Францисканский орден: от апостольского движения к ученой корпорации - [74]
In the first chapter the author points out the insufficiency of historiographical research in this area and considers different approaches to the given problem.
In the second chapter the author proves that the collaboration between the Curia Regis and the Franciscan Order was, first of all, stipulated by the understanding of authority established in the Order by Francis himself. He and his followers denied the authority offered by the traditional feudalists world, but were paradoxically eager to rule the whole world, which desire expressed in spontaneous spreading of Minor Friars and their penetration into all structures of the medieval society without mixing with them (which was demonstrated in the second part of the research). Secondly, the extraordinary Franciscans service in the Curia Regis in 1247 became possible due to Order's disappointment in the Roman Curia policy and the Curia Regis commitment to renew the understanding of regal authority as a guatantor of justice. In 1260s the collaboration became permanent thanks to the pious legend interpreted by Bonaventure, but it was still limited by Louis IX lifetime. The succeeding Capetians primarily relied on the Roman law, which was preconditioned by Louis IX judicial reforms, and chose their supporters from the University of Paris legists. In 1260s the mendicant brethren opted for an "academic corporation", but Bonaventures influence made them integrate too closely into church structures and consider the Roman pontiff as their patron despite this. However, they remained passive keepers of the "pious legend" about Saint Louis compiled on the basis of the "Major Legend" by Bonaventure.
In the third chapter the author exemplifies the activity of Franciscan investigators in Auvergne and analyzes investigative procedures of those Franciscans who undermined the established feudalistic and hierarchical order and introduced new understanding of Capetian justice to the areas they needed to draw into their authority coverage.
In Conclusion the author defines the XIIIth century Franciscan Order as a self-regulating medieval hierarchical corporation, primarily characterized by its ability to adopt the features of those medieval structures it integrated into based on the apostleship principle. That said, the integration was driven by a very peculiar Order attribute best described as an "invisible power", which is the principle of lack of will established by Francis, permanent readiness to obey superiors orders, and commitment to fill in the worldly gaps not covered by local clergy in its mission of soul salvation.
