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If as a body they never came to represent learning like the Dominicans, the names of Bonaventura, Roger Bacon, and Duns Scotus sufficiently prove that there was no necessary antagonism between learning and the Franciscan ideal. The modern and the Protestant world apparently finds the life of St. Francis as interesting and wonderful as his contemporaries found it.
* The Franciscans, like the Dominicans and others, admit, in addition to the two Orders of friars and nuns, a third Order comprising devout persons of either sex who have neither the vocation nor the opportunity for cloistered life, but live in the world, privately observing the chief principles of the fraternity with which they are connected.
Great writers applauded Fienus and his successors; universities favored their views; the Benedictines, the Dominicans, and the Jesuits supported them. Modern science claims to have proved beyond all doubt that the same soul animates the man that animated the fœtus from the very moment of conception. The "Medical Jurisprudence" of Wharton and Stillé quotes Dr.
I warned them what they were doing. I told them to scream less, and to think more. Luther's life they admit to be innocent and blameless. Such a tragedy I never saw. The most humane men are thirsting for his blood, and they would rather kill him than mend him. The Dominicans are the worst, and are more knaves than fools. In old times, even a heretic was quietly listened to.
Their original stronghold in Rome was almost on the site of their present palace, being then situated on the opposite side of the Basilica of the Santi Apostoli, where the headquarters of the Dominicans now are, and running upwards and backwards, thence, to the Piazza della Pilotta; but they held Rome by a chain of towers and fortifications, from the Quirinal to the Mausoleum of Augustus, now hidden among the later buildings, between the Corso, the Tiber, the Via de' Pontefici and the Via de' Schiavoni.
The crisis in the history of the Inquisition in Rome followed closely upon the first institution of the Tribunal, and seventeen years after Paul the Fourth had created the Court, by a Papal Bull of July twenty-first, 1542, the people burned the Palace of the Inquisition and threatened to destroy the Dominicans and their monastery.
By his rule, he became, without his own will or knowledge, the founder of an order, which, until in the thirteenth century the Dominicans and Franciscans pressed it partially into the background, spread with great rapidity over the whole of Europe, maintained a clear supremacy, formed the model for all other monastic orders, and gave to the Catholic Church an imposing array of missionaries, authors, artists, bishops, archbishops, cardinals, and popes, as Gregory the Great and Gregory VII. In less than a century after the death of Benedict, the conquests of the barbarians in Italy, Gaul, and Spain were reconquered for civilization, and the vast territories of Great Britain, Germany, and Scandinavia incorporated into Christendom or opened to missionary labor; and in this progress of history the monastic institution regulated and organized by Benedict's rule bears an honorable share.
At this council it was decided to send Las Casas to Spain to plead for more Dominicans and Franciscans to come out. He took with him Father Ladrada and Father Luis Cancer, whose Indian converts were greatly grieved to part with them; but the clerico comforted them with the promise of a speedy return.
He was born in Colon, Central America, and is called Blessed Martin De Porres. His name is much honored in Cuba, Peru, Mexico and elsewhere. He wore the white habit of a Dominican Brother. The Dominicans are called the Order of Preachers. Christ Died for All. Father Donovan has those words painted in large letters over the Sanctuary in St. Joseph's Church.
The Dominicans themselves do not escape the operation of this law, but are imitating the Jesuits, their irreconcilable enemies.
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