Our Rule Its History and… Its Essence
Dec 25, 2015
Our Rule
Its History and…
Its Essence
Our Rule – History and EssencePresentation Plan
• Session 1: Penitential Movement• Questions
• Session 2: Our Four Rules - History• Sharing
• Session 3: Our Present Rule - Essence• Sharing
• Sunday Wrap Up
Penitential MovementBegan with Need for Reconciliation
•Baptism – Early Church•Restoration
•First Three Centuries - Repentance•Segregation
•Hierarchal Structure - Repentance•Confession to Bishop – Lifetime Penalties
•Next Stage – •Confession – Harsh Lifetime Penalties – Laying of Hands
•Fifth Century -• Confession, Harsher Lifetime Penalties
Early Christian Community
Baptism – Remission of All Sins
Sin Caused a Breach in Community
Repentance
Restoration by Community
First Three CenturiesRepentance
• Segregation (Similar to Shunning)
• Exclusion from Eucharist
• Still in Community
Hierarchal StructurePenance
•Confession to Bishop
•Public Confession
•Fasting
•Penitential garb
•Ashes
•Segregation
Progression to More Severe Penance
Canonical Penance•Private Confession to Bishop•Segregation, •Exclusion from Eucharist, •Separate place in liturgical assemblies•Penitential practices•Reconciliation through imposition of hands •Prayer of community •Stigmatized for rest of life
Fifth Century
Adoption of a habit Live a secluded life Prohibition from feasts Renunciation of administrative juridical and military functions Prohibition against practicing business Absolute continence even for married spouses Sobriety in food and drink until death
They were welcomed back to Eucharist, however the penitential practice continued
They were condemned to a quasi-monastic life
•The original purgative intent of the imposed penance (to coerce the sinner to
repentance)
•became subordinated to its punitive aspects
•by which penitents were stigmatized for
the rest of their life.
The Irish ChurchA Monastic Church
Monks made Confession to the Abbot
Received Spiritual Advice
Were Given Penance
Then Were Given Absolution
Strange HappeningsFifth to Seventh Century
• Voluntary Penance
• Not for Serious Sin but for Desire for Perfection, or
• In preparation for death
• Freely asked to enter the Order of Penance
• These Penitents became a kind of “Third Order before its time”
Monastic Way of Life
It should be noted here that
During the Middle Ages the Monastic Way of Life
was held up as the Ideal
To follow fully - was to be a Monk
Awakening of the Laity11th and 12th Century
• The 11th and 12th Century was an time of drastic societal change
• Feudalistic Society gave over to a Mercantile Society
• Also, there was an awakening of the consciousness of the laity.
• We could speak of this as a growing awareness of the universal call to holiness
It was the Time of the PreacherThe Itinerate Preacher
• Hermit Turned Preacher
• Proclaimed Poverty as the Best Means for Attaining Salvation
• A True Apostle must be Poor as Jesus and the Apostles were.
Jeopardy – The Game
• Some of the disciples went to Rome, where they presented themselves to the Pope.
• After their orthodoxy was examined, the Pope admitted them into his presence, and was struck by what he saw – they were barefoot, dressed in wool, without baggage, having all things in common like the apostles; naked, following the naked Christ.
• The pope approved their choice of poverty.
• WHO IS ???
Waldensians and Humiliati
Innocent III
• The John XXIII of his time
• Gave approval to lay groups to live a life of poverty• Approved lay men to preach
• He sanctioned their practice of gathering on Sunday to hear one of the lay members preach
• Approved Rules for penitential orders
• Approved the Protoregula (Verbal approval of a rule of life for Francis and the friars)
• Thomas of Celano described Innocent III as “burning with zeal for justice in the things that the cause of Christian faith demanded”
Other Penitential Practices
• Pilgrimages to Sacred Places
• Participation in the Crusades
Enter Francis of Assisi
• Francis entered into the Penitential Movement
• First as a hermit (Legend of Three Companions)
• Frances’ understanding of Metanoia
Early Documents
Proto-regula
First Exhortation
Second Exhortation
Rule of 1221
Rule of 1289
Early ExhortationLetter to All the Faithful
Discovered by Paul Sabatier in Volterra Italy
Published in 1900 with the title:These are the words of life and salvation:
Whoever reads them and puts them into practice
will find life and salvation from the Lord
Kajetan Esser’s Discovery
In a 1974 Study, Esser noted that
“It is quite clear that we have before us a written instruction directed to the people who
have joined the penitential movement…
a movement which Frances and his fraternity were deeply attached”
Later Exhortation
Last paragraphs almost match those of the First Exhortation
In the earlier paragraphs of the document, Francis was defining a way of life of the
penitent while being sensitive to the need to stay within orthodoxy
considering the heretical movements that challenged the Church at that time
Increase of Followers of Francis
Penitents old and new entered this order because it bore
Francis’ stamp of catholicity
Rule of 1221
Cardinal Hugolino, who cared for Francis and his followers, contributed to the writing of the
Rule of 1221
Pope Honorius III verbally approved the Memoriali Propositi - Rule of 1221
Although there is no proof that this approval actually took place
1221 - 1228
Some changes were made to the Rule of 1221 up until 1228
In 1228, Pope Gregory IX (Cardinal Hugilino) approved the Penitential Rule,
and it remained fixed - without modification
However, no written approval of this Rule has been found
Rule of Nicholas IV - 1289
• At the request of various Franciscan entities, Nicholas IV approved, in writing, a Rule for Franciscan Penitents in his bull Supra Montem
• There were a few changes from the Memoriale Propositi
• One addition was to officially legislated a closer bond with the friars by placing the Penitents under a clerical order
• However, the penitents of Lombardy refused to accept this mandate from Nicholas IV and continued to elect a lay person as their visitor
1289 - 1883
For 600 years Tertiaries followed the Rule of Nicholas, with various degree of rigor
Various Popes interjected their own influences such as adding indulgences for
certain religious exercises and certain feast days
And relaxed days of fasting
Session II
Why did Leo XIII feel the need to write a Rule?
To renew the Church(He wanted a spiritual revival as had
taken place during the time of St. Francis)
To make it acceptable to all Catholics seeking Christian perfection, he
simplified it(He thought the Rule of Nicholas was “a
rather forbidding Rule”)
Leonine Rule Basics
•Wear a small concealed scapular as a habit
•Observe the commandments
•Avoid extremes of cost and style
•Be temperate in eating and drinking
•Fast on only extraordinary days each year
•Minimally say daily “Twelve Our Fathers, Twelve Hail Marys and Twelve Glory Be”
Immigrants
Third Order Congresses
• First one in 1921 (4300 in attendance)
• Every 5 years, hence the term Quinquennial
• Third one in San Francisco (1931)
• Last one in Pittsburgh
National Fraternity
• Federation of provinces, begun in 1922 and realized by 1941
• National Constitution was written in 1922
A Previous Proposal for a New Rule?
In 1950, the Ministers General initiated a movement towards the creation of a new Rule and a new Constitution
The pursuit of a new Rule was discontinued, but a new Constitution was approved in August 1957
The newly formedInternational Interobediential Council, that included the four
Commissaries Generals, approved the
International Constitution
And The Times They are A’Changin
Second Vatican Council
• How did the Third Order in the United States React following the Second Vatican Council?
• Although the document Decree on Religious Life did not specifically call out Third Orders for renewal
• The Documents: Pastoral Constitution on the Church in the Modern World, and the Decree on the Apostolate of the Laity certainly implied a renewal of the Third Orders
Renewal was the catch word
Renewal was addressed at the 1967 Quinquennial Congress held in Philadelphia, by keynoter, Tom Ricard
Also, a special gathering of the National Boards was held at the St. Mary’s Retreat House in Lemont, Illinois to address Renewal
Rule of 1978
There was a spirit of renewal following the Second Vatican Council
And a ground swell from many in leadership for a new rule to meet the needs of modern society
When and How Was the Process of Developing a New Rule
Begun?November, 1965, just before the closing of the Second Vatican Council
The Commissaries General wrote a letter to the Ministers General requesting that the process of forming a new Rule be started
Permission was granted
On March 9, 1966 a letter of announcement was written by the Commissaries General to all nations inviting their leaders and Tertiaries to offer their suggestions.
Responses to the Request for Suggestions
The gospel as the Rule of Life
The attachment to the humanity of Jesus, especially his passion
The way to the Father through Christ
Being lead to Christ through the Spirit, the Minister General of the Order
Loving Christ by absolute fidelity to the Church, his spouse
Relating to all people as servant, as their brother or sister
Living with deep respect for the world, a joy and freedom, and as servant to all
Living with a sense of the sacredness of human activity, all things, and all creation
For the Rule to reflect adequately the secular nature of the Order, the responses recommended that the new Rule:
Remove traces of the monastic life
Incorporate the decrees of Vatican II, especially Lumen Gentium, Guadium et Spes, and Apostolicam Actuositatem
Present profession not as an entrance into religious life, but as an adult renewal and confirmation of one’s Baptismal commitment
Emphasize the personal nature of the secular vocation and the need for community
Express the totality of one’s involvement and commitment
Survey of North American FederationModerators and Directors Responses
Is Renewal of the Third Order possible?76% answered Yes
What hinders Christians from joining T. O.?Misleading image, rigoristic, massive prayer society, no programs of action, dominated by clergy and religious, not run by laity
What is needed for Renewal?A grasp of the spirit of St. FrancisTranslate the Gospel spirit into a layman’s vocation
Interobediential Meeting in Assisi
In Assisi, on January 2 – 8, 1968, representatives of the four Franciscan families met in joint conference…The meeting took place at St. Mary of the Angels, but with no Secular Franciscans present.
The twelve male religious present did address this incredible incongruity.
First Draft of Rule – July 1968
• A first draft of the Rule was submitted to Tertiaries and Directors everywhere for consideration and comments.
• Responses were to be sent to the general headquarters of the four branches of the Order.
North American Federation’s Critique of the 1968 Rule
Does not conceive people as they are now actually living in the world
Lacking…the need to participate in the needs of the world
The concept of Vatican II is absent
The ecumenical spirit is lacking
The eschatological view is blurred
Not enough stress put on the Third Order as essentially a lay order
Deals too much with the rights and power of the priests
Nothing is mentioned about the Third Order message and mission to the world
Francis’ spirit is not expressed in this rule of life
Only moral regulations and invitations to devotional practices
Nothing is said about continuous conversion
The text does not get across the spirit of renewal
The draft of the rule is composed for a dying Third Order, not for tomorrow’s Third Order
Board Meeting, Lemont, Illinois, May 1969
North American Federation Draftof Their Rule
The NAF requested Provinces to submit an experimental RuleFive texts were submittedThe St. Joseph Province’s Rule was selected for experimental useRequest was made to the Ministers General for its use in North America
Approval
The text of the experimental Rule was temporarily approved for North America by
the Franciscan ministers general on November 24, 1971, with conditions.
Letter from Ministers General
• We give our temporary approval in the ‘Way of Life for Lay Franciscans’ …on condition that:
• The Divine Office be recited
• Each fraternity shall have a priest schooled in Franciscanism as spiritual moderator. He shall have a voice and vote in the proceedings of the Council…except when …considering…economic administration
Assisi Congress - 1969
• Third Order members from various countries were invited to work with the friars on the Rule Project
• Three Committees and five language groups were formed to address three aspects of the project:
1. The Secular Franciscan Order and its characteristics in the world today
2. The essential elements of a Franciscan Spirituality for the laity
3. The fundamental laws of government of the Order
The Assisi Congress
Item 1 - Characteristics
1. A community of brothers and sisters
2. On a pilgrimage to God
3. Committed to living the Gospel
4. Following the spirit of St. Francis
5. According to the Rule and as seculars
6. In communion with all Franciscans
Item 2 – Essential Elements
1. To live the gospel according to the spirit of St. Francis
2. To be converted continually (metanoia)3. To live as a brother or sister of all people and of all
creation4. To live in communion with Christ5. To follow the poor and crucified Christ6. To share in the life and mission of the Church7. To share in the love of the Father8. To be an instrument of peace9. To have a life of prayer that is personal, communal
and liturgical
Item 2 – Essential Elements
10.To live in joy11.To have a spirituality of a secular character12.To be pilgrims on the way toward the Father13.To participate in the Apostolate of the Laity14.To be at the service of the less fortunate15.To be loyal to the church in an attitude of
dialogue and collaboration with her ministers16.To be open to the action of the Spirit17.To live in simplicity, humility, and minority
Fr. Bob Stewart’s Breakdownof Seventeen Points
• To Live the Gospel
• Following Francis
• Through Conversion
• In Community
• As Seculars
• In Vital Reciprocity with All Franciscans
Redactions
• There were nine redactions of the Rule, beginning with the 1968 version, that was soundly rejected, before reaching the final version that was promulgated by Pope Paul VI, 1978.
• Following is a review of the 1974 redaction, the 1975 redaction and the 1977 redaction
Critique of the 1974 redaction“In the Midst of the World” Paragraph
AddedThe members of the International Commission most strongly criticized the 1974 text for its failure to present adequately a specifically “secular.” spirituality.
A paragraph was added to Article 9, titled: In the Midst of the World,
“As seculars, we have our own vocation: living in the midst of the world, engaging in various duties and works of the world…By our witness and our action, joining with that of other men and women, we will work in these different sectors towards the realization of the plan of God for the world.”
Critique of the 1975 Redaction
While the 1975 redaction rightfully acknowledges and appropriately stresses the secular nature of the Secular Franciscans’ vocation, it fails, at least in part,
to present the concrete involvement in social and political spheres which it proclaims as the vocation of the Secular Franciscans.
That omission must have been added to later redactions, because articles 15, 16, 17 and 18 address these issues
1975 Redaction
• An International Commission and the Presidium worked on providing one redaction after another
• Finally in 1975, a draft was sent to the National Councils throughout the world that included three chapters:
• Prologue• Norm of Life• Fraternity
Local Commission
• In September of 1976, after the Assistants General had analyzed the various nations’ responses to the 1975 Redaction, the Presidential Council of the International Interobediential Council decided to form a “Local Commission” to whom they entrusted the task of redacting the Rule.
• The Local Commission consisted of five lay people and two religious.
Results of the Local Commission
The Local Commission attempted to reformulate the 1975 redaction according to the responses received from the National Councils throughout the world.
Bad Idea
The Local Commissions added apious or “monastic” tone to the text
• A mention of chastity
• The obligation to make a testament
• An authentic veneration of the clergy and acceptance of their teaching
• Adoration of the Eucharist
• Frequent recourse to the sacrament of reconciliation
• Praying the liturgy of the hours
• Fostering religious vocations
1977 Redaction• The text omitted the somewhat pious or monastic aspects
contained within the text submitted by the Local Commission
• The April 1977 Redaction very closely parallels the Rule of 1978.
• The major difference is the addition of the Earlier Exhortation – Earlier Letter to all the Faithful – as Prologue.
• This inclusion simply appeared in the text sent by the Ministers General to the Curia
• The Rule of 1978 followed the guidelines initially set by the Assisi Congress in 1969
• At the end of October, 1977, the text was sent to the Sacred Congregation of Religious for approval with minor adjustments.
• The text was sent to the Secretary of State, Cardinal Jean Villot, who in turn placed it on the desk of the Holy Father
Pope Paul VI Document of Approval
The Beginning