906. They were received by Very Rev. Dr. Stanislaus Dujmoric, commissary-general, and bydispensation ofPius X from the ordinary year of probation they made thevows of the order. A college was then opened at Spalding, giving the order its first house in theUnited States.
In 1908 thediocesan community of Franciscan Brothers at Loretto,Pennsylvania, were admitted tosolemn profession, and eight young men were received into thenovitiate.
In 1910-11 Rt. Rev. Eugene A. Garvey, D.D.,Bishop ofAltoona, requested the fathers to take charge of the Italian Church of St.Anthony of Padua at Johnstown,Pennsylvania, and theChurch of Our Lady of Mount Carmel,Altoona,Pennsylvania. The four houses in theUnited States were erected into a province, 24 Sept., 1910, Very Rev. Dr. Jerome Zazzara being elected provincial. TheArchbishop ofChicago has since given the fathers charge of Sts. Peter and Paul'sSlavic Church in that city, and a new college is to be opened atSioux City, Iowa, in 1912. The provincial mother-house is at St. Francis's College, Loretto,Pennsylvania. The American Province has now fiveconvents, two colleges, sixty-five professed members, and twentynovices andpostulants.
Established in theUnited States by the earlyFranciscan missionaries for the white settlers and soldiers and Indian converts, especially in the Southern States. A confraternity existed atSanta Fe long before 1680. Another confraternity existed inNew Mexico almost from the time of the reconquest (1692-1695). The document stating this fact is a report of the Father custos, José Bernal, dated Santa Fe, 17 Sept., 1794. There is no documentary evidence of the existence of a Third Order for lay people as a regularly organized confraternity anywhere else, though we learn from documents that singleindividuals were termed tertiaries among the Indians. It is most probable, however, that a confraternity existed at St. Augustine,Florida, before the close of the sixteenth century, and atSan Antonio,Texas, before the middle of the eighteenth century. The establishment of provinces of the order ofFriars Minor brought about the establishment of many confraternities. There are at present 186 confraternities ofFranciscan Tertiaries in this country, with a membership of 35,605. Of these, 142 congregations with 27,805 members are under the direction of theFriars Minor, 32 with 6800 members under the direction of theFriars MinorCapuchin, and 12 congregations with 1000 members under the direction of theFriars Minor Conventual. Besides these, there are many hundreds of tertiaries throughout the country not belonging to any congregation.
Established in the United States in 1893. There are at present 2 congregations, with membership of 400.
SeeSERVANTS OF MARY.
I: TIRABOSCHI, Vetera Humiliatorum Monumenta (Milan, 1766-68), I, II, III; HELYOT, Dictionnaire des Ordres Religieux (Paris, 1862), I-IV; MANDONNET, Les Origines de l'Ordo de Poenitentia (Fribourg, 1898); SABATIER, Regula Antiqua Fratrum et Sororum de Poenitentia seu Tertii Ordinis S. Francisci (Valence, 1901); GOETZ, Die Regel des Tertiarordens in Zeitschrift fur Kirchengeschichte (1902), XXIII; ADDERLY AND MARSON, Third Orders (Oxford, 1902); MANDONNET, Les Règles et le Gouvernement de l'Ordo de Poenitentia au XIII Siècle (Paris, 1902); MORTIER, Histoire des Maîtres Généraux de l'Ordre des Frères Prêcheurs, II (Paris, 1905), 220-50; HEIMBUCHER, Die Orden und Kongregationen der katholischen Kirche (Paderborn, 1907); PRUMMER, Manuale Juris Ecclesiastici, II (Fribourg, 1907), 311-16.
II: Bullarium Carmelitanum (Rome), 1715 sqq.; Catalogus conventuum religiosorum et Monialium carmelitarum discalceatorum (Rome, 1911).
IV: FEDERICI, Istoria de' cavalieri Gaudenti (2 vols., Venice, 1787); MANDONNET, Les Origines de l'Ordo de Poenitentia (Fribourg, 1898); CHAPOTIN, Hist. des dominicains de la province de France (Rouen, 1898), 494-505; PROCTOR, Dominican Tertiary's Daily Manual (London, 1900); MANDONNET, Les règles et le gouvernement de l'Ordo de Poenitentia au XIIIe siècle (Paris, 1902); MORTIER, Hist. des maîtres généraux de l'Ordre des Frères Prêcheurs, II (1905, Paris), 220-50; III, 605-6 sq.; HEIMBUCHER, Die Orden u. Kongregationen der katholischen Kirche, II (Paderborn, 1907); Catalogus Sacris Ord. Præd. (Rome, 1910), 277-79.
V: HEIMBUCHER, Die Orden u. Kongregationen (2nd ed., Paderborn, 1907); The Catholic Church in the United States, I, II (New York, 1909); Official Catholic Directory (New York).
VI: Text of the Rule: RULE of 1221, SABATIER, Regula antiqua fratrum et sororum de Poenitentia (Paris, 1901), in Opuscules de critique historique, I (Paris, 1903), 1-30; BOEHMER, Analekten zur Geschichte des Franciscus von Assisi (Tübingen and Leipzig, 1904), 73-82; tr. ADDERLY AND MASON, Third Orders. A translation of an ancient Rule of the Tertiaries together with an account of some modern Third Orders (Oxford and London, 1902), 11-23.
Rule of 1289: Seraphicæ Legislationis textus originales (Quaracchi, 1897), 77-94; SBARAGLIA, Bullarium Franciscanum, IV (Rome, 1768), 94-97; WADDING, Annales Minorum, II (2nd ed., Rome, 1732), 9-14; DE GUBERNATIS, Orbis Seraphicus, II (Lyons, 1685), 784-87; tr. according to the text of WADDING: Works of the seraphic Father St. Francis of Assisi (London, 1882), 80-91.
Rule of Leo X of 1521: Seraph. Legisl. textus orig., 287-97; Regola del Terz. Ordine di S. Francesco approvata da Leone X (Quaracchi, 1889), with Latin, Italian, French, and English text in four columns.
Rule of Leo XIII, 1883: FERNANDEZ GARCIA, SS.D.N. Leonis PP. XIII Acta ad Tertium Franciscalem Ordinem spectantia (Quaracchi, 1901), 72-87.
On the origin of the Third Order: MULLER, Die Anfange des Minoritenordens und der Bussbruderschaften (Freiburg im Br., 1885); IDEM, Zur Geschichte des Bussbruderordens in Zeitschrift fur Kirchengeschichte, XXIII (Gotha, 1902), 496-524; MANDONNET, Les origines de l'Ordo de Poenitentia in Compte rendu du quatrième Congrès scientifique international de Catholiques, sect. V (Fribourg, 1898), 183-215; IDEM, Les Règles et le gouvernement de l'Ordo de Poenitentia au XIIIe siècle in Opuscucles de critique, I (Paris, 1902), 143-250; Goetz, Die Regel des Tertiarierordens in Zeitscrift fur Kirchengeschichte, XXIII (Gotha, 1902), 97-107; DAVIDSOHN, Die Entstehung de Franziskaner-Tertiarier-Regel in Florenz in Forschungen zur Geschichte von Florenz, IV (Berlin, 1908), 67-81; cf. BIHL in Archivum Franciscanum Historicum, I (Quaracchi, 1908), 642-43; VAN ORTREY in Analecta Bollandiana, XXIV (Brussels, 1905), 515-19; MARIANUS FLORENTINUS, Compendium Chronicarum Ordinis FF. Minorum (Quaracchi, 1911), 17 [Arch. Franc. Hist., II (Quaracchi, 1909, 98)]; ZANZONI, Gli Umiliati nei loro rapporti con l'eresia l'industria della lana ed i Comuni nei secoli XIIe XIII (Milan, 1911), 120-31, and passim; GUERRINI, Gli statuti di un'antica congregazione francescana di Brescia in Archivum Francisc. Hist., I (Quaracchi, 1908), 544-68; GOLUBOVICH, Acta et statuta generalis capituli Tertii Ordinis Poenitentium D. Francisci Bononiæ celebrati an. 1298 in Arch. Franc. Hist., II (Quaracchi, 1909), 63-71.
General sources and monographs: DE GUBERNATIS, loc. cit., II, 783-921; CARILLO, Historia de la tercera Orden de San Francisco (2 vols., Saragossa, 1610-13); BORDONI, Archivium Bullarum, privilegiorum et decretorum fratrum et sororum tertii Ordinis S. Francisci (Parma 1658); IDEM, Cronologium fratrum et sororum tertii Ordinis S. Francisci tam regularis quam secularis (Parma, 1658); JOANNES MARIA, Tertii Ordinis S. Francisci Assisiatis Annales perpetui (Paris, 1686); JEAN MARIE DE VERNON, Histoire générale et particulière du Tiers Ordre (3 vols., Paris, 1667; Lat. version, Paris, 1668); HILARION DE NOLAY, La gloire du tiers ordre de S. François ou l'histoire de son établissement et de son progrès (Lyons, 1694); PIETR' ANTONIO DA VENEZIA, Vite de' Santi, Beati e Venerabili Servi di Dio de Terz' Ordine di S. Francesco (Venice, 1725); ANGELICO DA VICENZA, Storia cronologica dei tre Ordini, III (Vicenza, 1761); RICCARDI, L'Anno francescano ossia Vite de' Fratelli e Sorelle del Terz' Ordine di S. Francesco d'Assisi (2 vols., Turin, 1789); HILARIUS PARISIENSIS, Liber tertii Ordinis S. Francisci Assisiensis (Geneva, 1888); ANTONIUS DE SILLIS, Studio originem provectum atque complementum tertii Ordinis de Poenitentia concernentia (Naples, 1621), with statistics of the Italian Regular Third Order; Generalia statuta sive decreta fratrum tertii Ordinis de Poenitentia nuncupati regularis Observantiæ Congregationis Langobardiæ (Venice, 1551); NELIS, Le Manuscrit No 757e des Archives gérérales du Royaume [Belgium] (Fonds des Cartulaires manuscrits) in Revue des Bibliothèques et Archives de Belgique, II (Brussels, 1904), 364-70; HAUSAY, Note sur un Manuscrit de Hasselt concernant les Bogards ou Frères du Tiers Ordre de St. François à Zeppern, ibid., IV (1906), 86-93; VAN DEN GHEYN, Encore les Statuts des Bogards de Zeppern, ibid., VII (1908), 176-77; VANNERUS, Documents concernant le tiers-Ordre à Anvers et ses rapports avec l'industrie drapière (1296-1572) (Brussels, 1910); IDEM, Documents concernant les Bogards de Malines (1284-1558) (Brussels, 1911); GOYENS, Documenta quædam ad historiam Tertii Ordinis Regularis in Belgio spectantia in Arch. Franc. Hist., IV (Quaracchi, 1911), 537-43; CALLAEY, Les Beggards des Pays-Bas in Université catholique de Louvain, Seminaire Historique, Rapport sur les travaux pendant l'année acc. 1909-10 (Louvain, 1911), 438-51; COFANELLI, Cannara ed il Terz' Ordine Francescano (Foligno, 1895); CAMBIASO, S. Francesco e il Terz' Ordine in Genova (Genoa, 1909); LECESTRE, Abbayes Prieurés et Couvents d'hommes en France. Liste générale d'après les papiers de la Commission des Réguliers en 1768 (Paris, 1902), 85-87; LANZONI, I Primordi dell' Ordine Francescano in Faenza (Faenza, 1910), 30-31; HOLZAPFEL, Handbuch der Geschichte des Franziskanerordens (Freiburg im Br., 1909), 660-87; Lat. ed. (Freiburg im Br., 1909), 594-618; HEIMBUCHER, Die Orden und Kongregationen der katholischen Kirche, II (2nd ed., Paderborn, 1907), 489-527; NORBERT, Les Religieuses Franciscaines en France (Paris, 1897); for statistics: Acta Ordinis Fratrum Minorum, XXX (Quaracchi, 1911), 93, 95.
Books for practical use, besides the numerous manuals of the Third Order: GERARD DE VAUCOULEURS, Documents pour expliquer la Règle du Tiers-Ordre de Saint-François d'Assise, au point de vue spirituel, social et économique (3 vols., Paris, 1899); BROLL, Ruhmesblatter aus der Geschichte des Dritten Ordens des hl. Franziskus (Ratisbon, 1911); LISMONT, Godsdienstige en maatschappelijke Invloed der Derde-Orde van St. Franciscus bij haren oorsprong en op onze dagen (Turnhout, 1908); ANON., Le Tiers-Ordre Franciscain d'après ses traditions (Ligugé, 1897); CALISETE ALBERT, Le Code franciscain entre les mains des hommes du monde, nouveax apercus sur le Tiers-Ordre de Saint François d'Assise (Metz, 1905); LEGUIL, Le Tiers-Ordre de Saint François d'Assise, pourquoi y entrer, pourquoi n'y entre-t-on pas? (Metz, 1910); CERRI, La Regola del Terz' Ordine Francescano spiegato con lezioni popolari (Turin, 1910).
VII: Third Order Secular: LECLERCQ, Premier Etablissement de la foi (Paris, 1691); Eclaircissements sur l'établissement d'un hospice à Quebec (1681), Archives de Versailles, Fonds Recollets; Gazette des Familles, Bulletin Mensuel (Quebec, 1869-76); Revue du Tiers-Ordre; Fr. Bienvenu d'Osimo, tertiaire, Notice historique sur le Tiers-Ordre à Quebec (Quebec, 1903). Third Order Regular: information furnished by the congregations themselves.
VIII: Franciscan Annals (Pantasaph, North Wales), a monthly magazine; Franciscan Monthly (Forest Gate, London); various details will be found in THADDEUS, The Franciscans in England (London, 1898) and in the statistical tables published yearly in Acta ord. ff. min. and Analecta ord. ff. min. capp.
IX: HEIMBUCHER, Die Orden und Kongregationen der katholischen Kirche (2nd ed., Paderborn, 1907); The Catholic Church in the United States, I, II (New York, 1909); Official Catholic Directory (New York).
X: BORDONI, Cronologium Fratrum et Sororum Tertii Ordinis (Parma, 1658); HELYOT, Histoire des Ordres Monastiques; ZEC, Brevis Historia Tertii Ordinis Regularis S. Francisci; MSS. contained in the archives of Loretto Convent, Loretto, Pennsylvania.
XII-XIII: HEIMBUCHER, Orden u. Kongregationen (2nd ed., Paderborn, 1907); The Catholic Church in the U.S., I, II (New York, 1909); Official Catholic Directory (New York).
APA citation.Jarrett, B., Heckmann, F., Zimmerman, B., Oliger, L., Jouve, O., Hess, L., et al.(1912).Third Orders. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/14637b.htm
MLA citation.Jarrett, Bede, Ferdinand Heckmann, Benedict Zimmerman, Livarius Oliger, Odoric Jouve, Lawrence Hess, and John Doyle."Third Orders."The Catholic Encyclopedia.Vol. 14.New York: Robert Appleton Company,1912.<http://www.newadvent.org/cathen/14637b.htm>.
Transcription.This article was transcribed for New Advent by Mark S. Calvert, OCDS (Albert of Jesus and Mary).Dedicated to Rosemary, Benjamin, Danielle, and Emily Calvert.
Ecclesiastical approbation.Nihil Obstat. July 1, 1912. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.
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