M
Mike_Dye
Guest
When I went through my formation the subject never came up. As far as I know anyone at anytime can wear it, Franciscan or not.
- Status
J
JReducation
Guest
Anyone can wear a Tau. But it is in canon law that only members of a community may wear the “habit” of the community. Until one enters the novitiate one should not wear the habit of the community in public. The SFO has renamed the novitiate candidacy to distinguish between the formation period of the friars, nuns, sisters and brothers in the other obediences.
My suggestion would be to wear it outside of fraternity meetings.
Fraternally,
Br. JR, OSF
A
albertziggy
Guest
albertziggy;5835975:
Wow! Thanks Br. JR! It is also my greatest wish to see most, if not all the Secular Franciscan to live the Gospel Life and not just to be mere spectators in the monthly meetings (i.e., taking down notes, then catching the next bus to get home to watch the latest soap!).The Secular Franciscan Order is the largest branch of the Franciscan family, over 600,000 brothers and sisers. But they need to tighten up on their formation and their presence in the Church as a community, not just as individual Catholics. You guys are an order. Order means that you are sent. It means that you have a organized life as individuals and as a fraternity. You are not isolated agents. You have co-responsibility with the rest of the Franciscan order to spread the Gospel in the manner of St. Francis.
You guys have tio pick up on your formation program. Read the rule and constituions prayerfully. Discuss them and find applications as a community. You’re not just a collection of individuals, but a brotherhood. You should bein engaged in ministry and fraternity life that can be observed by the rest of the faithful. If you can’t be observed, then you are no different from other Catholics. Then why join this way of life?
You have to read the Decree on the Apsotolate of the Laity, get involved in diocesan ministries as a fraternity, take care of your brothers and sisters who are sick, poor, and old. Don’t settle for a monthly meeting and call it fraternity. Event he local high school council meets more frequently than that. Most teens have busier schedules than adults.
Read the great masters of the order: Francis, Bonaventure, Clare, Louis King of France, Elizabeth of Hungary, Thomas Moore, Joan of Arc, Pius X, Leo XIII, John XXIII, Matt Talbot, and Catherine DeHueck. But don’t just read them, make it a point to immitate them as a fraternity.
For God’s sake, DO SOMETHING to bring the Franciscan spirit into the world. Give up this nonsense that you can bring Francis’s Gospel Living into the world in an anonymous fashion. There was nothing anonymous about Francis or about the early Secular Franciscans. Whose bright idea was this anonymity thing? A light has to shine.
Secular Franciscans have a great light to shine. GO FOR IT!
Fraternally,
Br. JR, OSF
As for me, I am doing everything I can…even to wearing the TAU everyday for the world to see. It took some time for me to get adjusted to it. As for the anonymity thing… well, I guess that idea was derived from some religious writings… I have encountered that a dozen times while reading some stories about saints.
In Christ,
albertziggy
F
FranciscanDoc
Guest
Sorry to reply to this thread so many months after it’s basically died out. As you might surmise from my username, I’m in medical school at the moment and also have a wife and young children. I put replying to your posts on the backburner and eventually lost track of the months that have gone by. Sorry! I’ve read all your comments and appreciate the lively discussion on the SFO and it’s mission though, particularly from Br. JR, OSF. Very enlightening!
I asked my formation director and got a wishy-washy answer to my original question. Basically there is no official rule against wearing the Tau before profession, but since the Tau is presented to you at profession, you’re discouraged from wearing it until that time. There are others in formation that wear the Tau, but my wife and I have decided to wait until we’re professed. Basically we’re treating not wearing the Tau as a form of penance since we both desire it so much.
As to the general comments about the disappointing aspects of the modern SFO, I agree that it can at times be annoying. I remind myself how St. Francis would deliberately go to sinful priests for confession because he had such respect for the office of the priest. Just because members of the fraternity might be sinful or not living up to their promise, that doesn’t necessarily degrade the rule or the order itself. We are all called to fulfill God’s will in our lives; for some of us that lies in following St. Francis in our married state of life in his 3rd order. My wife and I are approximately 30-40 years younger than most of the members in our (emerging) fraternity, more conservative in our faith, and are attempting to reinvigorate and renew the active participation of faith of our group.
Again, sorry for the incredibly long reply, but thanks to all of you who posted!
I asked my formation director and got a wishy-washy answer to my original question. Basically there is no official rule against wearing the Tau before profession, but since the Tau is presented to you at profession, you’re discouraged from wearing it until that time. There are others in formation that wear the Tau, but my wife and I have decided to wait until we’re professed. Basically we’re treating not wearing the Tau as a form of penance since we both desire it so much.
As to the general comments about the disappointing aspects of the modern SFO, I agree that it can at times be annoying. I remind myself how St. Francis would deliberately go to sinful priests for confession because he had such respect for the office of the priest. Just because members of the fraternity might be sinful or not living up to their promise, that doesn’t necessarily degrade the rule or the order itself. We are all called to fulfill God’s will in our lives; for some of us that lies in following St. Francis in our married state of life in his 3rd order. My wife and I are approximately 30-40 years younger than most of the members in our (emerging) fraternity, more conservative in our faith, and are attempting to reinvigorate and renew the active participation of faith of our group.
Again, sorry for the incredibly long reply, but thanks to all of you who posted!
J
JReducation
Guest
I’m very glad that Doc posted. Because it should not be us Franciscan religious telling the Secular Order how to be Franciscan and asking the questions. The question about the Tau is a important one. The truth is that in every order the person receives the habit on the day that he or she is admitted into the novitiate. The candidacy period is what was formally called the novitiate by the SFO. In the past, it was on the day that you began the novitiate that you received that habit. There was an actual investiture, just as we religious have. Since your rule and constitution does not say anything about this, it would seem that the logical thing to do is to go with what has been the tradition of the Church for centuries and the Franciscan tradition for 800 years.
One of the saddest things happening right now is the division of the Secular Franciscan Order. Right now we have at least two parallel Secular Franciscan Orders operating under different names. I know that one of them is the Secular Franciscans of the Immaculate. There is another group called the Brothers and Sisters of Penance. Among the several reasons that these two groups and I don’t know how many others in other countries have been born is because the SFO has taken the word secular to the extreme.
There is almost an allergic reaction by some Secular Franciscans when you bring up things like returning to the familiar and canonical terms such as postulant, novice and professed. I don’t understand why, because the Secular Carmelites and Secular Dominicans use those terms. The terms inquirer and candidate were introduced into the Church right after Vatican II. They were meant for all religious institutes, secular institutes, societies of apostolic life and public associations of the faithful, such as the SFO. But the reason that those terms were introduced is because each type of institute uses a different name. Rather than write all the different names that you can call a person who is in a given stage of formation, the documents used generic names that everyone could understand. But the documents never said that you were to change your terminology. You were to keep the traditions of your community. In fact, the Church encouraged everyone to return to their roots and the original vision of the founder.
Now we are in a situation where there are new secular Franciscan movements, because people want to return to the tradition. Sadly, the SFO is getting older, especially in the USA. We’re not seeing many young vocations. The younger people are being drawn into the Brothers and Sisters of Penance and the Franciscan Third Order of the Immaculate. I don’t want to begin a competition with them. They have a very beautiful charism to offer the Church. But it is your duty as Secular Franciscans to look at these other groups and ask yourself, “What are they doing that is so attractive to the young?”
I believe that the problem in the USA and Europe is greater than in Latin American, Africa and Asia. The USA and Europe seem to have bought into the whole sales pitch by the dissenting theologians of the 70s and 80s who presented a model of the Church of the Laity. There was never a Church of the Laity. They Church has always been a Church of the faithful. This includes people from all walks of life and with different vocations. The Secular Franciscan vocation is a very beautiful vocation.
St. Francis founded a family. He did not found a corporation with Presidents, Vice Presidents, etc. It was a family with Friars, Nuns and Seculars. This family grew to include deacons, priests, bishops and sisters who wanted to be a part it. There was always autonomy between the three orders. In fact, the Franciscan family is the only spiritual family where the secular branch is an autonomous order. The Secular Dominicans and Secular Carmelites are not autonomous with their own rule, constitutions, statutes and government. They are totally dependent on the friars. The friars still govern them. I feel very proud of our Secular Order, because it is self-supporting and self-regulating. It does not depend on the friars or the religious to tell them what to do and how to do it.
It is very important that you folks not waste this wonderful gift that our Holy Father Francis has given you. He has given you a rule, a way of life and total independence from the rest of us so that you can be creative in living the Gospel, as long as you don’t steer so far from the Franciscan traditions that you’re unrecognizable and you look like everyone else in the pews. If you look at your patron saints, Louis King of France and Elizabeth of Hungary, they stood out from the rest of the laity in their manner of living the Gospel. People could see that they were different. Someone like Angela Foligno and Margaret of Cortona were visibly very Franciscan. Those are your models. Study them. Discuss their lives among yourselves. Imitate their imitation of our Holy Father Francis.
Fraternally,
Br. JR, OSF
One of the saddest things happening right now is the division of the Secular Franciscan Order. Right now we have at least two parallel Secular Franciscan Orders operating under different names. I know that one of them is the Secular Franciscans of the Immaculate. There is another group called the Brothers and Sisters of Penance. Among the several reasons that these two groups and I don’t know how many others in other countries have been born is because the SFO has taken the word secular to the extreme.
There is almost an allergic reaction by some Secular Franciscans when you bring up things like returning to the familiar and canonical terms such as postulant, novice and professed. I don’t understand why, because the Secular Carmelites and Secular Dominicans use those terms. The terms inquirer and candidate were introduced into the Church right after Vatican II. They were meant for all religious institutes, secular institutes, societies of apostolic life and public associations of the faithful, such as the SFO. But the reason that those terms were introduced is because each type of institute uses a different name. Rather than write all the different names that you can call a person who is in a given stage of formation, the documents used generic names that everyone could understand. But the documents never said that you were to change your terminology. You were to keep the traditions of your community. In fact, the Church encouraged everyone to return to their roots and the original vision of the founder.
Now we are in a situation where there are new secular Franciscan movements, because people want to return to the tradition. Sadly, the SFO is getting older, especially in the USA. We’re not seeing many young vocations. The younger people are being drawn into the Brothers and Sisters of Penance and the Franciscan Third Order of the Immaculate. I don’t want to begin a competition with them. They have a very beautiful charism to offer the Church. But it is your duty as Secular Franciscans to look at these other groups and ask yourself, “What are they doing that is so attractive to the young?”
I believe that the problem in the USA and Europe is greater than in Latin American, Africa and Asia. The USA and Europe seem to have bought into the whole sales pitch by the dissenting theologians of the 70s and 80s who presented a model of the Church of the Laity. There was never a Church of the Laity. They Church has always been a Church of the faithful. This includes people from all walks of life and with different vocations. The Secular Franciscan vocation is a very beautiful vocation.
St. Francis founded a family. He did not found a corporation with Presidents, Vice Presidents, etc. It was a family with Friars, Nuns and Seculars. This family grew to include deacons, priests, bishops and sisters who wanted to be a part it. There was always autonomy between the three orders. In fact, the Franciscan family is the only spiritual family where the secular branch is an autonomous order. The Secular Dominicans and Secular Carmelites are not autonomous with their own rule, constitutions, statutes and government. They are totally dependent on the friars. The friars still govern them. I feel very proud of our Secular Order, because it is self-supporting and self-regulating. It does not depend on the friars or the religious to tell them what to do and how to do it.
It is very important that you folks not waste this wonderful gift that our Holy Father Francis has given you. He has given you a rule, a way of life and total independence from the rest of us so that you can be creative in living the Gospel, as long as you don’t steer so far from the Franciscan traditions that you’re unrecognizable and you look like everyone else in the pews. If you look at your patron saints, Louis King of France and Elizabeth of Hungary, they stood out from the rest of the laity in their manner of living the Gospel. People could see that they were different. Someone like Angela Foligno and Margaret of Cortona were visibly very Franciscan. Those are your models. Study them. Discuss their lives among yourselves. Imitate their imitation of our Holy Father Francis.
Fraternally,
Br. JR, OSF
A
albertziggy
Guest
J
jimcintosh
Guest
Well, not really. There is only one order approved by Rome as the Secular Franciscan Order.
One thing obvious in Franciscan history is that there are always splinter groups. Within 100 years of the death of Francis, one encounters the Spiritual Franciscans. While most were in the Order of Friars Minor (where they were hounded, some to their deaths by burning at the stake), others left the OFM to form their particular little groups.
Well, because those are religious terms and the SFO is not a religious order. It is a secular order.
Seculars too often in the past fell into the fallacy of being “little religious” wearing habits and using religious terms. The use of the tau cross as the identity of the order instead of the habit and the use of terms like candidate instead of novice serve to reinforce that the SFO is not a religious order.
I have never seen any evidence that Francis wanted the Secular Franciscans to use these terms. Francis, himself, didn’t have a novitiate until Cum secundum in September 1220 mandated that he have one.
Amen. Well said.
J
JReducation
Guest
As I said before, they function under different names, such as the Franciscan Third Order of the Immaculate. I’m not sure if I got the words in the right order. They follow the early rule of the Brothers and Sisters of Penance, are Franciscans, are a secular order, and have Pontifical Right.
But there is also great value in maintaining tradition. The Dominicans and Carmelites are also secular orders; however, they stick very closely to many of the traditions of the two movements, actually three, because there are the OCDS too.
The wearing of a habit by secular orders was not an attempt to be “little religious”. It was actually a custom that dates back to the Middle Ages. If you look back you will see many of the secular saints in the habits of their orders: Angela Foligno, SFO; Margaret of Cortona, SFO; Catherine of Siena, OP; Martin de Porres, OP; Rose of Lima, OP. Tradition has it that Elizabeth of Hungary wore the Franciscan habit under her royal robes and later wore it externally, after she left her castle. I don’t think that it was an attempt to be religious, as in friars or nuns, but it was an ancient custom that was actually started by St. Benedict with the Oblates.
I don’t know if the Brothers and Sisters of Penance in the USA or the ones in Canada are Pontifical or Diocesan, but they have a habit. The Secular Franciscans of the Immaculate also have a habit. I’m not campaigning for a habit. I trying to show how it’s really a traditon that was part of the secular orders for a very long time. This is something that they began very early in their history, independent of the friars and nuns.
My point is that there must be some attempt to recover the traditions and the charism of the founders, whether it be Franciscans, Carmelites, Dominicans or Benedictines.
Don’t forget, religious orders did not have a formation program until the early 13th century. People entered orders and made solemn vows. The concept of a period of probation, which was later called a novitiate, from the Latin, novus, develops organically with the Cistercian Reform and it is adopted by the canons and gradually imposed on all of the orders.
Even today, the secular orders, may call these steps in formation by other names, but they are identical in length and purpose to that of the religious orders. The minimums are established by Canon Law. The orders and congregations can add to the amount of time, to a certain extent, as outlined in the law.
What I find interesting is that they are coming back. People like the traditional terms, because they say exactly what they mean. For example, a novice is a new member of an order. He is not a candidate to the order, but a candidate for profession. When a person enters that stage he becomes a member of the order, even though he is not professed.
It’s not just the older terms, it’s also many of the older practices that have to be recovered. Because even if you recover the old terminology and the old habit, but you do not recover the way of life, you haven’t achieved much. I believe the biggest thing that the Secular Franciscans need to work on is community living. There has to be more family life and contact between those meetings.
The fraternity with which I work has several wonderful things happening. They have their monthly meeting. and a common ministry. They have entered into a covenant with the local bishop to work in Respect Life Ministry and to work in pregnancy centers around the diocese. They raise funds for the ministry, get clothing and other things big and small.
They gather once a month for on-going formation. Right now they are taking a course in Franciscan History. They gather in each other’s homes for a meal every couple of weeks. They have a calling system which I found very interesting. I had never seen this before. Each person has another Secular Franciscan brother or sister whom they check in on once a week. Everyone gets one call a week from another brother or sisters. The Minister assigns different brothers or sisters to visit the sick and the elderly members who can’t always make it to these gatherings.
How all this came about was that they sat down with our brothers, several Capuchins and the documents from your General Chapter in 2008. They went through them with a fine tooth comb. The Cap and the OSF explained the theology, history and canon law behind the different talks and ideas that came out of that chatper. Once they had the idea, they were able to run with it.
The National Spiritual Assistant was invited to come and visit with them for three days. He was absolutely great. Cardinal Sean’s explanation of the SFO vocation and its relationship to the rest of the family was also a big inspiration to them. They did a lot of work and continue to do a lot of work. But they are very recognized in the diocese.
The bishops know who they are and they are very subject to the local bishop. There is that Franciscan attachment to the local Church, which was very much a part of Francis’ charism and teaching.
The Secular Franciscans have a tremendous gift and can do many wonderful things for the Church. They need to get moving. Their first task must be for each fraternity to function as a family.
Fraternally,
Br. JR, OSF
L
LayingHands
Guest
I have a question…I believe the Tau is an Egyptian Cross worn by the Pharoahs and their Egyptian High Priests…therefore…isnt the Tau a part of the their religion?
J
JReducation
Guest
Pope Innocent III opened the Lateran Council on November 11, 1215, with these words: “I have desired with great desire to eat this Pasover with you.” (Luke 22-15.) Innocent announced that for him, for the Church, and for every Catholic at the time, the symbol they were to take as the sign of their Passover was the Tau Cross.
He incorporated into his homily the statement from Ezekiel (9:4) that the elect, the chosen, those who are concerned will be marked with the sign of the Tau. He explained that this Passover is a three-fold Passover.
The Tau is also the last letter of the ancient Hebrew alphabet.
Fraternally,
Br. JR, OSF
E
EvelynEVF
Guest
What a great discussion! I will be Professed this weekend, and I am 50 years younger than many of my brothers and sisters in the local fraternity We’re not all gray-headed!
I was given a distinctive wooden pendant Tau when I was received as a candidate, as well as a lapel pin. I wear the lapel pin a lot. I have now been given a ring, which will be presented during the Rite of Profession. I wear it on a chain right now, because I think wearing a ring on my finger would be (correctly) perceived as a step beyond a pin. YMMV.
It is confusing sometimes to have to explain that “secular” isn’t really the opposite of “religious,” at least not the way we often think of it. And it is deeply ingrained in my non-Catholic Christian friends that secular means fleshly and wordly, which is way off-base! So far, having to explain means having a chance to open a good discussion, instead of another person just making assumptions.
Whichever poster wrote about having to develop community beyond the monthly meeting is spot on, though when so many members are elderly, it’s hard to ask much more.
We’re not all gray-headed!I was given a distinctive wooden pendant Tau when I was received as a candidate, as well as a lapel pin. I wear the lapel pin a lot. I have now been given a ring, which will be presented during the Rite of Profession. I wear it on a chain right now, because I think wearing a ring on my finger would be (correctly) perceived as a step beyond a pin. YMMV.
It is confusing sometimes to have to explain that “secular” isn’t really the opposite of “religious,” at least not the way we often think of it. And it is deeply ingrained in my non-Catholic Christian friends that secular means fleshly and wordly, which is way off-base! So far, having to explain means having a chance to open a good discussion, instead of another person just making assumptions.
Whichever poster wrote about having to develop community beyond the monthly meeting is spot on, though when so many members are elderly, it’s hard to ask much more.
J
JReducation
Guest
The easiest way to exaplain secular is to say that there are two states in life: religious who are in vows and belong to a community. Secular are men and women who are not in religious life. These include diocesan priests. They are secular men, priests who belong to societies such as the Maryknoll, FSSP, Vincentians, Pierists, and other priestly societies.What a great discussion! I will be Professed this weekend, and I am 50 years younger than many of my brothers and sisters in the local fraternity
I was given a distinctive wooden pendant Tau when I was received as a candidate, as well as a lapel pin. I wear the lapel pin a lot. I have now been given a ring, which will be presented during the Rite of Profession. I wear it on a chain right now, because I think wearing a ring on my finger would be (correctly) perceived as a step beyond a pin. YMMV.
It is confusing sometimes to have to explain that “secular” isn’t really the opposite of “religious,” at least not the way we often think of it. And it is deeply ingrained in my non-Catholic Christian friends that secular means fleshly and wordly, which is way off-base! So far, having to explain means having a chance to open a good discussion, instead of another person just making assumptions.
Whichever poster wrote about having to develop community beyond the monthly meeting is spot on, though when so many members are elderly, it’s hard to ask much more.
We have to very careful about saying that secular people are those who are not in vows, because canonically that is not true. Married people are in vows; but they are secular men and women. A religious is a person who vows to live by a rule or constitution in an established institute of consecrated life.
Then we can add that many male religious are also priests. If you put it that way, the focus is on the religious life first and the priesthood as part of the individual’s vocation. When you say that many priests are religious, it gives the false impression that you are first a priest then a religious, which is not the case. In fact, except for those who are already ordained and then request admission to a religious order, the Church requires that a man complete his formation as a religious before he is allowed to be ordained a deacon. Church law also says that only the major superior of the religious can call the religious to Holy Orders. The diaconate or the priesthood follows the formation of the religious and depends on the permission of the superior. The superior may deny permission for his subject to be ordained.
Then you can add that there are many deacons, priests, bishops and popes who have been members of the SFO. They remain in their secular state as Franciscans and as clerics.
Fraternally,
Br. JR, OSF
L
LayingHands
Guest
Thank you, but, I am still confused…the Egyptian Tau is a circular sphere with two lines, as a capital T and this is within Hermetic Principles of Creation…this was the first and earliest sign of the Egyptian Tau…being expressive of us as male and female, not separated as yet…after which it becomes a Cross, looking as a Plus sign within the Circle, which is then representing us as male and female separated and fallen into Generation.Pope Innocent III opened the Lateran Council on November 11, 1215, with these words: “I have desired with great desire to eat this Pasover with you.” (Luke 22-15.) Innocent announced that for him, for the Church, and for every Catholic at the time, the symbol they were to take as the sign of their Passover was the Tau Cross.
He incorporated into his homily the statement from Ezekiel (9:4) that the elect, the chosen, those who are concerned will be marked with the sign of the Tau. He explained that this Passover is a three-fold Passover.
The Tau is also the last letter of the ancient Hebrew alphabet.
Fraternally,
Br. JR, OSF
The Tav, as the last letter of the 22 and final letter of the Hebrew Alphabet is spelled Tav and who’s sign appears as a long, upper right curved bending cat claw with a left side ascending sideways bird in full flight, touching. It IS defined as a Cross in the Kabbalist Alphabet…" The twenty-second and final letter of the Hebrew alphabet is Tav, symbolizing that our lives are a cycle which, when it has been completed, marks another phase in the spiritual learning journey of our souls. Meditate on the letter Tav to understand the meaning of your life and the lessons you are continuing to learn".
Maybe its the Tav and as it is defined as a Cross and I have no picture or drawing of this Tav Cross?
J
JReducation
Guest
You have to remember that when the word is translated into Latin it was TAV. In Latin the V has a W sound. That’s how it came to be called the TAU in the Latin translation of the bible. But the representation in ancient Hebrew was an upper case T. It later evolved into different forms, including an X, which is how it is written in modern Hebrew. In Ezechiel it was written as T. This I know because I’m a Hebrew Catholic and a Friar. During Francis’ time it was very commonly worn by several religious orders. When Francis was at the Lateran Council he heard the Holy Father speak of it and he adopted it as the symbol of his new order. That’s why the friar’s habit is shaped like a Tau. It’s deliberately cut that way without the cowl. During the early days, the Tau was drawn onto the caperone, which looks like a Carmelite scapular, but only reaches to the waist. The Capuchin novices still wear it, but without the Tau, because the habit is cut to mimic the Tau. If you lay our habits flat they look exactly like an upper case T.
Fraternally,
Br. JR, OSF
J
jimcintosh
Guest
It’s even tougher explaining the word “lay”. Even within the friars, the word “laity” is used to describe those who are technically secular. The problem arrives natually.
When we use the word “secular”, it is understood to mean members of the SFO. So, when one needs the word for those outside the Order, they word “laity” is used.
Unfortunately, this obscures the state of those who are both friars and lay (i.e., those friars who are not ordained deacons, priests or bishops).
What a mess!
J
JReducation
Guest
Actually that was clarified by the code of canon law of 1983. The code makes a distinction between cleric, religious and lay. However, in the section on Consecrated Life, the codes does speak about Institutes of Consecrated Life that are clerical and lay. The code admits that there are two ways of using the term lay, where there is only one way of using the term secular. I say admits, because the code itself uses the term lay in two different ways. So does Perfectae Caritatis.It’s even tougher explaining the word “lay”. Even within the friars, the word “laity” is used to describe those who are technically secular. The problem arrives natually.
When we use the word “secular”, it is understood to mean members of the SFO. So, when one needs the word for those outside the Order, they word “laity” is used.
Unfortunately, this obscures the state of those who are both friars and lay (i.e., those friars who are not ordained deacons, priests or bishops).
What a mess!
My community is not lay, even though were are a community of brothers. But we are not a clerical institute either, even though we have some priests. When we were erected we were erected as an Institute of Consecrate Life/of clerics and non-clerics. This allowed us to elect non-clerics as superiors and also allowed us to do away with the title Father for our ordained friars. Everyone is Brother. The only person who is called Father is the Minister General, even though he is not ordained. But that comes from the early Franciscan tradition where the early friars referred to Francis as Father and the entire Franciscan family and the Church still refers to him as “our Holy Father Francis” or “the Seraphic Father”. Since Francis has been referred to as Father for 800 years, when we were founded, we kept the title Father for his successor.
It is much more appropriate to refer to the Secular Franciscans as secular rather than lay, because they are a mixed order. They have had many clerics in their history and still do. What I have never understood is why those clerics have never been acknowledged as being Franciscan. For example: Leo XIII, Pius X, Pius XII, and John XXIII. Pius X and Bl. John XXIII do not even show up in the Franciscan Ordo. I think that’s wrong. The Church should have acknowledged their Franciscan status.
Someone told me that the reason that priests and bishops in the SFO are not referred to as Franciscan priests is because the Friars Minor (OFM) are opposed to it. I don’t know how true that is, because I have never heard an OFM say such a thing. I do know that there was a very bad old habit in the USA of referring to the different Franciscan obediences as: Franciscan Fathers, Capuchin Fathers, Conventual Fathers, Third Order Regular Fathers, etc. This was condoned by the friars for a very long time.
It has onlly been with the post Vatican II reforms that the different obediences have begun to refer to themselves as friars or brothers. I know that the Conventuals are gradually dropping Father and Brother and replacing it with Friar. I believe that the Capuchins are gradually converting to Brother in the USA and to Friar in Latin countries. I don’t know what the OFMs are doing.
Many of the reform communities such as my own, the Franciscans of the Renewal, Franciscan of the Primitive Observance, Capuchins of the Primitive Observance, Franciscans of the Immaculate and Little Brothers of St. Francis go by either Friar or Brother, except for the older clerics who are so used to the Father, that it would be unkind to force them to change at this point.
Anyway, the point is that the new Franciscan foundations, with the exception of the Franciscan Missionaries of the Eternal Word, are not founded as clerical orders. They are simply Institutes of Consecrated Life with not distinction being made referring to some as clerics and others as lay brothers… The Franciscans of the Eternal Word are a clerical society of apostolic life. They are not a congregation or an order. Mother Angelica wanted a clerical society, even thoug they have more brothers than they do priests.
Fraternally,
Br. JR, OSF
A
ausculta
Guest
Would it be appropriate for the SFO to likewise adopt “Brother” and “Sister” as formal titles? I think I’ve seen at least one CA member with the prefix Br. and SFO.Actually that was clarified by the code of canon law of 1983. The code makes a distinction between cleric, religious and lay. However, in the section on Consecrated Life, the codes does speak about Institutes of Consecrated Life that are clerical and lay. The code admits that there are two ways of using the term lay, where there is only one way of using the term secular. I say admits, because the code itself uses the term lay in two different ways. So does Perfectae Caritatis.
My community is not lay, even though were are a community of brothers. But we are not a clerical institute either, even though we have some priests. When we were erected we were erected as an Institute of Consecrate Life/of clerics and non-clerics. This allowed us to elect non-clerics as superiors and also allowed us to do away with the title Father for our ordained friars. Everyone is Brother. The only person who is called Father is the Minister General, even though he is not ordained. But that comes from the early Franciscan tradition where the early friars referred to Francis as Father and the entire Franciscan family and the Church still refers to him as “our Holy Father Francis” or “the Seraphic Father”. Since Francis has been referred to as Father for 800 years, when we were founded, we kept the title Father for his successor.
It is much more appropriate to refer to the Secular Franciscans as secular rather than lay, because they are a mixed order. They have had many clerics in their history and still do. What I have never understood is why those clerics have never been acknowledged as being Franciscan. For example: Leo XIII, Pius X, Pius XII, and John XXIII. Pius X and Bl. John XXIII do not even show up in the Franciscan Ordo. I think that’s wrong. The Church should have acknowledged their Franciscan status.
Someone told me that the reason that priests and bishops in the SFO are not referred to as Franciscan priests is because the Friars Minor (OFM) are opposed to it. I don’t know how true that is, because I have never heard an OFM say such a thing. I do know that there was a very bad old habit in the USA of referring to the different Franciscan obediences as: Franciscan Fathers, Capuchin Fathers, Conventual Fathers, Third Order Regular Fathers, etc. This was condoned by the friars for a very long time.
It has onlly been with the post Vatican II reforms that the different obediences have begun to refer to themselves as friars or brothers. I know that the Conventuals are gradually dropping Father and Brother and replacing it with Friar. I believe that the Capuchins are gradually converting to Brother in the USA and to Friar in Latin countries. I don’t know what the OFMs are doing.
Many of the reform communities such as my own, the Franciscans of the Renewal, Franciscan of the Primitive Observance, Capuchins of the Primitive Observance, Franciscans of the Immaculate and Little Brothers of St. Francis go by either Friar or Brother, except for the older clerics who are so used to the Father, that it would be unkind to force them to change at this point.
Anyway, the point is that the new Franciscan foundations, with the exception of the Franciscan Missionaries of the Eternal Word, are not founded as clerical orders. They are simply Institutes of Consecrated Life with not distinction being made referring to some as clerics and others as lay brothers… The Franciscans of the Eternal Word are a clerical society of apostolic life. They are not a congregation or an order. Mother Angelica wanted a clerical society, even thoug they have more brothers than they do priests.
Fraternally,
Br. JR, OSF
I am aware of a few American SFO fraternities that are trying to return to traditional practices: more regular, liturgical communal prayer, stronger emphasis on serving in ministries together as a fraternity, more orthodox and thorough formation programs, etc. The goal being a clear and operative Franciscan presence in the community. There also seems to be a move toward clarifying what it means to be a secular. I wonder if adopting formal titles would help with the image.
Peace,
A
J
JReducation
Guest
That’s really an internal decision. There is certainly nothing in canon law to forbid it and it has been a long tradition of the Third Order. The original name was the Brothers and Sisters of Penance. In fact the TOR, still use this name, Brothers of Penance.
I know that there will be friars and sisters who disagree with this. My position is that it’s none of our business. We have no jurisdiction over the SFO and we should keep our hands out of it until invited in. Even the spiritual assistants have limited authority.
As you say, it is being re-introduced in some fraternitites and even some regions. As I posted before, other Franciscan Third Orders fo Seculars are going back to the 13th century. That’s why they have not joined the SFO. They have asked Rome to erect them as autonomous groups, because they feel that the SFO is undisguishable.
My opnion is that if this is a common concern of the brothers and sisters in the SFO, it’s ministers have a moral duty to listen and to respond. In the Franciscan tradition ministers don’t just govern, they also serve.
Fraternally,
Br. JR, OSF
A
albertziggy
Guest
In our country, Secular Franciscans address each other as Brother (Br.) or Sister (Sr./Sis.), even in our correspondences. There should not be any problem with that. Besides, from the earliest rule to the present (Pauline Rule), we are addressed as Brother and Sister and not Male and Female or Mr./ Ms. Since when has the title Brother or Sister been exclusive to religious alone??That’s really an internal decision. There is certainly nothing in canon law to forbid it and it has been a long tradition of the Third Order. The original name was the Brothers and Sisters of Penance. In fact the TOR, still use this name, Brothers of Penance.
I know that there will be friars and sisters who disagree with this. My position is that it’s none of our business. We have no jurisdiction over the SFO and we should keep our hands out of it until invited in. Even the spiritual assistants have limited authority.
As you say, it is being re-introduced in some fraternitites and even some regions. As I posted before, other Franciscan Third Orders fo Seculars are going back to the 13th century. That’s why they have not joined the SFO. They have asked Rome to erect them as autonomous groups, because they feel that the SFO is undisguishable.
My opnion is that if this is a common concern of the brothers and sisters in the SFO, it’s ministers have a moral duty to listen and to respond. In the Franciscan tradition ministers don’t just govern, they also serve.
Fraternally,
Br. JR, OSF
I agree with Br JR, that it is none of the business of anyone outside the Secular Order to dictate how we are to address each other. Many companies are trying to develop that ‘family atmosphere’, why should we, a spiritual family, go the other way? We are all brothers and sisters. We should create a warm, fraternal atmosphere among ourselves.
In Christ,
Br. albertziggy, OFS
I would pity ourselves, if we address each other as ‘Mr./Ms’. Saint Francis never said ‘Mr. Sun’ or ‘Ms. Moon’
J
JReducation
Guest
There are two different meaning here. Brother or Sister, with a capital letter is a title. Brother and sister with a lower case is a relationship. We are all brothers and sisters because we are the sons and daughters of the same Father.In our country, Secular Franciscans address each other as Brother (Br.) or Sister (Sr./Sis.), even in our correspondences. There should not be any problem with that. Besides, from the earliest rule to the present (Pauline Rule), we are addressed as Brother and Sister and not Male and Female or Mr./ Ms. Since when has the title Brother or Sister been exclusive to religious alone??
I agree with Br JR, that it is none of the business of anyone outside the Secular Order to dictate how we are to address each other. Many companies are trying to develop that ‘family atmosphere’, why should we, a spiritual family, go the other way? We are all brothers and sisters. We should create a warm, fraternal atmosphere among ourselves.
In Christ,
Br. albertziggy, OFS
I would pity ourselves, if we address each other as ‘Mr./Ms’. Saint Francis never said ‘Mr. Sun’ or ‘Ms. Moon’
However, the title Brother was used by Francis before the order was an order. When Francis was alone he referred to himself as Brother Francis. When the first brothers came, they were addressed as Brother. It is in 1209 that they receive verbal approval and legally become an order. But they had been called Brother before 1209. There is a precedent of secular people with the title Brother. Another precedent was Catherine of Siena. She was a Secular Dominican, but she was called Mother by her little community. She was never a nun or a religious sister. The title Mother is usually given to a female religious or your parent. The same goes back to the desert fathers. They often used the title Brother.
Charles de Facould was always Brother Charles. He was a secular. He had been a Jesuit, I believe. He had left the order to go to the desert to found a new order. The new order was founded after his death. His followers and the Church still call him Brother Charles, never Father Charles, even though he was a secular priest and not a religious. He had made private vows.
For religious to claim that Brother or Sister or Father is exclusive to the priesthood or religiuos life, is not totally accurate. In my own community the superior is always called Father and he is not a priest. But he is called Father because he is the successor to our Holy Father St. Francis.
The few priests that we do have are all called Brother unless they are superiors.
It’s really an internal decision of each institute.
Fraternally,
Br. JR, OSF
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