Author: Helen Britton

Secular
Franciscan Order
The Rule
Constitutions
Ritual

Secular
Franciscan Order
The Rule
Constitutions
Ritual

Name……………………………………...
Fraternity………………………………….
Received by………………………………….
Date………………………….
Professed by………………………………...
Date………………………..

Contents
Approval of the Rule 6
Letter from Ministers General 7
The Rule 8
Commentary on the Rule 9
General Constitutions Index 43
General Constitutions 53
The Ritual 129
The Ritual Addendum 175

The Rule
of the
Secular
Franciscan Order
with
Commentary

Excerpts from:
THE RULE OF THE SECULAR FRANCISCAN ORDER IS APPROVED AND CONFIRMED Pope Paul VI
In perpetual remembrance, - The Seraphic Patriarch Saint Francis of Assisi, during his life and even after his beautiful death, not only attracted many to serve God in the religious family founded by him but also drew numerous members of the laity to enter his communities as far as possible while remaining in the world. Moreover, to use the words of our predecessor Pius IX, "It seems . . . that there was never anyone in whom there shone forth more vividly and who resembled more the image of Jesus Christ and the evangelical form of life than Francis." (Encycl. "Rite Expiatis", April 30, 1926: AAS, 18, 1926, p. 154).
We are happy that the "Franciscan Charism" today is still a force for the good of the Church and the human community, despite the infiltration of doctrines and tendencies that alienate people from God and from the supernatural.
Having consulted with the Sacred Congregation for Religious and Secular Institutes, which has diligently examined and carefully evaluated the text, we approve and confirm with our apostolic authority and sanction the Rule of the Secular Franciscan Order.
By this letter and our apostolic authority, we abrogate the previous rule of what was formerly called the Franciscan Third Order.
Given at Rome at St. Peter's, under the ring of the Fisherman, on June 24, 1978, the 16th year of our pontificate.
JOHN CARDINAL VILLOT Secretary of State

Excerpts from:
LETTER OF THE FOUR MINISTERS GENERAL OF THE FRANCISCAN FAMILY
To the Brothers and Sisters
of the Secular Franciscan Order
We joyfully inform you that the Holy See, by means of the Apostolic Letter "Seraphicus Patriarca," dated June 24, 1978, and "under the ring of the Fisherman," has approved the revised Rule of the Secular Franciscan Order which abrogates and takes the place of the preceding rule of Pope Leo XIII
It is to Pope Paul VI that we owe this splendid gift, which he bestowed shortly before he left this earth. He loved you. Many times, indeed, he demonstrated his love for the Secular Franciscan Order and addressed to you unforgettable words.
The rule that we present to you today is not only the fruit of [much] labour. The Church consigns it to you as a norm of life.
The hope of renewal hinges upon returning to the origins and to the spiritual experience of Francis of Assisi and of the brothers and sisters of penance who received from him their inspiration and guidance, This renewal also depends upon openness to the Spirit in the signs of the times.
We, the Franciscan Ministers, with all our friars are ever ready and open to offer you all our assistance so that we may walk together in the way of the Lord.
Rome, October 4, 1978
FR. CONSTANTINE KOSER O.F.M. FR. VITALE M. BOMMARCO O.F.M.Conv. FR. PASCHAL RYWALSKI O.F.M.Cap FR ROLAND J. FALEY T.O.R.

The Rule
of the Secular Franciscan Order
Prologue: Exhortation of St. Francis to the Brothers and Sisters of Penance
(circa 1210-1215)
In the name of the Lord!
Concerning Those Who Do Penance
All who love the Lord with their whole heart, with their whole soul and mind, with all their strength (cf. Mk 12:30), and love their neighbours as themselves (cf. Mt 22:39) and hate their bodies with their vices and sins, and receive the Body and Blood of our Lord Jesus Christ, and produce worthy fruits of penance.
Oh, how happy and blessed are these men and women when they do these things and persevere in doing them, because "the spirit of the Lord will rest upon them" (cf. Is 11:2) and he will make "his home and dwelling among them" (cf. Jn 14:23), and they are the sons of the heavenly Father (cf. Mt 5:45), whose works they do, and they are the spouses, brothers, and mothers of our Lord Jesus Christ (cf. Mt 12:50).
We are spouses, when by the Holy Spirit the faithful soul is united with our Lord Jesus Christ, we are brothers to him when we fulfil "the will of the Father who is in heaven" (Mt 12:50).
We are mothers, when we carry him in our heart and body (cf. 1 Cor 6:20) through divine love and a pure and sincere conscience; we give birth to him through a holy life which must give light to others by example (cf. Mt 5:16).
Oh, how glorious it is to have a great and holy Father in heaven! oh how glorious it is to have such a beautiful and admirable Spouse, the Holy Paraclete.
Oh, how glorious it is to have such a Brother and such a Son, loved, beloved, humble, peaceful, sweet, lovable, and desirable above all: Our Lord Jesus Christ, who gave up his life for his sheep (cf. Jn 10:15) and prayed to the Father saying:
"Oh holy Father, protect them with your name (cf. Jn 17:11) whom you gave me out of the world. I entrusted to them the message you entrusted to me and they received it. They have known that in truth I came from you, they have believed that it was you who sent me. For these I pray, not for the world (cf. Jn 17:9). Bless and consecrate them, and I consecrate myself for their sakes. I do not pray for them alone; I pray also for those who will believe in me through their word (cf. Jn 17:20) that they may be holy by being one as we are (cf. Jn 17:11). And I desire, Father, to have them in my company where I am to see this glory of mine in your kingdom" (cf. Jn 17:6-24).
Concerning Those Who Do Not Do Penance
But all those men and women who are not doing penance and do not receive the Body and Blood of our Lord Jesus Christ and live in vices and sin and yield to evil concupiscence and to the wicked desires of the flesh, and do not observe what they have promised to the Lord, and are slaves to the world, in their bodies, by carnal desires and the anxieties and cares of this life (cf. Jn 8:41).
These are blind, because they do not see the true light, our Lord Jesus Christ; they do not have spiritual wisdom because they do not have the Son of God who is the true wisdom of the Father. Concerning them, it is said "Their skill was swallowed up" (Ps 107:27) and "cursed are those who turn away from your commands" (Ps 119:21). "They see and acknowledge, they know and do bad things and knowingly destroy their own souls.
See, you who are blind, deceived by your enemies, the world, the flesh and the devil, for it is pleasant to the body to commit sin and it is bitter to make it serve God because all vices and sins come out and "proceed from the heart of man" as the Lord says in the gospel (cf. Mt 7:21). And you have nothing in this world and in the next, and you thought you would possess the vanities of this world for a long time.
But you have been deceived, for the day and the hour will come to which you give no thought and which you do not know and of which you are ignorant. The body grows infirm, death approaches, and so it dies a bitter death, and no matter where or when or how man dies, in the guilt of sin, without penance or satisfaction Though he can make satisfaction but does not do it.
The devil snatches the soul from his body with such anguish and tribulation that no one can know it except he who endures it, and all the talents and power and "knowledge and wisdom" (2 Chr 1:17) which they thought they had will be taken away from them (cf. Lk 8:18; Mk 4:25), and they leave their goods to relatives and friends who take and divide them and say afterwards, "Cursed be his soul because he could have given us more, he could have acquired more than he did." The worms eat up the body and so they have lost body and soul during this short earthly life and will go into the inferno where they will suffer torture without end.
All those into whose hands this letter shall have come we ask in the charity that is God (cf.1 Jn 4:17) to accept kindly and with divine love the fragrant words of our Lord Jesus Christ quoted above. And let those who do not know how to read have them read to them.
And may they keep them in their mind and carry them out, in a holy manner to the end, because they are "spirit and life" (Jn 6:64).
And those who will not do this will have to render "an account on the day of judgement" (cf. Mt 12:36) before the tribunal of our Lord Jesus Christ (cf. Rom 14:10).
(Cajetan Esser OFM, Die Opuscula des hl.Franziskus von Assisi. Nuova Ediz. Critica, Grottaferrata, 1976; translated by Marion A. Habig OFM)
THE RULE Chapter One The Secular Franciscan Order (S.F.O.) [1]
1. The Franciscan Family, as one among many spiritual families raised up by the Holy Spirit in the Church, [2] unites all members of the people of God - laity, religious, and priests - who recognize that they are called to follow Christ in the footsteps of Saint Francis of Assisi. [3]
In various ways and forms but in life-giving union with each other, they intend to make present the charism of their common Seraphic Father in the life and mission of the Church. [4]
2. The Secular Franciscan Order holds a special place in this family circle. It is an organic union of all Catholic fraternities scattered throughout the world and open to every group of the faithful. In these fraternities the brothers and sisters, led by the Spirit, strive for perfect charity in their own secular state. By their profession they pledge themselves to live the gospel in the manner of Saint Francis by means of this rule approved by the Church. [5]
3. The present rule, succeeding "Memoriale Propositi" (1221) and the rules approved by the Supreme Pontiffs Nicholas IV and Leo XIII, adapts the Secular Franciscan Order to the needs and expectations of the Holy Church in the conditions of changing times. Its interpretation belongs to the Holy See and its application will be made by the General Constitutions and particular statutes.
Chapter Two The Way of Life
4. The rule and life of the Secular Franciscans to this: to observe the gospel of our Lord Jesus Christ by following the example of Saint Francis of Assisi, who made Christ the inspiration and the centre of his life with God and people. [6]
Christ, the gift of the Father's love, is the way to him, the truth into which the Holy Spirit leads us, and the life which he has come to give abundantly. [7]
Secular Franciscans should devote themselves especially to careful reading of the gospel, going from gospel to life and life to the gospel. [8]
5. Secular Franciscans, therefore, should seek to encounter the living and active person of Christ in their brothers and sisters, in Sacred Scripture, in the Church, and in liturgical activity. The faith of Saint Francis, who often said "I see nothing bodily of the Most High Son of God in this world except his most holy body and blood," should be the inspiration and pattern of their Eucharistic life.
6. They have been made living members of the Church by being buried and raised with Christ in baptism; they have been united more intimately with the Church by profession. Therefore, they should go forth as witnesses and instruments of her mission among all people, proclaiming Christ by their life and words.
Called like Saint Francis to rebuild the Church and inspired by his example, let them devote themselves energetically to living in full communion with the pope, bishops, and priests, fostering an open and trusting dialogue of apostolic effectiveness and creativity. [9]
7. United by their vocation as "brothers and sisters of penance," [10] and motivated by the dynamic power of the gospel, let them conform their thoughts and deeds to those of Christ by means of that radical interior change which the gospel itself calls "conversion." Human frailty makes it necessary that this conversion be carried out daily. [11]
On this road to renewal the sacrament of reconciliation is the privileged sign of the Father's mercy and the source of grace. [12]
8. As Jesus was the true worshipper of the Father, so let prayer and contemplation be the soul of all they are and do. [13]
Let them participate in the sacramental life of the Church, above all the Eucharist. Let them join in liturgical prayer in one of the forms proposed by the Church, reliving the mysteries of the life of Christ.
9. The Virgin Mary, humble servant of the Lord, was open to his every word and call. She was embraced by Francis with indescribable love and declared the protectress and advocate of his family. [14] The Secular Franciscans should express their ardent love for her by imitating her complete self-giving and by praying earnestly and confidently. [15]
10. United themselves to the redemptive obedience of Jesus, who placed his will into the Father's hands, let them faithfully fulfil the duties proper to their various circumstances of life. [16] Let them also follow the poor and crucified Christ, witness to him even in difficulties and persecutions. [17]
11. Trusting in the Father, Christ chose for himself and his mother a poor and humble life, [18] even though he valued created things attentively and lovingly. Let the Secular Franciscans seek a proper spirit of detachment from temporal goods by simplifying their own material needs. Let them be mindful that according to the gospel they are stewards of the goods received for the benefit of God's children.
Thus, in the spirit of "the Beatitudes," and as pilgrims and strangers on their way to the home of the Father, [19] they should strive to purify their hearts from every tendency and yearning for possession and power.
12. Witnessing to the good yet to come and obliged to acquire purity of heart because of the vocation they have embraced, they should set themselves free to love God and their brothers and sisters. [20]
13. As the Father sees in every person the features of his Son, the firstborn of many brothers and sisters, [21] so the Secular Franciscans with a gentle and courteous spirit accept all people as a gift of the Lord [22] and an image of Christ.
A sense of community will make them joyful and ready to place themselves on an equal basis with all people, especially with the lowly for whom they shall strive to create conditions of life worthy of people redeemed by Christ. [23]
14. Secular Franciscans, together with all people of good will, are called to build a more fraternal and evangelical world so that the kingdom of God may be brought about more effectively. Mindful that anyone "who follows Christ, the perfect man, becomes more of a man himself," let them exercise their responsibilities competently in the Christian spirit of service. [24]
15. Let them individually and collectively be in the forefront in promoting justice by the testimony of their human lives and their courageous initiatives. Especially in the field of public life, they should make definite choices in harmony with their faith. [25]
16. Let them esteem work both as a gift and as a sharing in the creation, redemption, and service of the human community. [26]
17. In their family they should cultivate the Franciscan spirit of peace, fidelity, and respect for life, striving to make of it a sign of a world already renewed in Christ. [27]
By living the grace of matrimony, husbands and wives in particular should bear witness in the world to the love of Christ for his Church. They should joyfully accompany their children on their human and spiritual journey by providing a simple and open Christian education and being attentive to the vocation of each child. [28]
18. Moreover they should respect all creatures, animate and inanimate, which "bear the imprint of the Most High," [29] and they should strive to move from the temptation of exploiting creation to the Franciscan concept of universal kinship.
19. Mindful that they are bearers of peace which must be built up unceasingly, they should seek out ways of unity and fraternal harmony through dialogue, trusting in the presence of the divine seed in everyone and in the transforming power of love and pardon. [30]
Messengers of perfect joy in every circumstance, they should strive to bring joy and hope to others. [31]
Since they are immersed in the resurrection of Christ, which gives true meaning to Sister Death, let them serenely tend toward the ultimate encounter with the Father. [32]
Chapter Three Life in Fraternity
20. The Secular Franciscan Order is divided into fraternities of various levels - local, regional, national, and international. Each one has its own moral personality in the Church. [33] These various fraternities are coordinated and united according to the norm of this rule and of the constitutions.
21. On various levels, each fraternity is animated and guided by a council and minister (or president) who are elected by the professed according to the constitutions. [34]
Their service, which lasts for a definite period, is marked by a ready and willing spirit and is a duty of responsibility to each member and to the community.
Within themselves the fraternities are structured in different ways according to the norm of the constitutions, according to the various needs of their members and their regions, and under the guidance of their respective council.
22. The local fraternity is to be established canonically. It becomes the basic unit of the whole Order and a visible sign of the Church, the community of love. This should be the privileged place for developing a sense of Church and the Franciscan vocation and for enlivening the apostolic life of its members. [35]
23. Requests for admission to the Secular Franciscan Order must be presented to the local fraternity, whose council decides upon the acceptance of new brothers and sisters. [36]
Admission into the Order is gradually attained through a time of initiation, a period of formation of at least one year, and profession of the rule. [37] The entire community is engaged in this process of growth by its own manner of living. The age for profession and the distinctive Franciscan sign [38] are regulated by the statutes.
Profession by its nature is a permanent commitment. [39]
Members who find themselves in particular difficulties should discuss their problems with the council in fraternal dialogue.
Withdrawal or permanent dismissal from the Order, if necessary, is an act of the fraternity council according to the norm of the constitutions. [40]
24. To foster communion among members, the council should organize regular and frequent meetings of the community as well as meeting with other Franciscan groups, especially with youth groups. It should adopt appropriate means for growth in Franciscan and ecclesial life and encourage everyone to a life of fraternity. [41] This communion continues with deceased brothers and sisters through prayer for them. [42]
25. Regarding expenses necessary for the life of the fraternity and the needs of worship, of the apostolate, and of charity, all the brothers and sisters should offer a contribution according to their means. Local fraternities should contribute toward the expenses of the higher fraternity councils. [43]
26. As a concrete sign of communion and coresponsibility, the councils on various levels, in keeping with the constitutions, shall ask for suitable and well-prepared religious for spiritual assistance. They should make this request to the superiors of the four religious Franciscan families, to whom the Secular Fraternity has been united for centuries.
To promote fidelity to the charism as well as observance of the rule and to receive greater support in the life of the fraternity, the minister or president, with the consent of the council, should take care to ask for a regular pastoral visit by the competent religious superiors [44] as well as for a fraternal visit from those of the higher fraternities, according to the norm of the constitutions.

COMMENTARY
OFFICIAL COMMENTARY
(Official Commentary prepared by the Conference of National Spiritual Assistants of U.S.A. Benet A. Fonck O.F.M. coordinator)
Prologue
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 which 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
COMMENTARY
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.
COMMENTARY
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.
COMMENTARY
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 applicable and relevant today. The leaders of the Church constantly guide this movement from gospel to life.
COMMENTARY
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.
COMMENTARY
Chapter One
Secular Franciscan Order
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.

COMMENTARY
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 St. Paul, "the life I live now is not my own; Christ is living in me" (Gal 3:20). And so, the Secular Franciscan, alive with the spirit of Francis, knows and experiences the Lord Jesus intensely, binding one's own person with the person of Christ.
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.

COMMENTARY
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 and consistent without stifling their creativity
7. The next section of the rule (#7 and #8) explains the personal disposition or personal 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
COMMENTARY
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.

COMMENTARY
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 kingdom of God and not for this world according to the charter for happiness given in the “Beatitudes.”
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.

COMMENTARY
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.
COMMENTARY
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.
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.
COMMENTARY
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 ennoble 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.

COMMENTARY
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, provincial, 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, provincial, 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.
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 out-reach, 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.
COMMENTARY
23. Paragraph #23 points out the importance of the initial orientation, with elements of both instruction and experience directed toward a lifetime 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 of primarily 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.

COMMENTARY

COMMENTARY
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, provincial, 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.

FOOTNOTES
[1] Known also by the name "The Secular Franciscan Fraternity" or by the abbreviation "T.O.F." which corresponds to Third Order Franciscan. [2] Vatican II, Lumen Gentium (Dogmatic Constitution on the Church), 43 (abbr: Church). [3] Pius XII, Allocution to Tertiaries (Nel darvi), #1 July 1. 1956): Acta Apostolicae Sedis (abbr: AAS), vol. 48, pp. 574-575. [4] Vatican II, Apostolicam Actuositatem (Decree on the Apostolate of the Laity). 4m (abbr: Laity). [5] Code of Canon Law. 702:1. [6] 1 Cel 18 (Omnibus. p.244), 115 (Omnibus, p. 329) (Abbr: O.). [7] Jn 3:16, 14:6. [8] Laity. 30h. [9] Paul VI, Allocution to Tertiaries {Salutiamo volentieri). #3 (May 19, 1971); AAS, vol. 63, pp. 545-546. [10] Primitive Rule of the Third Order of St. Francis (abbr: Prim. Rule). [11] Church, 8. [12] Vatican II. Presbyterorum Ordinis (Decree on the Ministry and Life of Priests). 18b. [13] Laity, 4a, b, c. [14] 2 Cel 198 (O., p. 521). [15] Church, 67; Laity, 4 . [16] Church, 41. [17] Church, 42b.
[18] St. Francis. "Letter to All the Faithful." 5 (O., p. 93).
[19] Rom 8:17: Church, 48.
[20] St. Francis, "Admonitions," 16 (O., p. 83-84); "Letter to All the Faithful." 70 (O., p. 98).
[21] Rom 8:29.
[22] 2 Cel 85 (O., p. 433): "Letter to All the Faithful," 26 (O., p 94); 1 OFM Rule, 7:13 (O.,p.38).
[23] 1 OFM Rule, 9:3 (O., 39); Mt 25:40.
[24] Church, 31: Vatican II Gaudium et Spes (Pastoral Constitution on the Church in the Modern World), 93 (abbr: Church Today).
[25] Laity, 14.
[26] Church Today, 67:2; 1 OFM Rule, 7:4 (O., p. 37); 2 OFM Rule, 5:1 (O., p. 61).
[27] Rule of Leo XIII, 2:8
[28] Church, 41e; Laity, 30b, c.
[29] 1 Cel 80 (O., p. 296).
[30] Rule of Leo XIII, 2:9; 3 Comp. 14:58 (O., p. 941).
[31] St. Francis, "Admonitions," 21 (O., p. 85); 1 OFM Rule, 7:15 (O., p. 38).
[32] Church Today, 78:1-2.
[33] Code of Canon Law. 687.
[34] Code of Canon Law, 687.
[35] Pius XII, Allocution to Tertiaries (Nel darvi), #3 (July 1, 1956); AAS, vol. 48, p. 577.
[36] Code of Canon Law, 694.
[37] Prim. Rule, 29-30.
[38] 1 Cel 22 (O., p. 247).
[39] Prim. Rule, 31.
[40] Code of Canon Law, 696.
[41] Code of Canon Law, 697.
[42] Prim. Rule, 23.
[43] Prim. Rule, 20.
[44] Rule of Nicholas IV, chap. 16.

Blessing of St. Francis (1226):
May whoever observes all this be filled in heaven with the blessing of the most high Father, and on earth with that of his beloved Son, together with the Holy Spirit, the Comforter.

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