C. Exhortations & Admonitions
A Necessary Introduction to
"Finding Inspiration in the Writings of St. Francis"
A word of advice: The recommended procedure for using
the following materials is ideally to have the printed lesson given to each
individual a month or at least a week before the sharing time so the
individual has time to read it and to reflect and pray about the sharing
questions, and jot down any notes they wish to use as reminders during their
time of sharing at the meeting.
In this way Francis’ writings become a blessing for the
individual during the preparation time as well as at the sharing session of
their ongoing formation.
Finding INSPIRATION in the WRITINGS of St. Francis –
a Sharing Guide
(a study compilation by Fr. John Sullivan, ofm – 2004)
We have so much to learn about St. Francis and his spirit.
For us Franciscans, this is a perennial challenge. Reading about Francis’
life is an important ongoing inspiration for each one of us; but there’s
more. Our SFO General Constitutions tell us about the foundation of our
faithful lives as Secular Franciscans in article 12 where it says: "Gaining
inspiration from the example and the writings of Francis…." Article
40-2 also reminds us that Francis’ writings are supposed to be a part
of the initial formation program.
Are there ways to tackle Francis’ writings in a
productive way? Of course, just taking the texts of his writings given to us
and reading them can be a starter. The following materials are offered as a
way to guide us through the riches of his writings. In this process we will
also find a few texts frequently attributed to Francis as historically not
his.
His writings for the purposes of this study-reflection guide
are divided into 4 categories, namely:
Part A)
His letters for specific situations
Part B) Prayers and devotions
Part C) Texts of spiritual and ascetic exhortation
Part D) Texts defining ways of life (Rules)
The translated texts for studying His prayers (Part B)
and for his Admonitions (Part C) are supplied here with each
reflection set of questions. These are translations by Fr. John Sullivan,ofm
- 2004
For other sources for studying the writings of St. Francis
you can consult:
a) St. Francis, Omnibus of Sources, (1983) 1900pp.
Franciscan Press, Quincy,IL 62301
217-228-5670….. approx. $40
b) Study Text, Writings of St. Francis, 175 pp.
Franciscan Press, Quincy,IL 62301
217-228-5670…. (first 175 pages of same Omnibus,
above, with all of Francis’ writings). approx. $????
c) St. Francis, the Saint, Vol.1 (635pp.) New City
Press, Hyde Park, New York, 12538…approx.$30
d) Francis and Clare, the Complete Writings, 256pp –
(1982), Paulist Press – approx. $20
For further understanding of the search itself for Francis’
writings (all hand-written copies or hand-written originals) down through
the centuries, you can read some interesting details in the St.
Francis of Assisi, Omnibus of Sources (1983), pp. 5-22 and in
Francis of Assisi, the Saint – Early Documents (Vol.1),
pp.11-39.
For convenience of printing here, we will identify
references to these two books by "Omn." for the former, and "FA1"
for the latter book. The Francis and Clare, Complete Writings
is reference-coded by "FC"
Keep in mind the way St. Francis writes. An important
general observation begins to surface that he does not make use of
theological terminology. Instead, Francis presents his ideas and convictions
with simple, straight-forward, descriptive vocabulary and imagery. He writes
with conviction, with concern, with compassion, and often with great
exuberance.
If we are to gain much from these exercises, we need to
approach them in the same pattern we use in reading the Sacred Scriptures,
namely: asking for the guidance of the Holy Spirit and to become "the
listener" as we read.
It is essential also to remember that we are not approaching
these texts as academic exercises or as history research, but primarily our
focus is on "finding inspiration" in the writings of St. Francis. (see SFO
General Constitutions, #12)
Let’s start.
C. Exhortations and Admonitions
2004
The following writings are singled out, even though more
exhortatory materials are contained in Francis’ letters.
1- The [28] Admonitions of St. Francis
(Omn.p.77-87;FA1-pp.128-137;
FC,p.25-36)
Introductory remarks:
This set of 28 Admonitions is a compendium/compilation which
gathers together some of Francis’ thoughtful and prayerful sharing with the
friars. Various theories are proposed as to how they were finalized in this
printed form. One common understanding is that near the end of Francis’ life
he with one or two other friars (they being the "scribes") made up this
collection of what we might call little "ferverinos", containing some of
Francis’ serious teachings and advice.
While written for the friars who had taken public vows in
the Church (poverty, chastity, obedience), each of these 28 admonitions
reveal that Francis had a deep understanding of human nature and its
workings within our lives of Faith. Hence they become valuable and
insightful tools for checking our own secular spiritual lives and behavior.
Note the meaning of "admonition" – advice, encouragement,
exhortation.
No particular arrangement seems to have been chosen for the
various topics in this collection. However, it might be noted that the first
(and the longest) is on the Eucharist – one of Francis’ greatest loves and
which he was always solicitous about for himself and the friars.
A caution: different sources for these admonitions have
differing sequence arrangements for their numbering (as we see in the
difference between Omn. and FA1). This can cause confusion until the reader
gets used to this solvable problem.
Note that the "titles/captions" given to each of these
admonitions are not in the original texts; later authors have composed these
as an aid for us.
Note the pattern that Francis often uses: the admonition
often begins with a Sacred Scripture quote. In each case, we might spend
some reflective time on the connection between the Scripture quote and the
rest of Francis’ message.
à As we treat each admonition,
please begin by slowly reading through it, letting its contents sink into
our minds and our hearts.
Admon.1 – God Present in the Eucharist; profess this
belief.
Admon.1 – On the Body of the Lord.
The Lord Jesus says to his disciples: I am the way,
the truth, and the life; no one comes to the Father except through me.
If you would know me, you would also know my Father; and in
fact you have known him and have seen him.
Philip says to him: Lord, show us the Father, and that will
suffice for us.
Jesus says to him: For so much time I am with you and you
have not known me? Philip, who sees me, sees also my Father.
The Father dwells in inaccessible light, and God is spirit,
and no one has ever seen God.
So he can be seen only in the spirit, because he who gives
life is spirit; the flesh does not produce that.
But the son, who is equal to the Father, is never seen by
anyone else than the Father -- similarly for the Holy Spirit.
Hence everyone who has seen the Lord Jesus according to his
humanity and has not seen and believed according to the spirit and divinity
that he is the true Son of God, are condemned.
In the same way all who see the Sacrament, which is made
holy through the words of the Lord upon the altar at the hand of the priest
in the form of bread and wine, and do not see and believe according to the
spirit and divinity, what is truly the most holy Body and Blood of our Lord
Jesus Christ, are condemned.
With the strongest testimony, the Most High says: This is my
body and my blood of the new testament [which is poured out for many]; and
who eats my flesh and drinks my blood, has life eternal.
It is the Spirit of the Lord, therefore who dwells in his
faithful people, he it is who receives the most holy Body and Blood of the
Lord.
All others who do not have that same spirit and presume to
receive Him, eat and drink judgment to themselves.
Hence: Sons of men, why continue with hardness of heart?
Do you not recognize the truth and believe in the Son of
God?
Look. Daily he humbles himself, just as when from the royal
chambers he came into the womb of the Virgin; daily he comes to us in humble
appearance; daily he comes down from the bosom of the Father upon the altar
in the hands of the priest.
And just as he showed himself to the holy apostles in true
flesh, in like manner he shows himself to us in the Sacred Bread.
And just as with their carnal eyes they only saw his flesh,
yet in contemplating him with their spiritual eyes they believed him to be
God.
Similarly, we see the bread and the wine with our corporeal
eyes, and firmly believe his most holy Body and Blood to be living and true.
And in this way the Lord is always with his faithful people,
just as he says: I am with you until the completion of the world.
Q1. Since God is spirit, what is our necessary approach to
Him?
Q2. How does Francis describe that we have two sets of eyes?
What are they to be used for? Do I use both sets of eyes?
Q3. What are we to believe about the Eucharist? How
necessary is this faith?
Q4. How did Francis apply this teaching to his own life?
Q5. How central to Francis’ faith was this Eucharistic
Sacrament?
Q6. Do you recall any other places in his writings that
Francis expresses this concern?
Admon. 2 – Evil of one’s own will – as "property"
– independence
Admonition 2 – The evil of one’s own will.
The Lord said to Adam: Eat from every tree, but do not eat
from the tree of good and evil.
So he could eat from every tree of paradise, and as long as
he had not sinned by going against obedience.
However he eats from the tree of knowledge of the good, who
appropriates his own will to himself and prides himself with the good, which
the Lord tells him and carries out in him. And so, through the suggestion of
the devil and the transgression of the command he partook of the fruit of
the knowledge of evil. Accordingly, it took place that he sustained the
penalty.
Q1. Is poverty only about material things?
Q2. Was that a fair test for Adam (and with its serious
consequences)?
Q3. Adam was clearly given free choice, in the surroundings
of so many blessings in the garden – How did Adam handle it?
Q4. Have I ever looked upon my "free will" as "property", as
Francis presents it here? Explain. Is Francis giving his friars a useful
image for their lives?
Q5. Are there consequences for disobedience?
Admon. 3 – Perfect Obedience
Admonition 3 – The power of perfect obedience
The Lord says in the Gospels: He who does not renounce all
things that he possesses, cannot be my disciple; and, Whoever wants to make
his own soul secure is to lose it.
That person completely surrenders all he possesses and loses
his body who has given his total self in obedience into the hands of his
superior.
And whatever he does and says, provided that he himself
knows that what he is doing is good and not against his will, is true
obedience.
And if when the obedient person may see what is better and
more useful for his soul than what the superior has prescribed for him, he
may still voluntarily sacrifice them to God; and let him make the efforts to
fulfill the assignments which are from the superior.
For this is the obedience under charity, because he is
satisfying God and his neighbor.
If the superior should really call for something contrary to
his conscience, he is allowed not to obey, but he should not leave.
And if thereby he should have to put up with persecution
from some, the more he loves them for God’s sake.
For whoever accepts persecution rather than be separated
from his brothers, truly remains in perfect obedience, because he is
offering his life for his brothers.
There are many religious, who under the guise of seeing
greater things than what the superior prescribes, look back and return to
the vomit of their own will;
they are killers and through their bad example cause many
souls to perish.
Q1. How does Francis see the Scriptural "total renunciation
of all that he possesses" [poverty] as including the virtue of obedience?
Q2. What is a friar to do when he "may realize that there
are many courses of action that would be better and more profitable to his
soul than what his superior commands"?
Q3. The question of commands "against his conscience"
surfaces here; how is the friar to react in such issues of conflict? -
leave? - revolt? - get even? – give insults?
Q4. What strong word does Francis use to describe one who
fails in this vow of obedience?
Q5. How does this teaching of Francis contrast to Paul
Sabatier’s differing opinion about Francis’ teachings and the protestant
reformers? (Read footnote, Omn.p.56)
Admon. 4 – Do not yearn to be a Superior
I have not come to be served, but to serve, says the Lord.
Those who are assigned over others, should glory in that
appointment as if they were assigned to the office of washing the feet of
the brothers.
And the more they are disturbed over the loss of being
superior than the duty to wash feet, all the more do they gather for
themselves "money bags" to endanger their souls.
Q1. The sense of service is essential to Francis’ view of
"superior"; what image does Francis use here that a friar should have toward
the role of "superior"?
Q2. Is being a superior to add anything to one’s
self-importance?
Q3. Does this teaching have application for a SFO fraternity
and its council members?
Q4. How does our SFO Rule deal with this topic (for example,
see SFO Rule, art.21)?
Q5. Is Francis saying that no one should be willing to
volunteer to be a "superior"?
Q6. In this context, what is the difference between
"yearning" and "be willing"?
Admon.5 – Glory in the Cross of Christ – in your
infirmities, both physical and psychological.
Admonition 5 – That noone should be proud, but should glory
in the cross of the Lord.
Observe, O man, such a lofty position in which the Lord God
has placed you, because he created you and formed you to the image of his
Beloved Son in the flesh and into His likeness in your spirit. And all
creatures under heaven are subservient to him, know and obey their Creator
better than you.
And even the demons have not crucified him, but you with
them have crucified him and even now you are crucifying him by delighting in
vices and sins.
What can you find your glory in? For if you were as sharp
and wise that you contained all knowledge and knew how to interpret all
kinds of languages and with great acumen comprehended heavenly things, in
all these things you cannot be praised; because one demon has known about
heavenly things as well as knows earthly matters better than all people,
unless there might exist someone who might have received a special
understanding of the highest wisdom.
Similarly if you should be more handsome and wealthier than
others and if you did remarkable things, that you could drive out demons,
all these things are not of your doing and nothing reflects back to you, and
in these you can not be held in honor; but in this we can be honored – in
our infirmities, and daily to take up the holy cross of our Lord Jesus
Christ.
While not quoting directly a passage from Sacred Scripture
here, Francis refers to Genesis1:26.
Man is gifted greater than the rest of creation by alone
being made in the image and likeness of God.
Q1. Can we boast of appearances, wealth, working wonders,
driving out devils?
Q2. Is this message relevant for us today? …for me
today?
Q3. How fundamental is this basic honesty about ourselves
that Francis promotes?
Admon.6 – Face trials as Christ did
Admonition 6 – Call to True Imitation, not Just Talk
Observe, all my brothers, the good shepherd, who in order to
save his sheep has undergone the passion of the cross.
The sheep of the Lord have followed him in tribulation and
in persecution, disgrace and hunger, in weakness and in temptation and in
similar things.
So the great disgrace for us servants of God is that by
retelling the activities of the holy ones we ourselves want to receive the
glory and honor.
The first sentence sets the basis for the rest of the
reflection.
Francis in the last sentence reminds us how easy it is to
want praise for talking glowingly about the Saints instead of trying to
duplicate their accomplishments.
Q1. Instead of wanting praise by talking glowingly about the
Saints, what are we supposed to be doing?
Q2. How does Francis see it that we may only talk about our
faith, but not live it.
Q3. What trials did Christ accept to save us?
Q4. Is there a necessary price to pay for discipleship?
Admon.7 – Knowledge is to edify and be edified, to
glorify God
Admonition 7 -- That good performance might follow knowledge
The apostle says: the Letter kills, but the Spirit gives
life.
People have been killed by the letter when they want to know
quotations only so that people will be impressed that they are more learned
and they can make money to give to their relatives and friends. Religious
have been killed by the letter when they have no desire to follow the spirit
of Sacred Scripture, but only want to know what it says so that they can
explain it to others.
On the other hand, those have received life from the spirit
of Sacred Scripture, who, by their words and example, refer all that they
know or wish to know to the most high God, to whom belongs all good, and do
not allow their knowledge to build up their own self-image.
Francis here shows his serious concern for the purposes for
which we study, why we learn things. So often our learning serves to create
the impression that we just be seen as "smarter" than others, or to put
others down, or practice "false humility".
Q1. Francis warns of some disruptive values for learning,
which are?
Q2. Francis indicates a positive value for learning, which
is?
Q3. What value does Francis put on the Sacred Scriptures?
Q4. How does this admonition compare to Francis’ letter to
St. Anthony
of Padua? (Omn.p.162;FA1,p.107;FC,p.79)
Admon. 8 – Avoid envy, which is blasphemy.
Admonition 8 – On avoiding the sin of envy
The apostle says: No one can say: The Lord Jesus, unless in
the Holy Spirit; and there is no one who does good, no not even one.
Whoever therefore envies his brother for his good, which the
Lord says and does in him, is dealing with the sin of blasphemy, because he
envies the Most High himself, who says and does every good.
Q1. Why does Francis not only warn us against the vice of
envy, but also identifies it as "blasphemy"?
Q2. How does this compare with Francis’ prayers, such as:
"God alone is Good, all Good"? (– see Omn.p.139;FA1,p.162;FC,p.102).
Q3. How important is it in the Christian faith to rejoice in
the goodness of others?
Do we do this enough? Do we take this for granted too often?
Admon. 9 – Love of enemy, includes deep concern for
the culprit
Admonition 9 – On Love
The Lord says: Love your enemies [do good to those who hate
you, and pray for your persecutors and calumniators]. For a person really
has love for his enemy when he is not offended by the injury done to
himself, but instead for love of God feels burning sorrow for the sin his
enemy has brought on his own soul; in this way he proves his love in a
practical way.
Q1. How does this admonition help us to raise ourselves
above ourselves even as we still practice the love of enemies that Christ
taught us?
Q2. How does this admonition capture the spirit of what
Christ did on the Cross?
Q3. When someone wrongs us, where is the more serious evil
found?
Admon. 10 – Quit blaming others, take responsibility
–
Admonition 10 – On Chastising the Body
Many people blame the devil or their neighbor when they fall
into sin or are offended. But that is not right. Everyone has in his power
his own enemy which leads him into sin, and this enemy is his lower nature.
Blessed is the servant who keeps this enemy a prisoner under his control and
protects himself against it. As long as he follows this policy no other
enemy, visible or invisible, can harm him.
Q1. Do we recognize this as a very popular human behavior
pattern – the "Adam-and-Eve syndrome" (Read Genesis 3:9-13)?
Q2. Whom do we easily blame for our failures and
sins?
Q3. What is considered our "enemy"? What assurances does
Francis give?
Q4. How well did Francis capture one of our human weaknesses
by this admonition?
Admon. 11 – Not to be disturbed by another’s evil –
no anger or retaliation
Admonition 11 – That no one be corrupted by the evil of
another
It is essential that nothing displeases the servant of God
except sin. And whenever any person is uncharitably disturbed or agitated,
he stores up a fault for himself.
That servant of God, who is not irritated nor disturbs
himself about anything is correctly living without property ["sine
proprio"]. And blessed is he, who does not retain for himself anything –
rendering the things that are Caesar’s to Caesar, and those which are God’s
to God.
For "sine proprio" see the friars Rule, chapter 1…..
Q1. Should this calmness of heart, contrary to being
disturbed and angered, that Francis calls for be the goal of our personal
dealings with others? How well have we mastered this?
Q2. Can this solve many problems of peace? How?
Q3. Is this the way of peace? (How does this compare to the
advice given in the "Peace Prayer"?)
Q4. Can I think of anything that upsets or disturbs me? How
do I react?
Admon. 12 – Spirit of God is essential, self alone is
worthless.
Admonition 12 – On recognizing the Spirit of the Lord
The servant of God can be properly recognized, if he has the
spirit of the Lord:
when the Lord does anything good through him in the flesh
(which is always at war with every good) he does not exalt himself. But
rather if he considers himself in his own eyes
more unworthy and judges himself the lesser among all other
people.
Q1. How does this description compare to "false humility"?
Q2. How do our ego-trips stand in the way of our growth in
the spiritual life?
Q3. How do we develop the mind-set of recognizing the real
source of the good we do?
Q4. Can false humility be shown to really be a veneer with
no depth?
Q5. What does Francis see as the enemy of goodness?
Admon 13 – Patience & Humility in adversity is
revealing
Admonition 13 – On Patience
Blessed are the peacemakers, because they will be called the
children of God. The servant of God cannot determine whether he himself
might have patience and humility, as long as all is going well. When however
the time comes that those who should be helping him work against him, then
and there he has just that much patience and humility and no more.
Q1. Here Francis indicates a foolproof barometer for our
patience…-and for our humility; what is the test?
Q2. How insightful is this principle by Francis?
Q3. Does this principle ring true in my own experience?
Q4. When do we have difficulties finding the truth about our
humility and patience?
Admon. 14 – Be poor in spirit, not disturbed
Admonition 14 – On Poverty of Spirit
Blessed are the poor in spirit, for theirs is the heavenly
kingdom. There are many who in fulfilling their prayers and duties carry out
many self-denials and afflictions on their bodies. But with a single word,
that seems to be an insult about their bodies or by anything else, which
they might be deprived of, they immediately are shocked and disturbed.
These are not poor in spirit; because he who is truly poor
in spirit hates himself and loves those who strike him on the cheek.
Q1. When it comes to bearing the crosses in life, does
Francis hit upon a real human weakness here?
Q2. How powerful and valid is this description by Francis of
this human propensity?
Q3. Why is it we often only want to choose our own crosses,
not accepting other crosses sent to us by others.
Q4. Do we find ourselves becoming resentful when others
offer us a cross to bear?
Q5. What is Francis’ observation and advice here?
Q6. Recognizing our human weaknesses, what are the dangers
of "money"?
Admon. 15 – Preserve inner peace in trials (also
confer Admon.#13 & #11 & #14)
Admonition 15 – On Peace
Blessed are the peacemakers, for they will be called
children of God. Those are truly peacemakers, who in the midst of all the
things which they undergo in this life for love of Our Lord Jesus Christ,
develop peace in mind and body.
Q1. How do we let sufferings and trials from others rob us
of inner peace?
Q2. Here Francis quotes one of the beatitudes; which is?
Q3. Where does true joy come from? Where is it found?
Q4. What is the difference between "to forgive" and "to
condone"?
Admon. 16 – Have a pure intention
Admonition 16 –On Purity of Heart
Blessed are the pure in heart, for they will see God. Those
are pure of heart who despise worldly things, and never cease with a pure
heart and soul to seek heavenly matters and always adore and see the Lord
God living and true.
Q1. What is Francis’ definition of one who is "pure in
heart"?
Q2. How does this differ from the limited idea that "purity
of heart" is restricted to sins of sensuality?
Q3. Have you noticed that admonitions 9-13-14-15-16 quote
the beatitudes?
Admon. 17 – The humble servant
Admonition 17 – On the humble servant of God
Blessed is the servant, who does not brag himself up more
over the good which the Lord says and does through him, than what the Lord
says and does through another person.
That person sins, who expects more from his neighbor, than
what he is willing to give of himself to the Lord God.
Q1. What is Francis’ norm here to evaluate our humility?
Q2. How does this advice/admonition compare to Admon. 13?
Admon. 18 – Generous compassion & patience with
others
Admonition 18 – On compassion for one’s neighbor
Blest is the person, who accepts his neighbor in his
brokenness, as he would wish to be accepted by him, if he were in a similar
situation.
Blessed is the servant, who acknowledges all good things to
the Lord God, because whoever retains anything for himself hides for himself
the Lord God’s money. And what he might think he has will be taken away from
him.
Q1. To get another perspective, Francis suggests exchanging
places….?
Q2. Is this message clear?
Q3. Is this easy to carry out in daily living?
Admon. 19 – We are as humble as God sees us – "in
the sight of God".
Admonition 19 – On the humble servant of God
Blessed is the servant who does not consider himself better,
when he is complimented and praised by people, than as when he is considered
vile, simple and despised, because
as much as a man is before God, that he is and no more. Woe
to that religious who has been placed by others on a pedestal and who does
not wish to come down voluntarily. But blessed is that servant, who is not
promoted through his own choosing and always wants to be under the feet of
the others.
Q1. If you want to "rate" yourself, why not profitably use
Francis’ great examination of conscience statement: "What a man is before
God, that he is and no more."?
Q2. Is this a good norm for self-evaluation?
Q3. Does this statement reflect true wisdom?
Q4. Francis helps us put compliments and praise in proper
perspective, which is?
Admon.20 – Finding true joy and happiness
Admonition 20 – The good and the vain religious
Blessed is that religious, who does not find joy and
happiness except in the most sacred words and actions of the Lord, and
through them he leads people to the love of God with joy and gladness. Woe
to that religious who enjoys himself in his empty and useless words and
through them leads people to laughter.
Q1. What should be the source of happiness for the religious
(and hence for a member of the Secular Franciscans)?
Q2. How does this compare to the prayer: "My God and My
All"?
Q3. Can it be said that the key principle here is that "God
is all Good"?
(– also check back to Admonitions #8 and #17.)
Admon. 21 – Check motive in revealing the Lord’s
gifts (cf. Admon.#28)
Admonition 21 - On the vain and talkative religious
Blessed is the servant who, when he speaks, does not display
everything about himself for the sake of an apparent reward and is not hasty
to speak -- but wisely presents what he needs to say and answer.
Woe to that religious who does not keep in his heart the
good things which the Lord shows to him and does not exhibit them to others
by his deeds, but rather for the sake of recognition would display them to
people by his talk.
He thereby receives his reward and the listeners take away
little fruit.
First of all, we are challenged here to control of the
tongue, the need to be circumspect in what we say.
Q1. Preferably, rather than using words, what does Francis
ask us to use to reveal the goodness of God?
Q2. How do people give evidence of spiritual arrogance?
Q3. Have we encountered people who seem to brag about all
the wonderful religious activities they take part in? – for example, how
many rosaries they pray every day?
Q4. Does this principle have application in my life?
Admon. 22 – Accepting correction patiently
Admonition 22 – On Accepting Correction
Blest is the servant who so patiently bears correction,
accusation and reproach from another person just as from himself. Blest is
the servant who when reproached accepts it with graciousness, and humbly
confesses and freely makes up for the fault. Blest is the servant who is not
quick to excuse himself and humbly puts up with the revilement and reproach
for the sin, when he has not actually committed the fault.
Q1. We often find this is hard to take, humanly speaking
(our lower nature). Yet what example did Christ give us in trials?
Q2. Have you ever accepted blame willingly, even though you
knew you did not do what was accused? Is this a purifying experience?
Q3. How does this compare to the message of Admon. #14?
Admon. 23 – With humility before All –
Admonition 23 – On Humility
Blessed is the servant, who is found humble among his
subjects, just as when among his superiors. Blessed the servant, who always
remains under the rod of correction.
That servant is faithful and prudent, who for all his
offenses does not delay to interiorly punish himself through contrition and
exteriorly through confession and satisfaction in his actions.
Q1. Does Francis challenge us to keep developing a correct
understanding of humility?
Q2. Is the correct pattern here that we honestly accept our
own failings, and then embrace contrition and amendment?
Q3. Why does Francis mention both contrition and amendment?
Q4. Have you noticed how often Francis gives admonitions on
humility? Why is that?
Admon. 24 – Caring for the Sick –
Admonition 24 – On true concern
Blessed is the servant who so loves his brother when he is
sick and cannot return the favor, as when he is healthy and can return the
favor.
Q1. How should another’s sickness influence our behavior
with him/her?
Q2. St. Francis reminds us about a dangerous false principle
that we will only do good deeds to others when they can return the favor.
Gift-giving should always be done with no expectations in return. How does
Francis’ principle fulfill the true love of God and neighbor that Jesus
preached and practiced?
Q3. Does this remind us of the parable of the Good
Samaritan? How so?
Admon. 25 – Sacrificing, true love – Show respect
in word and thought
Admonition 25 –
Blessed is the servant who so loves and honors his brother
when he is away from him, just as when he is with him, and does not say
anything about him that in charity he would not say in his presence.
Q1. Why does Francis remind us that talking behind another’s
back is against charity?
Q2. Why is it so appealing to try to run down the reputation
of others behind their backs?
Q3. What is the Catholic moral principle regarding talking
about others and their good and bad points?
Q4. What is wrong with the principle: "If you don’t have
anything good to say about someone, don’t say it"? For example, how does
this apply to political figures, to people being voted on?
Admon. 26 – The respect and honor due clerics
Admonition 26 – That servants of God should honor clerics.
Blessed is the servant who has faith in clerics who live
properly according to the form of the Roman Church. And woe to those who
despise them; for even if they might be sinners, yet no one must judge them,
because only the Lord himself reserves to himself judging them.
For how much greater is their ministry, when they handle the
most sacred Body and Blood of our Lord Jesus Christ, which they themselves
receive and only they minister to others, so much more are they guilty of
sin who sin against them, than against all other people of this world.
Q1. We find this a frequent expression and concern by
Francis. Why does he single out this deep reverence and respect for persons
who have received this particular one of the seven Sacraments?
Q2. Have some clergy themselves seemed to have lost this
reverence for this Sacrament they bear? …– in Francis’ day? …--today?
Q3. Do we pray for those persons in the clergy who serve us
and the Body of Christ?
Q4. Can I recall whether Francis has expressed this concern
elsewhere? Where?
Admon. 27 – Virtues against vices
(a reminder: "virtues" are "powers"- facing the
challenge of good vs. evil).
Admonition 27 –
When there is charity and wisdom, there is neither fear nor
ignorance.
When there is patience and humility, there not neither anger
nor frustration.
When there is poverty with joy, there is neither coveting
nor avarice.
Where there is quiet and meditation, there is neither
worldly cares nor emptiness.
Where there is fear of the Lord guarding at the gate, there
the enemy cannot have a place for entry.
Where there is mercy and concern, there is neither
superfluity nor an undue hardship.
Q1. Which 11 virtues does Francis list here?
Q2. Taken together, they can produce much harmony in loving
and living.
Contrariwise, each of these vices disrupts community life.
Have I ever observed that?
Q3. Are these vices obstacles also in family life ….and SFO
fraternity life?
Q4. Might this admonition serve as an opening prayer for
council meetings, or for commissions?
Q5. Compare this to Francis’ prayer of "Greeting of the
Virtues". (Omn.p.132; FA1,p.164; FC,p.151)
Admon. 28 – Secret treasures of the heart (also
check Admon.#21 and its QQ.).
Admonition 28 – On the good that should be hidden lest it be
lost.
Blessed is the servant, who builds up treasures in heaven,
which the Lord shows to him and under the appearance of a reward does not
wish to display them for people, because the Most High himself will manifest
his works to whomever he wishes. Blessed is the servant who keeps the
secrets of the Lord in his heart.
Q1. How does Francis tell us that the inner working of the
Spirit is "not for show"?
Q2. How and why does Francis advise us not to become
spiritual exhibitionists?
Q3. Should we, or God, do the appropriate revealing?
2- Perfect Joy (Omn.p.1318-1320;FA1,p.166-167;FC,p.165-166)
– This little but important dialogue is hard to classify, yet it serves as
an admonition to understand the impact of this topic of joy in the life of
Francis, any friar and any Christian. (also check Admonition #20) It also is
a kind of parable with a punch.
ON TRUE AND PERFECT JOY
[Friar Leonardo] related that one day blessed Francis who
was near St. Mary’s [of the Angels- the Portiuncula] called friar Leo and
said: "Brother Leo, write." He responded: "Look, I’m ready."
"Write" he started "this is true joy.
A messenger comes and says that all the teachers of Paris
have joined the Order; write – that is not true joy.
Then all the prelates beyond the mountains, and the
archbishops and the bishops, even the King of France and the King of
England: write – that is not true joy.
In fact, all my brothers have gone to those without faith
and have converted all of them to the faith; and that I have such a grace
from God that I can cure the sick and can do many miraculous things; I tell
you that in all these things there is not true joy.
But what is true joy?
I upon returning from Perugia and in the dark of night
arrive here and it is the bitter cold time of winter, all muddied, and
therefore cold, and there are icicles on the edges of my habit and these cut
into my legs and blood oozes out of such wounds.
And completely covered in mud I come to the door shivering
from the cold and the ice.
And after I have knocked for awhile and I have called out, a
brother comes and asks: ‘Who is it?’
And I respond: ‘Brother Francis’.
And he says: ‘Go away; this is not the proper time for
moving about! - Go away; you will not get in here.’
And again he answers to my insistence: ‘Go away, you are
just a simpleton and
uneducated and you are not coming with us; there are so many
of us and we do not need you.’
And once again I stand at the door and I say: ‘For the love
of God take me in tonight.’ And he responds: "I will not. Go away to the
Croziers’ place and beg there."
I tell you that if I have patience and am not disturbed,
that would be real joy and true virtue and salvation for the soul.
Q1. Do I judge "joy" to be the result of everything going my
way – all going well and smoothly? How does my idea compare with Francis’?
Q2. What makes this description by Francis "joy"? …and
"perfect" joy? What essential requisites do I need to develop to be able to
share Francis’ opinion in such a case?
Q3. Do we rejoice in the Lord enough in our personal
prayers?
Q4. When we as Franciscans see and share the big picture
through the eyes of Francis, how can anything or anyone destroy our joy in
the Lord?
For the following quotation and associated reflections, you
will need to get a copy of the appropriate text (not supplied here).
3- Testament – We need to note that this three-page
text is not part of the friars’ Rule of life since Francis was no longer
General Minister of the Order when this was written (Omn.p.65-70;
FA1,p.124-127; FC,p.153-156).
Testament of St. Francis
The Lord so gave me brother Francis to begin to do penance:
for when I was in sin it seemed very bitter to me to see lepers. And the
Lord himself led me among them and I showed mercy to them. And on leaving
them, that which seemed bitter to me was turned for me into sweetness of
soul and body; and after a little while I left the world.
And the Lord gave me such faith in churches, that I would
simply pray and say: "We adore you, O Lord Jesus Christ, and in all your
churches which are in the whole world; and we bless you because through your
holy cross you have redeemed the world."
Afterwards the Lord gave me and even now gives me such faith
in priests, who live according to the form of the holy Roman church because
of their Ordination, that if they were to persecute me, I still wish to have
recourse to them. And if I should have such wisdom as Solomon had, and I
might find some very poor priests of this world in parishes in which they
stay, I do not wish to preach against their will.
And I wish to reverence them and all others, to love and to
honor as if they were my masters. And I do not wish to consider sin in them,
because I discern the Son of God in them, and they are my lords. And this is
the reason I act this way -- because I see nothing bodily in this world of
the most high Son of God, except his most holy Body and most precious Blood,
which they receive and they alone minister to others.
And these most holy Mysteries I wish to honor above
everything else, to venerate them and to keep them in precious places. These
most holy names and his written words, wherever I might find them in
improper places, I wish to collect; and I beg, that they be gathered up and
placed in a decent place.
And we must honor and venerate all theologians and those who
minister God’s most holy words, for they minister to us spirit and life
(cf.John 6:64).
And after a while the Lord gave me brothers; no one showed
me what I should do, but the Most High himself revealed to me that I should
live according to the form of the Holy Gospel. And I had these few words
written down simply, and the Lord Pope confirmed them for me. And those who
came to take on this life, gave all the things which they might have to the
poor; and they were content with one tunic, patched inside and out, with a
cord and breeches. And we chose not to have anything else.
We clerics recited the Office like other clerics. The lay
friars recited the Our Father, and we quite willingly remained in churches.
And we were unlearned and subject to all.
And I did manual labor with my hands, and I wish to work;
and I strongly wish that all the other friars should apply themselves to
work which is reputable.
Let those not knowing how to work learn, not because of any
desire of receiving the payment of their work, but because of good example
and for rejecting idleness.
And when the reward of our work was not given to us, we had
recourse to the table of the Lord, begging alms from door to door. The Lord
revealed to me this greeting, that we should say: "May the Lord give you
peace."
The friars should certainly be on their guard not to receive
churches and poor little places to live and everything else which is
constructed for them, unless they should be as is fitting holy poverty,
which we have promised in the Rule, staying there always as travelers and
pilgrims.
I strongly command through obedience all my brothers that
wherever they are, not to dare to ask for any letter from the Roman Curia,
neither they nor through an interposed person, neither for a church nor for
any other place nor under the guise of preaching nor for the persecution of
their bodies; but wherever they might not be received, let them flee into
another territory to do penance with the blessing of God.
And I strongly wish to obey the minister general of this
fraternity and any guardian, whom he chooses to give me. And I so wish to be
a captive in his hands, that I might not go or do anything beyond obedience
and his will, because he is my master. And even should I be simple and
infirm, nevertheless I always wish to have a cleric, who might pray the
office with me, as is contained in the Rule.
And all the other friars should be so held to obey their
guardians and to pray the office according to the Rule. And if any are found
who are not praying the Office according to the Rule and should wish to
change it in any way, or who would not be Catholic, all the friars, wherever
they are, are bound by obedience that wherever they should find such a one
of their own must bring him before the guardian. And the guardian is
seriously bound by obedience to properly guard him, as a person in chains
day and night, so that he cannot escape from his hands, until he might
personally present him into the hands of his minister. And in turn the
minister is seriously bound by obedience to send him through such friars,
that day and night will guard him, in order to send him to the Lord of
Ostia, who is the lord, the protector and the corrector of the whole
fraternity.
And the friars are not to say: "This is another Rule";
because this is a written record, an admonition, an exhortation and my
testament, which I Brother Francis, the little poor one, give to you my
brothers with my blessings so that the Rule, which we have promised the
Lord, we might more faithfully observe in a Catholic way. And the general
minister and all the other ministers and guardians are bound by obedience,
not to add to or remove any of these words. And they should always have this
text together with the Rule. And in all the chapters they hold, when they
read the Rule, they should read these words also.
And all my friars, clerics and laics, I strongly beg through
obedience, that they not put glosses on the Rule or on these words saying:
"This is how they are to be understood".
For just as the Lord gave them to me to tell them clearly
and to write the Rule and these words, so simply and without any gloss you
are to understand them and observe them through holy living to the end.
And whoever shall have observed these things,
may he be rewarded in heaven by the blessing of the beloved
Son
together with the most Holy Spirit, the Paraclete,
and with all the powers of the heavens and all the saints,
and I brother Francis, your little servant, in whatever way
I can
confirm to you interiorly and exteriorly this most holy
blessing.
The Omnibus prints the Testament using 13 paragraphs.
For our purposes we will offer reflections on it paragraph by paragraph.
(You may wish to number them in your text.)
Observations: Francis again is addressing the friars. Really
nothing "new" is revealed in this testament, but it does present key
ingredients in Francis’ life which he considered important [near the end of
his life], and how he approached them. (These views are also available from
other known sources.)
Paragraph1 – How often does Francis claim God’s
inspiration for his way of life?
What did Francis describe as the turning point in his
conversion?
What did Francis see his calling to be?
Par.2 – Describe the double message of this prayer: "We
adore You…".
How does this short prayer parallel the two great miracles
at every Mass?
Par.3 – What reasons does Francis give for this deep
reverence for Priests?
Do we share this same view about the inherent necessity to
have Priests to help us in our Catholic faith?
Par.4 – Here Francis offers at least 4 channels of God’s
Word – can you list them? Do we make effective use of them?
Par.5 – Whom does Francis claim showed him to embrace
poverty and simplicity?
In what way was this "counter-cultural"?
How is this mentioned in our SFO Rule?
What do I know of Francis’ romance and nuptials with Lady
Poverty?
Par.6 – What does this passage tell you about St.
Francis’ clerical state in the Catholic Church - "…Those of us who were
clerics" ?
He speaks here of work, begging, praying the Office of the
Church, and a greeting of Peace.
What is Francis’ attitude toward work?
What does he expect of the friars regarding work?
Did Francis develop an order of "beggars" (as is often
depicted)?
Francis acknowledges the need at times to consider begging ,
namely: when the friars are not paid for their services, and he calls it
going to "the table of the Lord". What does that mean?
Par.7 - How do we describe the difference between
"ownership of" and "use of" things? Is this just a "fiction" of terminology?
Par.8 – Although he chose the words "in virtue of
obedience", Francis is really not the superior to properly expect such a
response. Nevertheless what ideas is Francis trying to get across to the
friars?
Par.9 – How does Francis view himself in regards to
obedience? What images does he use? In professing the SFO Rule, in what ways
am I called to obedience as an SFO member? List them….
Par.10 – Francis expects all the friars to be submissive
in the same way as he.
If they are not submissive in obedience, what penalties does
he recommend?
What are several violations against obedience that Francis
describes here?
Par.11 – What would Francis mean by asking the friars to
live the Rule "in a more Catholic way"?
Francis gives advice about having the friars’ Rule handy –
Is this advice also appropriate for SFO members and our Rule?
Par.12 – Francis advises the friars against becoming
"lawyers" in dealing with their Rule of Life. What important specific advice
does he give?
Is Francis’s advice applicable to our living the SFO Rule
also?
Does this mean becoming "care-free" and casual?
Par.13 – Here we find a closing Prayer – for those
observing the friars’ Rule.
When Francis wants to give a blessing, to whom does he
appeal to join him?
Does this help us see that Francis always seems to have the
larger picture of things?
Is this blessing also applicable to us in following the SFO
Rule?
The prayer-texts supplied here are translated from Kajetan
Esser’s Critical Edition
of the Writings of St. Francis of Assisi (1976) – by
John Sullivan, ofm – 6/30/04
D. Legal Efforts - Rules
A Necessary Introduction to
"Finding Inspiration in the Writings of St. Francis"
A word of advice: The recommended procedure for using
the following materials is ideally to have the printed lesson given to each
individual a month or at least a week before the sharing time so the
individual has time to read it and to reflect and pray about the sharing
questions, and jot down any notes they wish to use as reminders during their
time of sharing at the meeting.
In this way Francis’ writings become a blessing for the
individual during the preparation time as well as at the sharing session of
their ongoing formation.
Finding INSPIRATION in the WRITINGS of St. Francis –
a Sharing Guide
(a study compilation by Fr. John Sullivan, ofm – 2004)
We have so much to learn about St. Francis and his spirit.
For us Franciscans, this is a perennial challenge. Reading about Francis’
life is an important ongoing inspiration for each one of us; but there’s
more. Our SFO General Constitutions tell us about the foundation of our
faithful lives as Secular Franciscans in article 12 where it says: "Gaining
inspiration from the example and the writings of Francis…." Article
40-2 also reminds us that Francis’ writings are supposed to be a part
of the initial formation program.
Are there ways to tackle Francis’ writings in a
productive way? Of course, just taking the texts of his writings given to us
and reading them can be a starter. The following materials are offered as a
way to guide us through the riches of his writings. In this process we will
also find a few texts frequently attributed to Francis as historically not
his.
His writings for the purposes of this study-reflection guide
are divided into 4 categories, namely:
Part A) His letters for specific
situations – needs one of the resource texts
Part B) Prayers and devotions – texts supplied
Part C) Texts of spiritual and ascetic exhortation – texts
supplied
Part D) Texts defining ways of life (Rules) – needs one
of the resource texts
The translated texts for studying His prayers (Part B)
and for his Admonitions (Part C) are supplied with the reflection set
of questions. The Rule for Hermitages has also been supplied in Part D.
These texts are translations by Fr. John Sullivan,ofm - 2004
For other sources for studying the writings of St. Francis
you can consult:
a) St. Francis, Omnibus of Sources, (1983) 1900pp.
Franciscan Press, Quincy,IL 62301
217-228-5670….. approx. $40
b) Study Text, Writings of St. Francis, 175 pp.
Franciscan Press, Quincy,IL 62301
217-228-5670…. (first 175 pages of same Omnibus,
above, with all of Francis’ writings). approx. $????
c) St. Francis, the Saint, Vol.1 (635pp.) New City
Press, Hyde Park, New York, 12538…approx.$30
d) Francis and Clare, the Complete Writings, 256pp –
(1982), Paulist Press – approx. $20
For further understanding of the search itself for Francis’
writings (all hand-written copies or hand-written originals) down through
the centuries, you can read some interesting details in the St.
Francis of Assisi, Omnibus of Sources (1983), pp. 5-22 and in
Francis of Assisi, the Saint – Early Documents (Vol.1),
pp.11-39.
For convenience of printing here, we will identify
references to these two books by "Omn." for the former, and "FA1"
for the latter book. And the Francis and Clare, Complete Writings
is reference-coded by "FC".
Keep in mind the way St. Francis writes. An important
general observation begins to surface that he does not make use of
theological terminology. Instead, Francis presents his ideas and convictions
with simple, straight-forward, descriptive vocabulary and imagery. He writes
with conviction, with concern, with compassion, and often with great
exuberance.
If we are to gain much from these exercises, we need to
approach them in the same pattern we use in reading the Sacred Scriptures,
namely: asking for the guidance of the Holy Spirit and to become "the
listener" as we read.
It is essential also to remember that we are not approaching
these texts as academic exercises or as history research, but primarily our
focus is on "finding inspiration" in the writings of St. Francis. (see
SFO General Constitutions, #12)
Let’s start.
D – Francis’ Ways of Life – Legal efforts 2004
Rule for Hermitages – ca.1218
Third Order Rule – 1221
Earlier [friar] Rule –1221
Approved [friar] Rule – 1223
Here the intention is not to offer an analytical study of
legal documents, but just to help us to get the flavor and some highlights
from how Francis approached these topics. He quickly reveals that he did not
have the personality to be a legislator or developer of rules to describe
particular ways of life.
At root Francis was convinced that "living the holy Gospel"
described all that one needed to know and live by. There was the heart of
Wisdom, of Goodness, of Compassion Personified. …Identify with Christ and
all is well.
This was only too obvious in Francis’ view.
Because of his own lack of legal expertise, Francis had to
have assistance to develop the legislative particulars of an Order of friars
in vowed life in the Catholic Church. This part of Francis’ life (as a
founder) was not easy. Fortunately, help came from many sources – from
fellow friars as well as from Cardinal Hugolino.
We might start with Francis’ Rule for Hermitages, because of
our own challenge from our SFO Rule (article 8) to live lives of prayer and
contemplation.
A. Rule for Hermitages [for friars] (Omn.p.71-73;
FA1,p.61-62; FC,p.146-8)
Francis here acknowledges the need for some structure and
organization for times of prayer, patterns of life, including private and
group prayer.
The Rule given for Hermitages
Those who wish in their religious life to live in hermitages
should consist of three or four brothers at most; two of them may be the
mothers and they would have two sons or at least
one. Those two who are the mothers should attend to the life
of Martha and the two sons should attend to the life of
Mary. (cf. Luke 10,38-42)
And they may have one enclosure, in which each one of them
may has his own cell in which he might pray and sleep.
And right after sunset they should always say the Compline
for the day;
and they should take care to keep silence;
and they should pray the Hours, and for Matins they should
rise at night and seek first the reign of God and his justice (Mt.6:33).
And they should pray Prime [6am] at the proper hour.
And after Terse [9am] they may set silence aside, and they
may speak and go to their mothers.
And, when it seems fitting, they can beg alms from them just
as small children for the love of the Lord God.
And afterwards they should pray Sext [noonday office] and
None [3-pm office]; and they should pray the Evening Prayers at the
accustomed time.
And into the enclosure where they sleep they are not to
permit any other person to enter, and neither are they to eat there.
These friars who are the mothers should attend
to remaining far out of the way from every person. And through their
obedience to their minister they should protect their sons
from every individual, so that no one might converse with them.
And those sons are not to speak with any other
person except with their mothers and with their minister and
his custodian when it pleases them to visit with the blessing of the Lord
God.
And in turn the sons should periodically
switch to take on the duties of the mothers for a period of
time as they have mutually arranged. In this way they might strive to
observe everything said above with great solicitude.
The text supplied here was translated from Kajetan Esser’s
Critical Edition
of the Writings of St. Francis of Assisi (1976) – by
John Sullivan, ofm – 7/15/04
As committed as Francis was to contemplative living and
fraternal life, he develops here a five-fold structured plan -
1) …which includes the "fraternal" element – a balance.
Q1. How is this realized in this Rule as Francis uses family
terminology based on the Scriptures?….
2) …which embodies a penitential structure of time and
resources to enhance prayer.
Q2. How is this seen in this set of directives?
3) …which has built-in change (rotation) of roles.
Q3. What rotation is expected to be carried out?
4) …The friars may speak from 9am(Terce) to noon. And to
whom?
Q4. Does this differ from monastic traditions?
5) …Through the day they will pray the Divine Office as a
group.
Q5. How does this serve to identify them with the Church and
with the friar fraternity?
B. The III Order Rule -1221– This text is only found
in Omn.p.168-175, with comments also found on p.18.
Francis’ first rule for the Third Order cannot be found.
This Rule of 1221 was not written directly by St. Francis, but was approved
for the Third Order by the Church during his lifetime, written by Cardinal
Hugolino. Historians consider that it captures the spirit and intent of
Francis’ own (lost) rule.
Q. When did the Third Order begin? Read the valuable
comments on pp.166-167 which indicate the date of probably 1209 or 1210 AD –
about the time of Francis’ approval from the Pope in Rome for the friars (in
1209) and before the Poor Clares began (which was 1212).
This 1221 Rule deals with – visitations, monthly
meetings, membership requirements, fast and abstinence, clothing, prayer,
sacramental life, common fund, funerals, "last wills", corrections and
guilt. Some thirty-nine issues are identified in these 8 chapters.
The details clearly reflect the thinking and culture in the
13th century. It is strongly focused on local customs of that day
and how they are to be adapted to those professing this secular Franciscan
way of life. (No mention is made of persons taking public vows.)
You might consider breaking up this reading into two parts –
a) chapters 1-6 and
b) chapters 7-8.
For reflecting on each part (a and b):
Q1. List three positive ideas that struck you when you were
reading this part.
Q2. List three things that are puzzling to you and you would
like to know more about.
Q3. How do you find the following five Franciscan traits
emphasized here?
Penance/Conversion; Prayer; Poverty;
Apostolic Concerns; and
the Catholic Church & her sacramental life.
C. Friars’ Earlier Rule 1221 (Omn.pp.27-53;
FA1,p.63-86, FC.p.107-135) –
While never submitted to or approved by Rome, this rule
gives a wealth of insights into the spirit and soul of St. Francis. We find
here a man imbued with the Scriptures and the penitential life, a man of
deep spiritual understanding, tremendously in love with his God. About
one-third of it is devoted to prayers and exhortations and encouragements.
Francis spent long hours composing this rule with the help of Friar Caesar
of Speyer.
To reflect on this rule, you may find it helpful to break up
this reading into sections, namely:
a) Prologue plus chapters 1 to 4 -
b) chapters 5 to 9
c) chapters 10 15
d) chapters 16 – missionary efforts
e) chapters 17 to 24 – primarily a collection of admonitions
and prayers.
For reflecting on each of the above five sections:
Q1. List three positive ideas that struck you when you were
reading this section.
Q2. List three things that are puzzling to you and you would
like to know more about.
Q3. How do you find the following Franciscan traits
emphasized here?
Penance/Conversion; Prayer; Poverty;
Apostolic Concerns; and
Catholic Church & her sacramental life.
…now go back to the next of five parts described above….
Now that you have taken the time to observe the several
sections of this 1221 friar Rule, you might want to also deal with the
following:
Qa. How did Francis deal with loyalty to the Pope and the
Catholic Church?
Qb. The vows of chastity, poverty, obedience?
Qc. How would you describe Francis’ attitudes toward riches
and the rich? –
- ownership, begging alms, money, travel (14), animals and
horses (15), missionaries (16), preaching, virtuous life (17-21), must be
Catholic (19)
Qd. Did Francis develop a band of beggars, since they are
called "mendicants"?
Qe. What of community life: authority (5), care of sick(10),
community care(11)?
Qf. Can you find any expressions of Francis’ sense of
appreciation of God’s goodness?
D. Friars’ Later Rule of 1223.(Omn.pp.54-64;
FA1pp.99-106;FC,pp.136-145)
This is the Approved Rule that the friars of all three
branches profess to live by
- the Friars Minor, the Friars Minor Conventuals, and the
Friars Minor Capuchin. Due to deep-seated convictions through the centuries,
each of these three branches of the Franciscan Order, however, have their
own distinct, Church-approved General Constitutions as the guide (the
handbook) to their approach to understand and implement this single Rule of
Francis.
Note that this Approved Rule is about one-third the length
of the Earlier Rule of 1221 (check above). It is considered to contain some
24 obligations.
To reflect on the contents of this Approved Rule you may
wish to use the same questions as listed under that Earlier Rule
(just above), from Q1 to Q3, and Qa to Qf.
