By Michael F. Cusato, G. Geltner
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Extra resources for Defenders and Critics of Franciscan Life: Essays in Honor of John V. Fleming
Francis, in other words, is being likened to one whose actions had resulted in the supporting, strengthening and renewal of the Temple, that is to say, the whole Church. Indeed, Thomas of Celano will use this same text and ecclesial image of Francis in the 1240s, in his Vita secunda (or better, his Memoriale in desiderio animae), when he fashions from this same citation used by Gregory—the account of the famous dream of 42 1 Cel 125. ” (v. 5). Rather the Vulgate reads: Qui praevaluit amplificare civitatem, qui adeptus est gloriam in conversatione gentis.
To demonstrate this, we need to return to the first issue raised earlier: namely, Celano’s choice and use of the term levita in reference to Francis. Indeed, a determination of the meaning of 17 Cf. for example, Rolf Zerfaβ, Der Streit um die Laienpredigt. Eine pastoralgeschichtliche Untersuchung zum Verständnis des Predigtamtes und zu seiner Entwicklung im 12. und 13. Jahrhundert (Freiburg: Herder, 1974), 247–50. 18 Still, to my mind, this question requires further exploration. , the local bishop or a religious superior).
39 Ex 28: 35. 24 michael f. 40 This association of the action of “going in and coming out” with the high priest Aaron (and by extension with Francis) are also confirmed by Elias’s very next words: the textual citation of the phrase tamquam Aaron from the Letter to the Hebrews 5:4. The larger context of this biblical passage is the priesthood of Jesus Christ, first in relationship to Moses, his faithful servant (in chapter 4), and then to Aaron the high priest (in chapter 5) who sinned and who then makes reparation—that is, does penance—not only for himself but for the people as well.