The Habit Of Poor Clare Colettines Before Vatican Ii

[Chiquitunga]

 

I don't know about Celine of the Trinity... it sure looks like a regular OSC habit to me... could be that they were one of the stricter groups of OSCs?

 

I was just going back to that discussion from Emma's thread! Regarding Blessed Marie Celine, it says in the book the Rockford PCCs published on her that she was Colettine - https://tanbooks.benedictpress.com/index.php/Blessed-Marie-Celine-of-Presentation

 

"The Monastery of the Ave Maria of Talence was brand new when Germain entered. The Poor Clare Colettines from Grenoble had moved in during 1893, and the arrangement of the convent was still in process."

 

Wonderful post on the Daughters of Charity, by the way! Thank you!! Great to learn all of those things! Are they still adament about not calling their modified veils now "veils" but headgear too? or just the old Cornette? Thanks again for taking the time to share with us what you know about them. :)

[Chiquitunga]

Another quote from the book... 

 

"The present book in its English translation is a compilation of several French publications about the life of Sister Marie Celine of the Presentation, P.C.C., sent to us by our Poor Clare Sisters in Pessac, France, who were the privileged custodians of her mortal remains ... This young Colettine Poor Clare, though little known, is one of the giants of the "little way" and has often been compared to her contemporary, St. Therese of Lisieux."

 

Of course the Rockford PCCs could be trying to claim her as their own :cool: but I would guess they have the correct information. They didn't claim Sr. Mary of the Holy Trinity (Poor Clare of Jerusalem) was PCC. Love her so much!! btw - http://www.amazon.com/gp/product/089555318X/ref=pd_lpo_k2_dp_sr_1?pf_rd_p=1535523722&pf_rd_s=lpo-top-stripe-1&pf_rd_t=201&pf_rd_i=0895551659&pf_rd_m=ATVPDKIKX0DER&pf_rd_r=1WXZW4SNH8HJD7KS46KQ

 

 

[Chiquitunga]

a little snippet from this wikipedia page - http://fr.wikipedia.org/wiki/Liste_de_monastères_de_moniales_franciscaines_de_France

 

"Monastère de Talence-Bordeaux - Colettines (avant 1239-1575 puis 1891-1901 puis 1923-) (Gironde)"

 

[graciandelamadrededios]

I posted the following in yahoo groups:

 

As for the habit of the Daughters of Charity, Sr. Betty Ann McNeil, DC, has sent me information regarding how the habit of their sisters evolved.  I am very interested about the habit of DC Sisters since I received my education under the Vincentian Fathers and Brothers, and I was under a scholarship program sponsored by the Congregation of the Mission , the administrators of Adamson University in Manila , Philippines .  Our organization is called Society of Saint Vincent de Paul, founded by Bl. Frederick Ozanam and his adviser is a DC Sister, Sr. Rosalie Rendau.  Our Spiritual Director is a Vincential Priest who gave us yearly retreat and introduced all new members in serving the poor where we cook for the poor and eat with them in shared a tiny room within the slum areas in the middle of metropolis.  Our Vincentian Priest and Brothers taught us the beauty and value of the apostolate of presence.

 

Saints Vincent de Paul and Francis de Sales are very close friends and St. Vincent has served a confessor to the first Visitation Nuns.  When St. Francis founded the Visitation, the intention is that the sisters visit the sick and poor, but since the Council of Trent forbids nuns from going out of the enclosure, hence, the Nuns are prohibited doing active apostolate outside the cloister.  St. Francis de Sales was advised that the Visitation Nuns are to observe enclosure or face the dissolution of the community.  St. Vincent has cleverly worked around the problem by telling the Daughters of Charity that they are nuns but sisters; nuns observe enclosure and they serve the poor.

 

The Council of Trent laid down a strict provision that women religious embrace and observe major or minor papal enclosure in order to stump out the abuses and laxity of most religious communities common during those tumultuous times.  The council serves as an inspiration of St. Teresa to found a small monastery of nuns who strictly follows the Primitive Rule of Carmel.  She limited the membership of a religious community to 13 nuns to represent Christ and his apostles and later increased the number to 21 Nuns; maximum number of Lay Sisters is fixed at three.  The Constitutions of Alcala stipulated that for communities that have no sufficient means to support themselves, they must limit membership to 13 to 14 nuns.  The nuns are barefooted while inside the monastery but wears handmade hemp sandals called alpargates.  In the Old Testament bare feet symbolized reverence for the divine presence, humiliation, poverty and shame, penance and supplication.  Most reformed orders went barefoot or wear sandals without foot coverings.  It differentiates them from their unreformed brethren who wears fancy shoes and elaborate religious garb.  One Calced Carmelite Nun dryly remarked that they too are discalced – when they sleep.  When St. Teresa entered the Carmel of Incarnation there are about 180 Nuns with their maids with them, who cooks their own meals inside their huge apartment (those rich ladies who can afford to rent them – apartment not maids), entertains visitors at their huge parlors even during prayer period, they also let their relatives who are also members of the community to enter their respective rooms and gossip whatever news they heard from the outside.  I recommend to all to read the book “Journey to Carith” The Sources and Story of the Discalced Carmelites written by Peter-Thomas Rohrback, OCD.  This interesting book is a chronicle of the Carmelite family; the glory, pain, setbacks and controversies of one of the most ancient religious order in the world.  It is really a page turner!

 

The following are taken from letter sent by Sr. Betty Ann:

 

The first headdress of the Daughters of Charity was really a flat “bonnet” more like a cloche hat.  It was what the women in Ile de France and environs of Paris wore.  Their dress was to be that of peasant women or the working class.  The “cornette” was an outgrowth of this, but came later as “wings” gradually went up and out!  Some of the early Sisters began to wear a large, white, linen sunbonnet or “cornette” on their heads to protect them from the inclemencies of the weather, especially the hot sun in the rural districts.  Gradually, all sisters began wearing the cornette, which became obligatory in 1685.  Eventually it was recognized universally as a symbol of charity and compassionate serving.  Their actions, carried out in humility, simplicity, and love, speak more loudly than words ever could, the beautiful name of charity.

 

The Daughters of Charity are apostolic religious women, or simply “sisters” engaged in active apostolic work called ministry.  The Daughters of Charity are not a “religious order” or “congregation” which refers to consecrated persons, e.g. religious with public vows (nuns).  The Daughters of Charity are an apostolic community whose full canonical title is “The Company of the Daughters of Charity of Saint Vincent de Paul, Servants of the Poor.

 

…… A result of the political and national tension/rivalry, the Daughters of Charity in Spain wore black habits and the headdress was different.

 

Those were written by the archivist of DC in Emittsburg Province .

 

In the book “Vincentians in the Philippines 1862 – 1992” written by Fr. Jesus Ma. Cavanna, CM (First Filipino Vincentian) and Fr. Rolando Dela Rosa, CM (former university president of my alma mater) there is a portion of how the company evolves. 

 

It started with the vision of our Founder, St. Vincent de Paul when he organizes a society of ladies called Confraternities of Charity.  St. Louise de Marillac, one of these ladies is a member and she soon became the co-foundress of Company of the Daughters of Charity.  A simple peasant girl Marguerite Nasseau from Suresness is rightfully called the first sister.  Her example became contagious that other girls began to join her.  The company gathered around Louise for instructions and thus, the Company of the Daughters of Charity was born.  In 1630, St. Vincent entrusted St. Louise the first sisters who dedicated themselves to the work of charity.  And on November 29, 1633, these first sisters decided in union with St. Louise, to live their ideal Christian charity in a community of fraternal and common life.  They serve the poorest of the poor visiting hospitals, insane asylum, teach children in schools, foundlings in orphanages, galley slaves, and wounded soldiers.  In 1644, she adopted the motto: “The Charity of Christ compels us!” (2 Cor 5:14).  St. Louise wanted to wear the same distinct habit but her delicate and poor health would not permit it, until her death, she wears her mourning dress and simple veil.

 

The principal aim of the Company of the Daughters of Charity is to devote themselves entirely to the service of Christ in the poor.  They professed evangelical counsels of chastity, poverty and obedience, by private vows to be renewed every year. 

 

Our holy founder (since I am also a member of SSVP) said: “Although they do not belong to a Religious Order; yet, as they are much more exposed to the world than nuns – their monastery being generally no other than the houses of the sick, their cell, a rented room; their chapel, the parish church; their cloister, the public streets or the wards of hospitals; their enclosure, obedience; their grating, the fear of God, and their veil, holy modesty; - they are obliged on this account, to lead a virtuous a life, as if they were professed in a Religious Order. 

 

A very distinct feature of the Company was although the immediate government was exercised by Superioress General, assisted by the General Council of Sisters, the actual Superior General was Superior General of the Congregation of the Mission .  This provision has existed from the beginning of the Company of the Daughters of Charity and it was expressly requested by the co-foundress St. Louise de Marillac, who saw that it is vital in safe-guarding the identity and vitality of the Vincentian spirit in every circumstance of place and time.

 

The Superior General of the Congregation of the Mission , the successor of St. Vincent de Paul, has always had over the Company of Daughters of Charity a double power, dominative and jurisdictional, recognized by the Church and by their Common Constitutions.  The Sisters recognized and accept him as God’s representative helping them to maintain their characteristic spirit and to fulfill their specific mission in the Church.  They vow to obey him and he may command them in the name of this vow.  Within the Company, everything that pertains to the vow is within his jurisdiction.

 

The Superior General of the Vincentian Fathers appoints a Director General of the Company of the Daughters of Charity as his delegate and a permanent representative to help him and replace him during his absence.  His duty is to see to it that the life and apostolate of the sisters remain faithful to their vocation.  The Director General is one of the Major Superiors to whom the Sisters also owes obedience.

 

In the various Provinces there is also a Provincial Superior or Provincial Visitor appointed by the Superior General from among the priests of the Congregation of the Mission.  The Sisters owe him obedience as to a Major Superior, and have full liberty to communicate with him.  He has the right to grant them the permissions indicated in the Statutes, and makes the canonical visitation.  The equivalent of Provincial Superior or Provincial Visitor in the Company of the Daughters of Charity is Provincial Visitatrix.  Local Superior is called Sister-Servant.

 

The first Vice-Visitatrix of the Philippine Subprovince was Sor Tiburcia Ayanz , D.C. or in Spanish H. de. C. (Hijas de la Caridad).  She was sent by her Superiors from Spanish Province of the Daughters of Charity to head the missionary work for the people in the Philippines .  Queen Isabella II of Spain issued a decree establishing the mission of the priests of the Congregation of the Mission and the sisters of the Company of the Daughters of Charity in October 19, 1582.  The daughters of St. Vincent de Paul was invited to start their mission in the Philippines but they will not go unless accompanied by Vincential Fathers and Brothers.

 

The Spanish Daughters of Charity wore black habit and flared headdress while the French Sisters wear the Cornette and blue-gray habit.  Since the Sisters who came to the Philippines are from Spain , our Filipina Sisters adopted the same style and on summer months they wore white habit.  It is well known that there is rivalry between two countries and it is possible that it is one of the reasons why the Sisters in Spain and France wear a different headdress and color habit.  When the daughters of Saint Teresa came to France, led by Mother Anne of Jesus (one of the early disciples of St. Teresa), their French Superiors asked them to trim down the excess white material of wimple which usually covers both side of the shoulders (see Spanish style habit of the Discalced Carmelites, the ones worn by Buffalo Carmel).  Hence, there is also French style of habit of the Discalced Carmelite Nuns.  Incidentally, our Filipina Discalced Carmelite Nuns who still wears the Traditional Habit wears the French style since the Foundresses came from France .  Actually, the French Mothers come from Annam Carmel (now Vietnam), whose foundress come from Lisieux Carmel.  Mother Theresa of Jesus (the first Prioress in the first Carmel in the Philippines ) and Mother Agnes of Jesus (biological sister of St. Therese) are close friends.  I discovered this when Sr. Christine, OCD of Manila Carmel gave me the circular of Mother Theresa.  Circular is a booklet about the life of a Carmelite Nun published after her death and is sent out to other Carmels.  Also, two American Discalced Carmelite Nuns from Boston Carmel founded a Carmel in Naga City.

 

On page 22 of this book I found the following:

 

Everything appeared to be settled at last.  Yet, as in most of God’s works, obstacles were to be found even at the last hour.  The unfortunate questions of the Sister’s toque or headdress, a ticklish trifle indeed, brought some serious trouble to this apostolic enterprise.  This rather puerile problem that for long disturbed the harmony between some Provinces of the Daughters of Charity, was not yet solved at that time; it was only late in the 20^th century that Pope Pius XII found a solution by going back to the original simplicity so cherished by the holy Founder.

 

Photos of the Spanish Daughters of Charity:

 

 

 

 

 

 

 

[graciandelamadrededios]

I posted the following in yahoo groups:

 

As for the habit of the Daughters of Charity, Sr. Betty Ann McNeil, DC, has sent me information regarding how the habit of their sisters evolved.  I am very interested about the habit of DC Sisters since I received my education under the Vincentian Fathers and Brothers, and I was under a scholarship program sponsored by the Congregation of the Mission , the administrators of Adamson University in Manila , Philippines .  Our organization is called Society of Saint Vincent de Paul, founded by Bl. Frederick Ozanam and his adviser is a DC Sister, Sr. Rosalie Rendau.  Our Spiritual Director is a Vincential Priest who gave us yearly retreat and introduced all new members in serving the poor where we cook for the poor and eat with them in shared a tiny room within the slum areas in the middle of metropolis.  Our Vincentian Priest and Brothers taught us the beauty and value of the apostolate of presence.

Saints Vincent de Paul and Francis de Sales are very close friends and St. Vincent has served a confessor to the first Visitation Nuns.  When St. Francis founded the Visitation, the intention is that the sisters visit the sick and poor, but since the Council of Trent forbids nuns from going out of the enclosure, hence, the Nuns are prohibited doing active apostolate outside the cloister.  St. Francis de Sales was advised that the Visitation Nuns are to observe enclosure or face the dissolution of the community.  St. Vincent has cleverly worked around the problem by telling the Daughters of Charity that they are nuns but sisters; nuns observe enclosure and they serve the poor.

The Council of Trent laid down a strict provision that women religious embrace and observe major or minor papal enclosure in order to stump out the abuses and laxity of most religious communities common during those tumultuous times.  The council serves as an inspiration of St. Teresa to found a small monastery of nuns who strictly follows the Primitive Rule of Carmel.  She limited the membership of a religious community to 13 nuns to represent Christ and his apostles and later increased the number to 21 Nuns; maximum number of Lay Sisters is fixed at three.  The Constitutions of Alcala stipulated that for communities that have no sufficient means to support themselves, they must limit membership to 13 to 14 nuns.  The nuns are barefooted while inside the monastery but wears handmade hemp sandals called alpargates.  In the Old Testament bare feet symbolized reverence for the divine presence, humiliation, poverty and shame, penance and supplication.  Most reformed orders went barefoot or wear sandals without foot coverings.  It differentiates them from their unreformed brethren who wears fancy shoes and elaborate religious garb.  One Calced Carmelite Nun dryly remarked that they too are discalced – when they sleep.  When St. Teresa entered the Carmel of Incarnation there are about 180 Nuns with their maids with them, who cooks their own meals inside their huge apartment (those rich ladies who can afford to rent them – apartment not maids), entertains visitors at their huge parlors even during prayer period, they also let their relatives who are also members of the community to enter their respective rooms and gossip whatever news they heard from the outside.  I recommend to all to read the book “Journey to Carith” The Sources and Story of the Discalced Carmelites written by Peter-Thomas Rohrback, OCD.  This interesting book is a chronicle of the Carmelite family; the glory, pain, setbacks and controversies of one of the most ancient religious order in the world.  It is really a page turner!

The following are taken from letter sent by Sr. Betty Ann:

The first headdress of the Daughters of Charity was really a flat “bonnet” more like a cloche hat.  It was what the women in Ile de France and environs of Paris wore.  Their dress was to be that of peasant women or the working class.  The “cornette” was an outgrowth of this, but came later as “wings” gradually went up and out!  Some of the early Sisters began to wear a large, white, linen sunbonnet or “cornette” on their heads to protect them from the inclemencies of the weather, especially the hot sun in the rural districts.  Gradually, all sisters began wearing the cornette, which became obligatory in 1685.  Eventually it was recognized universally as a symbol of charity and compassionate serving.  Their actions, carried out in humility, simplicity, and love, speak more loudly than words ever could, the beautiful name of charity.

The Daughters of Charity are apostolic religious women, or simply “sisters” engaged in active apostolic work called ministry.  The Daughters of Charity are not a “religious order” or “congregation” which refers to consecrated persons, e.g. religious with public vows (nuns).  The Daughters of Charity are an apostolic community whose full canonical title is “The Company of the Daughters of Charity of Saint Vincent de Paul, Servants of the Poor.

…… A result of the political and national tension/rivalry, the Daughters of Charity in Spain wore black habits and the headdress was different.

Those were written by the archivist of DC in Emittsburg Province .

In the book “Vincentians in the Philippines 1862 – 1992” written by Fr. Jesus Ma. Cavanna, CM (First Filipino Vincentian) and Fr. Rolando Dela Rosa, CM (former university president of my alma mater) there is a portion of how the company evolves. 

It started with the vision of our Founder, St. Vincent de Paul when he organizes a society of ladies called Confraternities of Charity.  St. Louise de Marillac, one of these ladies is a member and she soon became the co-foundress of Company of the Daughters of Charity.  A simple peasant girl Marguerite Nasseau from Suresness is rightfully called the first sister.  Her example became contagious that other girls began to join her.  The company gathered around Louise for instructions and thus, the Company of the Daughters of Charity was born.  In 1630, St. Vincent entrusted St. Louise the first sisters who dedicated themselves to the work of charity.  And on November 29, 1633, these first sisters decided in union with St. Louise, to live their ideal Christian charity in a community of fraternal and common life.  They serve the poorest of the poor visiting hospitals, insane asylum, teach children in schools, foundlings in orphanages, galley slaves, and wounded soldiers.  In 1644, she adopted the motto: “The Charity of Christ compels us!” (2 Cor 5:14).  St. Louise wanted to wear the same distinct habit but her delicate and poor health would not permit it, until her death, she wears her mourning dress and simple veil.

The principal aim of the Company of the Daughters of Charity is to devote themselves entirely to the service of Christ in the poor.  They professed evangelical counsels of chastity, poverty and obedience, by private vows to be renewed every year. 

Our holy founder (since I am also a member of SSVP) said: “Although they do not belong to a Religious Order; yet, as they are much more exposed to the world than nuns – their monastery being generally no other than the houses of the sick, their cell, a rented room; their chapel, the parish church; their cloister, the public streets or the wards of hospitals; their enclosure, obedience; their grating, the fear of God, and their veil, holy modesty; - they are obliged on this account, to lead a virtuous a life, as if they were professed in a Religious Order. 

A very distinct feature of the Company was although the immediate government was exercised by Superioress General, assisted by the General Council of Sisters, the actual Superior General was Superior General of the Congregation of the Mission .  This provision has existed from the beginning of the Company of the Daughters of Charity and it was expressly requested by the co-foundress St. Louise de Marillac, who saw that it is vital in safe-guarding the identity and vitality of the Vincentian spirit in every circumstance of place and time.

The Superior General of the Congregation of the Mission , the successor of St. Vincent de Paul, has always had over the Company of Daughters of Charity a double power, dominative and jurisdictional, recognized by the Church and by their Common Constitutions.  The Sisters recognized and accept him as God’s representative helping them to maintain their characteristic spirit and to fulfill their specific mission in the Church.  They vow to obey him and he may command them in the name of this vow.  Within the Company, everything that pertains to the vow is within his jurisdiction.

The Superior General of the Vincentian Fathers appoints a Director General of the Company of the Daughters of Charity as his delegate and a permanent representative to help him and replace him during his absence.  His duty is to see to it that the life and apostolate of the sisters remain faithful to their vocation.  The Director General is one of the Major Superiors to whom the Sisters also owes obedience.

In the various Provinces there is also a Provincial Superior or Provincial Visitor appointed by the Superior General from among the priests of the Congregation of the Mission.  The Sisters owe him obedience as to a Major Superior, and have full liberty to communicate with him.  He has the right to grant them the permissions indicated in the Statutes, and makes the canonical visitation.  The equivalent of Provincial Superior or Provincial Visitor in the Company of the Daughters of Charity is Provincial Visitatrix.  Local Superior is called Sister-Servant.

The first Vice-Visitatrix of the Philippine Subprovince was Sor Tiburcia Ayanz , D.C. or in Spanish H. de. C. (Hijas de la Caridad).  She was sent by her Superiors from Spanish Province of the Daughters of Charity to head the missionary work for the people in the Philippines .  Queen Isabella II of Spain issued a decree establishing the mission of the priests of the Congregation of the Mission and the sisters of the Company of the Daughters of Charity in October 19, 1582.  The daughters of St. Vincent de Paul was invited to start their mission in the Philippines but they will not go unless accompanied by Vincential Fathers and Brothers.

The Spanish Daughters of Charity wore black habit and flared headdress while the French Sisters wear the Cornette and blue-gray habit.  Since the Sisters who came to the Philippines are from Spain , our Filipina Sisters adopted the same style and on summer months they wore white habit.  It is well known that there is rivalry between two countries and it is possible that it is one of the reasons why the Sisters in Spain and France wear a different headdress and color habit.  When the daughters of Saint Teresa came to France, led by Mother Anne of Jesus (one of the early disciples of St. Teresa), their French Superiors asked them to trim down the excess white material of wimple which usually covers both side of the shoulders (see Spanish style habit of the Discalced Carmelites, the ones worn by Buffalo Carmel).  Hence, there is also French style of habit of the Discalced Carmelite Nuns.  Incidentally, our Filipina Discalced Carmelite Nuns who still wears the Traditional Habit wears the French style since the Foundresses came from France .  Actually, the French Mothers come from Annam Carmel (now Vietnam), whose foundress come from Lisieux Carmel.  Mother Theresa of Jesus (the first Prioress in the first Carmel in the Philippines ) and Mother Agnes of Jesus (biological sister of St. Therese) are close friends.  I discovered this when Sr. Christine, OCD of Manila Carmel gave me the circular of Mother Theresa.  Circular is a booklet about the life of a Carmelite Nun published after her death and is sent out to other Carmels.  Also, two American Discalced Carmelite Nuns from Boston Carmel founded a Carmel in Naga City.

On page 22 of this book I found the following:

Everything appeared to be settled at last.  Yet, as in most of God’s works, obstacles were to be found even at the last hour.  The unfortunate questions of the Sister’s toque or headdress, a ticklish trifle indeed, brought some serious trouble to this apostolic enterprise.  This rather puerile problem that for long disturbed the harmony between some Provinces of the Daughters of Charity, was not yet solved at that time; it was only late in the 20^th century that Pope Pius XII found a solution by going back to the original simplicity so cherished by the holy Founder.

 

The first headdress worn by the sisters before they adapted the cornette:

 

 

 

Photos of the Spanish Daughters of Charity:

 

 

[graciandelamadrededios]

Found this to explain the chin covering:

 

THE RULE OF ST. CLARE AND THE CONSTITUTIONS FOR POOR CLARE NUNS OF THE REFORM OF ST. COLETTE

 

CHAPTER II

 

Of the Quality of the Habit and of the other Garments.

 

That this be the better observed at all times and by all the Sisters in their Convents in every place, we decree that all the Sisters shall so adjust their kerchiefs, that the forehead, both cheeks and the chin shall be for the greater part covered, so that their faces may be in no wise entirely seen.

 

 

The above mentined response was taken from my post in yahoo group.  I have a copy of the Constitutions for Poor Clare Nuns of the reform of St. Colette published in 1932.

[graciandelamadrededios]

Chiquitunga, on 04 Jun 2013 - 12:41 PM, said:

 

This is Blessed Marie Celine of the Presentation, PCC - http://forums.cathol...81&d=1234343580

 

She was a PCC but her habit is different from other pre-VII PCC habits posted here. Her chin is not covered for one thing. These are not actual photos of her, but I think it can be assumed this was how their habit looked. I think the only photo of her is the one before she entered here, http://lafranclaire.....fr/Photos.html  

 

 

picture of the community from that site

 

from the book .. https://tanbooks.ben...of-Presentation

 

 

Anyway, so it seems there were some variations among the PCCs. I like her habit :like: They also have a scapular like the PCPAs. Separate question, is this by chance considered a Brown Scapular of Our Lady of Mt. Carmel by the PCPAs or other Poor Clares that where them?

 

 

I have a copy of that book, Blessed Marie Celine of the Presentation, PCC.

 

Here is what I think about the differences:

 

1. Monastère de Talence-Bordeaux - Colettines - Can this monastery be traced to the Colettine line of monasteries founded by St. Colette?  If it's not, probably, this monastery was maybe one of the Urbanist Poor Clares who adopted the Primitive Rule of St. Clare and the Constitutions of St. Colette.

 

2. Scapular was never a part of the habit of Poor Clares but it is part of the habit of Third Order Regular Cloistered Sisters and they follow a separte Constitutions and Rule for the Third Order Regular.  However, if they ask to be admitted to the Second Order as Poor Clares, they at times retain the habit of the Third Order Regular, hence they still have the scapulars.

 

3. As per observation, most of the descendants from the monasteries reformed by St. Colette wears kerchief and no scapulars.

 

 

 

[Alberto Guimaraes]

Peace and Good!   :saint2: 

And thanks be to God! Some Poor Clares Colletines, mainly at USA, go barefoot!    :nun3: 

 

 

 

http://www.poorclaressantabarbara.org/poorClares.html

 

http://www.poorclaressantabarbara.org/formation.html

 

 

http://www.youtube.com/watch?v=tnGUEOaxYGw

 

https://www.youtube.com/watch?v=5VsQL_THJUM

 

Jesus, Mary and Francis be with you, keep you and bless you!     :nun1: 

 

Br. Alberto Guimaraes SFO

 

Secular Franciscan Fraternity of Braga - Portugal

[Chiquitunga]

 

Chiquitunga, on 04 Jun 2013 - 12:41 PM, said:

 

I have a copy of that book, Blessed Marie Celine of the Presentation, PCC.

 

Here is what I think about the differences:

 

1. Monastère de Talence-Bordeaux - Colettines - Can this monastery be traced to the Colettine line of monasteries founded by St. Colette?  If it's not, probably, this monastery was maybe one of the Urbanist Poor Clares who adopted the Primitive Rule of St. Clare and the Constitutions of St. Colette.

 

2. Scapular was never a part of the habit of Poor Clares but it is part of the habit of Third Order Regular Cloistered Sisters and they follow a separte Constitutions and Rule for the Third Order Regular.  However, if they ask to be admitted to the Second Order as Poor Clares, they at times retain the habit of the Third Order Regular, hence they still have the scapulars.

 

3. As per observation, most of the descendants from the monasteries reformed by St. Colette wears kerchief and no scapulars.

 

 

Thank you very much Gracian! That is most interesting! You are probably correct that Blessed Marie Celine's monastery (or the monastery that founded them, which was Grenoble) was one to have adopted St. Colette's Constitutions, but kept their former habits. That is most interesting to learn about. You are very versed in monastic history!

 

from that wiki page again - http://fr.wikipedia.org/wiki/Liste_de_monastères_de_moniales_franciscaines_de_France  Looks like they may have been refounded or something.

 

Monastère de Grenoble, Colettines (1478-? puis 1878-) (Grenoble, Isère)

 

 

I did not know that about the Third Order Franciscan habit having a scapular. So every Poor Clare monastery today that has a scapular like that was most likely Third Order before? The PCPAs have it, as you know. Were they Third Order before? Also, do you know if this considered a scapular of St. Francis or by chance of Our Lady of Mt. Carmel even? (<- that would be cool :smile3: though I doubt it) Sorry for so many questions!!

 

Some pictures of PCPAs in France - http://www.clarissesdetroyes.org/EnglishVersion/Photos.htm

Edited June 4, 2013 by Chiquitunga

[Chiquitunga]

Also, I just found this about the Servant of God, Mother Jeronima of the Assumption, P.C.C. - http://en.wikipedia.org/wiki/Jerónima_de_la_Asunción  (yes it's wikipedia, but I'll give them the benefit of the doubt until proven guilty :like:) It says she met St. Teresa of Avila and felt called to the monastic life after that! How wonderful!!! Her habit also has a scapular. 

 

[graciandelamadrededios]

Most of the Third Order Regular of St. Francis wear scapulars to set them apart from First Order and Second Order.  You can see this on the photos of the Fransican Sisters in the USA before Vatican II.  The same can be said for Third Order Regular of St. Francis - Cloistered.  The Franciscan Nuns of the Blessed Sacrament now called Poor Clares of Perpetual Adoration started of as TOR Cloistered Sisters in Troyes, France.  A Polish Lady entered the convent in Troyes and subsequently founded a convent in Poland but she decided to adapt the Rule of St. Clare and went back to Troyes to tell the Superiors there.  The Troyes Nuns remained under TOR but the Polish foundation and its daughter houses adapted the Rule of St. Clare.  When a foundation was made in the USA, the Nuns were all under the Rule of St. Clare.  Later, after Vatican II, Troyes adapted the Rule of St. Clare.

 

The brown scapular in the Franciscan Order, I think, is not Carmelite inspiration and St. Francis never promoted the scapular.  I could ask more about this.

 

Mother Jeronima of the Assumption is not Colettine and I dont know why she was referred to as Colettine in Wiki  She founded the first monastery for cloistered women in the South East Asia, if not the Far East; she established the monastery of Poor Clares in the Philippines.  The monastery where she come from, which Toledo professed the mitigated Rule of St. Clare and Colette's reform professed the Primitive Rule of St. Clare.  I have a biography of her sent by the Poor Clare Nuns in Quezon City.  Their original monastery in Intramuros were destroyed during the war and the Clarissas as we call them transferred to QC.  She was never referred to as Colettine by the Poor Clare Nuns in Manila.  That portrait of hers was painted by the famous Velazquez.

 

By the way, the Capuchin Poor Clares used to follow Constitutions of St. Colette with some modification before Vatican II but they never adopted the kerchief and they retained the scapulars.

 

 

 

 

 

 

 

 

 

 

 

 

[Lumiere]

Not the habit, but a convent...

 

The Convent of Poor Clares, Woodchester.

 

"The magnificent building was home of the Community of Poor Clares for over 150 years.

In 2011 the remaining five sisters made the difficult decision to move out and relocate to a convent in Devon. The contents were sold at auction and the building currently sits empty, waiting for a buyer.

In March 2012 we were lucky enough to have access to the building and glimpse a brief insight into the austere lifestyle practiced by this closed religious order.

The asking price is £2.25 million."

 

There are more photos of the nuns here entitled: Glass plate negatives - Poor Clares Convent, Woodchester

 

 

Edited June 5, 2013 by Lumiere

[graciandelamadrededios]

Nice photos, their habit looks like German or Dutch Franciscan Sisters TOR.

 

I believe they used to be Franciscan Nuns and later adopted the Rule of St. Clare. 

 

The Poor Clares of Lynton

The Poor Clares came to Lynton in 1904 from Rennes in Brittany, when there was religious persecution in France and many convents were being closed. The nuns arrived on
8th December 1903 at the invitation of the Abbess of the Franciscan nuns in Woodchester to seek a suitable place for a new monastery to which the other sisters could come if their monastery was closed The five sisters lived their own rule in a separate part of the convent helping with the laundry in return for the hospitality given them. None of them spoke English and it is hard to see how they could have made progress in their plan without outside help.

In March 1904 this came as a result of a retreat arranged for them, given by a Fr Hilary OFM. On the last day of the retreat, the 19th March, he offered mass asking St Joseph’s help to find a new home for the sisters. From Woodchester he traveled to Burnham on Sea where he dined with the chaplain of the La Retraite sisters to whom he was to give a retreat. Over the meal Fr Lean confided his dream of setting up a contemplative monastery in Lynton where his family lived, stating his preference for Poor Clares.

The sequel was by no means straightforward. Lynton had virtually no catholic residents who could support the sisters and the location was extremely isolated. On viewing the area they were reluctant to accept the offer. However when nothing else came up they decided to trust in the providence of God and accept.

They arrived in Lynmouth where a house had been rented for them in time for the feast of St Clare, staying there for five years while a convent and adjoining church was built for them in Lynton. Fr Lean bought the land and built the church, also giving the greater part of the money for the building of the monastery. The church is Italianate in design and includes a Renaissance age high altar transported from Rome complete with relics of several martyrs and a sanctuary built with much multicolored Italian marble. However the chapel of the sisters is much simpler in style.

The whole site had to be cut out of the hillside, so the building boasts a first floor cloister garden while the enclosure garden is reached from a door leading out of the second floor dormitory. It also means that we enjoy spectacular views of the surrounding countryside and sea.

The sisters moved into their new home on the eve of the feast of St Joseph in 1910 and the monastic enclosure was set up on 8th September in the same year. Our community now consists of ten sisters aged from 46 to 86 and includes one extern sisters. We still keep in contact with our sisters in Rennes.

 

[graciandelamadrededios]

THE CONTEMPLATIVE NUNS
OF THE THIRD ORDER REGULAR

Click on picture to enlarge

Above the carved seats of the 17th century choirstalls at our Motherhouse of Sts. Cosmas and Damian, there is a series of paintings of the holy men and women of the Order of Penance of St. Francis. It is a clear testimony to the historic link between the brothers and sisters of the Third Order Regular even if in modern times this had been forgotten or unknown among today's brothers and sisters. Our ancestors in the Order would have been amazed that during the process of working towards the new Rule, a plan to adopt a separate Rule for women was seriously proposed and considered by many congregations of Franciscan sisters. And, although friars generally knew that most modern Franciscan congregations followed our same Rule, it is probably quite accurate to say that many friars were very surprised when they began to read notices about Cloistered "TOR Nuns " in Communications TOR. It would even be more accurate to say that most friars have never visited a monastery of TOR nuns. This is understandable since most of those associated with our Order are located in Spain, Mexico and Italy. There are many reasons for this shared ignorance on the part of the friars and sisters. Slowly the common quest for our roots and spirituality is bringing about a change.

As we become more familiar with our own history we discover that our sisters not only shared the same Rule and ideals but often a similar origin and process of development. This was especially true in Italy where there were communities of Sisters of Penance in Viterbo (1250), Montefalco (1275) and Rome (1288). In Germany, the Low Countries and France there sprang into being groups named Grey Sisters, Hospitallers, or Elizabetines. And towards the end of the 1200s numerous communities of Orthodox Beguines adopted the Third Rule of St. Francis. In Italy these new " religious," often sharing a semi-cloistered form of life, were generally and popularly known as "Bizzoche" ( the parallel form of "Pinzoccheri" for the tertiary friars). Perhaps this nickname refers to the pointed scapular worn by the brothers and sisters.

The name of "Beguines" seems to have originated in the French "beige" describing the natural color of wool, (probably a less expensive type of cloth composed of a mix of different grades and colors of wool). These women dressed in undyed woolen garments and the name of "Beguines" often came to be used interchangeably with that of "Grey" sisters. (Somewhat like the no longer existing congregation of men popularly called "Frati Bigi" because of their grey habit.) Usually they had the status as "recluses" and lived a semi-eremitical life close to a church or convent where they could assemble for common prayers. This informal and flexible form of an urban eremiticism allowed them a quiet and penitent life, sustained by their own manual labor and often with some form of charitable  apostolate.

There was a strong trend to impose on these groups a more conventual or cloistered form of life e.g. Bulls of Boniface VIII in 1298 and John XXII in 1317. Those that resisted, especially in Germany, were subjected to a veritable persecution by the secular clergy and often denounced to the Inquisition as heretics. This impelled many groups of Beguines to choose a recognized Rule and often this was the Rule of the Third Order of St. Francis. They found in the life of St. Elizabeth of Hungary a model of Franciscan Penitential life devoted to God and to those in need.

In the development of TOR congregations of women, the outstanding figure is surely Bl. Angeline of Marsciano who founded the Monastery of St. Anne at Foligno and either founded or renewed other monasteries of Sisters of Penance throughout central Italy. Her Institute of Sisters living in solemn vows and a form of cloister was approved by Boniface IX in 1397 and confirmed by Martin V in 1421. This congregation was unique in having as their superior, elected for a three year period, a Minister General, who had authority over all the houses. Bl. Angeline filled this office until her death in 1435. However, in 1461, at the forceful insistence of the Vicar General of the Observants, Pius II suppressed the office and placed the sisters under the direction of the OFM Observants. Later, they adopted the Rule of Leo X with statutes given by this same pope and others added by St. Pius V. At the end of the 16th century, the Order numbered 135 monasteries and some 4000 nuns.

The Council of Trent in its directives for the monasteries of religious women centered on the strict observance of the cloister as the means of the reform of the easy going life exemplified by the monastery of Avila before the "conversion" of St. Teresa. Although the Council in chapter 18 of "De Regularibus et Monialibus" seems to have excepted "those Sisters called 'of Penance' " from the strict obligation of cloister, many monasteries directed by their confessors or spiritual directors accepted it. In fact the cloister soon began to be seen as a fundamental element of religious life for all nuns professing solemn vows. St. Pius V decreed that those monasteries of nuns which did not accept enclosure were forbidden to receive novices. The Papal Cloister of nuns was to be strictly observed and any violations were punishable by an excommunication reserved to the Holy See.

Many nuns of the Third Order Regular, especially in Spain and Portugal, faithful to the Church's guidance, generously embraced the strict cloister and there developed among them a strong sense of contemplative prayer. Unfortunately, sometimes this was not seen as rooted and nourished by the penitential tradition and they were often seen as twins or imitators of the Poor Clares. It is not so strange then that, guided by friars of the First Order, especially in the search for their basic charism in response to Vatican II, many historic monasteries passed over to the Second Order (e.g. Royal Monastery of St. Isabel of Barcelona founded in 1564 changed to the 2nd Order in 1967. The Monastery of S. Quirico in Assisi, founded by Bl. Angeline and linked to the origins of our own Convent de S. Antonio, passed to the 2nd Order in 1948). Fortunately, the new TOR Rule provides an unmistakable basis for the contemplative vocation of our cloistered nuns in its linkage of penance and prayer.

In the years following Vatican II there developed a close collaboration between our friars and some federations of TOR monasteries in courses of penitential spirituality and in the elaboration of their new Constitutions. This style of collaboration in a basic equality is seen as very natural between brothers AND sisters of the Third Order Regular. We do not want to fall into an idea of superiority, of having the sisters "subject to" or "under" our authority. As brothers we should want only to offer a service which will help them be faithful to the penitential vocation which we have in common.

Recently, there have been some encouraging developments in plans to extend the presence of our contemplative sisters into both North and South America. Plans are underway for a new foundation in Guajara-Mirim, Brazil by nuns from the Federation of Our Lady of Guadalupe, Mexico. And even though a projected foundation near the Spiritual Life Center staffed by our Friars in the diocese of Orlando, USA was not possible, an interesting development is taking place in the USA. A new community of contemplative TOR sisters is in the process of being established in Steubenville. Ohio. This community plans to adopt the so called "Constitutional Cloister" so they can unite contemplation with some charitable service in the characteristic way of life of the first Franciscan Sisters of the Order of Penance.

BLESSED ANGELINE OF MARSCIANO

The spiritual movement begun by St. Francis of Assisi has been compared to a great tree. Its roots are deep into the ground, the trunk is often twisted yet strong, and its branches are laden with fruit. However, to really know this tree in all its variety and shape, not to mention its countless leaves, is very difficult.

Moving beyond the image, in a similiar way we recognize that knowing all the saintly sons and daughters of St. Francis is extremely difficult. To be able, as it were, to identify each face or distinguish the special features of each one is even more difficult. These followers of St. Francis are each so different from one another, and yet they all shared Francis' passionate contemplation of the "God Who is not loved"! And each in his particular way desired and strove to love and serve God as Francis had done. So we are delighted when we become acquainted with someone in the great Franciscan Family whom we had not known before. It is like discovering the picture of some distinguished ancestor in a family photo album. Although unknown to us, here was someone very important in the family history. For many of us, such a face or person is the holy and courageous daughter of St. Francis, Bl. Angeline of Marsciano, or of the Counts of Montegiove. Even some who are versed in Franciscan studies may not be familiar with her "features" or her special qualities. Because she lived for so many years in Foligno she is often confused with the great Franciscan mystic, Bl. Angela, who was born, lived and died in Foligno in the 13tli century and is buried there in the Church of San Francisco.

The celebration, not so long ago, of the 600 years of the founding of the Monastery of St. Anne of Foligno has helped contribute to a greater knowledge of Bl. Angeline, the foundress of that monastery. In it she lived in holiness for many years and, finally, there she breathed forth her soul to God. One of the important events of the multi-centennial celebrations in 1987 was a significant historical congress which brought together many scholars to study and share their knowledge of her life and times. It also provided the opportunity to compare her life with that of her modern daughters who follow and share her charism. From this study has emerged a clearer picture of this woman and her life which still speaks to our generation.

Biography and Spirituality

Angeline, the youngest of 5 children, was born about the middle of the 14th century in the castle of Montegiove in the Province of Terni. Her parents were of the nobility, related to the Counts of Marsciano, the traditional rulers of Montegiove. Her mother, Alessandra, may even have been of the Salimbene family of Siena. Shortly after Angeline's birth, her father died of the plague in 1357 and her mother followed him in death soon afterwards. When her brothers died in youth and without heirs, the castle passed to the cousins of Angeline and her sister, Francesca. After the Lord had purified both sisters by these trials, the latter part of the 14tli century found them living in Foligno. Francesca had married a member of the Trinci family, the brother of Foligno's governor. Angeline was a professed member of the Fraternity of St. Anne. To understand something of the spirit of this fraternity, it is well to know a bit about the religious milieu of Foligno.

There had been a very dynamic Franciscan fraternity at Foligno since the 13th century. This comniunity's Franciscan spirituality strongly influenced the spirituality of the penitential movement which had its center in the Church of St. Francis. One need only to focus on Bl. Angeline to understand the community which had elected her as its leader. There were at that time at Foligno, as in many other cities of Umbria, many "bizzocaggi" or "beghinaggi" or places where the Penitents lived in common. These Penitents observed the same Rule, approved in 1289 by the Franciscan Pope Nicholas IV, as their secular Franciscan brothers and sisters living in their homes. They continually encouraged one another "to do penance," to have constantly before their eyes and in their thoughts Jesus Crucified, in whom alone is found that certainty that one's own sins and the sins of the whole world have been forgiven. In this way, they became men and women of peace and bearers of peace to others. Afire with love, they chose to share in the sufferings of Christ on behalf of the Church and society. The Franciscan Penitent was, above all, a person who welcomed the double dimension of the Cross of Christ which revealed simultaneously the real malice of sin and the great heart of God's Son who accepts human weakness, assumes it and redeems it. Guided by this powerful light, surrendering completely to the Spirit of Jesus poured forth upon the Cross, the Brothers and Sisters of Penance submitted themselves to the Reign of God, whose Will they sought to fulfill in everything.

This fraternity at Foligno had been founded before 1388 by Bl. Paoluccio Trinci who was the promoter of a reform of the Friars Minor called "of the Observance. " He could hardly have held back from influencing them with his spirit. His was a penitential, deeply contemplative spirit, a spirit of fraternity yet joined to an eremitical spirit, and, especially, a spirit which respected the uniqueness of each person in his/her journey towards God and in their mutual relationships. After the death of Friar Paoluccio around 1400, Angeline became the director and spiritual guide of this penitential fraternity. In 1403, Pope Boniface IX gave explicit approval of their way of life and the fraternity soon became the center of a federation of other fraternities in central Italy located in Assisi, Todi, Perugia, Florence, Viterbo, and Ascoli-Piceno. By 1428 these fraternities had united to form a Congregation and Angeline became the first Minister General. We do not know much about her life dur;ng those years. although we do know that she travelled frequently between the various fraternities to encourage and sustain them. The documents do show that 1430 was one of the most difficult periods in the life of Angeline and her Congregation. The reason is found in the fact that the Friars Minor of the Observance had become numerous and influential in the Order and, having been part of the origins of the Foligno Congregation, felt that they should take a stronger role in the guidance of the Congregation. It was very clear that their concept of the Congregation's life and activities and their desire to impose the cloister would have meant the end of this unique experience in the penitential movement, so different from the traditional monastic life. Bl. Angeline suffered the painful experience of misunderstanding and contradiction. She saw herself ordered by the legitimate representatives of the Church to renounce an inspiration she was convinced had come from God. She made the choice of a saint and obeyed, leaving to God the defense of her cause. This was accomplished through the sisters of her community who defended her tenaciously and successfully! Angeline died on July 14, 1435 and was buried near Bl. Angela in the Church of San Francesco at Foligno. Since the 15th century her tomb has been an object of veneration by the faithful.

The Congregation of Blessed Angeline

After the suppression of the office of Minister General in 1461, the Federation dissolved and each monastery was left to its own devices. The Monastery of St. Anne continued its existence according to the style of a "beghinage. " In 1615, the community accepted the strict cloister imposed by the Holy See on all monasteries of women. It faithfully observed the cloistered form of life until 1903 when the monastery became the Motherhouse of a restructured Congregation of Franciscan Tertiary Sisters of Bl. Angeline dedicated primarily to an apostolate of education.

This modern adaptation of the ancient Congregation has sought to rediscover the charism of its Mother and Foundress so as to better serve the needs of the Church and people of today. Their study has examined its ancient Constitutions, the themes represented in the interesting cycle of paintings which have enriched the Monastery of St. Anne over the centuries, and even the structure of the monastery itself, along with the rediscovery of its other "Founder" Bl. Paoluccio, the promoter of the Observant movement. The results of these studies have contributed to the recovery of the essential outline of a spirituality so current that it responds to certain needs of today. It is a spirituality which translates into a practical way of life grounded especially on penance/conversion, on contemplation, on fraternity and which is attentive to human nature and to the Plan written by God the Creator in the formation of each person.

This renewed understanding and appreciation of a practical penitential spirituality is also a blessing to be shared with all the brothers and sisters of the Franciscan Third Order Regular of our own times.

Sister Maria Clotilde Filannino,OSF
Monastery of St. Anne, Foligno.

Translation: W. Santre,TOR,  S. Conley,TOR

More detailed information may be found in the book:

Andreozzi, T.O.R, Gabriel.
La Beata Angelina da Montegiove e la Conscienza Unitaria nel

Terz'Ordine di San Francesco. ROMA, 1984.

 

[Kathleen777]

THANK YOU! for posting this. The Steubenville TOR Sisters mentioned are the Franciscan Sisters, T.O.R. of Penance of the Sorrowful Mother. They are the friends and mentors of the new Franciscan community that I am founding in Steubenville, Ohio, called The Family of Jacopa Association. We consist of two groups, the Family of Jacopa (seculars) and the Sisters of Jacopa. We accept Catholic widows and single women over 40 years old. The seculars can live anywhere in the world and the Sisters will live in community together in Steubenville and eventually wear a habit similar to Blessed Jacopa de'Settisoli, our widow Franciscan Patron (Blessed). Pictured in my icon to the left.

  I am a widow with 11 years of previous religious life experience. I have been meeting with the Priest Delegate for the Bishop and have permission to "live the life", promote this new charism publicly, form and accept candidates and find a place to live. Fr. Chillog is happy to accept phone calls from anyone who is interested in the Family of Jacopa to verify my statements. He is at the Steubenville Diocesan Chancery. I can be reached on my Facebook Group page, on our blog or by private message. 

  God bless you for posting this wonderful piece. Pax et Bonum, Kathleen, OFS