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His emphasis on God’s freedom will play a major role in the eventual Franciscan theology of church that I will develop in chapter seven. During the past five hundred years, Franciscan Tradition has experienced moments of glory and moment of rejection. 15 The followers of the thirteenth century Franciscan scholars continued the insights of their theological teachers and gradually from the fourteenth century onward a Franciscan Intellectual Tradition took root. Recently, George Marcil, in his 15 See Osborne, The History of Franciscan Theology (St.

Vladimir’s Theological Quarterly, 19 (1975): 109–127. 7 This is particularly true for the highest leadership in the Roman Catholic Church. This leadership continues to present a picture of hierarchical leadership that current scholarship has clearly rejected, namely, that Jesus during his lifetime chose the Twelve as the first bishops and Peter as the first pope. The Twelve then selected other eligible Christians as their successors and they, too, were instituted as bishops. These successor bishops chose helpers who were instituted as presbyters.

Bonaventure, New York: The Franciscan Institute, 1994–2007); Kajetan Esser, Anfänge und ursprüngliche Zielsetzungen des Ordens der Minderbrüder (Leiden: E. J. Brill, 1966); J. A. Merino, Storia della Filosofía Francescana (Milan: Ed. Bibliotheca Francescana, 1993). 16 All three of the above traditions, Augustinian, Thomistic, and Franciscan, were sidelined first by the Enlightenment and then by the French Revolution with its immediate aftermath. In the late eighteenth century and throughout the nineteenth century, the philosophical departments of the universities of Europe and North America found no room for medieval authors.

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