Rule 21.  ...Animated and guided by a Council

Rule 22.  ...Established canonically

Rule 23.  Request for admission

Rule 24.  To foster communication

Rule 25.  Regarding expenses

Rule 26.  A concrete sign of communion

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1. The Franciscan family, as one among many spiritual families raised up by the Holy Spirit in the Church, unites all members of the people of God — laity, religious, and priests — who recognize that they are called to follow Christ in the footsteps of St. Francis of Assisi. In various ways and forms but in life-giving union with each other, they intend to make present the charism of their common Seraphic Father in the life and mission of the Church. 

• Reflection on Article 1
  

"All the faithful are called to holiness and have a right to follow their own spirituality in communion with the Church."  Art. 1 General Constitution [GC]. That includes ALL the faithful, not just those aspiring to a life in Saint Francis. Among these, there is "the Franciscan family, which in its various branches recognizes St. Francis of Assisi as its father, inspiration, and model."

2. The Secular Franciscan Order holds a special place in this family circle. It is an organic union of all Catholic fraternities scattered throughout the world and open to every group of the faithful. In these fraternities the brothers and sisters, led by the Spirit, strive for perfect charity in their own secular state. By their profession they pledge themselves to live the gospel in the manner of St. Francis by means of this rule approved by the Church.

Reflection on Article 2

"How graced each Secular Franciscan is to have been called to this way of life, to this particular charism, to a local fraternity that is bonded with all other fraternities throughout the world, to live a Rule by profession that has the approval and blessing of Holy Mother Church! Beyond the Secular Franciscan Order, members are joined in this life with the other branches of the Franciscan family, the First Order friars, the Second Order Poor Clares and the sisters and friars of the Third Order Regular. According to Canon Law, the Secular Franciscan Order is a public association in the Church (GC 1,5) whose secular state characterizes their Spirituality and apostolic life (GC 3.1).

We are a large family, consisting of hundreds of thousands of followers of Saint Francis. Profession is an enormous event in the life of the fraternity as well as in our own lives. Special Graces are realized when we, in humility, accept the Rule of St. Francis as our way of life. We are united as brothers and sisters, led by the Holy Spirit, all striving for perfect charity. What a great Gift of God this is.

3.  The present rule, succeeding Memoriale propositi (1221) and the rules approved by the Supreme Pontiffs Nicholas IV and Leo XIII, adapts the Secular Franciscan Order to the needs and expectations of the Holy Church in the conditions of changing times. Its interpretation belongs to the Holy See and its application will be made by the General Constitutions and particular statutes.

Reflection on Article 3:

"When we speak of a Rule, we generally refer to a document that is changed infrequently. It contains the vision and dream of a founder. It is generally written in a more visionary fashion. It contains the dream of a founder in human words. It becomes a source document on which future growth and development depend. When and if it is changed, the change is meant to accommodate the Rule to new times and situations. This is

precisely what happened after Vatican II in the 1960 s. It became obvious that the Rule given to the SFO by Pope Leo XIII in the 1880 s needed change. Secular Franciscans from around the world invested time and discussion on the matter. After many years of writing and re-writing, the SFO Rule of 1978 was approved by Pope Paul VI on June 24, 1978. It is the SFO Rule we now follow."

(From "Come and See" Lester Bach, O.F.M. Cap., and, Teresa V. Baker, O.F.S.)

4. The rule and life of the Secular Franciscans is this: to observe the gospel of our Lord Jesus Christ by following the example of Saint Francis of Assisi, who made Christ the inspiration and the center of his life with God and people. Christ, the gift of the Father's love, is the way to him, the truth into which the Holy Spirit leads us, and the life which he has come to give abundantly. Secular Franciscans should devote themselves especially to careful reading of the gospel, going from gospel to life and life to the gospel.



Reflection on Article 4:

"In 2009, the entire Franciscan Family celebrated the 800th anniversary of the Primitive Rule, those bits of Scripture that St. Francis and his followers took to Rome to ask the blessing of Pope Innocent III on their way of life. In April, members of the various branches of the Franciscan Family gathered in Rome to highlight this celebration with our Holy Father. Pope Benedict XVI remarked: Like Francis, always start with yourselves.

We are the first house that God wants to restore. If you are always able to renew yourselves in the spirit of the Gospel, you will continue to assist the pastors of the Church to make more and more beautiful the Church's face, that of the bride of Christ. The Pope, now the same as then, expects this of you.  Article 4 of the SFO Rule offers the challenge to "go from gospel to life and from life to gospel." This was the

pattern of Francis' life and it is to be ours also. One of the main points that is quite visible in the life of Francis is his extensive time in prayer. Various source material tells us of Francis often spending long hours in caves on the sides of the mountains.

(This discussion start on page 7 of 46 of "The Rule of the SFO  3-23-2011. We encourage you to read the original FUN formation texts).

"From gospel to life and from life to gospel" is the basic tenet of Article 4 and it must be practiced daily, in a Secular Franciscan's life. "Christ, the gift of the Father's love"  The Father's love is the Holy Spirit, so we cannot fathom this mystery of the Father's gift except through the Holy Spirit. St. Francis' humility brought us the Rule to follow, thus we can learn only if we are also meek and humble of heart.

5. Secular Franciscans, therefore, should seek to encounter the living and active person of Christ in their brothers and sisters, in Sacred Scripture, in the Church, and in liturgical activity. The faith of Saint Francis, who often said “ I see nothing bodily of the Most High Son of God in this world except his most holy body and blood”, should be the inspiration and pattern of their eucharistic life.



Reflection on Article 5:

"Franciscan spirituality is Incarnational, based in this greatest gift of God to the human race, the Incarnation of his Son, Jesus Christ, the Word of the Father who has taken on our very flesh in order that we might enter more fully into the life that God has prepared for us. The spirituality of the Secular Franciscan is a plan of life centered on the person and on the following of Christ, rather than a detailed program to be put into practice.

(GC 9.1). Article 5 enumerates various ways by which we can develop our Secular Franciscan spirituality. Although not in the flesh, we are still able to encounter Christ in our brothers and sisters, in the Scriptures, within the Church and its Sacramental life."

6.  They have been made living members of the Church by being buried and raised with Christ in baptism; they have been united more intimately with the Church by profession. Therefore, they should go forth as witnesses and instruments of her mission among all people, proclaiming Christ by their life and words. Called like Saint Francis to rebuild the Church and inspired by his example, let them devote themselves energetically to living in full communion with the pope, bishops, and priests, fostering an open and trusting dialogue of apostolic effectiveness and creativity.

Reflection on Art. 6: Unlike many of the penitential groups that were formed during the Middle Ages, Francis chose to remain faithful to the Church and its teachings. By his very presence, his words, and his actions, he shared the teachings of the Church with those to whom he preached. Secular Franciscans are also to live in union with the Church and her teachings, and, like Francis, we are called to do so more by our BEing than by anything we DO. Take careful notice of the words, "their life and words" and "witnesses and instruments" Fidelity to their own charism, Franciscan and secular, and the witness of building fraternity, sincerely and openly, are their principal services to the Church, which is the community of love, They should be recognized in it by their "being," from which their mission springs (GC 100.3). Their preferred apostolate is personal witness (CG 17.1).

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 14 of 46"

7.  United by their vocation as “brothers and sisters of penance”, and motivated by the dynamic power of the gospel, let them conform their thoughts and deedsto those of Christ by means of that radical interior change which the gospel itself calls “conversion”. Human frailty makes it necessary that this conversion be carried out daily. On this road to renewal the sacrament of reconciliation is the privileged sign of the Father’s mercy and the source of grace.

Reflection on Art. 7: "Our turning to God in the stance of humility is shown most explicitly in Articles 7, 8, 9, 10, calling to mind the penitential life to which we are called, the active and contemplative modes of prayer that form the basis of our existence, Mary our humble, self-giving role model and taking upon ourselves the redemptive obedience of Jesus."

"The goal of our Franciscan vocation is the closer union God envisioned for us before time began. The grace to live out this call is a free gift of God to us. Because of our poverty, we are in need of consciously turning back to God each day. This metanoia, "turning back", is accomplished by Secular Franciscans being open to the inner promptings of the Spirit and acting upon them. The fruits of conversion, which is a response to the

love of God, are the works of charity in the interactions with the brothers and sisters. Traditional among Franciscan penitents, penitential practices such as fasting and abstinence should be known, appreciated, and lived out according to the general guidelines of the Church. (GC 13.2,3)

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 23 & ,24 of 46"

• 8.  As Jesus was the true worshipper of the Father, so let prayer and contemplation be the soul of all they are and do. Let them participate in the sacramental life of the Church, above all the Eucharist. Let them join in liturgical prayer in one of the forms proposed by the Church, reliving the mysteries of the life of Christ.

Reflection on Art. 8: "Our turning to God in the stance of humility is shown most explicitly in Articles 7, 8, 9, 10, calling to mind the penitential life to which we are called, the active and contemplative modes of prayer that form the basis of our existence, Mary our humble, self-giving role model and taking upon ourselves the redemptive obedience of Jesus."

"The bedrock of the Secular Franciscan life is prayer, stemming from the example of Jesus has given us in the Gospels. Jesus prayed before and after and during each encounter of his day. He never moved into action without first being present to and communicating with his Father. It is this example that we are to follow. All that Secular Franciscans are and do stems from this communication with God. The Eucharist is the center of the life of the Church (GC 14.2), the source and summit of all its activity. They should participate in the sacraments of the Church. The brothers and sisters, as well as the fraternities, should adhere to the indications of the Ritual with respect to the different forms of participating in the liturgical prayer of the Church, giving priority to the celebration dedicated exclusively to prayer (GC 14.3, 4, 5)."

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 24 & 25 of 46"

• 9.  The Virgin Mary, humble servant of the Lord, was open to his every word and call. She was embraced by Francis with indescribable love and declared the protectress and advocate of his family. The Secular Franciscans should express their ardent love for her by imitating her complete self-giving and by praying earnestly and confidently.

Reflection on Art. 9: "The world continually puts forth models for us to emulate. Nowhere will we find a better model of discipleship than the Mother of the Lord. Mary, Mother of Jesus, is the model of listening to the Word and of faithfulness to vocation; we, like Francis, see all the gospel virtues realized in her (GC 16.1).

She was the first disciple and the only person recorded in Scripture to have positively responded to the call of God in her life. Notice that the Rule refers to her as the humble servant, the servant continually turned to God in all her undertakings. She is a model of kenosis, as Bonaventure would have us understand the term, a complete self-giving, being focused continually and totally on the other."

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 25 of 46"

10. Uniting themselves to the redemptive obedience of Jesus, who placed his will into the Father’s hands, let them faithfully fulfil the duties proper to their various circumstances of life. Let them also follow the poor and crucified Christ, witness to him even in difficulties and persecutions.

Reflection on Art. 10: "Christ, poor and crucified", victor over death and risen, the greatest manifestation of the love of God for humanity, is the "book" in which the brothers and sisters, in imitation of Francis, learn the purpose and the way of living, loving, and suffering (GC 10). Our following Christ is only accomplished through obedience. Notice the small word contained in the middle of this larger one: obedience. With Jesus, obedient even to death, they should seek to know and do the will of the Father (GC 12.2). Secular Franciscans are called to die to self, with its inclinations, its passions and desires so to make room for the inclinations, and desires of God. We are called to die to self so that the self God created for us to be will take form. We are to give witness to Christ through the manner in which we accept and transform the difficulties that arise in our life."

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 26 of 46"

• 11. Trusting in the Father, Christ chose for himself and his mother a poor and humble life19 , even though he valued created things attentively and lovingly. Let the Secular Franciscans seek a proper spirit of detachment from temporal goods by simplifying their own material needs. Let them be mindful that according to the gospel they are stewards of the goods received for the benefit of God’s children. Thus, in the spirit of “the Beatitudes”, and as pilgrims and strangers on their way to the home of the Father, they should strive to purify their hearts from every tendency and yearning for possession and power.

Reflection on Art. 11: "This article of the Rule calls us to begin where Francis did, trusting in God, for without this trust we can do nothing. Francis chose exactly what Christ chose and nothing more: he chose a poor and humble life. Are we called to give up everything as Francis did? No, but we are to give up our inordinate possessions of things. The rich young man, whom Jesus looked upon with love, turned from Jesus because his

possessions were many. Evangelical poverty demonstrates confidence in the Father, creates interior freedom, and disposes [Secular Franciscan] to promote a more just distribution of wealth. (GC 15.1). In the Beatitudes "poverty" is the virtue of sharing: it calls us to communicate and share both material and spiritual goods, not by coercion but out of love, so that the abundance of some may remedy the needs of others (CCC 2546).

Francis told his brothers to take nothing for the journey, to be pilgrims and strangers. In Francis' time, there was a law for pilgrims and Francis wanted it to be in place for his sons: "to be sheltered under someone else's roof, to travel in peace, and to thirst for their homeland (2C 59). How graced our life would be if this were "our rule" our guidance for life in this world. Nothing is ours; all is to be shared.

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 36 of 46"

• 12. Witnessing to the good yet to come and obliged to acquire purity of heart because of the vocation they have embraced, they should set themselves free to love God and their brothers and sisters

Reflection on Art. 12: "We have already seen that one of the names Bonaventure gives God is "good." Blessed John Duns Scotus, a Franciscan theologian and philosopher of the late thirteenth century, gives us a very basic definition of God. For Scotus, "God is Love." This article of our Rule calls us to be God-like. As God's instruments here on earth, we are to prepare a welcomed place for those whom we encounter. In the Lord's

Prayer we pray, "Thy Kingdom come." Jesus tells us in the Gospels that the kingdom of God is in our midst. He also warns that we cannot serve both God and mammon. We are to put aside those issues, those possessions, those fears that keep us focused on our self so that we are better able to focus on the other. Here again, Bonaventure's notion of kenosis as self-giving comes to the fore."

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 36 of 46"

• 13. As the Father sees in every person the features of his Son, the firstborn of many brothers and sisters, so the Secular Franciscans with a gentle and courteous spirit accept all people as a gift of the Lord and an image of Christ. A sense of community will make them joyful and ready to place themselves on an equal basis with all people, especially with the lowly for whom they shall strive to create conditions of life worthy of people redeemed by Christ

Reflection on Art. 13: We cannot find a better model of accepting all people as gifts of God than Francis himself. He valued himself least of all God's people. He cared for all who came to him as if he were caring for the Son of God himself. Although Bonaventure referred to him as the Altus Christus, the other Christ, Francis would never have allowed that title to be used for himself; yet, Francis would look on everyone else as an image of God. Like Francis, we are to create a spirit of welcome and an atmosphere of fraternity everywhere. They (Secular Franciscans) should firmly commit themselves to oppose every form of exploitation, discrimination, and exclusion and against every attitude of indifference in relation to others (GC 13.2)

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 37 of 46"

• 14. Secular Franciscans, together with all people of good will, are called to build a more fraternal and evangelical world so that the kingdom of God may be brought about more effectively. Mindful that anyone “who follows Christ, the perfect man, becomes more of a man himself”, let them exercise their responsibilities competently in Christian spirit of service.

Reflection on Art. 14: Of all the branches of the Franciscan family, we as Secular Franciscans have the greater responsibility of making our world one in which all persons are treated as children of God. Not only from a human perspective but also from a deeper Catholic perspective, we are to seek the best for those who are unable to seek the good for themselves. A careful reading of Gaudium et Spes, The Dogmatic Constitution of the Church in the Modern World, a document of Vatican II, and subsequent papal writings, The Development of Peoples by Paul VI, himself a Secular Franciscan, and Love in Truth, a recent letter of Pope Benedict XVI, show the importance of our involvement in temporal affairs. We are further reminded of our duty as citizens of local community and a global world through the General Constitutions: Secular Franciscans should always

act as a leaven in the environment in which they live through the witness of their fraternal love and clear Christian motivations (GC 19.1). In the spirit of minority, they should opt for relationships which give preference to the poor and to those on the fringe of society, whether these be individuals or categories of persons of an entire people (GC 19.2).

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 37, 38 of 46"

• 15.  Let them individually and collectively be in the forefront in promoting justice by the testimony of their human lives and their courageous initiatives. Especially in the field of public life, they should make definite choices in harmony with their faith.

Reflection in Art. 15: Justice for the underprivileged is a hallmark not only of our Franciscan vocation but also of our Catholic baptism. How many times did Jesus seek justice for those who were unjustly accused? How many times did he stand up for the underpriveleged who had no one to speak for them? How many times did he condemn a law that was unjust and burdensome for the poor? Secular Franciscans should "be in the

forefront ... in the field of public life." They should collaborate as much as possible for the passage of just laws and ordinances (GC 22.1). The fraternities should engage themselves through courageous initiatives . . . they should take clear positions whenever human dignity is attacked by any form of oppression or indifference. They should offer their fraternal service to the victims of injustice (GC 22.2). We must always keep in mind that the renunciation of the use of violence, characteristic of the followers of Francis, does not mean the renunciation of action . . . the brothers and sisters should take care that their interventions are always inspired by Christian love (GC 22.3).

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 38 of 46"

• 16.  Let them esteem work both as a gift and as a sharing in the creation, redemption, and service of the human community.

.

Reflection on Art. 16: Our Christian tradition has always held that our work is a partnership with God. It is a way for us to use our talents for the care of ourselves and the good of others. For Francis, work is a gift and to work is a grace. Daily work is not only the means of livelihood but also the opportunity to serve God and neighbor as well as a way to develop one's own personality. In the conviction that work is a right and duty and that every form of occupation deserves respect, the brothers and sisters should commit themselves to collaborate so that all persons may have the possibility to work and so that working conditions may always be more humane (GC 21.1). However, we are cautioned to maintain a balance between work and rest and should strive to create meaningful forms of using leisure time. (GC 21.2).

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 39 of 46"

• 18. Moreover they should respect all creatures, animate and inanimate, which “bear the imprint of the Most High”, and they should strive to move from the temptation of exploiting creation to the Franciscan concept of universal kinship.

Reflection on Art. 18: "We need to look no further than the writings of Francis to recognize the great importance he placed on the care of creation. In the Canticle of Brother Sun he rightfully called the elements his brothers and sisters. We have a Scriptural mandate to care for all of creation from Genesis when God told Adam to have dominion over the earth. Note the Scriptures say dominion not domination; our human history over the past centuries and longer bears witness to our domination! Francis points out another basic reason for our care of creation, each bears the imprint of the Most High. In his Itinerarium, St. Bonaventure tells us that we are blind deaf and dumb if we are not awakened to the presence of God in our midst through his created world."

Source: F.U.N. Formation text: "The Rule of the SFO  3-23-2011 Page 40 of 46"

• 19. Mindful that they are bearers of peace which must be built up unceasingly, they should seek out ways of unity and fraternal harmony through dialogue, trusting in the presence of the divine seed in everyone and in the transforming power of love and pardon. Messengers of perfect joy in every circumstance, they should strive to bring joy and hope to others. Since they are immersed in the resurrection of Christ, which gives true meaning to Sister Death, let them serenely tend toward the ultimate encounter with the Father.

Reflection on Art. 19: Pay heed to the virtues that are laid out before us in this article of the Rule:

Peace

Unity

Harmony

Dialogue Trust Love

Pardon Joy

Hope

As Francis lay dying, he was informed that the bishop and podesta (mayor) were at odds with one another. The bishop excommunicated the podesta, who in turn would not allow anyone to fulfill the bishop's needs. Francis added a new stanza to the Canticle of Brother Sun and asked some of his brothers to invite the bishop and podesta to listen. This is the stanza:

Praise be You, my Lord, through those who pardon for Your love

and bear infirmity and tribulation.

Blessed are those who endure in peace

for by You, Most High, they shall be crowned.

In writing the stanza and sharing it with two men whom he greatly admired, Francis give us an excellent

example of how to live this article of our Rule. He then added the final stanza:

Praised be You, my Lord, through our sister Bodily Death

from whom no one living can escape.

Woe to those who die in martal sin.

Blessed are those whom death will find in Your most holy will,

for the second death shall do them no harm.

Even in suffering, Frances experienced confidence and joy from:

the experience of the fatherhood of God;

the invincible faith of rising with Christ to eternal life;

the experience of being able to meet and praise the Creator in the universal fraternity of all creatures.

Following the Gospel, Secular Franciscans, therefore, affirm their hope and their joy in living. They make a contribution to counter widespread

distress and pessimism, preparing a better future (GC 26.1).

• 20. The Secular Franciscan Order is divided into fraternities of various levels — local, regional, national, and international. Each one has its own moral personality in the Church. These various fraternities are coordinated and united according to the norm of this Rule and of the Constitutions.
  

20. The Secular Franciscan Order is divided into fraternities of various levels--local, regional, national, and international. Each one has its own moral personality in the Church. These various fraternities are coordinated and united according to the norm of this rule and of the constitutions.

Article 20 of the Rule of St. Francis of the Secular Franciscan Order is self-explanatory. The important thing to remember is that the Professed are members not only of their local fraternity, but also of the Regional fraternity they reside in, the National fraternity, and the International which is CIOFS. It is so easy to forget this "hierarchy" but we belong to a very large International Order.

The F.U.N. Manual really has no specific reflection on Article 20. /fss

• 21. On various levels, each fraternity is animated and guided by a council and minister (or president) who are elected by the professed according to the Constitutions. Their service, which lasts for a definite period, is marked by a ready and willing spirit and is a duty of responsibility to each member and to the community. Within themselves the fraternities are structured in different ways according to the norm of the constitutions, according to the various needs of their members and their regions, and under the guidance of their respective council.
  

Reflection on Art 21: Article 21 needs no additional clarification. The local fraternity's council and minister structure is found in Article 49, and further, in the Constitutions of the Secular Franciscan Order, elsewhere in this website. /fss

• 22. The local fraternity is to be established canonically. It becomes the basic unit of the whole Order and a visible sign of the Church, the community of love. This should be the privileged place for developing a sense of Church and the Franciscan vocation and for enlivening the apostolic life of its members

.

Reflection on Art 22: "We must always keep in mind that the local fraternity is the basic unit of the Order. None of us would be Secular Franciscans without our being professed into a local fraternity. As Scripture tells us, all members are necessary for the body to function; so all members of the local fraternity are necessary to allow the fraternity to function properly. The fraternity serves several needs for the fraternity: prayer, formation, fellowship, encouragement, and business. Note the placement of business in this listing. So should it be in the amount of time given to each. Concerning our time of prayer and Gospel living, Fr. Cantalamessa, OFM Cap., preacher of the Papal household, when speaking to the Franciscans gathered in Rome to celebrate the 800th anniversary of the Primitive Rule, offered this caution: At our gatherings, we should set aside time.  ... . during the liturgical prayer itself when allowed, to have moments of real spiritual sharing among brothers and sisters. Otherwise there is a danger that in our communities we share everything except our faith and our experience of Jesus. We talk about anything, except about him.

Remember, we do not come to fraternity to be Franciscan. We come to fraternity to be fed so we can go out into the world and share out Franciscan spirit with others.

23. Requests for admission to the Secular Franciscan Order must be presented to the local fraternity, whose council decides upon the acceptance of new brothers and sisters. Admission into the Order is gradually attained through a time of initiation, a period of formation of at least one year, and profession of the Rule. The entire community is engaged in this process of growth by its own manner of living. The age for profession and the distinctive Franciscan sign are regulated by the statutes. Profession by its nature is a permanent commitment. Members who find themselves in particular difficulties should discuss their problems with the council in fraternal dialogue. Withdrawal or permanent dismissal from the Order, if

necessary, is an act of the fraternity council according to the norm of the constitutions.

Reflection on Art. 23: Article 23 tells us about requests for admission, and that the fraternity's council decides on these requests. The times of formation are more adequately explained in Article 19 (and further) of the Statutes (USA), and when one asks to be admitted, the fraternity council will fully explain to the applicant what is involved. Profession is a permanent commitment, and the Order wants to be very clear about new

applicants, that they have a vocation to the Order. /fss

• 24. To foster communion among members, the council should organize regular and frequent meetings of the community as well as meeting with other Franciscan groups, especially with youth groups. It should adopt appropriate means for growth in Franciscan and ecclesial life and encourage everyone to a life of fraternity. This communion continues with deceased brothers and sisters through prayer for them.

Reflection Art 24: "Although the local fraternity is the basic unit of the Order, it is not an island unto itself. While the monthly gatherings are vital to the life of the members, how much more invigorating would times of sharing with other Franciscans be. These shared gatherings are advised especially during the time of initial formation. There are many other occasions when the local fraternities can join together. Plan a Day of Recollection, a pilgrimage to a local shrine, a time work at the local soup kitchen, a time to listen to a guest speaker. Attend each other's professions as a sign of solidarity. Take part in the gatherings planned by your regional councils. Set aside a time to remember the deceased members of your fraternities. Join with other branches of the Franciscan Family to celebrate some of our Franciscan feasts. Most importantly, this article of our Rule reminds us that it is necessary to share our charism with those outside the Order especially the youth. The stories of Francis and Clare as young people are ideal conversation starters.

• 25. Regarding expenses necessary for the life of the fraternity and the needs of worship, of the apostolate, and of charity, all the brothers and sisters should offer a contribution according to their means. Local fraternities should contribute toward the expenses of the higher fraternity councils.

Reflection on Art 25: The F.U.N. text does not have a particular reflections about Article 25, that is, not in the Rule of the SFO chapter. Each fraternity has a "common fund" to which members are asked to contribute to defray the expenses of the Order. The fraternities have an obligation to contribute toward the expenses of the higher fraternity councils, and you will occasionally hear mention of our "Fair Share." The Professed who can afford to do so, will contribute their portion of the "Fair Share," but if they cannot do so, we do not ask them to do so. /fss

• 26. As a concrete sign of communion and co-responsibility, the councils on various levels, in keeping with the constitutions, shall ask for suitable and well-prepared religious for spiritual assistance. They should make this request to the superiors of the four religious Franciscan families, to whom the Secular Fraternity has been united for centuries. To promote fidelity to the charism as well as observance of the Rule and to receive greater support in the life of the fraternity, the minister or president, with the consent of the council, should take care to ask for a regular pastoral visit by the competent religious superiors as well as for a fraternal visit from those of the higher fraternities, according to the norm of the Constitutions.

Reflection on Art. 26: Although the Secular Franciscan Order is a self-standing Order, Article 26 refers to "spiritual assistance." Each fraternity requesting Canonical Approbation needs to be sponsored, or mentored, by a Franciscan religious (cf. Article 46, Constitutions of the S.F.O.). Having access to competent religious assistance is extremely important in order to maintain a truly Franciscan character in the fraternity and in its members./fss

“And whoever observes these things

let him be blessed in Heaven with the blessing of the Most High Father,

and on earth with the blessing of His Beloved Son

with the Most Holy Spirit the Paraclete”

(Blessing of St Francis found in The Testament of Francis)



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