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COMMENTARY ON THE
OFS
RULE OF 1978 Official
Commentary prepared by the USA National Spiritual Assistants' Commission. Benet
A. Fonck O.F.M., Coordinator. PROLOGUE Chapter One The new Rule is
prefaced by a word from St. Francis himself. This text, a new version of the
"Letter to All the Faithful," is both a summary of Franciscan
gospel living and an immediate contact with the model and inspiration for
observing the gospel - Francis himself. Francis' letter
touches two points: the life of a person who does "penance" (i.e.,
a person turned toward God), and the life of a person who refuses this grace. First of all, a
person turned toward God follows the "teaching and footsteps of our Lord
Jesus Christ by responding to the inviting grace of God and living in union
with Jesus: constant spiritual renewal, awareness of God's power and
presence, and a promise of eternal happiness. Most appropriate are the quotes
from Jesus' high priestly prayer that make the intense union between Jesus
and his disciples and their union among themselves the model for our own
union with Christ and with others. Francis bids us to live the gospel of
Jesus Christ by loving the Lord our God and serving our neighbour, by
participating in the holy Eucharist and thereby building a lived experience
of togetherness, by rejecting sin and turning in a new direction, and by
leading a life in which we mirror Christ. This leads to a new kind of happiness, for we share the Lord's life and mission and we
give him birth again and again in our world This summary of gospel living in
the prologue prefigures the second chapter of the rule. Chapter Two Secondly, the
person who refuses this grace lacks wisdom and light, loses one's perspective
on striving for perfect joy, and finds oneself enslaved and smothered by the
demonic influences of life. Hence, no
happiness in this world or the next. Francis' words are stark, straight‑forward
and uncompromising, but the core message is valid and ever‑true. The Rule Chapter One Secular Franciscan Order 1. This first chapter
details the place of the Secular Franciscan Order in the Church, in the
Franciscan Family, and in the history of the Order itself The first paragraph
shows how the Franciscan Family, as one of the many spiritual families in the
Church, is united with all the people of God by the call of the Holy Spirit
and the following of Jesus Christ. Still, in addition to this, the way of
Francis gives the Franciscan Family, with its common charism but varied
expressions, a distinctive cast, as it strives for holiness and binds
together the laity, religious and clergy in the life and mission of the
Church. 2. This second paragraph
identifies the Secular Franciscan as a vital part of the whole family of
Francis and points out its special secular character. It also stresses that
all the necessary prerequisites are present to make it an official Order
within the Catholic Church. 3. The continuity with
past rules, its influence in today's world and its approval by the Church are
discussed in this third paragraph. This rule is the fourth expression in
eight centuries. It makes the unchanging principles of Franciscan gospel
living accountable and relevant
today. The leaders of the Church constantly guide this movement from gospel
to life. Chapter Two Way of Life 4. The second chapter of
the rule is a thorough and detailed description of the Secular Franciscan way
of life. The first part (#4‑#6) gives the meaning of gospel living in
the Franciscan tradition. Then conversion and worship are explained as the
necessary preconditions for achieving this gospel life (#7‑#8).
Finally, paragraphs #9‑#19 describe the manner of sharing the Good News
of Jesus Christ by how the Secular Franciscans live (#10‑#14) and what
they do (#15‑#19). In the light of scripture and the teachings of
Vatican II, this chapter is envisioned as a program for evangelization: how
we ourselves are evangelized after the manner of Francis and secondly how we
evangelize others. Paragraph #4 summarizes
the heart of the rule: the very core of gospel life is intimate union with
Christ, or in the words of 5. As this process
develops, then the Secular Franciscan seeks out the living and active person
of Christ in all spheres of life: liturgical activity (especially the
Eucharist), Scripture, Church, one another (#5). Since the sacrificial union
with Christ in the Eucharist is the most intense and comprehensive experience
of his real presence, this celebration becomes the key encounter, as
patterned by Francis himself. 6. Sharing Christ's
mission through life in the Church is the third point developed on the
meaning of gospel living (#6). By word and example the Secular Franciscans
bring to those around them the living Christ they have experienced. As it
were, they become a living gospel for all to read. This evangelization is
based on obedience to the Holy Spirit who inspires and forms the Church, the
body of Christ. So, the Secular Franciscans foster an
openness to the Spirit and creatively exercise their mission.
Furthermore, they hear the call of the Spirit through loyalty, frank
dialogue, and cooperation with the legitimate Church authority. This
obedience makes ministry authentic without stifling their creativity 7. The next section of the rule (#7 and #8)
explains the personal disposition or preconditions (viz., conversion and
worship) necessary for achieving the union with Jesus Christ and with one's
neighbour described above. An ongoing change of
heart or a continual spiritual renewal is the first condition (#7) for
modelling one's own thoughts and deeds on those of Christ. As Francis himself
points out in his letter used as the prologue, if we love the Lord with all
we are, build a Eucharistic community, and remove those things that prevent
such union, we become one with him, fulfil the Father’s will and project his
image onto the world. Thus, our daily conversion becomes a primary means for
putting on Christ and conforming ourselves to him. The sacrament of
reconciliation, then, is a privileged means and practical assistance for
achieving this objective 8. The other precondition is to make worship of the Father as
central in our own lives as it was in Christ's. The Secular Franciscan then,
communicates and unites with the Lord through the sacraments (again,
especially the Eucharist), the liturgy of the hours, contemplation and any
other expression of prayer. 9. The description of the
way of life now moves to the manner of proclaiming the gospel every day by
life‑style (#10‑#14) and ministry or apostolic activity (#15‑#19). First of all, Mary's self‑giving and prayer are set
up as the primary example of gospel living. Devotion to her has always been a
hallmark of the Franciscan calling, both as a way of expressing love for her
and as an important way of finding Jesus himself. 10. The first phase of evangelizing shows how
the Secular Franciscans live in this world (#10‑#12). Those who go
"from gospel to life" have simple living (#10‑#12), an
experience of togetherness (#13), and selfless service (#14) as qualities of
everyday living. Simple living begins with the choice to unite with Christ
so intensely that one is willing to share even his passion: the burdens of
hardship and pain within oneself or from outside sources. 11. Simple living also takes shape (#11) by
reducing material needs, by curbing a thirst for possessions and the
domineering power that comes from ownership, and by using all God's gifts in
a spirit of generosity, justice, and moderation. Gospel poverty for Secular
Franciscans, then, consists in acquiring possessions justly, keeping needs to
a minimum, and using what they have as custodians for the generous benefit of
others. In this way they live for the 12. The result of simple living in gospel
poverty is freedom to seek and share the great treasure of the kingdom:
loving God and neighbour (#12). 13. Hand in hand with simple living is coming
to recognize that in Christ all are equally brothers and sisters (#13). There
is no room for prejudice or exclusiveness in the Franciscan way of life. In
fact, the sense of community and the will toward community compel the Secular
Franciscans to discover Christ in everyone, especially the lowly and poor and
disadvantaged. 14. The natural consequence to simple living
and a sense of community is selfless service (#14). Secular Franciscans
expend themselves by using their special talents, competence and
responsibility. Thus they bring to others the experience of God and the hope
for achieving their full humanity. 15. The second grouping (#15‑#19) of the
ways Secular Franciscans spread the gospel and witness to Jesus Christ deals
with concrete action. Not only does gospel living take shape in a special
life‑style, but also it expresses itself in a specific mode of
apostolic activity or ministry. The first particular aspect of the Secular Franciscans'
evangelical action is social justice (#15), both on the individual level and
on the level of community participation. They must show justice themselves
and motivate justice in others, not just in their private lives, but also in
the public forum of politics, business, economics, and the like. This mandate
for advancing social justice as an organized group overturns previous
prohibitions against a public common expression of rights when it is carried
out as a means of demonstrating the convictions of faith. 16. Another concrete means of proclaiming the
Good News of Jesus Christ is expressed in attitudes toward work (#16).
Through working the Secular Franciscans discover their workaday world as the
arena of their salvation and at the same time exemplify the saving Christ to
others. So, human labour is a
blessing, both received and bestowed. By working, a person shares in the
creative power of the Father, renews the face of the earth along with the
Son, and brings the love of the Holy Spirit to the human community. Such an
attitude toward work can reshape one's own and others' values and actions
regarding labour and management, business and economics, living wage and
welfare, proper use of one's own talents and the resources of others. 17. A third apostolic expression of gospel
living concerns family life (#17). The family is the God‑given basic
unit of human society and a miniature of the total world already redeemed by
Christ. Hence, Franciscan‑oriented families present a renewed world of
love and dignity, are an example of Christ's love for his Church, and reflect
the light of Christ in affront to the darkness of today's shattered families
and prevailing godless values. Husbands and wives, then, have a special
ministry in the Church to the world. This ministry is exercised in two ways:
by leading and educating their children to experience Christ and by
witnessing to others that God is present in the family. This Christian family
living is one of the most particular expressions of the laity's life and
mission in the Church. 18. Ecology (the relationship of creatures with
themselves, their environment, and their God) is a fourth expression of the
Franciscan apostolate (#18). Francis saw all creation ‑ the sun and
moon, the weather and water, fire and earth, forgiving people and death
itself ‑ as symbols of the union between God and his people. Hence, all
creation has a sacred quality and enjoys a oneness
with people in the history of salvation. Following the example of Francis the
Secular Franciscans express a profound respect for all creation and use it
for its intended God‑given purpose. Furthermore, they enoble nature and technology and build a community
conscience toward using natural resources. This ministry toward creation will
stem the selfish tide of abuse and waste and exploitation in this world. 19. A particularly Franciscan ministry is peace‑making
(# 19). Peace grows out of the search for personal integrity and harmony with
others and the discovery of God's presence everywhere. It is built up by
affirming oneself, seeing others as revealers of God's love, taking a
positive approach to solutions and communicating constantly with the Lord. It
is putting aside all thought of violence and embracing a largeness of heart.
The result of peace is joy and hope. A special application of this ministry
of peace‑making is preparation for death, at which time a person
arrives at that ultimate encounter with God and an eternal peace in his
presence that fulfil the earthly quest for peace. Chapter Three Life in Fraternity 20. Ordinarily, the gospel life of Secular
Franciscans outlined in the second
chapter is developed and sustained within the framework of an organized community, called a fraternity, in
each locality. Hence, "fraternity" is the topic of chapter three (#20#26). These fraternities are
living and active communities. They serve as expressions of loving and
trusting relationships between members and as a legal unit of government. They
exist on various levels and have their own special character (#20). They are given life and direction by their lay leadership and particular
characteristics by their local needs (#21).
They exist with the approval of the Church (#22) and are nurtured by new
members who have been prepared for commitment (#23). Their meetings and
contributions express their will to, and sense of, community (#24‑#25).
Their spiritual growth is developed through the assistance of clergy and
religious (#26). The chapter begins with outlining fraternity as the
characteristic of all Secular Franciscan groupings, whether local, regional,
national, or international (#20). A new dimension given to Secular Franciscan
life because of this paragraph is an awareness of (and, hence, a mandate to
achieve) a fraternity spirit and style operating on levels beyond that of the
local fraternity. Regional, national, or international groupings are not just
a federation of independent, semi‑autonomous fraternities or a forum
for exchange, but actually a fully operating community with its own
character, interactivity and authority as defined by the statutes. 21. This fraternity is
bound together with the leadership of a president and a council who are ready
and willing to serve, and it is expressed in diversified ways according to
the needs of the area (#21). Two implications ensue from the first part of
this paragraph: the importance of choosing available and competent and
willing leaders and, secondly, the responsibility of Secular Franciscans
themselves to exercise complete control in administrative and temporal
matters. The stress on diversified fraternity styles implies that the
structure of the community must be tailored to the needs of those who form
it. 22. The local fraternity
is the basic living organism of the whole Secular Franciscan Order and a
visible sign of the whole Church in miniature (#22). Hence, its beginning and
development is guided by Church authority, for it is the centre for spiritual
growth, apostolic outreach, and loving union among members. This paragraph
calls the members to relate with one another more personally and intensely
and stresses the ties with the local bishop. 23. Paragraph #23 points out the importance of
the initial orientation, with elements of both instruction and experience
directed toward a life‑time commitment in the Order It also stresses
the role of the council in the development of community, especially for new
members and for errant members. A number of important implications develop
from this paragraph: It is the responsibility primarily of the council (not
just the president or the spiritual assistant) to lead new members to
commitment and exercise charity in particular difficulties. The life of the
whole fraternity contributes to the growth of the new members and
consolidates it. Furthermore,
profession is highlighted "as a mature and enduring decision to
participate as fully as possible in the Church's life and mission according
to the manner of Francis. 24. Paragraph #24 discusses the means to
express a strong and lasting fraternity spirit. The regular and frequent
meeting (ordinarily once a month) is the way to build fraternity with prayer,
education, apostolic activity, dialogue and leisure. Continuing education in
Franciscanism and Church life is also stressed as a means of spiritual growth
and community building. Again, it is emphasized that the fraternity derives
much of its life from a vigorous council; hence, the council should meet regularly
to take care of ordinary business, foster gospel living, and show concern for
the growth of all its members. 25. Paragraph #25 points
out that the voluntary contributions of the members finance the fraternity's
spiritual and temporal needs and activities. The fraternity, according to its
means and agreed‑upon arrangements, also contributes to the support of
the regional, national, and international fraternities. This paragraph is a
contemporary application of the traditional
Secular Franciscan values outlined in the very first rule that the members
are responsible for taking care of their own in whatever way is necessary. 26. Finally, the rule speaks of the spiritual
assistance of the clergy; it also refers to the need of the friars to share
fellowship and their Franciscan vocation with the Secular Franciscans (#26).
Three important implications are drawn from this paragraph. First of all, since the Secular Franciscan
Order is basically a lay order, the laity themselves are
primarily responsible for their own spiritual growth and have the duty to get
the proper assistance to achieve this end. Secondly, spiritual assistants
should have a good background in Franciscanism and Vatican Council II
(especially the role of the laity) and a willingness to share their own
vocation with the Secular Franciscan community. Thirdly, the official visit to the fraternity is given a
dual role: Spiritual growth is ensured through pastoral visitation by a
Franciscan friar. Organizational development is provided by the fraternal
visitation of a higher lay leader. |