By T.J., Visit Amazon's Timothy J. Johnson Page, search results, Learn about Author Central, Timothy J. Johnson,
Surveying the large landscape of medieval Franciscans at prayer, this booklet bargains a nuanced standpoint on Franciscan ideals and religious practices that underscores the intensity and breath in their mutual ardour for the divine and the area they shared.
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Jn 1:3), sed pro peccatis nostris, relinquens nobis exemplum, ut sequamur vestigia eius (cfr. ” This text understands the passion of Jesus primarily as the struggle of Jesus to accept and accomplish the will of the Father. The will of the Father, as this text articulates so clearly, is that the Son give himself for us— the passion is primarily the reality of God giving God’s self in love without holding anything back. This is a positive understanding of the Father’s will and does not stop at equating the Father’s will with the brutal death of Jesus.
One of the first writers to describe the image of Jesus as mother was the monk Anselm of Canterbury, an unlikely source who, in his 5 Caroline Walker Bynum, Jesus as Mother: Studies in the Spirituality of the High Middle Ages (Berkeley, 1982), p. 130. 6 In his prayers addressed to the apostle Paul and to Jesus, however, Anselm discloses a more compassionate and sentimental spirit, describing Jesus as a mother who longs to gather us under her wings and care for us. He writes: “And you, Jesus, are you not also a mother?
The brothers thus give praise to God by taking up their bodies, by doing what Jesus did in his life and passion, in his struggle to remain faithful to what he promised to do. In this psalm then, the brothers are celebrating their life of prayer and praise in both word and flesh, as they challenge themselves to remember and do what they promised. They are to pay attention above all to what God is doing in the world, which is precisely what this psalm celebrates. 65 Office of the Passion 7, FAED 1, p.
