Thoughts on the Secular Franciscan Order

The Franciscan family is not just an apostolic family. In reality, it is a fraternal family. Francis left to his sons and daughters a strong fraternal spirit in his writings and by way of personal example. Nothing was more important to him than his brothers and sisters. It is this spirit of brotherhood that has drawn so many millions to the Franciscan family through the centuries.

Francis, too, was very unique in his way of doing things. He was the first religious founder to introduce the idea of a secular religious order into the Church.

What has kept the Secular Franciscan Order alive for 800 years has been the great love its members have for Francis. Those who joined the order were inspired by his journey and his application of the Gospel.

Franciscan brothers and sisters are to spend time reflecting on Francis' spirituality. This gathering is a school where the individual learns how to live the Gospel using Francis' manner in the world. People should then take notice of the different set of values he lives.

It is important to keep one thing clear: the Secular Franciscan believes that the secular world is holy and that secular brothers and sisters can live a religious life in this world, without having to enter a monastery. The Secular Order must always protect and preserve the secular lifestyle, but not the worldly lifestyle. There is a difference.

True Devotion to Saint Francis

True devotion to Saint Francis must not strive to attain nor merely admire the spirit of the Poverello and his way of life. True devotion to Saint Francis involves loving what the saint loved with his form of love and the purpose of his he love for it.

Historical sources on the life of Saint Francis clearly indicate this preeminent love in the heart of Saint Francis. On the morning of February 24, 1208 A.D. at the Portziuncula, outside Assisi, he declared: ‘This is what I want; this is what I long for with all my heart.’

The Saint said this as a reaction to a passage of scripture that the priest had explained to him at the Mass in honor of Saint Matthias, the Apostle – our Lord sending out the Apostles and establishing the apostolic life of mendicancy.

This form of life was the essential hallmark of the spirituality and religious consecration of the Poor Man of Assisi. This is the key to his life and love of Christ Crucified.

It follows then, that true devotion to Saint Francis necessitates the essential adoption of the evangelical life of mendicancy in all its rigor and simplicity, not because Saint Francis lived it, but because Christ taught it.

Such devotion requires, then, nothing less that a return to and resolute observance of the precepts of the Rule of Saint Francis. This is the form of life that the Saint wanted expressly to hand down to his children as a perpetual inheritance and heritage. This Rule embodies simply and rigorously the principles of the life that Christ taught to the Apostles.

To be a true son of Saint Francis is to be an observer of the Rule. One who finds the essence and form of his life, vocation, and charism, not in the constitutions or statutes or customs and practices of the Franciscan community to which he may belong; but rather, one who finds essence and form of his consecrated life and vocation; indeed of his very identity and destiny in the Rule of Saint Francis, and holds this to be the very day to day discipline that guides his personal life and apostolate.

True Devotion

The word ‘devotion’ is derived from the Latin verb ‘devovere’, meaning ‘to consecrate’. Devotion is nothing more than fidelity and resoluteness in the following of Christ after an admirable example.

The devoted follower is one who has consecrated his entire life to discipleship. While a devotee of a saint is often associated with one who invokes his patron saint in his daily prayers and frequents celebrations, churches, and chapels in the saint's honor, the devoted follower, the devoted disciple, is someone much more. For him, the imitation of the saint is the fundamental character of his existence, the foundation of his identity and the key to his personal destiny in Christ.

One can imitate a saint by incorporating the saint’s behavior, ideals, habits, customs, and virtues into his life. However, this form of devotion moves only on the material level. True devotion to a Saint requires a formal union of heart and mind with the Saint. There is no greater imitation than for the disciple to become one with his teacher. Our Lord Jesus Christ taught this kind of devotion when He said of His own disciples, ‘No disciple is greater than his Master; a disciple should rejoice to be like his Master.’

True devotion then, to a Saint must transcend material devotion. For such a devotion fails to incorporate the truth in Christ that the Saints are means not ends to imitation of Christ Jesus, the One Teacher of all. To truly imitate a Saint then, is to make the desire, wisdom, and resoluteness that was his to follow and imitate Christ, one's own. In such a manner, devotion to a Saint is transfigured into authentic Christian life and perfection.

THE TRUE FRANCISCAN

After having spoken at length concerning what Franciscan spirituality is, let us find out who is a true Franciscan.

He is a true Franciscan passionate with the threefold desire of our Seraphic Father. ‘Our holy Father Francis… burned with a threefold desire: that he might be a perfect imitator of Christ by perfect virtue; likewise that he would be able to cling to God alone through his love for constant contemplation; and also that he would be able to gain many for God and save the souls for whom Christ willed to be crucified and to die.''

‘He did not consider himself a friend of Christ unless he cared for souls, whom Christ redeemed. He said that nothing was to be preferred to the salvation of souls, proving this especially by the fact that the Only–begotten Son of God deigned to hang upon a cross for them.' ' Hence he who is not inflamed with the desire to gain souls for Christ is not a true Franciscan. Celano tells us: ‘We are sent to the aid of priests for the salvation of souls, so that what may be found wanting in them, may be supplied by us.’

All Franciscans are called to the Apostolate, but to an apostolate that is preached more effectively by actions than by words. In his first rule, Saint Francis says: ‘Let all… preach by their deeds,’ that is, by example. But even more than this, souls are saved by prayer, sacrifice, and suffering, following the example of Christ, who performed the greatest work of Redemption on the Cross.

The abundant harvest of the Apostolate is not limited to only a few. All ordained friars, nuns, secular and lay brothers and sisters should work for the salvation of souls. In other words, the entire family, as one entity, has the duty of sharing in the Apostolate. The reason for this is that Christ is the true Savior of souls, and Christ Himself lives and works in the community. Hence the Apostolate does not consist in the work of the preacher only, or the one given to prayer, or the sufferer alone, but each one acting according to his own individual calling but all toward a common end.

What a marvelous work of charity this is, which constitutes the Apostolate of Christ as well as the Apostolate of the community. He also is a true Franciscan who is passionate with the second desire of our Seraphic Father: ‘that he would be able to cling to God alone, through his love for constant contemplation.’

The goal of every soul is to be united with Almighty God in perfect love. This union is the necessary condition for every Apostolate for preaching and suffering. Unless God Himself works within a person, his preaching, whether it is by words or actions, is to no avail. A person's sufferings are of no value unless he suffers in Christ, making up for ‘those things that are lacking in His sufferings.’

Finally, a true Franciscan is on fire with the prime desire to become one with Christ by imitation of Him, transformation into Him, and identification with Him. Union with God, and a return to the Father are not achieved except by one who becomes another Christ: ‘No one comes to the Father but through Me.’

FRANCISCAN LABOR -- WORK AND STUDY

Saint Francis desired that these times be spent in manual labor in order to avoid idleness, but always in such way as to forestall any danger to our life of prayer and contemplation. In the Holy Rule, our Seraphic Father directs: ‘Let the friars work faithfully and devotedly so that, having done away with idleness, the enemy of the soul, they do not extinguish in themselves the spirit of holy prayer and devotion, to which all temporal things should be subservient.''

Likewise, in order to dispel idleness, the intellectual labor necessary for the Apostolate must be pursued. ‘To those friars who were asking whether or not it pleased him that the learned men, who had already been received into the Order, should devote themselves to study Sacred Scripture, Francis responded: 'It is indeed pleasing to me. But following the example of Christ, Who, we know, did more praying than reading, let them not omit the pursuit of prayer, nor let them study only for the purpose of learning how to speak. But they should study so that they may do the things they have learned, and when they have done these things, let them teach others to practice them also.'‘

Thus, Franciscans to whom God has given the grace to study, ought to regard study not only as a means of obtaining knowledge, but should value it even more as a basis for action. Moreover, they should preach more by their deeds than by their words. We read that ‘Blessed Francis did not want his friars to be desirous of knowledge and books, but he desired and preached to them that they should be eager to have and to imitate that pure and holy simplicity in which the saints and early Fathers of the Church were steeped. And he believed this a more secure way to obtain the salvation of souls.''

To sum up, therefore, let us remember that knowledge and study, as well as the entire active life, should all conduce to the contemplative life -- to fostering union with God. Otherwise we could not extol their value, but rather the contrary, they would have to be discouraged as being detrimental to the spiritual life. If however, knowledge and study are utilized in the right spirit, besides being necessary for the Apostolate, they can actually be counted as among the best means of attaining perfection!

Contemplation and Activity Part II

We say this because all of the Franciscan's work and all his love will be directed to God, since he sees Christ Himself in his brethren. Hence his apostolate draws him deeper into the contemplative life, and he daily grows closer and closer to the one goal of all souls – union with God by love. It is well to note that when the contemplative life becomes rather difficult in the midst of external activity, it is best and often necessary, to observe days of recollection, in order to foster a greater union with God.

It is also beneficial to establish retreat houses where the Franciscans, over a protracted period of time, may be able to replenish the spiritual energy that they have expended in the Apostolate. Bypassing such periods in recollection, we are following the example of our Seraphic Father, who often retired to Mt. Alvernia or other suitable places for this same purpose. There, after the arduous task of preaching to the laity, he found a safe refuge where he could speak, undisturbed, with God.

Prayer and Contemplation II

All of the Franciscan's work and all his love is directed to God, since he sees Christ Himself in his brethren. Hence his apostolate draws him deeper into the contemplative life, and he daily grows closer and closer to the one goal of all souls – union with God by love. It is well to note that when the contemplative life becomes rather difficult in the midst of external activity, it is best and often necessary, to observe days of recollection, in order to foster a greater union with God.

It is also beneficial to establish retreat houses where the Franciscans, over a protracted period of time, may be able to replenish the spiritual energy that they have expended in the Apostolate. Bypassing such periods in recollection, we are following the example of our Seraphic Father, who often retired to Mt. Alvernia or other suitable places for this same purpose. There, after the arduous task of preaching to the laity, he found a safe refuge where he could speak, undisturbed, with God.