Old eastern monasticism and early franciscanism in the writings of Andjeo Klarenski (†1337)

Staro monaštvo, bilo na Istoku ili Zapadu potječe iz istog izvora, nadahnjuje se istim Evanđeljem, koje je uvijek prihvaćano kao glavna norma života. Glavna karakteristika koja zbližava dvije tradicije, istočno monaštvo i rano franjevaštvo, jest upravo to temeljno zajedničko poimanje biti redovničkog života. Klasični tekstovi monaške literature i duboko uvjerenje utemeljitelja monaškog pokreta poima ovaj način života jednostavno kao život po Evanđelju, ne odvajajući ga u tom smislu od redovitoga kršćanskog života. Sv. Franjo i rano franjevaštvo ima istu koncepciju redovništva, na koju se poziva i Anđeo Klarenski i u svojim djelima konstantno upućuje na tu bitnu zajedničku crtu redovništva na Istoku i Zapadu. Na Zapadu se redovništvo fragmentiralo u mnoštvo oblika koji se onda tumače kao posebne karizme, riskirajući da bit redovničkog života zamijeni određenom funkcionalnošću na socijalnom području, što je napravilo “neprirodno” razlikovanje kontemplativnog od aktivnog redovništva. Vraćanje zajedničkim korijenima može pomoći i jednoj i drugoj tradiciji da se fokusiraju na bitno u redovničkom životu i tako ostvare svoje poslanje: u svim vremenima i mjestima biti ljudima podsjetnik na Boga.Old Eastern monasticism, whether in the East or West, comes from the same source, is inspired by the same Gospel, which is always accepted as the principal norm of living. The main characteristic that brings together these two traditions (eastern monasticism and early Franciscans) is precisely the fundamental common understanding of the essence of religious life. Classical texts of monastic literature and deep belief of the founder of monastic movement imply this way of living simply as living according to the Gospel, not separating it in this regard from the regular Christian life. St. Francis and early Francis­ cans have the same conception of monasticism, which Andjeo Klarenski also refers to in his works, constantly pointing at that common trait of monasticism both in the East and West. In the West, monasticism has fragmented into a multitude of forms which are then interpreted as special charismas, risking that the essence of religious life is replaced by certain functionality in the social field, which has made “unnatural” distinction between the contemplative and active monasticism. Restoring common roots can help to both traditions to focus on what is essential in religious life and thus to accomplish their mission: to be a reminder of God to the people at all times and places