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E' parte
della nostra devozione conoscere almeno a linee generali, la
storia dell'Ordine francescano al quale, come penitente,
aderì il santo Corrado, uomo sposato, laico. Come fedeli è
molto bello quindi venerare con grande rispetto anche
"l'abito" religioso che gli consentì di giungere
dalla conversione penitente ad una vita eremitica santa.
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HISTORICAL
OUTLINE OF THE SECULAR FRANCISCAN ORDER
1.0
Historical Outline The Secular Franciscan Order
1.1
Saint Francis founded three Orders.
When
St. Francis of
Assisi
started living his Gospel life, he did not foresee the number of
people that wanted to follow him. To each of them he gave a
Rule of life. He started first with the First Order (Order
of Friars Minor), that is, the one of the friars. Then St.
Clare asked to adopt his form of life as well, but could not live
with the friars in the same way as they did, and so Francis wrote
for them a programme of life. This was then called the
Second Order (Poor Clares). Some married people too, felt
inspired by his life and some even tried to abandon their families
and homes to follow him. Francis told them to go back to the
homes and lives and wait to receive further instructions from him.
This started being called the Third Order (Today Secular
Franciscan Order
Twenty
years after the death of St. Francis, the approval of the Rule of
the Brothers and Sisters of Penance (from now on Order of Penance)
by the Holy See was considered a certainty within Franciscan
Circles. The Order is mentioned officially for the first
time as an organised body in a document of Pope Honorius III (16
December 1221). In this letter, addressed to the bishop of
Rimini
(
Central Italy
), the Pope tasks him to defend the Order of Penance against civil
authorities who wanted to force them to take an oath to take up
arms to defend their city in case of war.
The fact that several other similar letters addressed to bishops
all over
Italy
between 1225 and 1234 is an indication of the rapid and extensive
growth of the Order of Penance.
1.2
The First Rule: Memoriale Propositi (1221/1228)
The
first version of the Memoriale propositi, considered as the first
Rule of the Order, was written in 1221. With all probability,
Cardinal Hugolino can be considered as the main author of the text
which borrowed heavily from a similar Rule of life for another
group, called Humiliati, approved by Pope Innocent III in 1201.
The original text of the Memoriale propositi was lost and its
contents have been handed down to us only through a revised text
issued in 1228. It contains precise rules on how to
safeguard simplicity and austerity, especially in clothing:
1.
It was prohibited attending worldly banquets, entertainments and
dances.
2.
Members were forbidden to organize such feasts and entertainments.
Eating meat was limited to three days a week.
3.
Fasting was obligatory on every Friday of the year and also on
Wednesdays from the feast of all Saints (1st November) to
Easter, besides the fasts decreed by the Church for all
faithful.
4.
Clerics
had to pray the Divine office and the others had to pray 12 Our
Fathers for matins and 7 for all
the other hours.
5.
Throughout lent all members were obliged to pray matins in Church.
6.
They had to receive Holy Communion three times a year: on
Christmas day, Easter Sunday and Pentecost Sunday.
7.
Tithes were to be faithfully paid.
8.
Members were prohibited carrying arms or using them against anyone
and were to refrain from taking solemn oaths, except when
necessary to preserve peace, to keep the Faith, to prevent calumny
and to give testimony. They were to refrain also from
taking public oaths.
9.
Everyone had to do the utmost to ensure that his or her family
lived a Christian life.
10.
Once every month members of the same city had to attend Holy
Mass together and, whenever possible, a friar will give a
brief explanation.
11.
During this monthly meeting, everyone was to hand over the
monthly dues and the sum distributed among the needy members and
the poor of the place.
12.
The person responsible for the group, called the Minister,
had the duty to pay visit all sick members personally or through
another member. All Brothers and Sisters were obliged to
attend the funeral of another member and pray prescribed
prayers for the soul of the deceased.
13.
Every member had to draw up a will (testament) three months after
profession. To avoid any discord, any quarrel had to
resolved in a brotherly spirit.
14.
The ministers of every fraternity had to report any public
misbehavior of members to the visitator and then proceed to give
correction and expulsion in cases of unrepentance.
15.
Every member was to go to a priest for confession once every month.
The
conditions for admission of candidates are worthy of note:
a.
All debts and unpaid tithes had to made good for before admission.
b.
Candidates had to reconcile with their enemies.
c.
They had to be free of any suspicion of heresy.
d.
A woman could not be admitted without the consent of her husband.
e.
After a year of probation (called the Novitiate) the candidate, if
judged worthy, was to make his promise (profession) for the rest
of his life. A public document had to be drawn up as a proof
of the profession, keeping in mind that no one was to leave the
fraternity except to embrace religious life. The
incorrigibles were to be expelled from the fraternity.
It
must be noted, however, that these norms were applied flexibly
according to the concrete situation of each member, and authorized
the minister to dispense members from certain conditions according
to his good discretion.
1.3
The Spiritual assistance to the Brothers and Sisters of Penance
from 1227 to 1284
It
seems that after the death of St. Francis (1226) the friars Minor
were actively involved in the spiritual direction of the Order of
Penance till 1232. With the election of Brother Elias as
Minister General of the First Order in the Chapter of 1232, things
changed. He was not in favor of the friars taking
responsibility of the Order of Penance. Other General
ministers followed the same policy with some brief exceptions,
like the one of 1247, when the provincial ministers of the friars
in
Italy
were permanent visitators to the Order of Penance. There
were several reasons for this apparent reluctance of the friars to
undertake spiritual responsibility of the Order of Penance.
A document published during the generalate of St. Bonaventure
lists 12 such reasons to justify this policy. The principal
reason was that Franciscan Order (friars), whose members were
itinerant would lose some of its freedom of action and become
involved in many conflicts with the secular clergy and even the
civil authorities over the Order of Penance’s privileges and
exemptions.
In
1284, the First Order became once more juridically responsible of
the spiritual assistance of the Order of Penance.
1.4
The Rule of Pope Nicholas IV (1289)
From
Historical information it seems that gradually various
fraternities became more united among themselves, and at the time
of St. Bonaventure they were already organised into provinces
governed by a provincial minister of their own. In the north
of
Italy
, general chapters were celebrated from time to time. The
fact that some papal documents were addressed to several
fraternities all over
Europe
indicates that had already flourished beyond Italian boundaries.
In
1284, the visitator of the Order of Penance composed a rule which
was confirmed by Pope Nicholas IV, who was himself a Franciscan
before being elected pope. This rule was practically
identical to the Memoriale propositi of 1228, and was to observed
by all the fraternities of the Order of Penance. The
decree of publication recognises St. Francis as the founder of
Order of Penance.
Another
document issued by the same Pope in 1290 decreed that the
visitators of all the Franciscan fraternities had to be Franciscan
Friars because both Orders were founded by St. Francis. This
Rule remained valid till 1884 - nearly 600 years – when it
was revised by Pope Leo XIII.
1.5
The Growth of the Order of Penance throughout the XIII Century
The most significant factor that manifested the magnificence of
the Franciscan movement in the 13th century was the surprising
rise in numbers and importance of the Order of Penance. The
Gospel ideal of love and peace sanctified family life, work and
everyday chores placing all members as equals in the same
Christian brotherhood. Thus, in this new Order, there was no
difference between kings and subjects, nobles and commoners,
literate and simple workers. In a list of 57 members of a
fraternity in the Italian city of
Bologna
, drawn up in 1257, the occupation of each member was recorded.
It included lawyers, clerks, barbers, shoemakers, carpenters,
upholsterers, paper manufacturers, bakers, pharmacists and tanners.
The Order of Penance distinguished itself from many other groups
born in the XIII century with pious and charitable objectives in
that its main objective was simply to live a good Christian life
in a brotherhood of universal proportion.
In
this century, the experience of war was frequent. They could
be between cities, civil wars within the same town and among
families. In his youth, St. Francis found himself involved
in three battles, two within
Assisi
and the other between
Perugia
and
Assisi
, at the end of which Francis was taken prisoner. The large
majority of citizens were bound by oath to defend their landlord
or the major of the town and every time there was a battle, they
were forced to participate in battles they would rather have
avoided. The only persons who were exempted from the
obligation to take oaths were members of the clergy and religious.
Even though brothers and sisters of the Order of Penance were not
religious, the Church (who had much authority in a society that
was entirely Christian), protected them from such obligations
because in living a public life of penance, they were now serving
another “landlord” – Jesus Christ himself.
Exemption
from this oath and other public exemptions gave members of the
Order of Brothers and Sisters of Penance an extraordinary
privileged status in society. Some of these exemptions had
already been given to preceding public penitents,
others were conceded to the Order of Penance and defended by popes.
The exemption from the feudal oath freed citizens from the
obligation of taking up arms and from having to accept any
assignments considered incompatible with the penitential status of
its members. One can easily understand why so many joined
the Order of Penance and also the resentful hostility of those
authorities deprived of many recruits to fight their wars.
In
only 5 years, from 1221 to 1226, Popes Honorius III and Gregory IX
intervened no less than 14 times with decrees defending the
penitents in the persecutions they were having to endure because
of their exemption from the oath of fealty and public duties.
In 1294, Pope Celestine V exempted the tertiaries of
Aquila
from municipal taxation on the grounds that they were persons
dedicated to divine worship. It must be admitted that this
papal favour, especially during the years of conflict with
Frederick II, was not entirely disinterested politically, for the
military exemption robbed the Emperor’s allies of their soldiers;
but it was basically a means of bringing civic peace to the
turbulent Italian republics.
Another
of the prerogatives recognized by Gregory IX in 1227 was the right
to donate property freely to a recipient of their own choice.
There were in fact prosperous brotherhoods owning chattels and
real estate, the income from which they used to finance important
charitable works. This autonomy enjoyed by the Penitents was
very much frowned on by both civil and Church authorities, and
gave riser to various papal interventions.
The
ecclesiastical status of the Penitents received its supreme
recognition in the Exemption from civil law, which meant they
could not be summoned except to appear before an ecclesiastical
court. According to the Rule, any legal disputes arising
between brothers or with non-members were to be settled, as far as
possible, within the brotherhood itself, with the friars Minor
acting as mediators; and when fraternal agreement of this kind
proved to be impossible, the case was put before the diocesan
bishop. This procedure was laid down by the statutes of the
Brescia fraternity, issued about 1270, and was followed by
Celestine V in his dealings with the Aquila fraternity in 1294.
There
were other important exemptions, similar to those granted to any
religious order, like immunity from interdict.
In 1221 Honorius III had granted the Brothers of Penance the right
of admission to church services, the sacraments, and the Christian
burial in time of interdict, providing they were not the cause of
the censure. The privilege was renewed again and again by
Gregory IX, Innocent IV, Urban IV, and Boniface VIII.
However, owing to the expansion of the brotherhoods in all
countries, the penalty of interdict, which at that time provided
Bishops with a powerful weapon, often proved derisory. There
were strong protests at the council of
Vienne
, resulting in Clement V’s decretal, which became part of the
Corpus Iuris Canonici, forbidding priests to give Franciscan
tertiaries access to church services in time of interdict under
pain of excommunication, ne censura vilescat. Later, however,
the old privilege was restored or confirmed by other popes such as
Innocent VI, Boniface IX, Martin V and Sixtus IV.
The
fact that by the end of the sixteenth century the chapter was
attended by representatives from a large number of provinces
proves, not only the fraternities’ advanced form of organisation
and their corporate awareness, but the density of the penitential
movement inside and outside
Italy
.
Suspicion
of heresy was always liable to fall upon any secular organisation
of evangelical tendencies. At the beginning of the
fourteenth century, the Order of Penance suffered a very harsh
ordeal of this kind, coinciding with the bad times through which
the First Order was passing. The persecution campaign was
based on the similarity of life style between the Brothers and
Sisters of Penance and the group of Beghards, Béguins and
Fraticelli, whose errors were condemned at the Council of Vienne.
Clement V gave orders for the necessary investigations to be made,
and, when the orthodoxy of the accused had been established, he
confirmed the Rule of Nicholas IV in 1308. the Council’s
condemnation did not, therefore, affect the Order of Penance, but
the stain of heresy still clung under John XXIII, who also came to
the defence of the tertiaries in 1318 and 1321; he even threatened
to excommunicate some French bishops who persisted in confusing
them with the Béguins and the Beghards.
This,
combined with the appalling situation created in the fourteenth
century by the Black Death and the Great Schism, caused a marked
decrease in the number of tertiaries, according to evidence
offered by Bartholomew of Pisa; but even so there were still a
great many of them. Some statistics for 1385 put the number
of brotherhoods in the care of the Friars Minor at 244, of which
141 were in
Italy
and in the East,
23 in
Spain
,
29 in
France
,
37 in
the German countries and
8 in
the
British Isles
.
In
the fifteenth century there was a revival, due mainly to the
energetic propagation of the third order, as it was now called, by
the great Observant preachers, especially St. Bernardino, St. John
of Capistrano, and Bernardino de Bustis. Evidence of this
new expansion is given by St. Antoninus of Florence (d. 1459) when
he writes about the ecclesiastical character of the tertiaries,
known in Italy as pinzocheri as early as the thirteenth century:
his evidence is made all the more valuable by the fact that he was
a Dominican: “The doctors do not discuss the Third Order of St.
Dominic as much as they do that of St. Francis,” he says, “for
there are few Dominican tertiaries in these parts (Italy), and
hardly any of the male sex; while many of both sexes have adopted
the Rule and the habit of the Third Order of St. Francis, some
living as hermits, others acting as hospitallers, and others
assembled together in congregations.” He adds that,
because of their large numbers, Franciscan tertiaries were not
exempt from interdict as the Dominicans were. So it was not
mere rhetoric when Bernardino de Bustis exclaimed in one of his
sermons: “the Order is great in numbers. The whole of
Christendom is full of men and women who truly observe the Rule of
the tertiaries.
Some
were of royal or noble lineage, like St. Elisabeth of Hungary (d.
1231), St. Elisabeth of Portugal (d. 1336), St. Elzear of Sabran
(d.1323) and his wife, the Blessed Delphina of Glandèves (d.1360),
St. Conrad Confalonieri of Piacenza (d.1351) and his wife
Eufrosyne, the Blessed Charles of Blois (d.1364), and the
Blessed Jean-Marie de Maillé (d.1414); there were pious priests,
like St. Ivo of Brittany (d.1303), the Blessed Bartholomew of San
Gimignano (d.1300), and the Blessed Martyr James of Città della
Pieve (d. 1286): penitents , like St. Margaret of Cortona (d.1297);
peasants and artisans, like that extraordinary young woman St.
Rose of Viterbo (d.1251), the Blessed Peter “the Comb maker”
of Siena (d.1289), and the Blessed Novellone of Faenza, a
shoemaker (d. 1280); the blessed Luchesio of Poggibonsi (d.1260),
farmer, then trader, then finally a tertiary dedicated to
charitable works, together with his wife Bonadonna; tradition has
it that these two were the first to receive the habit from the
hands of St. Francis; distinguished founders like St. Bridget of
Sweden (d. 1373), the Blessed Peter Gambacorti of Pisa (d. 1435),
and St. Joan of Valois (d. 1505); heroes of charity, like St.
Rock of Montpellier (d. 1327) and the Blessed Oddino
Barrotti (d. 1400); hermits like the Beati Ubald of San Gimignano
(d. 1320), William Scicli (d. 1404), and the recluses Umiliana dei
Cerchi (d. 1246) and Verdiana of Castelfiorentino (d. 1242); and,
finally, there were figures of great spiritual stature like Angela
of Foligno ( d. 1309) and the Blessed Raymond Lull ( d. 1310).
The
environment in which this evangelical holiness developed was the
Christian life itself in all its many aspects, and it invariably
crystallized into apostolic or charitable projects. Whenever a
brotherhood was formed it was not long before a hospital or some
other benevolent foundation was established with the brethren's
generous contributions. These foundations were usually run by
members who took special vows to lead a life free of other ties,
and were given the name of beati or beatae. Often they lived in
communities in order to carry out their charitable vocation more
effectively.
In
Rome the tertiaries ran four benevolent homes; at Cortona they
maintained the Hospital of Mercy; in Florence there was the famous
Hospital of St. Paul, where the tertiary infirmarians were
popularly known as bonomini; at Imola they were in charge of the
Hospital of St. Francis until 1488; at Piacenza there was a whole
series of splendid foundations which were in no way inferior to
the best run welfare institutions of today; poor sisters and
female pilgrims were given shelter at the Hospital of St.
Elizabeth: the brotherhood owned a number of houses which it let
at a low rent to needy tertiaries; it was the mission of one group
of tertiaries to reclaim fallen women. At Modena the tertiaries
organized assistance for poor people who were ashamed to beg by
collecting alms for them; at Reggio Emilia, from 1238, the
tertiaries visited the poor in their own homes and kept a
dispensary and a food store, both free of charge, for the benefit
of poor people of any category, whether laymen, clerks, or
religious; in Paris, in 1300, Guy de Joinville founded a
tertiary brotherhood of infirmarians; at Mons, in Belgium, the
tertiaries gave free tuition to fifty poor children; in other
towns there were tertiary priests dedicated to training young men
for the priesthood: in Naples Queen Sancha, who became a tertiary
and then a Poor Clare, founded two nunneries, St. Mary Magdalen
and St. Mary of Egypt, for homeless women. Any number of similar
examples could be given, not only in
Italy
, but in all European countries.
1.6
The Third Order in the Sixteenth to Eighteenth Centuries
During
and after the Renaissance, the character of the Third Order
underwent a very noticeable change. First of all a profound
decline took place in Italy, where refilled humanists found the
“pinzocheri" concept of life lacking in taste, and in
countries where the protestant reform, that diametrical opposite
of Franciscan ideals, had taken a firm hold. At the same time,
however, there was a new upsurge of enthusiasm for the “Seraphic
army” (the third Order) in
Spain
and
Portugal
, in
Spain
's European dominions -
Naples
, Lombardy, and Flanders-and in the
New World
. There came a moment when St. Francis reigned as the supreme
luminary over the whole of Spanish society: kings, bishops,
generals, scholars, and artists thought it an honour to call him
“our seraphic Father,” to vie with one another in dedicating
to him the finest fruits of their piety or genius, and to be
buried in his habit.
However,
these results were not achieved without some important concessions.
The change in the penitential habit was symptomatic of this. The
original long tunic, severe and simple in shape, which by the end
of the thirteenth century had come to be the tertiaries' most
obvious distinguishing feature, striking the same note of
austerity in palaces and workshops, eventually became too much of
a sacrifice for people in high positions, and too much of an
encumbrance for craftsmen as they went about their work, In view
of the many complaints he had received, Julius II decided in 1508
to establish the scapular as a special form of habit for the
tertiaries: this consisted of two broad lengths of woollen cloth
covering the back and chest, and held in at the waist by a cord.
This garment could easily be concealed underneath any kind of
outer clothing. As time passed, especially after a concession by
Clement XI in 1704, it decreased in size until it assumed its
present form, i.e., two small pieces of material hanging on tapes,
without coming into contact with the cord.
The
seriousness with which the tertiaries took their vows, regarded by
them as a commitment to holiness and renunciation, was succeeded
by a more outward piety expressed by ostentatious enthusiasm among
the upper classes and mass enlistment among the ordinary faithful.
The Third Order in the sixteenth and seventeenth-centuries was
able to boast a brilliant catalogue of illustrious figures, but
few saints. Among these, however, were some of the great founders
of the sixteenth century. Except in the case of St. Angela Merici
(d. 1540), it is not known how far their aspirations toward
sanctity originated from their enrolment in the Third Order. There
is no historical proof that St. Ignatius of Loyola, St. Cajetan of
Thiene, St. Philip Neri, and St. Camillus de Lellis were
tertiaries, but St. Joseph Calasanctius and St. Francis de Sales
were members of the Archconfraternity of the Cord of St. Francis.
The claim that the seventeen saints and over thirty blessed
martyrs of Japanese nationality who died with their evangelisers
of the First Order were tertiaries seems to be well founded.
Of
these last it can certainly be said that their neophyte faith drew
its cheerful and generous daring, and its longing for the
self-sacrifice of martyrdom, from Franciscan spirituality. As in
Japan
, Franciscan missionaries organized tertiary brotherhoods in the
Philippines
and
America
as they established new churches, in such numbers that by 1586 it
was estimated that there were more than 100,000 overseas
tertiaries.
Quito
was the home of St. Mary Anne of Jesus de Paredes (d. 1645).
In
the seventeenth century the gravitation toward the "Seraphic
army" became more general, mainly owing to the energy
deployed by the various branches of the First Order, who gave
matters relating to the renewal and propagation of the Third Order
a place In capitular decrees and constitutions. The General
Chapter of Toledo (1633) said in its decrees for the restoration
of the Third Order: "It has declined to such a degree,
principally because of the negligence of our religious, that in
some provinces and nations it may be considered as extinct";
it ordered the method used in Spain, "where the Third Order
is a shining example," to be adopted for bringing about the
restoration. Many manuals were published in the vernacular; the
Franciscan confessors of several reigning houses persuaded
sovereigns and members of their families to adopt the Seraphic
dress, particularly the House of Austria, the Gonzagas, and the
rulers of
Savoy
. Popes, for their part, dispensed spiritual favors and
recommendations in order to encourage the development of this
highly effective means of strengthening the Catholic renewal and
combating error.
In
Italy
there were flourishing brotherhoods in every city. Both the civil
and the church aristocracy were proud to belong to the Third Order.
In
Spain
and
Portugal
enthusiasm reached incredible heights under Philip III and Philip
IV. In 1644 the
Lisbon
brotherhood, founded by that indefatigable apostle of the Third
Order Father Ignatius Garcia, alone had 11 ,000 members. In
Madrid
there were over 25,000 tertiaries in
1689. In
France
the main promoters of the Third Order were the Capuchins, the most
distinguished of whom were Joseph du Tremblay, Leonard de Paris,
and Ives de Paris. In
Belgium
it was limited almost exclusively to the upper classes, and failed
to become popular with the common. people. In
Germany
,
Ireland
, and
England
, too, there was an enthusiastic response.
When
speaking of a decrease in sanctifying effects of the Third Order,
it does not mean that it was concerned purely with outward
appearances or that it did not have a profound influence on the
religious life of peoples. We know that, in
Spain
at any rate, there was an extraordinary explosion of pious
societies, popular ceremonies, and forms of devotion created and
directed by tertiary fraternities; some of these were extremely
powerful organizations which have defied the passing of time,
survived the most adverse fortunes, and are still in existence
today. An even more beneficial influence was exerted by charitable
and welfare institutions, like the hospitals founded in
Madrid
and other major towns. In many places instruction was given to
ordinary people by the "beatas" of St. Francis, who ran
schools for children; the most notable of these were the Mexican
schools put in their charge by Zumárraga, who brought women
tertiary teachers from
Spain
specially trained to instruct the daughters of caciques and to
prepare neophytes for Christian marriage. At this period, when the
First Order was divided into several branches and the Third Order
Regular appeared on the scene as a fully developed legal entity,
territorial difficulties arose which were eventually settled by
papal intervention.
After Nicholas IV the authority of the First Order over the Third
remained unchanged. It had been endangered by the spread of
tertiary communities leading a communal life, which had their own
chapels and their own independent activities from the end of the
thirteenth century, and by the confusion resulting from the Great
Schism. This had scarcely ended when, by a Bull of December 9!
1428, Martin V once more put all communities of lay tertiaries
firmly and inexorably under the control of the First Order's
minister general and provincials. This decree was attenuated
by Eugene IV in 1431, but in fact it was eventually implemented
everywhere. Sixtus IV extended it to all countries, giving the
Observant and Conventual superiors equal authority over the Third
Order. This authority consisted of the power to visit the
brotherhoods, to instruct and correct the tertiaries, to invest
them with the habit and accept their profession, and to assign a
visitor or confessor from the Order to each group.
In
1547, as a concession to repeated requests from the Spanish
Regular Tertiaries, Paul III approved three rules, one for each
constituent element of the Third Order: male religious, female
religious and Secular Tertiaries. The latter's Rule was hardly
more than a mere resume of the Rule of Nicholas IV, with certain
mitigations regarding fasting and abstinences; it affected only
the brotherhoods of the Iberian Peninsula. The most important
change was the subjection of all tertiaries in
Spain
,
Portugal
and both
Indies
to the authority of the regular tertiaries' minister general,
whose task it was to assign anyone admitted to profession as a
Regular Tertiary to a particular brotherhood. This was a purely
theoretical innovation: it made no change in the relationship
between the First and Third Orders, which was confirmed time and
again by later popes.
The
Capuchin reform (1528) does not appear to have asserted its rights
to the direction of the Third Order while it was subject to the
nominal authority of the Conventual minister general; furthermore,
these rights were limited by special papal decrees. However, on
January 30,
1620, a
decision of the Congregation of Bishops and Regulars cancelled the
previous prohibitions and granted the Capuchins the same powers as
other branches of the Franciscan family. Despite this they
encountered strong opposition during the seventeenth century in
France
and
Belgium
from the Regular tertiaries, and in
Spain
and
Sardinia
from the Observants. The dispute between the former group and the
Capuchins was eventually settled in favour of the latter by
Clement X in 1675, and finally Clement XI put an end to all
controversy in 1704 by ratifying three decisions made by the
Congregation of Bishops and Regulars that same year. Nevertheless,
further papal interventions were necessary, the last of which was
that of Benedict XIV, who in 1745 granted not only the Capuchins,
but also the Discalced and Recollects, full authority to admit
candidates to the Third Order. It should be pointed out, however,
that it was the Capuchins' normal practice not to found new
brotherhoods where there were already existing groups. This was
why in the major towns only individual tertiaries were admitted,
and why in the Italian provinces there was little propaganda on
behalf of the Third Order; but in Spain, France, Belgium,
Switzerland, and Germany there were very flourishing brotherhoods,
and vast quantities of Capuchin literature were produced for the
purpose of spreading the Seraphic army among lay folk. A
distinguished tertiary saint of the eighteenth century was Mary
Frances of the Five Wounds (d. 1791).
Under
Regalist Oppression and Liberal Secularism
For the Third Order the great ordeal of the Modern Period began in
the second half of the eighteenth century. The first blow was
dealt by Austrian imperialism. In
1776 a
decree of Maria Theresa forbade the reception of new members;
Joseph II went further by suppressing the Third Order in all its
forms by an edict of September 27, 1782. Joseph's regalist policy
was followed by the radical sectarianism of the French Revolution;
in 1790 the Civil Constitution of the Clergy declared the
suppression of all religious institutions, including third orders,
and the nationalization of their property. A number of tertiaries
were punished for their fidelity to the Church and their
Franciscan vows by imprisonment or death. In 1810 Napoleon
published another decree suppressing all tertiary organizations
and banning their meetings, on the grounds that they were a danger
to society; he stooped so low as to have a booklet withdrawn from
circulation because it contained the Rule of the Third Order. In
Spain the suppression of religious orders and the act of
disamortization left the brotherhoods legally and socially
helpless; but most of them continued to live, many in a
flourishing condition, under the direction of the secular clergy
or the exclaustrated friars, so that when the Observant and
Capuchin convents appeared once more they were able to reorganize
themselves and recover their strength. A similar phenomenon took
place in
Italy
as the suppression of religious was extended. The tertiary
brotherhoods, dispossessed of their legal right to exist in the
eyes of the State, survived as private societies and adapted
themselves to the new situation. 3
Not
only were changes made in the rule of the Third Order before the
time of Leo XIII, but the rule was also supplemented by additions
from the very beginning. During the thirteenth century, individual
fraternities added regulations of their own to the rule itself.
But after Nicholas IV had given a uniform rule to all the
tertiaries and confirmed it by a papal bull in 1289, the rule
itself was left intact; and the additions took the form statutes
or constitutions, either for a certain section of the Third Order
or for the entire order .
The
tertiaries in the Recollect Franciscan Province of St. Denis, in
France
, for instance, had special constitutions in addition to the rule
of Nicholas IV before 1677. They are described in some detail in a
book which the Father Provincial wrote in that year. These
constitutions speak of a rector (prefect) of the men and a mother
superior of the women. They expressly declared that only those who
were employed in some avocation which was not morally
objectionable could be admitted as members. They regulated that
the tertiaries should receive Holy Communion in a body, after the
friars, on Maundy Thursday, August 2, and October 4. On certain
days the tertiaries also gathered to be present at Benediction of
the Blessed Sacrament.
On
the second Sunday of every month of the year, these tertiaries had
their regular meeting, which included the following: (1) At 8:30
in the morning, the tertiaries assisted at holy Mass and received
holy Communion. Including the three days already mentioned,
therefore, the tertiaries received holy Communion in a group at
least fifteen times a year. (2) On this monthly meeting day one
hour was set aside for instruction and spiritual reading. (3) In
the evening there were special devotions for the tertiaries,
consisting of Exposition of the Blessed Sacrament, Vespers, sermon,
procession, and Benediction. In other words, their monthly meeting
was not just a matter of an hour or so, but of a full day.
The
Father Provincial adds that the queen of France, Theresa of
Austria, was a tertiary; and whenever she was at St.
Germain-en-Laye, she attended the monthly meeting of the
tertiaries in the Franciscan church at that place, receiving holy
Communion at the Mass in the morning and taking part in the
services and procession in the evening.
Very
important were the constitutions of the Third Order which were
drawn up in 1686, and then solemnly sanctioned by the bull
Ecclesiae Catholicae of Innocent XI, June 28, 1689. The latter
added these constitutions to the rule of Nicholas IV, and once
more approved of that rule. The constitutions approved in 1957 are
prefaced by a decree of approbation by the Sacred Congregation of
Religious, which calls attention to the fact that "Blessed
Pope Innocent XI, recently raised to the honours of the altar,
solicitously composed or sanctioned new statutes." Innocent
XI was pope from 1676 to 1689, and was beatified in 1956.
Subsequently,
Innocent XII (1691-1700) also ordered that these constitutions be
observed in their entirety. However, they were enforced and put
into practice only in
Italy
and
Spain
.
The
purpose of the constitutions of Bl. Innocent XI was to clarify or
specify certain points of the rule of Nicholas IV and to interpret
others according to the needs of the times. The number of
Communion days, for instance, was increased, although monthly
Communion had been prescribed for some tertiaries already in 1628.
The mitigations of fast and abstinence, granted by Paul III, are
incorporated into the constitutions. Tertiaries who were poor and
could not get suitable food were dispensed from the abstinence
prescribed in the rule of Nicholas IV. The wearing of the large
habit is limited to certain occasions. Franciscan superiors are
instructed to delegate tertiary priests in distant parishes so
that they could serve as directors of the Third Order.
Other
special regulations in the constitutions of Bl. Innocent XI were
the following. The feast of the Stigmata of St. Francis (September
17) was made the principal feast of the Third Order. All members
of a fraternity, including the prefect and the ex-prefects, had
the right of voting in the election of a prefect. The election was
to take place at a general meeting of the fraternity, under the
presidency of the local Franciscan Father Guardian, unless he was
hindered from being present; and the confirmation of the result
was to be published at another general meeting of the fraternity.
All deceased members of a fraternity were to be remembered in a
special way on a certain day in November which was selected and
made known by the prefect.
Chapter
XV, entitled "De Ministris," is of particular interest.
It enumerates the following officers of a fraternity: spiritual
director, prefect, vice-prefect, secretary, councillors (six to
eight in number), promoters, treasurer, sacristan, infirmarian and
assistants.
(1)
The spiritual director is called "visitor" in these
constitutions. They call attention to the importance of his
position in these words: "In the Third Order, the most
important role, as far as the maintenance of its fervour and still
more the promotion of its development is concerned, rests upon him
who holds the office of visitor. For it is his official duty to
instruct, to encourage, to guard, to reprimand those who hold
responsible positions as well as the members, so that all may
worthily fulfil their duties and obligations.”
(2)
The prefect is called "minister." After the
"visitor, " say these constitutions, "comes the
minister, whom all the brethren must respect as their superior and
father." They add that the "minister" may have a
"coadjutor," that is, a vice-prefect.
(3)
The vice-prefect should be a priest if the prefect is a layman,
and a layman if the prefect is a priest. This implies that both
priests and lay people were members of the same fraternity; and
both priests and lay people could hold offices in the fraternity.
The term of office was for one year, but it could be extended if
the incumbent showed he had the requisite qualifications.
(4)
The secretary had the care of the registers of investitures and
professions; kept the papers pertaining to the properties of the
fraternity; recorded the deliberations of the meetings of both the
council and the fraternity; made known to those concerned the
decisions of the council; kept in a safe place the seal of the
fraternity.
(5)
The councillors, who are called "discreets," were to be
from six to eight in number according to the size of the
fraternity.
(6)
The promoters, who are called "zelators," kept an eye on
the manner in which the members observed the rule and safeguarded
the observance of the rule in case there were serious and public
transgressions.
(7)
The treasurer, called "syndic," received alms and gifts
and dispensed them as current needs required. It is expressly
stated that he had to be a professed tertiary.
(8)
The sacristan, called "vicar of divine worship," had
charge of the fraternity's chapel or altar and everything
pertaining to it: vestments, sacred vessels, and decorations of
the altar. If necessary, he could have specially assigned
assistants.
(9)
The infirmarian was to be a priest if possible, apparently a
tertiary priest who belonged to the fraternity, or at least a
professed brother from among the older members. It was his duty to
visit the sick brethren, and give them care and counsel according
to their material and spiritual needs. In large cities, he was
helped by four to six assistant infirmarians, to each of whom a
section of the area in which there were members of the fraternity
was assigned as his particular field of action.
Thus
the constitutions of Bl. Innocent XI made detailed provisions for
well-organized and well-governed fraternities of the Third Order.
(See "History of the Third Order Rule and Constitutions, Part
III" in Franciscan Herald and Forum, vol. 40, no.3, March
1961, pp. 85-87.)
1.7
The Revival. From the Rule of Pope Leo XIII (1884) to the
Second
Vatican
Council
Since
the middle of the nineteenth century several important factors
have played their part in the development of a new and unexpected
prosperity for the Third Order: the restoration of the First Order
in all its different branches with a more social and practical
sense of its apostolate, and a keener awareness of Franciscan
modes of action; the wave of sympathy for St. Francis which began
in intellectual circles; and firm papal support. The first step
was to make use of the printed word through periodicals, which
would disseminate Franciscan ideals and create links between the
different brotherhoods. The oldest publication of this kind is
Annales Franciscaines, founded in 1861 by French Capuchins.
Shortly afterward, the Recollects' L'Annie Franciscaine appeared.
In
Belgium
, again on Recollect initiative, publication began in 1867 of a
Flemish language journal. In 1870 the Lombardy Capuchins founded
the journal Annali Francescani, followed in 1873 by L'Eco di San
Francesco in
Naples
. In
England
the Capuchins began publishing Franciscan Annals in 1877. There
was a much greater increase in the number of these publications
during and after the pontificate of Leo XIII, so that by 1919
there were as many as 164 throughout the world, a figure which
increased still further over the next ten years. Once again,
persons of distinction considered it an honour to wear the
Seraphic cord, and sanctity, too, flourished once more in the
Third Order, producing some outstanding figures. The following
tertiaries devoted themselves to practical work: Joseph Benedict
Cottolengo (d.1842), Vincentia Gerosa (d. 1847), Vincent Pallotti
(d. 1850), Jean-Marie Vianney (d. 1859), Joseph Cafasso (d. 1860),
Mary Joseph Rossello (d. 1880), John Bosco (d. 1888), Frances
Xavier Cabrini (d. 1917), the Blessed Contardo Ferrini (d. 1902).
Of
recent popes, all from Pius IX to John XXIII, belonged to the
Franciscan Third Order before their accession to the pontificate,
and all have singled it out for special attention. But it was Leo
XIII who gave it preference and founded upon it his best hopes for
the regeneration of Christian society. While still Bishop of
Perugia he had used every possible means to encourage its growth
in all the parishes of his diocese; this enthusiasm increased when
he ascended the papal throne. He took advantage of the seventh
centenary of the birth of St. Francis in 1882 to issue the
encyclical Auspicato concessum, which was a fervent eulogy of the
Franciscan Third Order and a strong exhortation to promote its
expansion in every part of the world.
This
clear-sighted Pope realized, however, that the old Franciscan
institution would never become an effective worldwide force
capable of uniting all lay people of good will unless the spirit
which had given birth to it was adapted to meet the demands of
modern life; he therefore decided to modify the Rule. It was not
just a question of modernizing it; the essential was to make it
acceptable to the greatest possible number.
The
new Rule was promulgated in the apostolic constitution Misericors
Dei Filius of May 30, 1884. The text consisted of three chapters,
followed by another three in the form of an appendix, setting out
the indulgences and privileges of tertiaries. Reduced to the bare
essentials, it retained as much of the old Rule as could be
adapted to the life of any keen Christian, and modified or
completed whatever parts of it seemed antiquated or excessively
harsh. These were the most important articles: members should wear
the small scapular and the cord; they must go through a year's
novitiate before profession; their dress was to be simple and
quiet; they must stay away from profane spectacles, and exercise
moderation in eating; they should confess and take communion once
a month, and say twelve Paternosters, the Ave Maria and the Gloria
daily, unless they had attended the Divine Office or the Little
Office of the Virgin Mary; they were to make their wills in good
time; they should examine their consciences every day, and,
whenever possible, attend daily mass and the monthly assembly:
they were to pay their voluntary contribution toward the
brotherhood's expenses and the relief of the poor. There was to be
a redistribution of offices every three years; and an annual visit
was to be carried out as a duty by members of the First Order or
the Third Order Regular appointed by the guardian in charge of the
brotherhood. Having taken this momentous step, the Pope lost no
opportunity during the next few years of involving the whole
Catholic episcopate in the propagation of the Third Order, either
by encyclicals (for example, he published one in 1884 against
freemasonry, and one in 1885, announcing an extraordinary jubilee
for the whole Christian world), or by exhortation and
encouragement. The hierarchy responded obediently to the
Pontiff’s wishes, ordinary Christians were fired with enthusiasm,
and within a short time there were several million tertiaries. The
movement even spread outside the Catholic Church. The Third Order
of St. Francis was particularly successful in recruiting members
of the Anglican Church at the end of the nineteenth century, using
a different Rule, but the same name. The Calvinist Monad, founder
of a Franciscan Third Order in France, ended his speech at the
unionist congress in Stockholm in 1927 by expressing the wish that
"in all parts of the Christian world anew St. Francis might
inspire missionaries of the Third Order Secular to preach the
moral, social, and spiritual Gospel which alone can preserve us
from the dreadful spectacle of another world catastrophe.
..." It was necessary to make a show of strength and
advertise the worldwide appeal of the great Franciscan fraternity
whose members were scattered throughout the nations, if only as an
answer to the clamorous Marxist International with its message of
class hatred, and a series of major congresses was planned. In
1893 an international pilgrimage brought 4,500 tertiaries to the
feet of the Pope. In the same year the distinguished social
apostle and enthusiastic tertiary Leon Harmel organized a grand
Franciscan conference at Val de Bois, attended by brotherhoods
from France, Belgium, and Holland; two similar congresses were
held the following year at Novara and Paray-le-Monial, and each
year they were repeated with increasing success until the
International Franciscan Congress of 1900, presided over by
Cardinal Vives and attended by about 17,000 tertiaries from all
over the world. In 1914 the National Congress, held in
Madrid
, made headlines. In 1921, the seventh centenary of the Third
Order's foundation, in addition to a series of regional and
national congresses, which set the whole Christian world astir,
the Second International Congress met in
Rome
. The centenary celebrations had been inaugurated on January 6
that year by Benedict xv with his encyclical Sacra pro pediem, in
which he exhorted those who had charge of souls to ensure that the
already existing tertiary brotherhoods became steadily more
prosperous, and that others were created where as yet there were
none. The result was a fresh increase in the number of tertiaries
and in the patronage extended by bishops to the Third Order,
acting on the unequivocal guidelines laid down by the Holy See.
More
large congresses were held in 1926 to mark the seventh centenary
of the death of St. Francis; Pius XI also commemorated it in the
encyclical Rite expiatis, which ended with another exhortation to
bishops to encourage the faithful as energetically as they could
to join the Third Order. Later these solemn assemblies were
succeeded by more practical and effective national meetings, in
which only provincial delegates took part. Pius XII added words of
his own to the chorus of praise and the injunctions of his
predecessors in an audience which he granted to 4,000
representatives of the brotherhoods controlled by the four
branches of the Franciscan family on November 20, 1945, and on
August 15, 1952, when he commemorated the fiftieth anniversary of
his enlistment in the Third Order. John XXIII, in his allocution
of July 2, 1961 to the national congress of
Italy
, and Paul VI in his allocution of June 23, 1968, and another of
May 20, 1971, to a large international gathering of Tertiaries,
also expressed their regard for the Franciscan lay movement.
The
most eloquent proof of the spirit of cooperation in large sections
of the clergy is the brotherhoods of priests, which have been
established in all countries. The most important is the "Pia
Fratellanza," a body founded in
1900 in
Rome
by Cardinal Vives, whose ranks include distinguished prelates of
all nationalities: Giacomo della Chiesa, later Benedict XV,
belonged to this society and was minister for six years; so did
Eugenio Pacelli, the future Pius XII. There are many priestly
brotherhoods of this kind in
Italy
,
France
(where there were as many as twenty-seven in 1950, publishing
their own journal),
Belgium
, and
Spain
.
It
must be pointed out, however, that the graph showing the numerical
peak reached during the decade 1920-1930 began to plummet in the
following decade and has not yet come to a halt. What are the
reasons? Perhaps the first is the Church's very eagerness to make
the tertiary ideal for living easier in order to push up the
statistics, often turning the brotherhoods into mere
confraternities without offering lay people any program for
holiness or apostolic activity. It was frankly acknowledged at
various conferences following Leo XIII's constitution that the
Third Order was on the whole not in a fit state to fulfil the
Pope's purpose. The second cause may be that the First Order has
turned its attention to other more immediately effective forms of
service, neglecting to care for the tertiary associations, which
have thus become isolated from the convents. The most likely
explanation: however, is probably to be found in the emergence of
anew force destined to supersede the Third Order in attracting the
lay apostolate: Catholic Action. In fact the latter's maximum
growth coincided with the Third Order's maximum decline. This was
a perfectly natural development once the bishops and clergy of the
entire world responded to persistent pressure from Pius XI on
behalf of the new institution, which was, moreover, placed by the
Pope himself under the patronage of St. Francis of
Assisi
. The substitution was not part of the Pope's intentions, nor did
it necessarily result from the coexistence of the two movements,
as their aims were clearly differentiated; but it was inevitable.
This
trend did not pass unnoticed by the superiors of the Franciscan
families, who for years had been studying ways of revitalizing the
Third Order by improving its organization and uniting their common
efforts. The four ministers general of the Franciscans,
Conventuals, Capuchins, and Regular tertiaries have from time to
time sent out circulars to their respective families urging
superiors to fulfil their responsibilities to the Third Order. At
the same time general, national and provincial commissariats have
been created to centralize authority within each Franciscan
family, and organizations formed to establish better liaison and
cooperation among them. Interdisciplinary meetings have been held,
like the international assembly of lay directors in 1950, and
another in 1975, coinciding with the great world pilgrimage in
Holy Year.
One
important event was the publication in 1957 of the Third Order's
constitutions by decree of the Sacred Congregation for Religious.
These stressed the secular nature of the tertiary's vocation -
secular holiness, secular apostolate - and outlined a program for
committed Christian living that was realistic and up to date,
especially as regards witnessing and working for peace and social
justice. The possibility of replacing the scapular and cord with a
medallion or badge was accepted. A distinction was drawn between
external authority, exercised by the four ministers general of the
First Order through general, national, provincial and zonal
commissaries and local directors, and the internal authority of
local, zonal, provincial, national, general, and interobediential
chapters.
2.0
The SFO today – A Unified International Order With Its Own
Superiors
Before
the revival of the SFO brought about by the second Rule of Leo
XIII in 1884, the Third Order, though strong in numbers, was far
from being a unified Order. In virtue of the bull of Pope
Martin V, way back in 1289, which put all communities of lay
tertiaries firmly and inexorably under the control of the First
Order’s Minister General and Provincials, all Third Order local
fraternities were strictly bound to the Franciscan branch which
gave them spiritual assistance. They had virtually no link
with one another.
In this way, a local fraternity “belonged” or, better, was
attached to a Friary of the First Order mainly due to the fact
that each tertiary made his profession to the Friars, and not to
the Third Order Minister, as today. The division that
occurred within the Franciscan Order in 1517 into two separate
Orders – The Conventuals and the Observants, was also carried
over to the Third Order. With the birth of the Capuchin
Reform in 1528 and its recognition as the Third branch of the
First Order in 1619, the Third Order was yet again divided. The
same applies for the Third Order Regular Friars.
For this reason, a determined Third Order Fraternity was said to
be “of Capuchin (or Conventual or Friars Minor or Third
Order Regular) Obedience”.
Thus
in some cities, a Third Order fraternity under Capuchin spiritual
assistance had little or no contact whatsoever with another
fraternity under the assistance of the Conventuals or the Friars
Minor in that same city. Contacts with nearby local
fraternities assisted by the same Franciscan branch were not
frequent and activities involving local fraternities from nearby
towns were initiatives taken mainly by the First Order assistants
or superiors. They rarely went beyond the provincial or
national level. All this started to change after the Second
Vatican Council (CVII).
The
internal organisation of a local fraternity changed little
throughout the centuries. It continued having its main point
of reference the Franciscan Friary assisting them, which was
frequently the same place where the monthly meetings were held, or
the First Order Fraternity that accepted their profession as
members.
We
saw in section 1.6 the decline that occurred in the Third Order
and how membership had become a fashion that attracted many
important figures in society, but did not imply any particular
effort to live the Franciscan way of life indicated by St. Francis.
Moreover, a good number of members tended to become members in all
the other Third Orders or societies present in their town or
village, obviously without being able to fulfil the obligations
expected of them in virtue of their membership.
Others
still joined simply to benefit from some of the privileges
accorded to the members, most common of which, was the right to be
buried in the burial site reserved for the deceased of Third Order
and benefit from the masses and prayers for their souls by the
surviving members and the friars.
For
these and other reasons, many members would stop attending
meetings after some time following their formation and profession.
Thus, though the number of professed members could quite high in a
given fraternity, the members that actually attended the meetings
was quite poor. This continued to be the situation in many
places till the Second Vatican Council.
2.1
The Changes brought by the Second Vatican Council
2.1.1
Secular Institutes - Living the Gospel Counsels Remaining in the
World
The renewal that was brought about by the Second Vatican Council
for the whole Church sparked off a great change in the SFO too.
This was mainly in virtue of the directives given in the document
Perfectæ Caritatis (Decree on the up-to-date Renewal of Religious
Life – 28 October 1965) and subsequent documents, especially
Ecclesiae Sanctæ II. Hitherto, there were three categories
in the faithful: the clerical, the religious and the lay.
However, before the Council many new institutes were born which
could not fit in any of these three categories, because they did
not live together as religious, but professed the evangelical
counsels continuing to live in the world. The Second Vatican
Council saw that the Holy spirit was reviving an old form of
living the Gospel Life in the world – that of Secular institutes,
among which the Third Order of St. Francis. Living the
Gospel Counsels in the world became the fourth category to which a
Catholic can adhere to. The great intuition of St. Francis
finally found its officially recognized place in the Church!
While
it is true that Secular Institutes are not religious institutes,
at the same time they involve a true and full profession of the
evangelical counsels in the world, recognized by the Church.
This profession confers a consecration on people living in the
world, men and women, laymen and clerics. Therefore, they
should make it their chief aim to give themselves to God totally
in perfect charity. The institutes themselves ought to
preserve their own special character – their secular character,
that is to say – to the end that they may be able to carry out
effectively and everywhere the apostolate in the world and, as it
were, from the world, for which they were founded.
Let
them know quite clearly, at the same time, that they will be
unable to accomplish so great a task unless the members have so
thorough a grounding in matters divine and human that they will be
truly leaven in the world, for the strengthening and increase of
the Body of Christ. Superiors therefore should devote great
care to the formation, especially the spiritual formation, of
their subjects, and also to the promotion of their higher studies.
(Perfectæ Cariratis N°11)
Membership
is open to everyone, except to those that have taken final vows as
Religious – they have already adopted a stricter Gospel life by
embracing religious life.
2.1.2
From Third Order of St. Francis to The Secular Franciscan Order (SFO).
Keeping
in line with these indications of the II VC, the Third Franciscan
Order started being called the Secular Franciscan Order.
This was done for two reasons: the first being that, for far too
long, many regarded the Third Order as being somewhat third in
importance rather than its being the third in chronological order
to be founded by Saint Francis.
The second reason was to bring the Third Franciscan Order in line
with the Second Vatican Council, thus becoming a unified Secular
Institute in its own right, under one General Minister for the
whole Order, thus putting aside the historical divisions within
the First Order. The Second Vatican Council strongly
emphasized the lay person's vocation in the Church and set lay
organizations committed to the Christian apostolate on the road to
gradual independence, and also felt necessary to recognize the
autonomous nature of the Secular Franciscan Order, as the Third
Order of St. Francis is now called. While still spiritually
closely united with the First Order (The Spiritual Assistant, who
is usually a Franciscan friar appointed by his own superiors to
assist the SFO, is a member by right of the Council of any
fraternity at all levels) the SFO is juridically
autonomous.
2.1.3
The Renewal of the Rule in 1978 by Pope Paul VI and the New
Constitutions.
Whereas up to the Second Vatican Council, all legislation
regarding the Third Order was issued by a decree of the Pope, (The
renewal of the Rule two years after the 7th centenary of the birth
of St. Francis can be considered as a personal initiative of Pope
Leo XIII, himself a member of the Third Order. See Section
1.7.) the Council directives indicated that the renewal of the
legislation of all institutes had to be presented by the
institutes themselves for final approval by the Holy See.
Now this presented a problem because the Third Order was hitherto
divided into four under the Obediences of the Friars Minor, the
Conventuals, the Capuchins and the Third Order Regular. From
the promulgation of the previous Constitutions of 1957 each
Obedience had its own General Minister and councils.
Inter-obediential meetings and chapters, though already held in
some countries, were still optional and not yet a reality in other
countries.
The Rule (1978)
The
turning point came about in 1967 when an inter-obediential
commission was established by the three General Ministers of the
First Order and the General Minister of the Third Order Regular (henceforth
referred to as the Four General Ministers) for the Revision of the
Rule. The drafting of a new general Rule was begun in
1968, and the difficult task was finally completed when Pope Paul
VI, himself a member of the Secular Franciscan Order, promulgated
it on June 24, 1978.
In
1973 the World Council of the Third Order was established by the
Four General Ministers, and Manuela Mattioli was nominated
President of the SFO International Council at inter-obediential
level. Born in
Florence
,
Italy
, she moved to
Caracas
,
Venezuela
, in 1950 where she became a member of the Third Order (under
Capuchin Assistance). She was re-elected President by the
members of the one International Council in 1977 and finally,
re-elected as the First General Minister of the SFO during the IV
General Chapter of the SFO (first elective chapter) held in Madrid
in 1984.
The
Constitutions (2000)
With
the promulgation of the new Canon Law in 1983, work could finally
start to compile the new Constitutions. This work started
during the General Chapter of 1984 and elaborated during the V
General Chapter held in
1988 in
Rome
. On 8 September 1990 these were approved for an
experimental period of six years. The final approval of the
definitive General Constitutions (contained in this book) was
given by the Holy See in 8 December 2000.
2.2
The Full Unity of the SFO.
In the presentation to the 1996 General Chapter it was stated that
the unification process of the Italian SFO was still in progress,
whereas in the 1999 General Chapter it was referred that "the
discussion on the time required and the way to reach this
unification had become wider and deeper-rooted so much so that it
involved the concept of the organic unity of the SFO and, as a
result, its autonomy and even its secularity". After taking
note of the entire process, the Chapter issued the Presidency a
mandate "to pursue in every possible way the reinforcement of
the SFO unity, autonomy and secularity", to convoke within
2002 the elective Chapter of the Italian national fraternity and
to guarantee in the meantime the orderly development of the life
of the regional and local fraternities.
This
commitment, however, brought the Italian SFO to the first unitary
elective national Chapter held from 27th April to 1st May 2002. It
also contributed to the full recognition of the authority of the
General Minister and the CIOFS
Presidency by the Holy See and the Conference of the General
Ministers of the First Order and TOR. Thus the SFO
celebrated the X General Chapter (and IV elective Chapter) of
November 2002 held in Rome as a truly unified Order with General
Superiors given full recognition by the Church and the Franciscan
First Order.
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