Please share with your local fraternity
Documents of the Secular Franciscan Order
We have recently completed a series of Formation Fridays delineating each section of our Rule and providing commentary. We hope that each local fraternity has been encouraged to use those posts as a basis for ongoing formation on the Rule. It is also very important for each member (especially those serving on Councils) to become familiar with our General Constitutions and National Statutes since they help us to live out the Rule and to navigate most (or many) of the situations (both good and challenging) we encounter in fraternity life.
+ We have one Rule with a Prologue and 26 articles (Calling the articles “rules” implies a restrictive list rather than a way of life!)
Religious orders and institutes follow the charism of their founders. Generally, the founder writes or inspires the Rule of a particular community. The intention of a Rule is that the members of the order will have the inspiration of the founder to live by when he or she is no longer among them. The Rules of religious communities, although requiring approval by the Holy See, are general, most of the time without the specifics that will be necessary to govern a religious community and to live out the Rule authentically.
“The word ‘rule’ (Latin: regula, Greek: kanon) literally means a standard by which something can be tested. In the case of religious or secular institutes it establishes the spiritual foundation and identity of the community. It is the norm which all the other documentation of the institutes – constitutions, statutes, etc. – are measured. Approbation of rules for religious and secular institutes in the Church is reserved to the Holy See.” (See Michael Higgins, TOR, “Importance of Familiarization with the Documents of the Secular Franciscan Order.”)
A Rule is not a list or set of “rules” but the outline of a plan or way of life to help us live out the vision of the founder. In our case the vision for Secular Franciscans is put forth in a Prologue and 26 articles.
+We have General Constitutions which help us to carry out the Rule and govern the Order.
The Constitutions (also approved by the Holy See) are much more specific about the way the Rule should be interpreted and carried out. Here is an explanation by Fr. Lester Bach, OFM Cap., in the Franciscan Journey p. 106:
“The SFO (OFS) Constitutions contain comments on the Rule and insights for understanding the Rule. The Constitutions point out structures to help the Rule come alive in community life. The Constitutions spell out things like canonical procedures and structural developments. They deal with issues of lukewarm members and the role of the servant leaders
of fraternity life (councils). The Constitutions present ways and means to deal with issues that may arise in fraternity life.”
Ministers and Councils should take note that before difficult decisions are made about fraternity life or about individual members, the Constitutions should be consulted. Much confusion can be avoided if this suggestion is always followed.+National Statutes are developed by the National Fraternity to aid in governing all levels of the National Fraternity.
Article 29.3 of the General Constitutions calls for each national fraternity to develop its own statutes. “National Statutes should indicate the criteria for the organization of the OFS in the nation. The application of these criteria is left to the prudent judgement of those responsible for the Fraternities concerned and of the National Council.” National Statutes are not approved by the Holy See but must be approved by the council of the higher level. (CIOFS) The statutes of a particular country take into account the culture and customs of that country and add further particulars to what is laid out in the Constitutions. Statutes may be more restrictive than the Constitutions, but not less restrictive.
Every member should have access to the Rule, Constitutions, and Statutes. You will find our documents in their latest translations on our national website and on the CIOFS website. (Links below)
OFS Governing Documents: https://www.secularfranciscansusa.org/ongoing-formation-resources/#38871d71653d8dcec Official Documents of the OFS https://ciofs.info/library/official-documents/
Questions for discussion or to answer in your journal:
+When was the last time you read our Rule and Constitutions? Please take some time to read them: Choose two or three areas to focus on in the next week. Continue this practice until you have read both documents completely.
+List some of the items that stood out to you as you were completing the above “labor of love.”
+How does your fraternity use the Rule and Constitutions for ongoing formation? Make a list of ideas for their use and submit it to your local council or fraternity formation team.
+Resolve to pray one article of the Rule each day!
+++++++++++++++++++++++++++++++++++++
Formación 14 de junio de 2024 Por favor comparta con su fraternidad local
Documentos de la Orden Franciscana Seglar
Recientemente hemos completado una serie de materiales delineando cada sección de nuestra Regla y proporcionando comentarios. Esperamos que cada fraternidad local se haya animado a utilizar esas materias como base para la formación permanente sobre la Regla. También es muy importante que cada miembro (especialmente los que forman parte de los Consejos) se familiarice con nuestras Constituciones Generales y Estatutos Nacionales, ya que nos ayudan a vivir la Regla y a navegar la mayoría (o muchas) de las situaciones (tanto buenas como desafiantes) que encontramos en la vida de fraternidad.
+ Tenemos una Regla con un Prólogo y 26 artículos (¡Llamar a los artículos “reglas” implica una lista restrictiva en lugar de una forma de vida!)
Las órdenes e institutos religiosos siguen el carisma de sus fundadores. Generalmente, el fundador escribe o inspira la Regla de una determinada comunidad. La intención de una Regla es que los miembros de la orden tengan la inspiración del fundador para vivir cuando él o ella ya no esté entre ellos. Las Reglas de las comunidades religiosas, aunque requieren la aprobación de la Santa Sede, son generales, la mayoría de las veces sin las especificidades que serán necesarias para gobernar una comunidad religiosa y vivir auténticamente la Regla.
“La palabra ‘regla’ (latín: regula , griego: kanon ) literalmente significa un estándar por el cual algo puede ser probado. En el caso de institutos religiosos o seglares establece el fundamento espiritual y la identidad de la comunidad. Es la norma por la que se mide toda la demás documentación de los institutos – constituciones, estatutos, etc. La aprobación de las normas para los institutos religiosos y seglares de la Iglesia está reservada a la Santa Sede”. (Ver Michael Higgins, TOR, “Importancia de la familiarización con los documentos de la Orden Franciscana Seglar”).
Una Regla no es una lista o un conjunto de “reglas,” sino el esquema de un plan o forma de vida para ayudarnos a vivir la visión del fundador. En nuestro caso, la visión para los franciscanos seglares se expone en un prólogo y 26 artículos.
+Tenemos Constituciones Generales que nos ayudan a llevar a cabo la Regla y a gobernar la Orden.
Las Constituciones (también aprobadas por la Santa Sede) son mucho más específicas sobre la forma en que debe interpretarse y llevarse a cabo la Regla. Aquí hay una explicación del P. Lester Bach, OFM Cap., en La jornada franciscana p. 106:
“Las Constituciones OFS (OFS) contienen comentarios sobre la Regla e ideas para comprender la Regla. Las Constituciones señalan estructuras para ayudar a que la Regla cobre vida en la vida comunitaria. Las Constituciones explican cosas como procedimientos canónicos y desarrollos estructurales. Se ocupan de cuestiones de los miembros tibios y el papel de los líderes servidores de la vida de la fraternidad (consejos). Las Constituciones presentan formas y medios para tratar los problemas que pueden surgir en la vida de la fraternidad. En cierto sentido, las Constituciones se convierten en un amplio comentario sobre la vida franciscana seglar. regla y vida.”
Los Ministros y los Consejos deben tomar nota de que antes de tomar decisiones difíciles sobre la vida de la fraternidad o sobre cada uno de los miembros, se deben consultar las Constituciones. Se puede evitar mucha confusión si siempre se sigue esta sugerencia.
+Los Estatutos Nacionales son desarrollados por la Fraternidad Nacional para ayudar a gobernar todos los niveles de la Fraternidad Nacional.
El artículo 29.3 de las Constituciones Generales llama a cada fraternidad nacional a desarrollar sus propios estatutos. “Los Estatutos nacionales deben indicar los criterios de organización de la OFS en la nación. La aplicación de estos criterios se deja al prudente juicio de los Responsables de las Fraternidades interesadas y del Consejo nacional.” Los Estatutos Nacionales no son aprobados por la Santa Sede sino que deben ser aprobados por el consejo del nivel superior. (CIOFS) Los estatutos de un país en particular tienen en cuenta la cultura y las costumbres de ese país y añaden más detalles a lo dispuesto en las Constituciones. Los Estatutos pueden ser más restrictivos que las Constituciones, pero no menos restrictivos.
Cada miembro debe tener acceso a la Regla, a las Constituciones y a los Estatutos. Encontrará nuestros documentos en sus últimas traducciones en nuestro sitio web nacional y en el sitio web del CIOFS. (Enlaces a continuación)
Documentos rectores de la OFS : https://www.secularfranciscansusa.org/ongoing-formation-resources/#38871d71653d8dcec Documentos Oficiales de la OFS: https://ciofs.info/es/library/official-documents/
Preguntas para discutir o responder en tu diario:
+ ¿Cuándo fue la última vez que leyó nuestra Regla y Constituciones? Tómese un tiempo para leerlos: elija dos o tres áreas en las que concentrarse la próxima semana. Continúe con esta práctica hasta que haya leído ambos documentos por completo.
+ Enumere algunos de los elementos que se destacaron para usted mientras completaba el “trabajo de amor” anterior.
+¿Cómo utiliza su fraternidad la Regla y las Constituciones para la formación permanente? Haga una lista de ideas para su uso y envíela a su consejo local o al equipo de formación de la fraternidad.
+ ¡Resuelva rezar un artículo de la Regla cada día!
Diane F. Menditto, OFSVice Minister, National Fraternity, Secular Franciscan Order USAListen – Discern – Go Forth National Theme 2022-2025
The Cross and St. Francis
(This article originally appeared in the TAU-USA Spring 2024 Digital Issue #111)
by Bret Thoman, OFS
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The Original San Damiano CrucifixOn Friday, January 5, 2024, at the Sanctuary of La Verna, the Franciscan Family officially opened the VIII Centenary of the Stigmata of St. Francis, with an event entitled “From the wounds to new life.” Eight centuries ago this year, up on the same mountain, on September 17, 1224, he received the stigmata; that is, the wounds of Christ were revealed on his hands, feet, and side. However, St. Francis’ interiorization of the cross took place much earlier. It happened around 1205-06, at the beginning of his conversion.
After Francis’ dream of becoming a knight ended in failure, he was praying in solitary places around Assisi in order to discern what God wanted for him. The Legend of the Three Companions describes one pivotal moment.
While he was walking by the church of San Damiano, he was told in the Spirit to go inside for a prayer. Once he entered, he began to pray intensely before an image of the Crucified, which spoke to him in a tender and kind voice: “Francis, don’t you see that my house is being destroyed? Go, then, and rebuild it for me.”
Thomas of Celano, Francis’ first biographer, recorded something that perhaps not everyone understood: “From that time on, compassion for the Crucified was impressed into his holy soul. And we honestly believe the wounds of the sacred Passion were impressed deep in his heart, though not yet on his flesh” (Second Life 10: Book II: 249). That would take place in 1224, in Laverna.
From that moment, Francis looked at the cross as the highest expression of the “minority” of Christ. St. Francis’ understanding of the cross was not mere abstract theological assent.
Instead, the cross was something concrete that lived within him.
The cross is the lowest place Christ assumed when he came down from the heavens to assume human flesh: “though he was in the form of God, Jesus did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross!” (Philippians 2: 5-8).
With Christ as his example, in his footsteps, Francis began to appropriate to himself the cross. He so identified with the cross that he used it as a type of signature. He would leave the marking of the Tau etched into walls and ceilings wherever he went. He signed his name with the Tau in the few manuscripts we have written by him.
Francis embodied the cross of Christ so fully that it informed him in every circumstance of life— especially the difficult ones. The way he did so is perhaps best revealed in one of Francis’ dictated writings known as “True and Perfect Joy,” recounted in Little Flowers of St. Francis (Chapter 8).
In the popular narrative, Francis and Brother Leo were returning to the Portiuncula from Perugia during the cold winter months. As they walked, Francis said to Brother Leo that true joy would not exist in great circumstances, such as if all the theologians of Paris, prelates, and royalty were to enter the Order. He continues, saying that true joy would not be present even if his brothers were to convert all non-believers to the faith, or if he had so much grace from God that he healed the sick and performed miracles.
Then Francis reveals what true joy is. He tells Brother Leo that if the two were to arrive at the Portiuncula in Assisi in the dead of night, during the winter, freezing, covered with mud and ice, and the porter would not recognize them, but order them to go away, telling them that they were “simple and stupid!”, then Francis says, “I tell you this: If I had patience and did not become upset, true joy, as well as true virtue and the salvation of my soul, would consist in this.”
St. Francis was teaching Brother Leo that nothing good is ours; rather, all good comes from God. He said that the greatest graces and gifts of the Holy Spirit are those of conquering oneself and willingly enduring “sufferings, insults, humiliations, and hardships for the love of Christ”; for Scripture says, “Who confers distinction upon you? What do you possess that you have not received? But if you have received it, why are you boasting as if you did not receive it?” (1 Corinthians 4:7);
Francis concludes with one final verse: “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world” (Galatians 6:14). And this same cross would reveal itself soon on his body.
The San Damiano Cross and the Blue Cross – Call and Response
“Upon hearing the Call to “rebuild my house,” while in prayer before the Cross of San Damiano, Saint Francis of Assisi began his life’s conversion. However, his response to that Call is reflected through a different cross. Commissioned for the Lower Church of the Basilica Papale e Sacro Convento di San Francesco (Papal Basilica and Sacred Convent of St. Francis), in the mid 1200’s, it is thought that the “Blue Cross” was suspended over the altar at the Tomb of St. Francis. This crucifix is one of a pair created by the “Maestro dei Crocifissi Blu” (Master of the Blue Crucifix), who used blue pigment as a reoccurring element in his work. The other is in the Wallraf-Richartz-Museum in Cologne. The Blue Cross, now located in the Museo del Tesoro (basilica museum), is the artistic representation of the Franciscan answer to God’s Call.” (From the website of Our Lady of the Angels Province, OFM Conv., https://www.olaprovince.org/).
The San Damiano Cross and the Blue Cross – Call and Response
FORMATION FRIDAY – Do you ever wondered about Angels? – June 7, 2024 –
Do you ever wonder about angels?
· The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls “angels” is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition. (CCC 328 )
· St. Augustine says: “‘Angel’ is the name of their office, not of their nature…..'”188 (CCC 329)
· With their whole beings the angels are servants and messengers of God. Because they “always behold the face of my Father who is in heaven” they are the “mighty ones who do his word, hearkening to the voice of his word”.189 (CCC 329)
· As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendor of their glory bears witness.190 (CCC 330)
· Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: … (CCC 332)
· From its beginning until death, human life is surrounded by their watchful care and intercession.202 “Beside each believer stands an angel as protector and shepherd leading him to life.”203 Already here on earth the Christian life shares by faith in the blessed company of angels and men united in God. (CCC 336)
For complete entries see #s 328-336 in the Catechism of the Catholic Church.
CCC is online at https://www.catholicculture.org/culture/library/catechism/ (searchable)· Traditionally the angels are classified into what are called nine “choirs” or “ranks.” This division is based on nine names of angels found in Sacred Scripture. This is an accepted Catholic belief but is not dogma. The names do not appear in the Catechism. According to these rankings, only Archangels and “regular” angels have contact with humans. Two of the exceptions to this are: a Seraph touched a burning ember to the lips of the Prophet Isaiah, and St. Francis was visited in a vision by a Seraph on Mt. La Verna.
(See Aleteia: https://aleteia.org/2017/09/28/the-9-choirs-of-angels-and-the-roles-given-them-by-god/ )
· St. Thomas Aquinas devotes an entire question to the angels in the Summa Theologiae. (See New Advent: https://www.newadvent.org/summa/1108.htm )
· The names of the nine choirs of angels are: Seraphim, Cherubim, Thrones, Dominions, Virtues, Powers, Archangels, Principalities, Angels. (For a description of each choir see Catholic.org https://www.catholic.org/saints/angels/angelchoir.php )
· In case you were wondering—”The Bible and the Church recognize seven archangels, although just three are known by name, Michael, Gabriel, and Raphael.” Other, non-biblical sources mention four other names, but they are not recognized by the Church.
· The highest order of angels is the SERAPHIM. This is particularly significant for Franciscans.
· The Seraphim are closest to God, and they praise him day and night. Seraphim means “the burning ones.”
· St. Francis was visited by a Seraph in a vision on Mt. La Verna. This is why he is called our Seraphic Father.
· Thomas of Celano mentions the six wings of the Seraph.
· In The Soul’s Journey Into God, St. Bonaventure uses “the imagery of the six wings of the Seraph as indicators and reminders of the comprehensive and full spirituality of St. Francis, and of anyone who would follow his inspiration.” (see link below)
· Read a full description of St. Bonaventure’s explanation of the six wings of the Seraph in an excellent article on “The Seraphic Vision on Mt. La Verna” by Fr. John Sullivan, OFM, (topic #18) on the OFS-USA website here: https://secularfranciscansusa.org/topics-for-keeping-our-focus-on-st-francis-of-assisi/
Questions for discussion or to answer in your journal.
+ Think about angels. What role do they play in your life?
+ Read the article about “The Seraphic Vision on Mt. La Verna.” Think about St. Francis’s vision of the Seraph. What did you learn about this experience? What effect does seeing this event in the life of St. Francis more clearly have on your spiritual life?
++++++++++++++++++++++++
Por favor-compartir con la fraternidad local
¿Alguna vez te has preguntado acerca de los ángeles?
• La existencia de los seres espirituales, incorpóreos, que la Sagrada Escritura suele llamar “ángeles”, es una verdad de fe. El testimonio de la Escritura es tan claro como la unanimidad de la Tradición. (CIC 328 )
• San Agustín dice: “‘Ángel’ es el nombre de su oficio, no de su naturaleza…”188 (CIC 329)
• Con todo su ser, los ángeles son servidores y mensajeros de Dios. Porque ellos “miran siempre el rostro de mi Padre que está en los cielos” son los “poderosos que cumplen su palabra, escuchando la voz de su palabra”.189 (CIC 329)
• Como criaturas puramente espirituales, los ángeles tienen inteligencia y voluntad: son criaturas personales e inmortales, superando en perfección a todas las criaturas visibles, como lo atestigua el esplendor de su gloria.190 (CIC 330)
• Los ángeles han estado presentes desde la creación y a lo largo de la historia de la salvación, anunciando esta salvación de lejos o de cerca y sirviendo a la realización del plan divino: … (CIC 332)
• Desde su comienzo hasta la muerte, la vida humana está rodeada por su cuidado vigilante e intercesión.202 “Al lado de cada creyente está un ángel como protector y pastor que lo lleva a la vida”.203 Ya aquí en la tierra, la vida cristiana comparte por la fe en el bienaventurado compañía de ángeles y hombres unidos en Dios. (CIC 336)
Para las anotaciones completas, vea los números 328-336 en el Catecismo de la Iglesia Católica.
https://www.vatican.va/archive/catechism_sp/index_sp.html
• Tradicionalmente los ángeles se clasifican en lo que se llama nueve “coros” o “rangos.” Esta división se basa en nueve nombres de ángeles que se encuentran en la Sagrada Escritura. Esta es una creencia católica aceptada pero no es un dogma. Los nombres no aparecen en el Catecismo. De acuerdo con estas clasificaciones, solo los Arcángeles y los ángeles “regulares” tienen contacto con los humanos. Dos de las excepciones a esto son: un Serafín tocó una brasa ardiente en los labios del Profeta Isaías, y San Francisco fue visitado en una visión por un Serafín en el Monte La Verna.
(Ver https://es.catholic.net/op/articulos/9763/cat/123/la-jerarquia-angelica.html#modal )
• Santo Tomás de Aquino dedica toda una pregunta a los ángeles en la Summa Theologiae.
(Ver https://hjg.com.ar/sumat/ en particular https://hjg.com.ar/sumat/a/index.html#c50 )• Los nombres de los nueve coros de ángeles son: Serafines, Querubines, Tronos, Dominaciones, Virtudes, Potestades, Arcángeles, Principados, Ángeles. (Para obtener una descripción de cada coro, consulte Catholic.net en español https://es.catholic.net/op/articulos/9763/cat/123/la-jerarquia-angelica.html )
• En caso de que se lo pregunte: “La Biblia y la Iglesia reconocen siete arcángeles, aunque sólo tres son conocidos por su nombre: Miguel, Gabriel y Rafael”. Otras fuentes no bíblicas mencionan otros cuatro nombres, pero no son reconocidos por la Iglesia.”
• El orden más alto de ángeles es el SERAFÍN. Esto es particularmente significativo para los franciscanos.
• Los Serafines son los más cercanos a Dios y lo alaban día y noche. Serafín significa “los ardientes.”
• San Francisco fue visitado por un Serafín en una visión en el Monte La Verna. Por eso se le llama nuestro Seráfico Padre.
• Tomás de Celano menciona las seis alas del Serafín.
• En “El viaje del alma hacia Dios,” San Buenaventura usa “las imágenes de las seis alas del Serafín como indicadores y recordatorios de la espiritualidad integral y plena de San Francisco, ….” (ver enlace abajo)
• Lea una descripción completa de la explicación de San Buenaventura de las seis alas del Serafín en un excelente artículo sobre “La Visión Seráfica en el Monte La Verna” por el Padre. John Sullivan, OFM, (tema 18) en el sitio web de OFS-USA aquí: https://secularfranciscansusa.org/topics-for-keeping-our-focus-on-st-francis-of-assisi/ (en inglés)
Preguntas para platicar o para responder en su diario.
+ Piense en los ángeles. ¿Qué papel juegan en su vida?
+ Piense en la visión de San Francisco del Serafín. ¿Qué efecto tiene el conocimiento de este evento en su vida espiritual?
Diane F. Menditto, OFSVice Minister, National Fraternity, Secular Franciscan Order USAListen – Discern – Go Forth National Theme 2022-2025
We Are Called To Renewal
(This article originally appeared in the TAU-USA Spring 2024 Digital Issue #111)
by Francine Gikow, OFS
“Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good, and acceptable and perfect.” (Rom12:2)*
This passage from St. Paul, notes three levels of adherence to God’s will: good, acceptable and perfect. Initially there is a minimum of following Christ which is solely good (not evil). Next we have acceptability which reflects a little higher adherence but still withholds total commitment and finally, there is perfection; for those who are fully committed to follow Christ and to become transformed by Him. It is a renunciation of self and desires, with a total intention of living for Christ in this world.
Secular Franciscans are called to the highest level of following Christ- of being as perfect as humanly possible. In our Rite of Profession, we acknowledge that Christ’s grace has “led these your servants to live their faith more fully in the context of the world,” and has a goal “of perfect Christian love so that the Church may be rebuilt and her mission to be fulfilled….” (Ritual, 23-24) Finally, we are called to “conform our thoughts and deeds to those of Christ by means of that radical interior change which the gospel itself calls conversion.” (Rule, 7)
How can we do this? We know we are not able to do all of this on our own but rather it is through God’s grace which gives us the ability to persevere in our vocational journey toward perfection. God initiates the call and we respond. Like the disciples, Jesus calls each of us by name, personally and individually, to come and see, and to stay awhile with Him in prayer. We begin by answering His call of invitation, to dwell in prayer and encounter Him in a deepening, intimate relationship.
Jesus routinely went to the desert to stay with His Father. So too is our need for “desert time” to connect with Jesus. Our time cannot be rushed nor become routine. God wants us to encounter Him and make ourselves available to Him without the clutter of our own agenda or wishes. Do not worry about how you pray, or using a specific style of prayer. What matters most is your relationship with God:
…the Spirit helps us in our weakness; for we do not know how to pray
as we ought, but the Spirit himself intercedes for us with sighs too deep for words.
And he who searches the hearts of men, know what is the mind of the Spirit,
because the Spirit intercedes for the saints according to the will of God. (Rom 8:26-27)
Our time with God is the first step toward renewal – for without God, there is nothing. The disciples were attracted to Jesus after their first encounter with Him, stayed with Him to hear His message and then, when filled with the fire of the Holy Spirit, were sent to proclaim Christ to the world.
Likewise, we must first listen, then discern, and ultimately go forth on a mission to spread the good news of Jesus -who is the same Jesus we personally encounter in the fire of our prayer.
…ask for grace not instruction, desire not understanding, the groaning of prayer not diligent reading…not light but the fire that totally inflames us and carries us into God by ecstatic unctions and burning affections. This fire is God. (St. Bonaventure, The Soul’s Journey Into God. 7:6)
*All Scripture citations taken from RSV-2CE.“