Franciscan Life & Spirituality

In their ministries, members of the various Franciscan orders have been concerned not only with those who are materially poor but, like Francis, also with those are considered to be of little worth in the community. Friars in distant countries work as advocates for recent immigrants and refugees; volunteer to work in Third World countries as missionaries; Friars are chaplains to disabled people; to prisoners and those in hospital. Friars are also busy as vicars to parishes and some are even Bishops.

"The Brothers should adopt the lifestyle of people considered unimportant in society and live among them as lesser Brothers....the Brothers should follow the example of St Francis who was led by the Lord to go among lepers. Every Brother should show a preference for the marginalized; for the poor and oppressed; for tousled and sick people and be happy to live among them and show them compassion."

Francis and Peace

In his Last Testament St Francis wrote, "God revealed a form of greeting to me, telling me that we should say, 'God give you peace.'"

St Francis lived out that principle of peace throughout his life. When he traveled to the Holy Land and met the Sultan, he came there as a man of peace. He was not armed and ready for battle as a Crusader, but dressed as a beggar and "armed" with the Gospel. Toward the end of his life, he arose from his sick-bed to mediate a dispute between the Bishop and Mayor of Assisi. He wrote in the Canticle of the All Creatures : "Blessed are those who endure in peace, for by You, Most High, they shall be crowned." He also wrote in his Admonitions: "'Blessed are the peacemakers, for they shall be the children of God'. The true peacemakers are those who preserve peace of mind and body for the love of Our Lord Jesus Christ, despite what they suffer in this world."

However, Francis was not a timid person nor did he flee from conflict. Records testify that he was very forceful with the early Friars when they needed a reprimand. On one occasion, in around 1220, when he returned from the Holy Land and saw that the Friars were putting up a building near the Portiuncula. He was so angry, that he climbed up on the roof of the house and began hurling down the newly laid tiles. When it came to matters of principle, Francis knew exactly where he stood. Yet he did strive to resolve conflict which he knew had its source in pride, intolerance or greed.

Peace within the Community

Francis called his First Order community the Friars Minor or "Lesser Brothers"; thus, they were to be "related" or connected to one another as "brothers" of the same family and they were to be humble and unpretentious. No single Friar was to be "better" than another, no matter what roles they fulfilled. "'I did not come to serve but to serve', says the Lord. Those who are placed over others should glory in such an office only as much as they would, were they assigned the task of washing the feet of the Brothers." Admonition 4

For Francis, this is at the root of peace: the peace-making example of Jesus Christ. Jesus, who ultimately laid down his life that all would be reconciled. The genuine peace-maker cannot afford to have vested interests. A Friar is eminently positioned to become a peace-maker, as he does not own property/ has no material assets to protect and is thus free to mediate peace amongst others. This is a peace that is born out of the recognition the bonds that unite, rather than divide. One of his close companions wrote about Francis "In all his preaching, before he proposed the Word of God to those gathered about, he prayed first for peace for them. And many embraced peace and became seekers after eternal salvation."

In the Rule of Life given to the Friars, Francis instructed the Friars with these words as they travel the world: "Into whatever house they enter, let them first say: 'Peace be to this house!'"

The Friars as Peace-makers

Internationally

You will find a small office among the many thousands of offices in the United Nations complex in New York, with a plaque on the door that reads: Franciscans International. Inside, a small group of Franciscans, women and men, work as an accredited Non-Governmental Organization of the UN. These Franciscans monitor the issues that come before the United Nations and ensure that the Franciscan point of view is presented where relevant.
Over the years, they have addressed issues such as:

• the Kyoto Agreement on global warming;

• the eradication of landmines;

• the plight of refugees needing a place to go;

• the Bosnia-Kosovo crisis;

• the world population crisis.....etc

These Franciscans are well aware that they in fact represent well over 1 million people world-wide, who belong to the huge extended Franciscan family. One of the staff is an American Friar.

To be a Friar today is to be a peacemaker. There are ample opportunities for peace making. But, too few people to take-on the many challenges for peace-making and reconciliation.

One of the most famous of all prayers, ascribed to St Francis of Assisi, is what is known as the Peace Prayer. St Francis did not actually write this prayer, but his spirit is contained within it.

Lord, make me an instrument of your PEACE:
Where there is hatred, let me sow love;
Where there injury, pardon;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light
And where this is sadness, joy.

Francis and Nature

St Francis of Assisi is known throughout the world as a lover of nature. Many artistic portrayals of the Saint connect him with the environment. It was not surprising then, that the Pope declared him the Patron Saint of the Environment in 1979. Why in the 21st Century, in the midst of global pollution and warming, expanding holes in the ozone layer and massive devastation of our planet's eco-systems, do we look to a 13th century man to give us guidance and inspiration?

Long before the environment became an issue, Francis saw human beings abusing nature. In what could be the first "ecological statement" outside the Bible, Francis said this:
"These creatures minister to our needs every day; without them we could not live and through them the human race greatly offends the Creator every time we fail to appreciate so great a blessing." - Legend of Perugia 43

There is no doubt that he demonstrated an affinity with nature and with the animal kingdom. Many of the old medieval legends about St Francis speak of his ability to communicate with nature in an extraordinary way. There is the famous story of how he tamed the man-eating wolf that terrorised the citizens of the small village of Gubbio. Or the occasion when near the village of Bevagna he preached to the birds. We are told he even lifted worms from his path so that they would not be trodden upon.

Francis' regard was not just for animals. Toward the end of his life, as he was going blind, the doctors had prescribed applying a red-hot poker to his forehead. As the poker was being brought from the fire to be applied to his frail body, he prayed, "My Brother Fire, that surpasses all other things in beauty, the Most High created you strong and beautiful and useful. Be kind to me in this hour; be courteous." It was during this period, in his last days while he lay sick and dying, that this great 13th Century mystic composed that most famous poem dedicated to God and Nature, known as The Canticle of All Creatures.

Inter-connections

It is important to see that Francis was much more than someone who liked nature. St Francis was a man of faith. He was a mystical person. He therefore saw God's presence in everything around him. Thus, when he encountered nature, he encountered God. He saw everything and everyone through the eyes of faith. One of the main attributes of God was that of Creator. Thus, all beings animate or inanimate, were therefore creatures.

St Francis was not an animist or a pantheist; that is he did not worship "god" in the tree/ the stone or the water. Rather, he saw God's providential love expressed in and through all creatures: the beauty of a forest, the simplicity of a solitary leaf, the wondrous complexity of a human hand; all of them shouted to Francis that "God is here." For Francis, the world about him drew him to God and was a display of divine love.

Francis had no doubt that human beings were the pinnacle of all of God's creation. In this, he followed the understanding of the Bible, as expressed in the book of Genesis. Woman and man were created in God's image and likeness. They were especially to be loved and respected.

Francis cultivated a mystical and deeply personal relationship with the person of Jesus Christ. This relationship was so profound, that for the last three years of his life, he bore the marks of the Crucified Jesus in his own body, known as the stigmata. He was in fact the first person in Christian history to have received this extraordinary gift. Thus, when he related to his fellow human beings, it was through the eyes and heart of Jesus. When he embraced that leper on the road near Assisi, it was not only a hideous leper whom he kissed but also the very person of Jesus, incarnate in the leper. For Francis, Jesus was present in every human person, but particularly in the poor and outcasts.

These three premises allow us to understand just how deeply inter-connected all beings were under God as Creator and through Jesus, who was the incarnation of God's extraordinary love.

The solution of Francis

Some have asked: what would Francis do or say if he lived today? How would be react to the current ecological crises facing our planet?

Look firstly at your attitudes and behaviors.....
Francis was aware of human sinfulness; he had a sense of his own sinfulness and knew well the causes of unhappiness and much of human suffering. Francis understood that the root causes of environmental destruction are to be found in attitudes of avarice, ignorance and pride. He knew that much of human misery came about because of these sins.

Cultivate the virtue of humility

Francis was known for his humility. This is not a popular word in our dictionary! Who wants to be "humble"; yet, the word originates from the Latin humus, which means "of the earth". The humble are close to the earth with feet firmly fixed on the ground and know who they are and where they stand. They see themselves as part of the "whole," dependent on the environment for their survival. Above all, in Francis' understanding, the humble are upright people, who live with integrity and see themselves as a creature, not as a 'creator'.

Seek unity with God and with all creation

Francis, the medieval mystic, captured the essential truth that all of us are reliant on the environment for our survival in his own unique way. He had that innate sense that his life and being were intimately connected with every other being but especially his fellow human being. He "transgressed" the borders that separated rich from poor/ Muslim from Christian Crusader/ the outcast from those in the town/ men from women.....

Because of his person and his lifestyle, so firmly fixed on the Gospel of Jesus, literally thousands came to follow him, from every walk of life and from every part of Christendom of that time.

So, is it not surprising that today, the message of Francis of Assisi, speaks not only to Catholics and Christians, but often to people of every major world religion.

At the core of Francis' "spirituality," was not some "pseudo-new-age" style of "unitarianism", but his firm belief in the Oneness of God: that only in and through God is the whole of creation united and connected and that in Jesus Christ, all are equal in the sight of God. For Francis, Jesus was his "brother, his friend and companion." So was every human person.

St Francis was not an environmentalist in our sense of the word but, he was a mystic who was deeply in communion with his own environment. His influence endures to this day and his followers, Franciscans of every walk of life, are often involved in environmental action.

Francis and Minority

This experience of being the "lowest" is a key to understanding St Francis. It has much to do with the teaching of Jesus in the Gospels, when he taught his disciples:

"The first shall be last; the last shall be first".....and taking a little child into his arms he said: "Unless you become as little children, you shall not enter the Kingdom of Heaven"

St Francis himself described the event that caused him to abandon his wealthy life-style:

"This is how God inspired me, Brother Francis, to embark upon a life of penance. When I was in sin, the sight of lepers nauseated me beyond measure; but then God Himself led me into their company and I had pity on them. When I had once become acquainted with them, what had previously nauseated me became a source of spiritual and physical consolation for me. After that, I did not wait long before leaving the world."

The value of being "lesser or least" is still central in the lives of Franciscans today. Friars strive to serve and be with those who are seen as being "least" or the "little people" of today; those whom society looks down on, those judged to be of no account. So you will find Friars living and working among the "lepers" of society. Secular Franciscans can also practice this ideal.

Text from Franciscan Sources

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Ave Maria!

 The Marian Dedication of St. Francis of Assisi

by Bro. Alexis Bugnolo

" My son, keep the commandments of thy father, and forsake not the law of thy mother." (Prov. 6:20)

  "My son, hear the instruction of thy father, and forsake not the law of thy mother:  that grace may be added to thy head, and a chain of gold to thy neck." (Prov. 1:8-9)  "For God hath made the father honorable to the children:  and seeking the judgment of the mothers, hath confirmed it upon the children." (Ecclus 3:2-3).  With these words the Divine Author of Sacred Scripture speaks to all the families of the human race, teaching them the filial devotion all ought to have. Moreso does he speak to us, to whom St. Francis of Assisi says:  "Hear the voice of your father!  Great things have we promised ...". It is good and proper therefore to look to St. Francis and consider more profoundly his life and virtue. As Our Lord Jesus Christ says, "When perfected the disciple will become like his teacher." May the Lord of grace grant us His assistance to see and learn from the devotion  of our Seraphic Patriarch.

For St. Francis the Blessed Virgin Mary was Mother, Advocate and Queen.  St. Bonaventure bears witness that St. Francis honored Her as Mother, when he says:  "He loved with an unspeakable affection the Mother of the Lord Jesus Christ, forasmuch as that She had made the Lord of glory our Brother, and that through Her we have obtained mercy." (Leg. Mai. IX,3)  For who can make the Lord our Brother, if She not also be our Mother?  And again, this Doctor of the Church recounts that even before his perfect conversion the Seraphic Father had devotion for Her as Queen, for speaking of the Portiuncula, he says:  "When the man of God beheld it thus abandoned, by reason of the ardent devotion that he had toward the Sovereign Lady of the world, he took up abode there, that he might diligently labor to repair it." (Leg. Mai II,8)  That there can be no doubt that Saint Francis took this Mother and Queen as Advocate too, St. Bonaventure writes in the first place, "In Her, after Christ, he put his chief trust, making Her his own patron and that of his Brethren ...", adding moreover that which verified what he said:  "...and in Her honor he fasted most devoutly from the Feast of the Apostles Peter and Paul unto the Feast of the Assumption." (Leg. Mai. IX, 3) and states the matter even more clearly, where he says, "Now Francis, the servant of God, abiding at the church of the Virgin Mother of God, with continuous sighing besought Her that had conceived the Word full of grace and truth that She would deign to become his Advocate." (Leg. Mai. III,1)  This devotion of the Poverello was not without great fruit, for the Seraphic Doctor writes, "...and by the merits of the Mother of Mercy, he did himself conceive and give birth unto the spirit of Gospel truth," (Leg. Mai. III, 1) recounting immediately afterwards the taking up of the Apostolic life by Francis on the Feast of Matthias in the year 1208 A.D..

Now this devotion of St. Francis was no small thing; for this reason St. Bonaventure considered it no small thing. For there is an intimate link of charity that unites the whole life of this Herald of the Great King in unity. And this link which has lain hidden in plain view can clearly be seen by the historical circumstances of St. Francis' life.  The Lord spoke to him from the Cross of San Damiano sometime in January of 1206 A.D. [K. Esser, Gli Scritti di San Francesco, Ed. Messagero Padova, 1995, p. 458; cf. A. Vincinelli, Gli Scritti di S. Francesco, Verona, 1955, p. 217]. Shortly thereafter, St. Bonaventure reports that the Saint dwelt continually at Churches (Leg. Mai. II-III).  It is a moral certainly therefore, on the basis of what the Seraphic Doctor says in his Legenda Maior, (III,1), that the Saint had the habit of attending to the Gospel readings at Mass.  It is unreasonable to suppose therefore that the Saint listened attentively also to the Gospel before his dramatic final conversion on February 24, 1208 A.D.? Certainly not.  And what therefore could be more appropriate and consistent with the Saint's devotion than that Gospel which he undoubtedly heard just a month before that marvelous day.

This is the Gospel of the Second Sunday after Epiphany, in which the Blessed Virgin Mary speaks to the servants—and St. Francis considered himself a servant—"And the Mother of Jesus said to Him:  They have no wine. And He said:  What is this to me or to thee? My hour has not yet come.  And she said to the servants: Do whatever He tells you." (John 2:3-5)  It would be remarkable if this Gospel would be understood in any other manner than that which St. John the Evangelist understood it, for he added, "This beginning of miracles did Jesus in Cana of Galilee; and manifested His glory, and His disciples believed in him." (John 2:11) Indeed in the narrative of the Gospel, this beginning of miracles is the line of demarcation of discipleship. Thereafter the Apostles followed the Lord and took up the Apostolic life which He taught them.  Thereafter, the Poverello too would follow the Lord.

Now like the beloved Apostle, St. Francis too "believed in Him." Like the beloved Apostle, St. Francis too had heard His word from the Cross.  To the former Apostle—and to us—it was said, "Behold thy Mother!" (John 19:27)  To the latter apostle—and to us—it was said, "Francis, Francis, go and rebuild My house which, as you see, is falling utterly in ruin." (Leg. Mai. II,1).  It would not be surprising therefore, that this religious who has been long praised by the Popes as a "thoroughly Catholic and apostolic man," would interpret private revelation in harmony with public.  The Crucified spoke in time to St. Francis; would he not interpret it in harmony with that which the Crucified spoke in time for Francis?  The Crucified spoke long ago; and the Apostle "took Her into his own." The Crucified spoke ages later; and Francis is manifested as a devotee of the Most Glorious Virgin Mother.  There is a parallel here; and it is not difficult to see.

Now it would be an extraordinary thing if, in the heart of such a Saint who was so devoted to the Mother of Christ, this Gospel of Cana would not bear fruit.  That he was a man of the Gospel who strove to put literally into practice the Gospel word, all his biographers have testified. Would he not do the same with this Gospel?  He has taken Her as Mother, as St. Bonaventure testifies; would he not also take this word, "Do whatever He tells you" as the word of his Mother?  He has taken Her as Queen, as the Seraphic Doctor testifies;  would he not also take this word as the command of his Sovereign Lady?  He has taken Her as his Advocate and the Advocate of his brothers , as that Minister general of old bears witness; would he not take this evangelical counsel as Her advice?

The Seraphic Patriarch was such a son, such a subject, such a client. Surely then he took this word and put it into practice, as a diligent listener of the Gospel. But one may ask, if such is the case where is the proof in fact? Suppositions, but where the fact?  Do you want proof of fact where there is moral certainty.  One knows another more by moral certainty than proof of fact; for even in court what a man is known to be often excused the appearance of clear evidence to the contrary. But that you may have proof of fact: behold the Rule of St. Francis; behold the conversion of St. Francis.

Immediately after the mention of St. Francis' pleading for Her to become his Advocate, St. Bonaventure testifies:

"and by the merits of the Mother of Mercy, he did himself conceive and give birth unto the spirit of Gospel truth. For while on a day he was devoutly hearing the Mass of the Apostles, that Gospel was read aloud wherein Ghrist gave unto His disciples that were sent forth to preach the Gospel pattern of life, to wit, that they should possess neither gold, nor silver, nor money in their purses, nor scrip for their journey, neither two coats, neither shoes, nor yet staves. Hearing this, and understanding it, and committing it to memory, the lover of Apostolic poverty was at once filled with joy unspeakable. 'This,' said he, 'is what I desire, yea, this is what I long for with my whole heart.'" (Leg. Mai. III,1)

The Regula Bullata is too the proof of St. Francis' Marian Dedication. But not only the proof but also its living embodiment.  The Mother says, "Do whatever He tells you," and He who "was obedient to death, death upon the Cross," says, "Take nothing with you on the way; neither gold nor silver," and "There are some who have made themselves so for the sake of the Kingdom";  but it is St. Francis who precepts, "This is the rule and life of the friars minor:  to live in obedience, without anything of their own, and in chastity." (Reg. Bul. I) And again, more specifically, "I firmly command all the friars, that in no manner are they to receive coins or money, ..." (Reg. Bul. IV)

The Rule is thus the embodiment of this very intense and high-minded dedication of the Poverello to the Mother of Christ. For just as Our Lord and Master taught, "By their deeds you shall know them," so by the Rule is St. Francis known.  Thus by the consistency of Gospel, history and rule, certainty is had as to the heart and mind and spirit of St. Francis.

This therefore is the reason for the efficacy of the Rule and of the Order. To embrace the Rule of St. Francis is to approach most closely to the will of the Immaculate Virgin, to the will of Christ, to unite oneself most immediately to the Mediation of Christ and the Mother of God, to be enabled to participate most intimately and intensely in the Mission of the Redeemer and the Corredemptrix. Hence it is that the observance of the Rule of St. Francis is The Necessary Means for the restoration of the Universal Church. For if the Church is to be restored, it must be conformed to Christ and to His Immaculate Mother; to their will and their holiness of life, to their life of perfection and to their manner of mission.

O what a beatiful and wonderful thing the Rule is! It is the will of the Immaculate, the perfect consecration to the Mother of God! The instrument of the restoration of the Church! A spiritual wonder! A supernatual mystery! An enigma of sanctity to those outside; and a portal of holiness for those within! What a stunning and altogether extraordinary son of the Immaculate Virgin, our Father Francis was! Not since the Apostles was the like seen; and in the Order hence, may his likeness be seen again and again!

May both Mother and son obtain for us the true grace of faith and penance, humility and devotion, that we may attain to that Kingdom where Her Son lives and reigns and is glorified with the Father and the Holy Spirit forever and ever. Amen.

This document has been released to the public domain by is author.

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What is a Secular Franciscan?

 by Dr. Marguerite Stein, SFO, Canonist
Reprinted from: NAFRA Newsletter, Winter 1992 (Previously publ. by us in Jan. 1993)

The true formation of the tertiary begins with his profession. He is committed for the rest of his life, first of all, to daily prayer and meditation. Once he was one of the few seculars permitted to say the full Divine Office, but, since Vatican I and the new Code, all lay members of the faithful are now invited to do so. Many alternate forms of the Office are available to him, ranging from the single volume Christian Prayer, The Little Office of the Blessed Virgin Mary, Francis’ Office of the Passion, and even to a short version of Francis’ medieval office for the illiterate - the recitation of twelve Our Fathers, Hail Mary’s, and Glorys.

He is committed to attending daily Mass, if it is at all possible as part of his ever developing devotion to the Eucharist which is so meaningful to Franciscan spirituality.

He reads the Gospel assiduously, striving to move from the Gospel to life and from life to the Gospel; he looks for Gospel meanings In his daily experience and takes to his daily life some thought to live by. He turns to God in his joys and his agonies: his surprises, and his drudgery.

He remains in active communication with the Church and particularly with the Pope, the vicar of Christ and leader of the Church on earth, acting as his defender in public and loyal follower in private, in imitation of Francis.

He loves the Virgin Mary, Queen of the Angels, protectress and advocate of the Franciscan family, and tries constantly to imitate her fiat.

He fulfills faithfully his duties in life, following the example of the poor and crucified Christ. He lives a poor and humble life as did Christ and Mary; he regards himself as only the steward of his possessions with which he deals in a spirit of detachment, being always ready to give to the needy or to accept any loss as coming from God. He strives to avoid any attachment to power.

He lives a life of chastity according to his state in life, seeking purity of heart and thus setting himself free to love God and his brothers and sisters with true caritas. He accepts all people, even the most difficult, as gifts of the Lord and as brothers or sisters placing himself on an equal status with all and being ready to serve all; he will find a way in which to render service to them regularly. He will stand for justice and defend it by word and example wherever he finds it endangered. He will esteem peace, fidelity and respect for life, and work for them in all ways and with all others, beginning within his family. He will respect all creatures and work for prudent ecology.

He will strive to be a messenger of Joy, bringing hope to others in every situation. He will hold himself ready for Sister Death at all times, looking forward with serenity to his ultimate encounter with the Father. That is a very long list of attitudes and a staggering blueprint for a way of life; it requires a lifetime to achieve anything like full conformity to these ideals. Each of them is taken from Chapter Two of the Rule and all taken together constitute the meaning of our simple profession promise.

To work toward these goals, the Franciscan immerses himself in a "community of love", his local fraternity. There he continues his learning process through discussions, study groups, reading, and daily prayer; also, he engages in some active, apostolic work of charity several hours a week, usually in company with other Franciscans.

He attends his monthly fraternity meetings, never refusing an office without reason, helping the formation team, joining in prayer for deceased members, and trying to make at least one retreat a year to keep the flame alive.

He offers financial contributions according to his means to cover the spiritual and temporal needs of the fraternity, its members, its apostolic works, and Its charities; in turn, his local fraternity con tributes toward the support of the region al/provincial, national, and international fraternities.

Chesterton says that the Third Order was designed to assist ordinary men to be ordinary with an extraordinary exultation. And that is true, for Francis was a medieval advocate of courtesy and song, a spreader of joy and love and laughter, who made the road to God seem marvelously fascinating even in the rough spots. He knew the value of companions on the way ("And God gave me brothers"), and in all truth the concept of brotherhood is fundamental to an under standing of the Franciscan spirit.

Membership in and devotion to the charsm of Francis’ Third Order permit us to travel the road of life happily, in good company, with a means by which to see the deepest spiritual joy in humiliation and misfortune. For it is only then that we are children of the Heavenly Father and "spouses, brothers, and mothers of our Lord Jesus Christ." In the words of Francis, "Oh, how glorious it is!"

Are there still any special Indulgences attached to being a member of the Secular Franciscan Order?
(From The Newsletter, FFMR, March 2003)

This question was brought up at the Southeast Area Day of Recollection held on February 22, 2003 in Delray Beach. The answer is provided by the National Formation Commission in their recent series of F.A.Q.'s (Frequently Asked Questions) as follows:

"Yes, as a matter of fact, there are!  Appended to the revised General Constitutions of the Secular Franciscan Order is a copy of the Sacred Apostolic Penitentiary's January 22, 1972 letter to the 'Interobediential General Council of the Secular Third Order of Saint Francis' - the predecessor of the Presidency of the SFO General Council (CIOFS). It confirms that a plenary indulgence is available to members of the SFO 'on the day of their admission and of their profession, and at the conclusion of an official visitation' as well as 'on the feast-days of the Immaculate Conception of the Blessed Virgin Mary (December 8); Saint Francis of Assisi (October 4); Saint Louis, King (August 25); Saint Elizabeth of Hungary (November 17); Blessed Luchesius (April 28); Saint Clare of Assisi (August 11); Saint Margaret of Cortona (May 16); and all the Saints of the Three Orders of Saint Francis (November 29).' In addition to the usual conditions for obtaining an indulgence (celebration of the Sacrament of Reconciliation [going to Confession] sometime close to the time the indulgence is sought, reception of Holy Communion on the day of the indulgence, and prayer specifically for the intention of the supreme Pontiff, the Pope), Secular Franciscans are also required to 'make or renew, at least privately, their promise to observe faithfully the Statutes of their association,' in other words, to renew our profession-commitment to live the Gospel according to the Rule of the Secular Franciscan Order. The renewal of commitment found on page 31 of The Ritual of the SFO can serve as a wonderful model for this type of experience, but we are not bound to recite these exact words; all that matters is that the general sentiment and interior disposition expressed in this model are present. These indulgences, still valid today, were granted to the Secular Franciscan Order in 1972, six years before Pope Paul VI approved the SFO Rule on June 24, 1978."
 

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