The love that Francis brought in the East, was the love to Christ and to the places from him sanctified:

places that he wanted to redeem from the hands of the infidels and give them back to Christian worship,

to generate a vibration within feelings of a more vivid and profound recognition of faith. But the love

that Francis had for his Lord was not separated from that of creatures made in his image and for which

He, the Son of God had spread his blood. This second love, in him no less strong than the first, also

pushed him to the East bringing Jesus back to the souls who had abandoned him or who did not yet

know him. The ideal of the Founder, were passed in heredity to the sons, who tried to work in both

fields with the same zeal of their Father who had preceded them.

Unfortunately, their apostolate had to be almost exclusively limited to the conservation of the

Faith in the few Catholics who lived in the Middle East. Later it was then possible to begin a regular

apostolate to bring the schismatic back to the church in Rome.

Both in one case or another, the Franciscans understood that it was necessary above all to carry

out their work among the children, docile and susceptible of receiving in their spirit religious and moral

teachings.

Therefore, one of the means of apostolate used by the Franciscans was the institution of the

schools: institution that began very humbly, taken. in progress of time, remarkable developments, so

much so that the Custody of the Holy Land is placed in a prominent position on this point.

For the sake of obligation, we are obliged to make it known that for the first part of this article

we have almost exclusively used the study made on “Diarium Terrae Senctee"(Years 1909-1910), "De

scholis Terrae Sanctae" the most exhaustive on the subject. This study was the work of the Rev.mo P.

Nazzareno lacopozzi former Custos of the Holy Land.

THE SCHOOLS OF THE CUSTODY IN THE XVI-XVII CENTURY

It is absolutely impossible for lack of documents (often destroyed or burned by the infidels

during their raids in the convents of the Custody) to have news about the establishment of schools in

the Custody of the Holy Land in the thirteenth, fourteenth, and fifteenth centuries.

The first eyewitness, known, gives us the news of the existence of a school and a certain

Giovanni Cotwyuk from Utrech, who visited Palestine in the year 1598. In his "linerarium Hierosolymita,

mm et Syriacum" he writes: "Christiani (Bethlehem) Graecum observant ritum, pauci Latinum: omnes

tamen ltalicam callent linguam, quam Francam appellant, et a pueris ediscunt. Seniores Minoritis et

Peregrinis Occi lentalibus lnterpretum loco serviunt: filios idctrco ltalica lingua in Minoritis studiose

curant, ne umquam deficiant, qui Monasterij negotijs inserviant: cui equidem (ut to Monachis

accepimus) diligentem et lldelem hactenus navarunt operam et studium".

One of the major concerns that the Franciscans had in Palestine from the beginning was the one

that the western pilgrims could find during their visit to the Sanctuaries every comfort. For this reason

they made their Christians learn the Italian language which, at that time, was considered in the East as

the language of all Westerners, so that they could serve themselves and then to the pilgrims. From the

words of Giovanni Cotwyck one could argue that all Christians of Bethlehem, latins and greeks, knew,

in 1598,

the Italian language that they had learned since childhood at the school of the Franciscans; school that

must have existed for at least fifty years. Indeed, from the fact that the old men of the village wanted

the tradition of knowing the Italian language to be preserved, to render servants to the convent and to

make themselves useful to the pilgrims. it can be deduced that it is an office that the Betlemitans were

almost hereditary and thus for several generations, so it could be said that the school of Bethlehem

existed from the beginning of the XVI century if not even in the fifteenth century.

Anyway, apart from assumptions and hypothesis, it is clear that in the year 1596 the Franciscans

were teaching the young children in Bethlehem

But, besides the school in Bethlehem, there were others during the sixteenth century? It is not

possible to state it for the fact that there are no documents in this regard.

Some writers, based themselves on a report of Villamon (Les Voyages du Seigneur) in which it

is said: "Mais aussi tost ils retournerent, amenant avec eux a Chrestien de la ceinture nomuw Maousso,

qui estoit de Rama et parlait bon ltalien, ofrant de venir nous conduire en la compagne de l 'Atalla, par

ce qu'il avoit la langue italienne plus a commandement," they deduced that there was also a school in

Ramleh that was kept from the Franciscan by their side, but it was a too large as a conclusion for the

premises." Probably the Minor friars had made Christians come from Bethlehem that were aware of

the Italian language to lend their service to the nursery for the pilgrims which they supposed were in

Ramleh: very necessary thing is to keep in mind that at that time Ramleh was the venue of a civil

governor which every pilgrimage was to announce his arrival at the port of Giaffa and request that it be

disembarked.

Others thought, but without no reason, that there should also be a school at the Convent of St.

Salvatore in Jerusalem. But it is not possible to admit it for the very fact that It adds that in the sixteenth

century there was no Catholic family in Jerusalem (I). However, not much time passed that the

Franciscans opened a school in Jerusalem and Nazareth

Rather according to what F. Pietro Verniero di Montepiloso tells us in his "Croniche ovvero

Annaloi di Terra Santa", already before 1631 a school for children in Aleppo existed: "It is necessary (to

buy a house outside the city of Aleppo) to keep the school of the children as it is one of the services

most desired by us, the Holy Congregation and necessary to make the Christian doctrine:

Which has been made well since now in our churches, keeping present the Guardian of Aleppo

that erected the school of that doctrine, where 164 children take part in without adults as for the

distance as many don’t come, as many that will come as having taken place in Giudeca (Gidaide): as of

now to reach the church it is more convenient to go through the Turkish Bazars, although a bit

uncomfortable, yet gives opportunity in studying in school and taking part of the Christian doctrine, a

necessary place in which we hope that if you walk well through you will succeed one of the most

necessary and important collogues within the Roman Church.

Compared from F. Custos Diego da S. Severino, the house in question was immediately informed

of the l’Ecc.mo Baiolo of Venice in Constantinople to make it possible to obtain from the Gran Visir an

endorsement in favor of the house and the Franciscans that had to live in it order to be able to celebrate

their Messa, divine offices, and other activities as teaching their children the Christian Doctrine. A lot

of work for the Baiolo to the point that he managed to receive an endorsement in which, through

various things, he permitted all his brothers to freely practice their spiritual duties within schools. (Book

VII, cap. 25, p. 200-201) Therefore within the existing school, in its interior of the city before 1631

another one was added within the Christian suburb of Aleppo, known as Gidaide.

In the general chapter celebrated at Toledo in 1645 the following was established, “Decernitur

deinde, quod puerr filii interprcturn. et a]n qui m Hterosohma, Bethlehem et Nazareth mserviunt

Monasterils doce- antur et mrruantur in docrrtna Chnsncnn, quousque novcm annos attigerint postea

tamen suis parentibus relmquantur" in addition to, "Hts vcro pueris detnr hora meridiana modcrnlum

ah- mentum ad eorum sustentationem : m vespera tamcn in dornos patcrnas remittantur coenarur!"

It can be thought that the General Chapter hasn’t imposed the custos to erect the schools of

Jerusalem, Bethlehem, Nazareth but that it has simply summoned thoose who already were involved

within the schools in the following three cities: Mostly in determining until what age did students

participate in school and whether lunch should be incorporated by the school itself. The following helps

deduce that in fact the schools were already present before 1645.

At the end of the XVI century and in the following one, the Custos increased significantly its

number of convents by either building new ones or restructuring those destroyed. Therefore, at the

start of 1582 till 1698 they have been inaugurated and opened following chronological order, with

convents of Tripoli di Syria, Alessandria di Syria, Nicosia, Larnaca, Nazareth, Acri, Sidone, S. Giovanni,

Aleppo, Harissa, Rosseto, Alessandria of Egypt, Gran Cairo, Damascus, Fakum, Damiata, Old Cairo. A

century had just passed by in which in a documented relation F. Gonzaga talked of only six convents of

the Custos when Rev.mo F. Custos Francesco Da S. Floro writing in 1699 documented a total of twenty

two convents.

As the number of convents increased slowly so did the number of schools. From the same

documentations, apparently, the number of schools had also grown to twenty of which: six in Palestine,

Six in Syria, two in the island of Cyprus, five in Egypt, and one in Constantinople, with a total of 188

students. It will certainly not be proponent to report internally the part of this report by F. Custos in

which we talk about the schools, the teachers who directed them and the number of students. From

which we can form an idea of how much already in this period the Franciscans operated with success

in the field of scholastic activities.

Schools that are maintained within the H. Custos and number of

Scholars that are fed and taught with faith from ages of 6 to 12.

Jerusalem (S. Salvatore)

School teacher: Father Antonio di S. Pietro: Scholars 30.

Bethlehem

School teacher: Father Francesco of Mari Jesus: Scholars 35.

San Giovanni

School teacher: Father Antonio da Terni: Scholars 11.

Rama (Ramleh of Palestine)

School teacher: Father Agostino da Montefortino: Scholars 5.

S. Giovanni D’Acri

School teacher: Father Dionisio da Cutri: Scholars 5.

Nazareth

School teacher: Father Mattia of Naples: Scholars 10.

Saida

School teacher: Father Nicolo Poisson: Scholars 11.

Arissa

School teacher: Father Girolamo da Trapani: Scholars 10.

The school is newly established, but the order of the Sacred Congregation

is awaited, which for the time had turned it into a point of information.

Damascus

School teacher: Father Apollinare of Nativity;

Scholars 2.

Aleppo

School teacher: Father Vincenzo Pleino:

Scholars 9.

Scandarona (Alessandretta)

School teacher: Father Lodovico da Rossano;

Scholars 3.

Constantinople

School teacher: Father Thomas of England;

Scholar 0.

Cyprus Arnica

School teacher: Father Giuseppe di Sternatia:

Scholars 10.

Nicosia

School teacher: Father Antonio di Geraci;

Scholars 4.

Damiata

Hospitality has recently been retaken, School teacher:

Father Giovanni Benedetto Spagnolo: Scholars 0.

Rossetto

School teacher: Father Stefano of Naples: Scholars 0.

Mission and hospitality have been renewed six months ago.

Alessandria

School teacher: Father Daniele Pellen: Scholars 0.

Cairo Veccrio

School teacher: Father Filippo da Villafranca: Scholars 0.

Gran Cairo

School teacher: Father Massimo da Campotorto: Scholars 25.

Faiume

School teacher: Father Giovanni Battista della Fratta, Scholars 7.

Therefore, wherever the Franciscans have established themselves excluding the Convents of the

Holy Sepulcher and Hospice of Tripoli di Syria they have managed to establish schools for the children.

It is unfortunate that because of the lack of documentations it is impossible for the majority to

understand when these schools have opened exactly and how much sweat and tears they have cost.

To us it is sufficient knowing just the existence of these works: as all the rest is written in the book of

God.

From the above documentation, there is a conclusion that can be reached through logic as for

Constantinople, Damiata, Rossetto, Alexandria, and Old Cairo after the assignment of teacher to these

schools the number of scholars indicated was 0. This helps us understand that the number of Catholics

probably was very low to the point of not having children that could participate in the school. This is a

significant fact as it demonstrates that the Custos maintained a school efficient even though there

weren’t children probably because it had become a routine to have schools to run near the Convents

as soon or later it would be useful in completing its instructive and beneficial mission.

In a letter of S. Congregation of Propaganda Fide to Rev.mo F. Custos it reads: “It reminds V.P.

to preserve and increase the schools and teach everyone the Latin language, thus importing greatly

propaganda of the holy faith and condition these areas with this language, as it facilitates the

communication of costs between the church and Romans, as well as being able to help these

populations easily by supplementing good books and good teachers.” The expression “to preserve”

allows us to deduce that some of the churches held by the Franciscans were neglected enough;

However, we must not forget that in this century most of the attention and intervention from the

superiors and brothers of the Custos aimed at preserving and retrieving holy sites therefore inevitably

in front of such importance all the other works passed as their second plan and intervention. In fact, as

soon as the struggle for sanctuaries decreased the superiors turned their attention to the re-

organization of Schools education.

In September 1692, the S. Congregation of Propaganda gave, in its Decree concerning the

Mission of Egypt, saying: "In super S. Cong r. Decrevit quod Guardianus (S. Montis Sion) provideat etiam

In illis partibus de duobus ludimagistris pro erudienda Iuventute in pietate, et litteris..” To which invite

the Reverend Father Custos Giovan Battista d'Atina responded to the S. Congregation, about a year

later: "It is inefficient not to be found that in Cairo New from five or six children, and are not even totally

capable of rudiments: I have assigned two P.P. Missionaries for Masters with this scope, who will also

be able to serve for the sacred missions." On the 28th of October 1693, he announced that he had

already opened a school at the New Cairo and that he was had five scholars under his guidance.

In the above report, of Rev.mo F. Custodian Francesco da S. Floro, written in 1699, which results

annexed to the hospice of Harissa, a school. For as how much it regards his foundation it is possible to

retrieving the following news from documents of that time. The prince of the Maronite’s, Hoson al-

Khazen, with his letter (written in Italian) implored the Sacred Congregation of Propaganda to open a

Hospice at Harissa a "college" (2) in which ten young Maronite could be instructed from the Franciscan

fathers. The S. Congregation participated in this desire to Rev.mo F. Custos, who immediately

undertook to do the work. On the 25 April 1698, he could write: "In the visit to the Convent issued by

myself on the Conv. D'Arissa, situated on Monte Lebanon, finding great ignorance in the poor Catholics

that are there. And to instruct them, I have established the schools that will teach the fundamentals of

our Faith in the Italian language, and we will observe this structure, from the age of 6 till the age of 12,

in which time they will read, and the importance as a job of spiritual health, to daily food to maintain

the applied concentration, without digression ".

As a conclusion to this period of history it will not be out of context to refer to contemporary

testimonies on the current schools of Jerusalem and of Bethlehem.

II Reccolletto F. Bernardo Surio that was in Palestine in the years 1644-1647 writes: '"Nos Reli

gieux enseignent leurs enfants {to the sons from Bethlehem) la Foy Catholique et les sciences et'

succedent a leurs Parens en 'Office de Truchemens quand’ils viennent a mourir, ce qu'il leur est fort

proflitable, tant pour le corps que l'ame".

The F. Antonio de Castillo, who was Guardian of the convent of Bethlehem, narrates: "All the

days that serve in the Convent and more than twenty children sons of interpreters (to which we gave

the teachings after having recited all the religious works in the Chapel of S. Catherina, the religious

interpretations, to read and write and we teach them about the things of faith and how it would be like

to live as Christians and speak the Italian language) we start by singing antiphons and hymns, etc..".

On the school in Jerusalem you have these news of the Cavaliere D'Arvieux {1600): "The children

of Christians learn the song and the music, there are religious who are destined to teach them these

things, others teach them to read and write in Latin and Italian, and others taken on Catechism": and

further on adds that: “It is un imaginable how much the Holy Land needs sustainability and help in

maintaining the large number of religious people and Christian families that choose to educate their

children in Jerusalem, Bethlehem, and many other sites.

The testimony of Jesuit P. Nau is mostly interesting as having lived in the holy land in the year 1674. As

in his story “Voyage nouveau de le Terra Sainte” he refers to a beautiful praise on the Franciscans and

their scholars in Bethlehem: “They teach for the love of God thirty or forty children in the Catholics of

Bethlehem, to whom they teach to speak Italian and to read. These children attend the whole Divine

Office. that is said during the day, with an admirable modesty. In the evening, when the Greeks open

the Grotto of the Nativity of the Savior. They go two by two with the religious brothers; and after having

made their little devotions, they go, always two by two, to humbly plant this holy land and return to

the convent in the same order as they still observe in the evening when they return to their homes".

FROM THE BEGINNING OF THE XVIII TILL 1840:

We have seen how, in the previous century, schools were already numerous and, one can

believe it. well organized for which it would be obvious to think that in the years that follow they took

an even greater development. Unfortunately, it was not so. The causes? Very clear: the political

conditions of the country the vicissitudes of the S. Custody and the interference, healthy but violent, of

the plague.

As soon as the Franciscans had heard that the plague had broken out in the country, they took

the necessary measures so that the disease would limit the number of victims. The important

precaution was certainly to close the schools to avoid that the infection could easily spread among the

children (3).

No less unhappy were, in this respect, the wars and the continuous revolutions that bloodied

Palestine. It would be a good idea to remember the wars of Osman Pascia governor of Damascus, the

revolts of Ali Bet and his expedition to Syria, led in alliance with Daher Omar, who placed fire and steel

on Palestine and Syria. The expedition of Napoleon had consequence that the Franciscans and the gold

houses were the object of fines, harassment, and theft carried out by the natives in hate to the invader

as compensation for the damages suffered. No less tenacious and disastrous were the expeditions to

Syria and Palestine of Muhammed Ali and of his father Ibrahim Peseta for more than seven years.

To all this is added the fact that in those years the houses of the S. Custody were desolately

empty; Europe itself sailed in bad waters and naturally could not think of sending offers: in the East,

the Franciscans were in great financial distress (4).

Another circumstance, which helps us better understand why the schools of the Holy Land could

not flourish as it would be desired, should not be forgotten. At this time, under the Turkish government,

at least in the countries where the Franciscans worked, no liberal art were cultivated: moreover, all the

public offices and clusters were rigorously: interdicted to the Christians, and commerce was almost

exclusively practiced by the occident. It was therefore necessary for the Christian residents in the east

to learn some trade that could give them the means of earning their lives (5). The school could not have

great development because all the practical purposes were lacking simple, moral, and religious unity.

Despite the fact, the Franciscans attempted at any cost of great sacrifices and well

understanding the importance, they did their utmost to keep their schools. Rev.mo P. Custody Adrea

da Montoro wrote on the 14 November 1730 to the Sacred Congregation of Propaganda Fide: "In Egypt

it is possible to do great good, as the Greeks, Cofti, and Armenian have all the liberty to embrace all

that they want to bring themselves to that church as they like without fear of persecution… unlike in

Syria and Palestine were if such liberty was embraced despite the Turks everyone would be Catholic…

and therefore it seemed to me expedient to open public schools for all the convents and hospices of

this their Custody, so that with the teaching of the holy doctrines with time results could be earned

through our Mother Church sons, who at present cannot assemble themselves without parents "But

apparently this wishful thinking of the Custodian did not have a practical realization, in fact in the PP

Custodians that followed they did not speak to non-academic pupils who didn’t part take in the school

of the Custody, in particular that wouldn’t have failed to make it stand out because of its importance.

In 1687, the Custos of P. Pier Marino which noted in a letter to the S. Congregation of

Propaganda Fide: “Not one nor the other of the convents of (Jerusalem and Bethlehem) … School for

children is held, to which besides the humane letters and our language, or rather the Gregorian chant

even the principles of faith are taught giving back to some of the schismatic nations, to whom the

charity is made to feed him to appease him to embrace our Catholic faith".

Based on the documents which the non-Catholics hold, as such and not as catechumens, they

began to attend the schools of the Holy Land in a stable manner only at the beginning of the nineteenth

century. In a Discretional Act on February 20, 1809, in response to the wish expressed by some non-

Catholic parents of Bethlehem to be able to send their children to the school of the Holy Land. As it is

established "that the schismatic Greek children went to our school of Bethlehem when they showed

constant desire themselves, and their instances are replicated through their parents, but they do not

admit without the license of the Rev.mo P. Custodian, and with a promise to observe the wise customs,

and the customary practices in the Latin Catholic School for all the time that they want to attend it,

lending the expected obedience and respect to the Masters, and keeping them out if unwilling to, as to

avoid further inconveniences.

In about 1740 the Franciscans with prudence, began another work that magnificently completed the

elementary education received in schools and presented a practical purpose. In the convent of S.

Salvatore there was a school of arts and crafts for young people to learn an art necessary to earn their

lives. However, it seems that already in the years 1727 and 1730, some young people attended the

Fabro-liqnaria workshop as apprentices. Giovanni Mariti, in his "History of the Present State of the City,

of Jerusalem" writes: "Among the Latin Christians there are excellent magnani (locksmiths), and good

woodjuoli (Carpenter) and stipettii, but their ability must repeat it from the care that had some of them

Religious Franciscan of the Holy Land, under whose direction they have been several years "and further

adds:" The magnani and I legnajoli who are among those religious are always perfect teachers in their

arts ... They make good students even among people of the country pulling forward those little boys

who leave the schools of the Convent ". From a Discretional Act of 1803 it is inferred that a certain

Borther Geminiano was directing the shoe factory to which several apprentices worked. Little by little

the beneficial institution of the school of arts and crafts grew in importance (6).

From the reports of five Rev. P.P. Custodians get valuable information about the school

organization in the eighteenth century. In these reports the state of the Mission of the Holy Land and

of the Sanctuaries was communicated to the Sacred Congregation of Propaganda Fide and were made

known, with extra care, of all the works of the S. Custody: conversions, abjurations, prisoners ransom,

etc.…

From the report of P. Giacomo da Lucca (1727) we have 10 schools in the Holy Land (Jerusalem,

Bethlehem, S. Giovanni, Ramleh, Nazareth, Tolemarde, Aleppo, Larnaca, Alexandria, New Cairo) with a

total of 168 students.

In that of P. Pietro da Luri (1730) there were 11 schools (Jerusalem, Bethlehem, S. Giovanni,

Ramleh, Jaffa, Nazareth, Tolemaide, Aleppo, Larnaca, Alexandria, New Cairo) with a total of 219

students.

P. Andrea da Montoro names in the South report (l73l) 11 schools (Jerusalem, Bethlehem, Nazareth, S.

Giovanni, Ramleh, Jaffa, Tolemaide, Aleppo, Damascus, Larnaca, New Cairo) with a total of 333

students. The same Father Custos in a letter of 1730, after communicating to the Sacred Congregation

of Propaganda that an English pseudo-missionary goes around Palestine spreading religious books and

pamphlets in Arabic and English, deceiving many Catholics. He continues saying. " Moreover, having

recognized an uncommon weakness in what is reconciled to the holy faith, and that at every chance

they prevail over the fear of losing the habit and being sent into exile, I have opened for all those

convents and hospices public schools for the education of students, soaked in the Gospel doctrine are

more constant "

In 1747 P. Desiderio da Casabasciana lists 7 (Jerusalem, Bethlehem, S.ò Giovanni, Nazareth,

Damascus, Aleppo, Larnaca) with a total of 309 students.

In his report, Fr. Paolo da Piacenza (1764) tells us about seven schools (Jerusalem, Barthelme,

S. Giovanni, Ramleh, Nazareth, Damascus and Aleppo) with a total of 354 alumni,

From 1764 to 1840 there are about fifty Discretional Acts concerning schools; of these twenty-

three Acts concern the school of Jerusalem, twenty-two that of Bethlehem, six of Nazareth, two of

Damascus, one of Larnarn, and one of Jaffa. It cannot be inferred, however, that since there were no

Discretional Acts referring to the other schools of the Custody, these had been closed and abandoned.

It must be remembered that the Superiors of the convents of Jerusalem, Bethlehem and Nazareth

certainly did not have time to personally deal with the progress of the open schools in their respective

convents; of these the Rev.mo P. Custody took immediate care with his Decretory. The other schools,

on the contrary, were dropping all over the local Superior who was directly concerned with their

maintenance and operation. The Father Custos and his Decretory simply intervened when it came to

opening a new school, or when there were questions of a certain importance to be resolved, as noted

in the Discretional Acts of those years.

Worthy of being mentioned is the open school in Constantinople. It was customary for the

Franciscans to send a certain number of boys to Constantinople to learn the Turkish language to be able

to then disengage in the office of interpreters in the relations and business that the Custody had to deal

with the civil government. It seems that such a use goes back at least to the year 1729 as it can be

deduced from a Discretional Act bearing this date. It says: "It is a question of sending to Constantinople

scholars to study the Turkish language and be able to serve Turcimano Giorgio, son of Giovanni, the

brother of Mansur of Bethlehem." We write to the Pre-Commissar to provide him with housing, clothes,

and money to pay a teacher at the expense of the Holy Land. " In the letter sent to the Commissioner

of Constantinople, where it is mentioned in document, that several other young men were appointed

and who had previously been sent to Constantinople for the same purpose.

It seems that in this period the schools of the Holy Land were a little bit down especially in Egypt.

Cardinal Mario Matteo, in exposing the state of the Custody in the year 1836, speaking of Egypt said:

"Furthermore, while the Methodists have their schools, the religious do not have them or, if they have

them, they are mostly poorly regulated and assisted.

In a document dated 1839 there is talk of the existence of six schools in Palestine (Jerusalem,

Bethlehem, St. John, Jaffa, Tolemaide). Nazareth), one in Syria (Damascus), one in Egypt (Greater

Cairo). All the other schools had been closed? We can think that the schools of the Custody, from the

year 1764 to the year 1839, have followed the ups and downs of the political situation, of the plagues

and of the various kinds of diffusion for which the local superiors opened or closed the school entrusted

to them. that the circumstances were favorable or not. This supposition could very well explain why

not all the schools are named in all the Discretion Acts: their momentary opening or closing depended

solely on the local superior.

According to the very clear author of "De Scholis Terrae Sanctae" (Diarium Terrae Sanctae, 1908-

09) it could be said that during this period of time: a) the schools of Damiata, Constantinople, Old Cairo

did not exist; b) those of Jerusalem, Bethlehem, Nazareth always were in splendor. c) those of St. John,

Jaffa, Tolemaide. Damascus, Gran Cairo, Larnaca developed their activity occasionally according to

circumstances that allowed it: d) all the others. little by little, then disappeared.

In the reports left to us by the two pilgrims between John of Jesus Christ (1817) and Father

Geramb (1831-1833) it is said that the Franciscans of the Custody had an open school in all their

convents (7). These statements could be a denial to what has been said above. It must be remembered,

however, that when the two pilgrims were in the Holy Land, war and revolutions raged in the country

for which the news they reported, and which certainly had been learned from the mouths of the

religious, could not be controlled due to lack of news, impossible to have there being no great comfort

and possibility of communication in a country at war.

Unfortunately, we must admit that throughout this period the schools were quite declining, so

it should not amaze all that we have said above. Since, however, political conditions in Egypt were

better, as the superiors of the Custody immediately took advantage to increase their schools. This is

clear evidence demonstrated from a letter by the Prefect of the Congregation of Propaganda Fide dated

March 2, 1839. "I received the letter of V.P. in January 16, and I must greatly praise the zeal shown by

her in the sight of Egypt, especially for what concerns the schools, which I cannot recommend enough,

so that Youth does not come elsewhere imbued with perverse doctrines of others".

About this period, as far as schools are concerned, we have testimonies of very interesting

contemporaries, but that would be too long to report. We will limit ourselves to this one by Giovanni

Mariti (1767) referring to the school in Jerusalem: "Evvo still {in the Convent of S. Salvatore] a Master

for the small children of the Latin Christians of the City, to whom they teach to read Latin, and to write

and read Italian. They teach in the duties of religion, in the still song, and in the music still according to

their capacity. They are daily forty or fifty, and every morning they remain to dine in the Convent, and

do not leave for their houses if not the day after they complete. They use religion to keep them close

to their influence until they are 12 years of age. "I observed that these boys are always serious and

tolerant in spirit, and they are not capable of doing as those of our countries of this age. They learn all

with great ease, and do not escape the fatigue as very few dispelled, since in those parts there are also

minor amusements and childish pastimes. Such charity used by those religious Fathers, who are

advantageous to those little boys and their parents, then produce a comfortable friar themselves, and

especially for the service of the choir. From those of better character and ability come out good

Dragoman and honest people for the market, finding themselves also today scattered around Europe.

FROM 1840 TO OUR DAYS:

About through half of the nineteenth century the S. Custody in a period of greater tranquility which

allowed a greater development both in the internal government of the Custody and in its various

external works, favored, these, even by the almost ending of the continuous plagues that claimed

victims and had arrested works. Unfortunately, however, the financial constraints were always insistent

as pointed out to the Commissioner of the Holy Land in Vindobona the Venet Discretions of April 1848:

"There were times or times that this Mission was rescued by annual alms of France, Portugal and Spain;

Although it is necessary to confess this, some weak ones offered by Spain, but none at all from France

and Portugal, result in the Custody of the Mission being often reduced to the extremes of embarrasses

because of the costly maintenance of all churches and schools, convents, teachers, the poor and

foreigners, despite the fact that it is possible to restrict its own needs. It is only necessary to cast a

superficial glance on the circumstances of the Catholic countries in Europe to be convinced that the

needs of religion and education in the present they increase from year to year as the relief diminishes."

Despite this, the Franciscans, always hoping for Providence, undertake repair work on their

buildings, churches and convents damaged by the weather and by time. Their greatest care, however,

was addressed to schools, both in repairing what was lost, and in opening new buildings for the

education of youth. They were also pushed to this by the benign Constitution or Khat-Sherif of the

Sultana Abd-ul-Megid, solemnly proclaimed in the Gulhane plain near the garden of the imperial palace

of Top-Kapu.

Although in this Constitution there is no mention of schools and teaching, certain principles of

freedom were established which the Franciscans immediately took advantage of to improve their

teaching methods and to make their schools private. At this step, the bold Sublime Porta, which was

tacitly approved as we can deduct from the "News of the Holy Land Mission" of the year 1849, reads:

"The literary establishments not only find no opposition to the Sublime. But they are approved by her,

and if they have a beneficial influence on the cultivation and the civilization of the Grand Sultan's

subjects, I even take great noble protection without regard to nationality or religion. The proof is made

by the Christian schools and the printing works last days on the Turkish territory, as well as the rescript

issued lately in the name of the Turkish emperor Abdul-Mescid from the Sublime Porta to a Catholic

convent ". We also draw from the official report that Fr. Paolo Antonio da Moretta, inspector of the

schools of the Custody · '"Currently, culture can be promoted in this country without impediments".

Another precious testimony is found in the report written by Fr. Sebastiano Frotschner on 1847 and

sent to the Commissioner of the Holy Land in Vienna: "The institutes of education and culture are in

the East the problem of present times, as well as the intelligent Grand Sultan himself insists that in all

the towns and villages, even among Muslims, primary schools are established, if they did not exist, and

could therefore consider us several previous limitations on the part of the Catholic schools regarding

public schools, However, I observe more and more that on the other side incredible obstacles arise

every time it is a piece of land for a school building "(8).

The Custody didn’t waste time and when finding the suitable authority willing to help it began

to implement all their attention to cure the organization of schools.

In the "Relatio secretarii P. Joannis Bapt. de Terra Sancta "(1842), published by Fr. Leonardo

Lemmens, among other news we read:" The following (the new Custodian P. Cherubino da Cori) has

been waited in June 1841 on arrival in the City, where he immediately put his hand to the cure of the

catholic Christianity, which welcomed and honored it with the greatest possible acclamation. But his

first concerns were aimed at the correct education of children and girls, decreeing a new order of public

education to this end. He first threw down the foundations in Jerusalem and had a happy outcome: and

those Christian walkers and travelers greatly praised the institutor. Here, however, the Custodian is not

arrested, but he is committed to all things, so that these works of charity may be extended to all the

convents of Palestine. And to carry out this excellent division efficiently, he himself brought himself in

person, so that without delay he could put himself to work both necessarily and usefully... I left the Holy

Land for some time going to Cyprus ... He heard with repulsion, that for lack of means the children went

to take lessons from the Methodists, who opened the door to avoid serious inconveniences and placed

schools for male and female sexes to share".

Meanwhile the school institution of the Custody was enriched with a new branch: which was

schools for girls. A strong desire was perceived for girls to receive a religious, moral and literary

instruction adapted to their conditions. The year 1841, with the decree of the Ven.le Decretory of the

Holy Land, the first school for children was then opened in Jerusalem: the following year in Nazareth

and in Bethlehem and, before 1844, in Acri.

Meanwhile, the Reverend Father General, preceding the Intentions of the Supreme Pontiff Pius

IX, communicated to the Custos his wish that the schools should increase especially those for boys and

girls. In the Decretory Acts under the date of February 17, 1812 we read: "Rev.mo P. Custos, after having

expressed some letters of the Rev. General P. regarding the benefit and honor of the Holy Land, as

would be the public establishments of schools of children and girls, and because there are more and

more rumors of Rome’s involvement over Palestine, so the General wants that the R. P. Custody let him

know what is evil and what is good to remedy the one and favor the other". While these decisions were

being made, the Decretory of the Holy Land provided for the opening of two new schools: one in Beit-

Jala and the other in Beit-Sahur, two villages near Bethlehem and instructed a local Christian to teach

in these schools. which, on May 3, 1842, was associated with Fr. Umiliano Corsini and Fr. Darran: the

first teacher in Beit-Jala and the second in Beit-Sahur.

The Rev. Fr. General in agreement with the Custodian, established to appoint a clergyman who

had the office to re-establish and increase the educational system of the Custody. The same Minister

General charged this office with Fr. Paolo Antonio da Moretta, illustrious son of the Piedmont province

of S. Tommaso.

At the end of 1814 or at the beginning of 1845, Father Peretti, with his companion Fr. Lorenzo

Jourdan da Fenestrelle (Turin) reached Jerusalem carrying a letter from the Minister General in which,

in addition to a beautiful eulogy of the virtues and qualities of the P Peretti, made a clear exposition of

the offices committed to him. "The same R.P. Paolo Antonio that is coasted with many faculties of which

mine and apostolic, as it will appear in the licenses that will present ... as in essence it comes as a French

Penitentiary, Director of Schools and public education, and consequently Prefect of all the other

Masters subordinates, who will have to submit to it as regarding the methods of teaching".

A year later, Pope Pius IX sent a decree to the Custody whose main topic is that of schools:

“…nonnullas tamen regulas censemus decernendas circa scholarum disciplinam, quas aucto iis in

regionibus Christianorum numero, necessarias, omnino esse intelligimus. Volumus itaque ut

Guardianus, ac Discretorium nedum scholas pro utriusque sexus juvenibus constitutas omni ope

servandas curent, sed vero etiam novas instituant. ita ut in qualibet Sacrae Custodiae Paroecia, ubi

plurimi degunt fideles, duae sint scholae una pro pueris, altera pro puellis, in quibus praeter Christianae

fidei rudimenta, humanarum etiam litterarum ac doctrinarum elementa tradantur, quemadmodum

praedicto Guardiano videatur. Volumus etiam, ut idem Guardianus curet, ut in minoribus pagis aliquis

Reliqrosis Fratribus pueros instituant. Mandamus praeterea ut puerorum scholae a probrs dicti Ordinis

Fratribus regantur, qui, ut suo muneri satisfaciant, vacationem hebebunt officiorum, quae die sabati

Religiosae Familiae desiqnari solent. Custos vero, ac Discretorium scholas puellarum piis magistris

committent, quae vel ex Catholicis ipsis natinibus ibi commorantibus eligantur, vel ex Europa

advocentur, iisdemque Scholis prudentem, ac probum Religiosum virum advigilare jubemus.

Thus, behind the invitation of the Supreme Pontiff and under the vigilant care of Fr. Paolo

Antonio Peretti, an era of prosperity was opening for the Schools of the Holy Custody.

It is not clear how the Anglican bishop Gobat was able to report that when he visited the Holy

Land in 1847, he found only one school in Jerusalem attended by 20 students. While already in 1835,

Father Custody Perpetuo Guasco numbered 4 institutions with 139 disciples and many more even in

the canonical Mislim (Les Saints Lieux, Vol II, 1848). Moreover, other documents mentioned above

(1841-1846) clearly demonstrate that in those years the number of schools was increasing, the

education improved and even the schools were thought up.

In 1856, the Custody opened a great school in Alexandria of Egypt and when, in the same year,

the Brothers of the Christian Schools arrived in that city, the Custody entrusted them with the

teaching in its school, to which, in 1853, it was given the name of College of Terra Santa as still today

it can be seen from the inscription on the entrance door. In 1854, this College already counted a

beautiful number of 400 boys.

In 1848, the Franciscans of the Custody invited in Palestine the Sisters of St. Joseph of the

Apparition who took over the women's school in Jerusalem and Jaffa. Which in 1853 opened a school

in Bethlehem which was then passed in 1894 under the direction and control of the Custody that

provided in the years 1902 and 1939 to enlarge and make the building more suitable.

In 1852, the foundation of elementary schools in Tripoli Marina {Lebanon} was founded. Since

the number of boys attending the male school in Jerusalem was constantly on the rise, the

Franciscans thought of entrusting it to the care of the Brothers of the Christian Schools while they

opened another in their orphanage. Only twelve years later however, it was necessary to separate the

school from the external students (greatly increased) from the orphanage for which there were two

male schools in Jerusalem that of the Holy Land and that entrusted to the Brothers of the Christian

Schools.

In 1861, a male school opened in Ramleh and one for women opened in 1873. In addition, to

the year 1878, where schools opened in the missions of Armenia Minor.

The Reverend Father Guido da Cortona entrusted the direction of the Franciscan Missionary

Sisters of Egypt with the direction of the female laboratory opened by Fr. Bernardino da Fermo, priest

of S. Salvatore in 1871. These arrived in Jerusalem in 1885 and immediately a female orphanage was

joined to the laboratory.

From official documents of the nineteenth century, which we report, we can get an idea of the

wonderful development that the Schools of the Custody that took place during this period:

GENERAL PROSPECT OF THE CUSTODY OF THE HOLY LAND FROM THE YEARS 1856 TO 1862.

PRESENTED TO THE GENERAL CHAPTER BY THE REVERENDING FATHER BUONAVENTURA SOLERO

Report on the current state of the Holy Franciscan Custody of the Holy Land, made by M.R.P.

Cipriano Verdiani secretary of the General view in Palestine, 1893: "... towards the middle of the current

century, granted by the local government a bit of freedom. The appropriate time was given to open

elementary schools that were more complete and organized, at the end to provide more extensively to

the civil education of the Eastern Catholic youth of both sexes: and the Sacred Custody has decided,

even after the excitement it had from Rome, to add to its many tasks the task of the school. This decision

was providential and truly blessed by God, because in a few years the Sacred Custody could open the

male and female elementary school in almost all the main towns and villages, where there was a

Franciscan convent or hospice, subject to its jurisdiction. The female schools were entrusted to the

Sisters of St Joseph of the apparition and part to the Franciscan Tertiary Sisters, who presently keep

them in good as a rule and very flourishing. Of the male schools then the Sacred Custody gave some to

the Freres, a religious French institute, all dedicated to the education of youth, and retained for itself

some others, which later increased in number due to the new foundations.

In the male schools, directed immediately by the Franciscan friars, beyond the Catechism the

following subjects are taught: Arabic, Italian and French, English and Turkish languages: Arithmetic,

Geography, Drawing, Sacred History, Roman History, Elements of Natural History and Music with some

Gymnastic and Declamation exercises. The teaching of these subjects is approximately high depending

on the class to which the youngsters belong.

In the Women's Schools directed by the Sisters, yet under the dependence of the Sacred Custody,

teaching embraces the Catechism, the Arabic, Italian and French languages, Arithmetic, Sacred History,

Roman History, Geography, the first rudiments of Natural History, with some exercises of Singing,

Gymnastics and Declamation. The teaching of the mentioned subjects is proportionate, as we have said

of the male schools, to the diversity of the classes.

Likewise, according to the age of the girls, they are taught, the female works, which are not

limited only to the most common tasks of the house, but extend to sewing, ironing, knitting, making

flowers, at work d'uncinello, at the work of canvas in wool, with the embroidery in white and in colors.

with silk, pearls, silver and gold over each fabric quality.

The male and female Orphanages are to be added to the previously mentioned schools. The first

is directed immediately by the Franciscans, and the second by the Franciscan Tertiary Sisters with

dependence on the Sacred Custody. Both are then kept totally with the alms of the Holy Land. The

instruction given to the orphans and the orphans is identical to that of the relative Franciscan schools

mentioned

above

One cannot fail to be impressed by the great effort made in this field by the Custody of the Holy Land.

The Franciscans have done their utmost not paying any attention to hard work and not taking care of

the enormous expenses: in this way, they prepared a very fertile ground for all the Congregations that

in large numbers, towards the end of the nineteenth century, came to Palestine. The Custody of the

Holy Land tried to keep its primacy intact even in schools while never hampering to the work of others;

indeed, almost all the new Congregations that came to Palestine found effective help in the Custody:

moral help and financial help.

When World War I ceased and Palestine passed under the British mandate, elementary education

became one of the most troublesome problems and the inevitable competition between the old schools

of the Custody and the new ones established by the government as well as by other confessions that

entered a noble race that brought an immediate result of a more modern reorganization in school

programs and to the creation of new buildings more suited to new needs. The Holy Land also in this

race succeeded in keeping its flag and its tradition so deserving high. Since then, there has been an

interrupted series of new school foundations in Palestine, Syria, Egypt, Lebanon and Cyprus. In 1923, a

women's school opened in Limassol (Cyprus), in 1929, following the desire of the Holy See, the Holy

Land bought the (Patriarchal University of Jerusalem) founded by the Opera Cardinal Ferrari, which was

later called" College of Earth Santa ", unfortunately due to the war events between Arabs and Jews, the

College had to close its doors to reopen them as the Jewish University, in 1933 a modern male school

was built in Jaffa, in 1946 the College of Freres was purchased in Lattachia.

In 1947, as the old college that was founded in 1859 no longer met the needs of the time and the

ever-increasing number of students, the construction of a new Aleppo College began.

Finally, in 1948 the new College of the Holy Land was opened in Amman: the first work of the Holy

Custody in the Hashemite Kingdom

About the scholastic programs, it must not be forgotten that the Custody has followed for obvious

reasons, to the government programs of the different countries reserving the inclusion of those

subjects that most correspond to its didactic purposes.

From the last statistics of 1950 the situation of the schools in the Custody of the Holy Land was as

follows:

The result and the fruits of this scholastic apostolate which lasted for centuries are as never reassuring.

Even if we exclude from our field and from our nature here an exposition of these results and fruits, let

us simply conclude with a vote: that the Custody continues in its march without arrests, that the flag of

the Holy Land will continue to wave high on the Franciscan schools of the Middle East for the glory of

God, for the good of the young generations and for the glory of the Seraphic Order.

P. GIUSEPPE INCELLI