1. The topic we are facing
2. What the Constitutions affirm
3. Reservations and clarifications
4. The term "-secular state-"
5. Meanings of Franciscan secularity
6. Indications of the Constitutions
7. Consequences for formation

1 The topic we are facing is very vast and can be developed in many ways. It means that we must limit ourselves, to avoid being too generic or too vague. Its collocation in the larger picture of the values emerging from the new Constitutions of the SFO, and the inclusion of the word "-secular-" in the title, indicates the direction of our discussion. We should try to find in the Constitutions, as a text complementing the Rule, the contexts, the choices and the directions of Franciscan secularity today. For a better understanding of our discussion, it is good to anticipate briefly an idea which motivation shall become clearer as we develop our theme: the conjunction "-and-" that appears in the title has, to use grammatical terminology, no disjunctive value. It does not want to show any opposition, that is, it does not want to be a form of manicheism, be it unconscious, that tenaciously emerges in the two thousand years of Christianity. It indicates in its concrete realization and verification diversity and complementariness in the duty of evangelization on the one hand and the specific role of the lay Christian on the other. Our relationship of sharing and service confronting the drastic problems of the world, through which the Church today expresses its mission of announcing the Gospel, finds its own space in the tension of the "-divided heart-" of the laity, to use an image of St. Paul (Cf. 1 Cor. 7:32).

In developing any theme, one has to distinguish and to simplify. But, in our case, we must not forget that this serves to identify various aspects of a specific human and religious experience. The concrete person passing "-from the Gospel to life and from life to the Gospel-" (cf. Rule, 4) is a lay Christian, following the spirituality of St. Francis of Assisi. This person is, undivided, in the Church "-and-" in the world. In my opinion, the Constitutions indicate the same reality by affirming that "-the Secular Franciscans, by vocation, live like an inseparable reality their belonging to the Church and to society-" (Const. 20).

2 We turn our attention above all to what the Constitutions affirm. In Article 3,1 we read: "-The secular state characterizes the spirituality and the apostolic life of those belonging to the SFO-". The expression repeats the teaching of the Council in Lumen Gentium: "-The secular state characterizes the laity in a proper and special way-" (LG 31b). In the same way, Article 3,2 in stating that secularity for SFO lay members expresses itself by "-contributing to building up the Kingdom of God by their presence in their life-situations and in their temporal activities-", reflects the expression of the council document: "-By vocation, lay people properly search the Kingdom of God by caring for temporal realities and ordering them according to God's will-" (LG31b).

This parallelism is significant: it shows explicitly the motives behind the decision taken by the committee that prepared the text of the Rule, to adopt the definition: "-Secular Franciscan Order-". It was a conscious decision, taken after lengthy and vivacious discussions, solemnly sanctioned by pontifical approval, and not an approximate historical or simply fragile sentimental suggestion. It is an expression of the specific nature and identity of the Fraternity of lay Franciscans, once more explicitly stated and expanded at the beginning of the Constitutions and again officially sanctioned.

3 Behind these dry official expressions there are, however, larger and denser problems, giving rise to intertwined reservations and clarifications that have contributed to define progressively the notion of "-secularity-". We will have to take a closer view at them, be it briefly.
The word "-secular-" hasn't had and still now doesn't have a good reputation. It is the expression of a reality, the world ("-saeculum-"), which according to a long spiritual tradition had to be "-left-" by the Christian (remember the "-exire de saeculo-" of Francis). Etymologically related to it, having the same root, is "-secularization-", a word evoking diffidence and caution in many catholics, because of its protestant origin, and above all because of its reference to a world-vision completely independent of religious values. Even stronger reservations are evoked by the term "-secularism-", commonly understood as agnostic humanism, excluding any knowledge of what lies outside the range of empirical verification. Official endorsement of the word "-secular-" in ecclesial language has not been enough to reduce these reservations and at times accusations of ambiguity. The celebration of the Bishops' Synod on the vocation and mission of the laity in the Church and in the world (1987) offered the occasion for lively discussions of the topic, in the preparatory phase and during the actual celebration of the synodal assembly. The Synod and its concluding apostolic exhortation "-Christifideles laici-" have certainly clarified, even if perhaps not definitively, the concept of "-secularity-" and "-secular state-". The document, in number 15, defines "-secular state-" in the context of the common vocation and baptismal dignity, as "-a state which distinguishes, without however separating it, the lay person from the priest and from the religiousman or woman-". It called also for a deepening of the "-theological impact-" of this state. The document presents a first attempt in this direction, referring to the teaching of the Council and to a speech of Pope Paul VI to the secular institutes in 1972, recalling some essential suppositions. The whole Church as being "-in-" the world, although not "-of-" the world, has a secular dimension. All its members participate in different ways in this dimension. Lay people participate in it in their own, particular way: the world, "-saeculum-", is the environment and the vehicle of the vocation of the lay faithful. The insertion of the laity in the world symbolized by the evangelic images of light, salt and yeast is geared "-to the diffusion of the Gospel that saves "- (ibidem).

I would add, personally, that this affirmation outlines an idea of christian secularity that not only is not stained by the temptation of secularism, but is defined and confirmed in the opposite sense: the whole Church and the laity in particular should take the world and its problems serious, in order to re-plant in it the seed of the Gospel.

4 The ideas relative to the term "-secular state-" are therefore not indifferent or casual for the SFO. They are rather a determining element to study and to live in the entire context of the doctrine of the Church on the topic.
The first consequence is one regarding the initial and permanent formation to be given in the Fraternity. The view of "-secularity-" has to have its own precise place in formation. It is impossible to prescind from it in the reading and interpretation of the first articles of the Rule and of the Constitutions. The person who comes to the SFO or who already belongs to it consciously updating oneself "-to the needs and expectations of the Holy Church in the conditions of changing times-", (Rule 3) must enquire and have the right to receive clear and complete answers about the identity of this spiritual family and the life project being presented. For this reason everyone belonging to the SFO, but particularly those involved in formation should have it clear that the "-specific vocation-" of the secular fraternity "-which gives form to the life and apostolic activity of its members-" (Const. 2) includes the secular dimension. If this is not clear, one cannot explain one's own identity, not only to new brothers and sisters, but neither to the Church and to the world.

5 With this fundamental principle in mind, our analysis proceeds to specify the contents and meanings of Franciscan secularity, as it is presented in the Constitutions primarily in the second part of the second Chapter, Art. 17 - 27, under the title "-Active presence in the Church and in the world-", corresponding to Article 13 - 19 of the Rule as is correctly noted in the margin.

I believe that the contents should be read in the light of the evangelic category of the "-signs of the times-" (Mt16:4), considered as "-ways to discern the values of the Gospel even within the social and political transformations of humanity-" (Chenu). The dramatic events we are witnessing these days show the importance and validity of these evangelical categories.
The Constitutions invite Secular Franciscans to make their "-own contribution-" towards a civilization "-in which the dignity of the human person, shared responsibility and love may be living realities-". They should "-firmly commit themselves to oppose every form of exploitation, discrimination and exclusion-", and "-work together with movements which promote the building of Fraternity among peoples-" and "-to conserve all that is valuable in nature-" (Const. 18). One reads also about "-the renunciation of the use of violence-" (Const. 22), of "-the proposal and spreading of peaceful ideas and attitudes-" in collaboration with "-initiatives of the Pope, the local Churches and the Franciscan Family-", of respecting "-the choice of... conscientious objection-" (Const. 23). Quite "-hot-" subjects, evidently, being emphasized here to underline that the "-commitment-" and "-collaboration-" the categories most frequently used to indicate how to live Franciscan secularity do not require just a marginal or generic application.
The invitation of the Rule to promote justice "-by their courageous initiatives-", both "-individually and collectively-" (cf. Rule 15), is incorporated into Article 22 of the Constitutions, specifying that these collective initiatives should involve the Fraternity. This marks the final breakthrough from the concept sanctioned by the letter "-Tertium Franciscalium Ordinum-" of Pius X (1912) and taken up again in the Constitutions of 1957. According to that now obsolete concept, any commitment in social and economic matters was forbidden to the Fraternity, but permitted to the individual members.

These contents, to be fully understood, should be read in the light of the entire vision of the "-Secular Franciscan-" outlined tentatively in Chapter II of the Rule and of the Constitutions. It begins with an attitude of radical conversion animated by "-the dynamic power of the gospel-" (Rule 7), that tries to make Gospel read-ing, faith in the Eucharist, prayer and contemplation "-the soul of all they are and do-" (cf. Rule 8). This "-per-sonal witness-" (Const. 17) is of service in the Church for instance in exercising a ministry (Ibidem) and in the world. This vision of the Secular Franciscan, laid down in Chapter II of the Rule, is an "-integral-" one, even in its form which of purpose has no subdivisions. It projects itself as a complete development in time up to the point of being conditioned by old age and death (cf. Const. 27), through the private dimension of the family (cf. Const. 24) and the public dimension of participating in the multiple realities of social life.

It corresponds to the synodal teaching that emphasizes that in the existence of the laity "-there cannot be two parallel lives: on the one hand the so-called 'spiritual' life with its values and its exigencies; and on the social commitment. The branch, attached to the vine, which is Christ, bears its fruits in all sectors of activity and of existence-" (ChfL.59).

6 One could observe, however, that these rich and varied indications of the Constitutions read in the larger picture of the teachings of the Church, do indeed explain and clarify some basic affirmations of Chapter II of the Rule, but all the same do not reach the articulated application level of Chapter III. One could see this Chapter of the Constitutions as being only a slightly amplified transcription of the text of the Rule.

The impression is true, but it would be mistaken to judge this part of the text to be more superficial and of less value.

Rather, the formulation of this section of the Constitutions underlines at least two problems that touch all aspects of the secular dimension of the SFO. First, the planetary dimensions of the institution and the extreme different situations of the local church and the political and social conditions in which Secular Franciscans are living and witnessing, make it consequently very difficult to codify behavior in a detailed and uniform way. Second, in virtue of being secular, which is a fundamental aspect, one should leave the Secular Franciscan the possibility of making motivated choices and determining the forms of giving witness.

Also, the Constitutions should be evaluated in relation to the character of the Rule which justifies and legitimatizes them. The Rule of Paul VI, in respect to preceding texts, reflects clearly a yearning for a charismatic and prophetic spirit, that should be savored, in the three ways indicated by John Paul II by "-studying-" and "-loving-" but, above all, by "-living-" the human and evangelic aspects that it presents. The Constitutions, in line with Chapter II of the Rule, give ample room to welcome the voice of the Spirit and guarantee the possibility, the originality and the fecundity of the witnessing of Secular Franciscans in the Church and in the world.

7 All that has been said in the preceding two points has inevitably its consequences for formation on the level of the Fraternities and its single members.

Article 17 says explicitly, "-The preparation of the brothers and sisters for spreading the Gospel message 'in the ordinary circumstances of the world' (cf. LG 25) and for collaborating... within the ecclesial communities should be promoted in the Fraternities. -" Similar referrals are found in other articles; for what interests us, for example, articles 24, 26, and 27.

The leaders of the Fraternities and the persons responsible for formation, in outlining and preparing programs for initial and permanent formation, must keep in mind the following two ideas: First, because of its "-secular-" nature, the Fraternity should care for the complete formation of its members. Its different aspects spiritual, doctrinal, cultural and social cannot and should not be considered separate compartments, but vitally communicating between each other. That is why it is called "-integral formation-" (ChfL. 60). Second, in my opinion, the method to be followed in this formation should be one of dialogue and fraternal discussion. This method in fact more effectively enriches and strengthens the motivations behind the choices and commitments of the Fraternities and their members.

Today's choices for the lay Christian and, in particular, for the Secular Franciscan are not easy. One must reflect on the complexity of the events in which our life is incarnated; on the meaning of the rich and multiform teaching of the Church; on the "-often too contingent-" reactions it arouses and the "-not at all contingent-" goals which it intends to reach; on the specific franciscan aspects of our commitment; on the particular cultural situations in which we work; on the distinction between what we can do as individual persons with a franciscan view of life, or as a Fraternity giving it an ecclesiastical meaning. It is not possible to face such a complex series of problems without much knowledge and many contributions or without an attitude of reciprocal formative dialogue.

Someone could say that these things are too big for us to take on, that we must hold to what we can realistically do, that it would be better to deepen our traditional spiritual values. These are considerations that reflect real preoccupations and not just aspirations to a quiet life or reactions of discouragement. I would like, though, fraternally to propose three different considerations that can also be seen as conclusions to this paper. First, the whole Franciscan experience is rich in figures whose high contemplative level of spirituality was never separated from an intense apostolic activity; for instance the testimony of Conrad of Marburg, confessor of Elizabeth of Hungary: "-rarely have I seen a woman so contemplative, being at the same time dedicated to so many activities-". Second, the new evangelization at the beginning of the third millennium will be a testing ground for the validity of ecclesiastical institutions, also of those, who like the SFO are among the oldest and most tried. Finally we must remember that the Francis of history and of legend, which we see as our Father and which so fascinates us, must be known also as Francis the prophet, in order to mean something for the people of our time. Or, if you like and we understand each other well, Francis the utopian. This Francis, however, relies on our voice and on our capacity of witnessing.