I Don't Want a Family

[JReducation]

In 1993 my wife, father and oldest son were killed in an automobile accident. I was left a widower at the age of 41 with a nine-year old daughter and a four-year old son with autism. Today, my daughter is 24, has an MS degree and teaches children with autism. My autistic son is 19 and is a sophomore in college, majoring in art. After dedicating all of those years to them, especially my son with autism I am free to decide what to do with the rest of my life.

Little did I know that I had been called to live the Franciscan life as a celibate Secular Franciscan. I joined the Secular Franciscans many years ago, in the early 70s. I even spent seven years in the foreign missions in the Caribbean and in the Amazon regions of South America. I also worked with the poor and disabled in the inner cities. Eventually I worked for the Church as a Dean of a Catholic college at a Catholic University, with five dioceses as Director of Pastoral Care for families and individuals with disabilities. Besides that I have also served as Director of schools for adolescents and children with developmental disabilities and mentally handicapped.

Now that my children are adults and that my own son with disabilities does not need my support as much as he did when he was a child I have been praying and working with my spiritual director as well as the Minister (superior) of our Franciscan fraternity. Upon reflection, I have realized that I have been living as a celibate Franciscan Secular Brother all of these years. My life has been crowned by the spiritual life according to the vision of St. Francis. It’s incredible to see what God does with us when we’re not looking.

After much prayer and discernment, as well as theological studies at a pontifical university in Spain, I discovered the joys of the contemplative life of St. Francis. Each day, he (Francis) moves me closer to live the Gospel as he lived it, but in the secular world. After consultation with my spiritual director and the Minister (superior) of our fraternity and with their encouragement, I requested permission of the Sacred Congregation for Religious and Secular Institutes to make private vows of obedience, poverty and celibacy. My request was approved.

This is not an uncommon occurrence. Many Secular Franciscans live in private vows, as well as the public vows that we make to live according to St. Francis Rule for the Order of Brothers and Sisters of Penance that most people simply call the Secular Franciscans. This way of life offers me the opportunity to live in community, work in the secular world spreading the Gospel among those who are distant from the Church and spreading the spirit of St. Francis to Catholics, which is the mission of the Secular Franciscan Order, to convert Catholics to a deeper commitment to the Gospel. Our mission is not to convert Catholics by making them feel like they are sinners or bad Catholics. Just the opposite, our mission is to convert Catholics to a life of detachment from material and other worldly concerns by reminding them how much God loves them. We do this by the way that we live and serve the Church in the market, without preaching, but through a life of obedience to the Church and her leaders, the Order and its leaders, detachment from material things, contemplative prayer, silence, on-going penance, on-going spiritual formation, the pursuit of the mystical life and charity toward those who are poor.

I just thought I’d share how I came to discover my vocation to be a celibate secular person and where the Lord is leading me. In the 1970s, when I first went to the missions with the Capuchin Franciscan Friars, as a Secular Franciscan, I never thought that someday I would be living a life consecrated by a vows obedience, poverty and celibacy.

Before I joined, I thought that the Secular Franciscans were a society in the Church or another spiritual movement. I did not even know that it was a true religious secular order canonically erected and approved by four popes, with its own mission, ecclesiastical government and status, and its own rule written by our holy father St. Francis himself, approved by Pope Innocent III in 1221, revised by Pope Nicholas IV, Poe Leo XII and Pope Paul VI. I didn’t even understand why the popes were so intimately involved with the rule of the Secular Franciscans until I entered the novitiate and found out that only the Pope can amend what St. Francis wrote. That’s how much seriousness the Church gives to consecrated secular men and women, married and celibate singles.

It’s been quite a journey and quite a learning curve. I hope that my experience is of some help to some people. It’s a process that cannot be rushed, but it is a commitment that requires prayer and openness to the voice of God as spoken through the Church and the saints.

Fraternally,

JR

 

[babesinarms]

If you really feel seriously called why not become a novitiate with a particular religious order which would give you an insight into the celibate lifestyle whilst dedicating your life to God? This is the time to really discern if this is the pathway you wish to choose. You do not make your vows immediately - it is a process for both you and the particular Order to discern. If this isn’t the case, afterwards you could become more familiar with the secular religious lifestyle that JReducation suggests and you may want to engage with this, the choice of which one being dependant upon the kind of spirituality you most feel at one with.

Hope, Peace and Love on your journey.

 

[twosweetgirls]

Quick question: Have you considered the priesthood or consecrated religious life, either in an established order or as a hermit, perhaps?

And good for you for deciding that dating’s just not what you want now. Bravo!

 

[JReducation]

If you really feel seriously called why not become a novitiate with a particular religious order which would give you an insight into the celibate lifestyle whilst dedicating your life to God? This is the time to really discern if this is the pathway you wish to choose. You do not make your vows immediately - it is a process for both you and the particular Order to discern. If this isn’t the case, afterwards you could become more familiar with the secular religious lifestyle that JReducation suggests and you may want to engage with this, the choice of which one being dependant upon the kind of spirituality you most feel at one with.

Hope, Peace and Love on your journey.

One has to be careful here. All Orders (Regular and Secular) require a formation program and it is usually very long. A religious congregation is another thing altogether. They are not Orders and they make their own rules, because they do not have a Rule of Life as do Orders (Secular and Regular).

Some Secular Orders do not accept people who have come from other religious orders. The Law of the Church is very clear that Secular Religious Orders are true religious orders. If a person does not have a vocation to Regular Religious Life, the formation direcors usually assume that one does not have a vocation to the Secular Religious Life either. They will refer you to an association or the the diocesan priesthood, if you’re a man. This holds true especially if the religious community to which you belong as a novice decides that you do not have a vocation.

I know that the Secular Franciscans require a dispensation from the Sacred Congregation for Religious for those who have been religious in other communities.

The Church wants to protect Secular Orders from becoming a refuge for those who could not make it in a conventual community. She also wants to make sure that the Secular Orders are treated as equals to the Regular Orders and that they are not seen as a midpoint between the religious life and the secular life.

Canonically established Secular Orders have a charism of their own, even though they share the spirituality of a religious family.

It’s like being a Carmelite Sister and deciding that you want to be a Sister of Mercy. You have to get permission to leave the Carmelites and the superior of the Sisters of Mercy and her council have to approve the transfer. The same holds true for canonically established Secular Orders. You must have the approval of the Superior and the Council to join. It is not a given that you can leave a religious community and enter a Secular Order.

Secular Orders usually admit only those persons whose first vocation is to their order. There are exceptions, but these are complicated to get approved.

People sometimes forget that Secular Orders have the same formation requirements and admission requirements as Regular Orders. But the truth is that they are still orders. They are not societies or pious associations. They require a lifetime commitment after five years of formation.

Their formation program is just as rigorous. You have to be an aspirant for at least six months, a postulant (inquierer) for at least one year, a novice (candidate) for at least 18 months, temporary profession for at least three years, then final profession. The period of formation can be shortened by the Minister or Superior and his/her council as long as they remain within the limits of Canon Law.

We have to be careful what we adivise people, especially when it comes to Secular Orders. There are some Third Orders that have greater flexibility. Those too have admission requirements and formation periods. I know that the Dominicans have a Third Order with five years of formation. The Oblates of St. Benedict are more flexible. If I’m not mistaken, they do admit people who have left other communities. I could be wrong.

It is always best to check them all out before making a leap.

Fraternally,

JR

 

[Appleby]

Keep in mind that the world is set up with the default option of spouse-and-children, and if you refuse or cannot join the March of the Two By Twos, you may find yourself bereft of help or assistance when you need it. People assume that a person who is alone in life has absolutely nothing on which to spend her money and infinite amounts of time – that you can drop everything and rush to the aid of those with spouse-and-family and that your obligations, needs and plans are worth much less than those of married people. Your fellow employees assume that you can always take overtime, for example, when they have to host a cocktail party for their spouse and his business partners or to travel to a conference in Budapest; nothing you have to do is as important as their duties as husband, wife or parent. Never mind that the biggest case the firm has ever had goes to trial tomorrow – THEY HAVE CHILDREN! You live alone – therefore, you have no reason to go home at night anyway so why should you not stay at the office all night?

Your sister has a baby and you are expected to rush to her side to look after her other children, clean her house, and cook for her husband. You have a tricky medical procedure – SHE HAS CHILDREN! Hire somebody to sit with you in the hospital!

And by the way, plan to move your own household, dig out your own driveway – and find your own way out of your grief and pain. You want comfort and consolation? You should have married and had children! Your mother warned you that if you did not, you would spend the rest of your life ALONE!

The world considers you only part of a person – the servant part – if you live alone. Your paycheque is available for the tax man to garnish; you dont NEED a house with three bedrooms and a big back yard – you can sleep anywhere and eat in a soup kitchen – and on holidays nobody will come to your house; you will be invited to be a fifth wheel at the spouse-children-grandchildren extravaganza and watch them open their presents and celebrate their togetherness – oh,and be sure to bring big, expnsive gifts because after all, you hava lots of money and nobody to spend it on.

There are many times during the single life when you will be reminded that you do not count except when somebody needs your help. Face this early and grow a thick skin; learn to say no early because the minute you allow yourself to be the go-to person at your office or in your extended family, because You have no responsibilities – you are doomed.

 

[babesinarms]

One has to be careful here. All Orders (Regular and Secular) require a formation program and it is usually very long. A religious congregation is another thing altogether. They are not Orders and they make their own rules, because they do not have a Rule of Life as do Orders (Secular and Regular).

Some Secular Orders do not accept people who have come from other religious orders. The Law of the Church is very clear that Secular Religious Orders are true religious orders. If a person does not have a vocation to Regular Religious Life, the formation direcors usually assume that one does not have a vocation to the Secular Religious Life either. They will refer you to an association or the the diocesan priesthood, if you’re a man. This holds true especially if the religious community to which you belong as a novice decides that you do not have a vocation.

I know that the Secular Franciscans require a dispensation from the Sacred Congregation for Religious for those who have been religious in other communities.

The Church wants to protect Secular Orders from becoming a refuge for those who could not make it in a conventual community. She also wants to make sure that the Secular Orders are treated as equals to the Regular Orders and that they are not seen as a midpoint between the religious life and the secular life.

Canonically established Secular Orders have a charism of their own, even though they share the spirituality of a religious family.

It’s like being a Carmelite Sister and deciding that you want to be a Sister of Mercy. You have to get permission to leave the Carmelites and the superior of the Sisters of Mercy and her council have to approve the transfer. The same holds true for canonically established Secular Orders. You must have the approval of the Superior and the Council to join. It is not a given that you can leave a religious community and enter a Secular Order.

Secular Orders usually admit only those persons whose first vocation is to their order. There are exceptions, but these are complicated to get approved.

People sometimes forget that Secular Orders have the same formation requirements and admission requirements as Regular Orders. But the truth is that they are still orders. They are not societies or pious associations. They require a lifetime commitment after five years of formation.

Their formation program is just as rigorous. You have to be an aspirant for at least six months, a postulant (inquierer) for at least one year, a novice (candidate) for at least 18 months, temporary profession for at least three years, then final profession. The period of formation can be shortened by the Minister or Superior and his/her council as long as they remain within the limits of Canon Law.

We have to be careful what we adivise people, especially when it comes to Secular Orders. There are some Third Orders that have greater flexibility. Those too have admission requirements and formation periods. I know that the Dominicans have a Third Order with five years of formation. The Oblates of St. Benedict are more flexible. If I’m not mistaken, they do admit people who have left other communities. I could be wrong.

It is always best to check them all out before making a leap.

Fraternally,

JR

Thanks JReducation for your enlightenment,
jnm - you heard it from the one who knows!

 

[JReducation]

Keep in mind that the world is set up with the default option of spouse-and-children, and if you refuse or cannot join the March of the Two By Twos, you may find yourself bereft of help or assistance when you need it. People assume that a person who is alone in life has absolutely nothing on which to spend her money and infinite amounts of time – that you can drop everything and rush to the aid of those with spouse-and-family and that your obligations, needs and plans are worth much less than those of married people. Your fellow employees assume that you can always take overtime, for example, when they have to host a cocktail party for their spouse and his business partners or to travel to a conference in Budapest; nothing you have to do is as important as their duties as husband, wife or parent. Never mind that the biggest case the firm has ever had goes to trial tomorrow – THEY HAVE CHILDREN! You live alone – therefore, you have no reason to go home at night anyway so why should you not stay at the office all night?

Your sister has a baby and you are expected to rush to her side to look after her other children, clean her house, and cook for her husband. You have a tricky medical procedure – SHE HAS CHILDREN! Hire somebody to sit with you in the hospital!

And by the way, plan to move your own household, dig out your own driveway – and find your own way out of your grief and pain. You want comfort and consolation? You should have married and had children! Your mother warned you that if you did not, you would spend the rest of your life ALONE!

The world considers you only part of a person – the servant part – if you live alone. Your paycheque is available for the tax man to garnish; you dont NEED a house with three bedrooms and a big back yard – you can sleep anywhere and eat in a soup kitchen – and on holidays nobody will come to your house; you will be invited to be a fifth wheel at the spouse-children-grandchildren extravaganza and watch them open their presents and celebrate their togetherness – oh,and be sure to bring big, expnsive gifts because after all, you hava lots of money and nobody to spend it on.

There are many times during the single life when you will be reminded that you do not count except when somebody needs your help. Face this early and grow a thick skin; learn to say no early because the minute you allow yourself to be the go-to person at your office or in your extended family, because You have no responsibilities – you are doomed.

I have found this to be so true so many times. People seem to believe that if you are not attached, you are always available. I could never figure out how they come to that conclusion, as if they had been born attached.

Fraternally,

JR

 

[Salonika]

JReducation:

I believe there are two dangers that Catholics need to avoid.

1. The belief that everyone is called to marriage.
2. The second danger that we have to avoid is to push the priesthood, because we have a shortage of priests. That’s promoting a vocation to meet our needs, not the needs of the individual.

Not sure if this is part of 2. or 3. That is pushing religious life especially cloistered. Suggesting as an option is fine but thinking because someone does not feel called to marriage that they should join a religious community doesn’t look at people as individuals.

I can remember in the movie “The Nun’s Story” Gabrille’s father says he can imagine her chaste and poor but not obedient. That would be true of me and also I can think of almost nothing more inappropriate and testing than a life which is totally programmed. Also living in a community would stretch me too much. I like company but I need my solitude. Think I’m not unique in this.

That being said, we must also understand that the Consecrated Life is not only for those who belong to religious communities. There are many consecrated lay persons in the Church. In fact, secular institutes are not for religious, but they live a celibate life until death while remaining secular and lay. There are also individuals who make private vows of ceibacy, poverty and obedience and do not live in community …

Thanks for pointing out this wider ranger of options with different characteristics. Good to have them in one place.

 

[Salonika]

Appleby I hope some of this is exaggeration amd also hope people will not disregard it as a result because there’s a lot of there’s a lot of truth in what you say.

Agree that a number of marrieds with children and employers (but not all) show some of the following

1. you can drop everything and rush to the aid of those with spouse-and-family and that your obligations, needs and plans are worth much less than those of married people
2. you can always take overtime, travel to a conference
3. your sister/friend has a baby and you are expected to rush to her side to look after her other children (and less likely), clean her house, and cook for her husband.

Also think that sometimes when it comes to not getting help we bear some responsibility. We can get so used to being independent and doing things ourselves that we don’t ask. Other times we may actually be thinking it wouldn’t be fair to ask a married friend to help us because he/she is busy because they have kids.

And yes, I identify with your comment “Your mother warned you that if you did not, you would spend the rest of your life ALONE!” Mine added “and die alone”.

 

[JReducation]

Not sure if this is part of 2. or 3. That is pushing religious life especially cloistered. Suggesting as an option is fine but thinking because someone does not feel called to marriage that they should join a religious community doesn’t look at people as individuals.

I can remember in the movie “The Nun’s Story” Gabrille’s father says he can imagine her chaste and poor but not obedient. That would be true of me and also I can think of almost nothing more inappropriate and testing than a life which is totally programmed. Also living in a community would stretch me too much. I like company but I need my solitude. Think I’m not unique in this.

Thanks for pointing out this wider ranger of options with different characteristics. Good to have them in one place.

From my personal experience living the consecrated life, I can honestly say that obedience is the proving ground of a vocation. Even those who live in the secular world, but make vows, such as those who are members of Secular Institutes or Secular Orders, have the challenge of obedience.

Something that people often do not remember about the vow of obedience is this. Even if you are a secular, if you make a vow of obedience, you are bound to obey ALL legitimate authority, sometimes under pain of sin, depending on the circumstances. Obedience includes your boss, civil authorities, Church authorities, Church law and traditions and of course the Gospel and the Will of God. If you belong to a Secular Institute or a Secular Order, it also includes the authorities in the community.

It is not easy to obey. In my own life, I find myself praying to obey as Christ obeyed, about every 30 min. LOL When my boss asks me to do something that he has the right to ask and that I disagree with, but have no moral reason to disobey, it’s a challenge. I often have to take a deep breadth, close my eyes and simply keep silent.

Very often obedience is less about morals and more about personality. That person in authority over us has a different approach to something and wants us to do it his/her way. When this happens, there is no moral reason to disobey. Yet, so much of our personality and our ego is involved that it is a real penance to obey.

I am of the opinion that true conversion consists in growth in obedience. This requires a great deal of prayer, penance and self-discipline.

From my experience as a Franciscan, there are areas where we do not have an opinion (we do, but it does not matter). There are areas where the Rule and Constitutioin decides what our opinion is to be. When we were novices or candidates it all seemed simple. We read the Rule and Constitutions and said to ourselves, “I can do this.” The truth is different when the rubber meets the road. When the situation arises where you have to respond as Francis demands that you respond, even if you think and feel differently, it’s so tempting to rationalize your way out by saying “Oh, he lived in a different time or he doesn’t really mean this situation.” Then you rember, you can fool everyone except yourself and God. Sometimes you can fool yourself too.

If you plan on a consecrated life, in a religious family or in private vows, I strongly recommend that you pray for the grace to obey.

On the other hand, “do not be afraid.” It’s a challenge, but not an impossibility, if this is God’s will for you.

Fraternally,

JR

 

[ack]

Some Secular Orders do not accept people who have come from other religious orders. The Law of the Church is very clear that Secular Religious Orders are true religious orders. If a person does not have a vocation to Regular Religious Life, the formation direcors usually assume that one does not have a vocation to the Secular Religious Life either. They will refer you to an association or the the diocesan priesthood, if you’re a man. This holds true especially if the religious community to which you belong as a novice decides that you do not have a vocation.

When you use the word “association” above, what specifically are you referring to? There are Secular Orders that have members who do not make public or private vows. Some are classified as “associations of the faithful” and I’m wondering if you’re referring to them.

Secular Orders are a fascinating topic that should be more well-known in the church than it is…

 

[JReducation]

When you use the word “association” above, what specifically are you referring to? There are Secular Orders that have members who do not make public or private vows. Some are classified as “associations of the faithful” and I’m wondering if you’re referring to them.

Secular Orders are a fascinating topic that should be more well-known in the church than it is…

This is tricky to explain, because it gets very legal and I’m not a Canon Lawyer. I’ll do the best I can.

The Church has closed the door to new religious Orders. The only religious Orders allowed are the big five: Benedictines, Franciscans, Augustinians, Carmelites, and Basilians in the East. All the other Orders are branches of one of these. For example, Dominicans follow the Rule of St. Augustine. That being said . . .

There are groups that are called Public Associations of the Faithful. These groups are neither Orders or Congregations. They do not have the same legal standing as Orders and Congregations. Usually, they are new groups that are in the process of becoming Congregations. For example, the Franciscans of the Eternal Word are a Public Association of the Faithful. However, they are religious because they make perpetual vows. They hope to be accepted as a Congregation some day.

Other groups do not want to make perpetual vows. Therefore, they will not become congregations. They will remain Public Associations of the Faithful.

There are some Secular Orders that do not make perpetual profession of vows. Even though they are Orders, because they follow a rule, they are Associations of the Faithful, because they do not make perpetual vows.

An Order is a group that follows a rule of life. There are four rules in the Western Church: Augustinian, Franciscan, Carmelite and Benedictine. There is the Basilian Rule in the Eastern Rite. That makes five.

Some Secular Orders do make vows, but remain secular because they do not live in monasteries, convents, or friaries. They also make a vow of chastity that does not include celibacy.

As you can see, there are different combinations.

1. vow + conventual life + celibacy = religious
2. vow + external life + celibacy = secular institute
3. vow + external life + optional celibacy = secular order

---

1. Association of the Faithful = group of people who are not an order or a congregation (may be religious or secular)
2. Congregation = group of people who are not an order (only religious)
3. Order = group of people who are in vows, part of religious family, may be either religious or secular, optional celibacy (unless they are priests).

Hope this helps.

JR

 

[ack]

Hi JReducation,

Now I’m even more confused. You said:

Finally, there are Secular Religious Orders such as the Secular Franciscans that have both celibate and married members. These are real religious orders with a rule, constitutions, their own government and mission in the Church.

There are groups that are called Public Associations of the Faithful. These groups are neither Orders or Congregations. They do not have the same legal standing as Orders and Congregations. Usually, they are new groups that are in the process of becoming Congregations. For example, the Franciscans of the Eternal Word are a Public Association of the Faithful. However, they are religious because they make perpetual vows. They hope to be accepted as a Congregation some day.

According to numerous sources, the Secular Franciscans **are **a Public Association of the Faithful. However, you state that they are an “Order”, and then you state that Public Associations of the Faithful are not “Orders”. This is contradictory.

 

[JReducation]

Hi JReducation,

Now I’m even more confused. You said:

According to numerous sources, the Secular Franciscans **are **a Public Association of the Faithful. However, you state that they are an “Order”, and then you state that Public Associations of the Faithful are not “Orders”. This is contradictory.

When it comes to the Secular Franciscans the issue becomes very confusing and many people are not sure where to place them. There are three authoritative sources that define them differently.

Source 1: St. Francis defined them as a religious Order under the name Order of Brothers and Sisters of Penance. They took vows, but were not bound to celibacy, unless they were clerics or were single and did so voluntarily.

Source 2: Popes have defined them as a religlious Order.

“The Third Order is indeed a religious Order but an altogether new type of community at that time, for while it possesses the spirit of a religious order, it does not obligate its members to take vows.” (Rite Expiatis, Parr 34 by Pius XI, 1926)

vatican.va/holy_father/pius_xi/encyclicals/documents/hf_p-xi_enc_30041926_rite-expiatis_en.html

Pope Pius XI restates what Popes Innocent III and Nicholas IV has written about the Secular Franciscan Order, with one addition, the vows are not obligatory. A member can make a solemn promise to live according to the Rule of St. Francis. But the Rule of St. Francis mentions the evangelical counsels.

Source 3: The revised Canon Law of 1983 grouped all Third Orders under the label Public Association of the Faithful.

But there has always been a nagging question among Franciscan scholars and canon lawyers. The Secular Franciscans are one of the few Secular Orders that actually have a Rule written just for them, with a papal bull that protects it from being changed by anyone except a pope, are autonomous in government, have their own superiors, their own constitutions, and the exact same juridical structure as any other religious order. Even their formation process is the same as that of the Franciscan Friars and the Poor Clares.

The question is whether the new canon law includes the Franciscans or not. This was presented to Pope John Paul II for clarification and the answer never came. The Sacred Congregation for Religious and Secular Institutes lists the Secular Franciscans on their roster of Orders, not under Associations of the Faithful. But we must remember that the Sacred Congregation for Religious and Secular Institutes predates the revised version of Canon Law.

What has happened is that the Secular Franciscans have simply decided to live according to the Rule of St. Francis and the Constitutions of the Order that were approved by Popes Paul VI and John Paul II. The old Constitutioins were abrogated by the General Chapter of the Order. The mindset is that in the end the legal label does not change the way of life of the fraternity or the Rule in any way, because of the Papal Bull on the Rule. Only a pope can change the Rule, not even Canon Law can change the Rule.

Those who go by Canon Law call it a Public Association of the Faithful. Those who go by history call it a religious Order. All the legal documents issued by the Vatican regarding the Secular Franciscans, refer to it as a religious Order.

Pope Paul VI was the first authoritative voice to call it a Secular Religious Order. Many feel that the term in an oxymoron, because one is either secular or religious, according to Canon Law. The Franciscan family simply refers to the Order as the Secular Franciscan Order or the Order of Brothers and Sisters of Penance, which is its canonical name.

The idea of the Code of 1983 was to simplify the governance of Institutes of Consecrated Life by grouping them into less categories. This works very efficiently for new communities founder after 1983. It is not as efficient for those that have existed prior to that year.

There you have it. Now you now as much or as little as the rest of us regarding the legal definition of the Secular Franciscan Order. When I’m asked, I always say that it is a Secular Order as opposed to a Regular Order. I steer clear of the other labels, unless I’m in a situation where people want to know or the different forms of life and communities function.

Fraternally,

JR

 

[ack]

Hello JReducation,

I have continued to research Third Orders. This really is an interesting topic and we should be doing more to raise awareness of them. The Secular Orders should be getting more attention in vocations discussions which too often boil down to Marriage vs Religious Life.

I showed some of your posts to a Canon Law student (who is also a Consecrated member of a Third Order) and she was concerned that your taxonomy of organizations does not correctly reflect the structure and terminology used after Vatican II. Some notes:

Secular Orders usually admit only those persons whose first vocation is to their order. There are exceptions, but these are complicated to get approved.

People sometimes forget that Secular Orders have the same formation requirements and admission requirements as Regular Orders. But the truth is that they are still orders. They are not societies or pious associations. They require a lifetime commitment after five years of formation.

This is true for some Secular Orders, but many Secular Orders have various levels of commitment. It is possible to join most Third Orders while being married, or sometimes even as a diocesan priest. Membership in a Third Order does not always require vows, promises, or a lifetime commitment.

The Church has closed the door to new religious Orders. The only religious Orders allowed are the big five: Benedictines, Franciscans, Augustinians, Carmelites, and Basilians in the East. All the other Orders are branches of one of these. For example, Dominicans follow the Rule of St. Augustine.

Perhaps this was true before Vatican II, but the church no longer uses the word “Order” in its classification of organizations. The current term is “religious institute” as defined in canons 573-746.

Since then, there have been new Third Orders which are attached to institutes of consecrated life not associated with the “big five”, such as the Institute of the Incarnate Word (ive.org/pag_res.asp?id=234). Canon 303 explicitly allows such groups to use the term “Third Order” , as long as the group is appropriately associated with a religious institute (formerly “order or congregation”).

1. Association of the Faithful = group of people who are not an order or a congregation (may be religious or secular)
2. Congregation = group of people who are not an order (only religious)
3. Order = group of people who are in vows, part of religious family, may be either religious or secular, optional celibacy (unless they are priests).

The current taxonomy of organizations in the Church follows below:

**Institutes of Consecrated Life and Societies of Apostolic Life.

**All have the obligation of celibacy by either vow or sacred promise. There are 3 types:

1. Religious Institues – have 3 vows. “Order” is a term they used before Vat II. (It does not mean that there cannot be new orders or new congregations.) Orders used to imply monastic life and solemn vows, whereas “congregations” are active and do not have the obligation of enclosure or solemn vows. Solemn vows is a term that is no longer used after Vat II, but it means the obligation to renounce property (as opposed to simple vows which means the obligation to renounce the use of one’s property. See canon 568 after Vat II
2. Secular Institutes - have the 3 evangelical councels as “sacred promises” or vows and they live in the world.
3. Societies of Apostolic Life have the evangelicial councels as “sacred promises” but not as vows. From the outside, they can seem like congregations, but historically they emerged before the church recognized “congregations” – that is, before there were religious who were not monastic. The Congregation form of life was not recognized in the Church until St. Ignatious. That’s why people in societies of apostolic life avoided taking vows, because they didn’t want to be monastic. They wanted to be religious outside the monastary.

Associations of the Faithful which are not Institutes of Consecrated Life:

can include laity, clerics and religious (even all mixed together). 2 types

1. Private Associations of the Faithful - not authorized to speak in the name of the Church, even though they can be approved by the Church.
2. Public Associations of the Faithful - authorized to speak and minister in the name of the Church.

*Third Orders may be public or private associations, or neither. They are the lay associations attached to religious institutes. Third Orders are known as “oblates” if the religious institute to which they are attached is a monastary. *

 

[JReducation]

Thanks for sharing this ACK and thank your friend. I read the current legislation from the revised canons of 1983

Hello JReducation,

I have continued to research Third Orders. This really is an interesting topic and we should be doing more to raise awareness of them. The Secular Orders should be getting more attention in vocations discussions which too often boil down to Marriage vs Religious Life.

I agree

many Secular Orders have various levels of commitment. It is possible to join most Third Orders while being married, or sometimes even as a diocesan priest. Membership in a Third Order does not always require vows, promises, or a lifetime commitment.

These are not really levels of commitment. They are different members who havae different states in the Church. I can speak best about the Franciscans, whom I know very well. We have always had married men and women, clerics, and celibate lay people. But they all make the same commitment. They make a perpetual public profession to live according to the Rule of St. Francis.

Perhaps this was true before Vatican II, but the church no longer uses the word “Order” in its classification of organizations. The current term is “religious institute” as defined in canons 573-746.

I know that Canon Law no longer uses the term Order, but Orders continue to exist. Those institutes that were Orders prior to 1983 kept their status as Orders and they continue to make solemn vows instead of simple vows. Franciscans, still require their members make solemn vows.

The Canons no longer make the distinction, but the religious community may do so. It is not prohibited by the law. If you notice, the law no longer mentions the difference between sisters and nuns. However, the religious communities do so. So does the Sacred Congregation for Religious and Secular Institutes.

Canon 303 explicitly allows such groups to use the term “Third Order” , as long as the group is appropriately associated with a religious institute (formerly “order or congregation”).

Not all Secular Orders are associated with a religious institute or under their jurisdiction. For example, The Secular Francisan Order has never been associated with the Order of Friars Minor (Franciscan Friars). It has always been autonomous with its own rule, constitution, government, finances, ministry and generalate in Rome. The Friars, the Poor Clares and the Secular Franciscans are part of the same Franciscan family, because we were all founded by St. Francis. We consider each other as brothers and sisters. But we do not depend on each other or are part of the same community. The Friars and nuns may serve as spiritual directors, but that’s the extent of their authority in the Secular Franciscans.

The current taxonomy of organizations . . . follows below:

**Institutes of Consecrated Life and Societies of Apostolic Life.

**All have the obligation of celibacy by either vow or sacred promise. There are 3 types:

1. Religious Institues – have 3 vows. “Order” is a term they used before Vat II. (It does not mean that there cannot be new orders or new congregations.)

The Constitutions of many orders retain the former the status. Canon law does not forbid it and the Congregation for Religious and Secular Institute acknowledges solemn vows and simple vows as being different.

1. Secular Institutes - have the 3 evangelical councels as “sacred promises” or vows and they live in the world.
2. Societies of Apostolic Life have the evangelicial councels as “sacred promises” but not as vows. From the outside, they can seem like congregations, people in societies of apostolic life avoided taking vows, because they didn’t want to be monastic. They wanted to be religious outside the monastary.

However, to this day, the Society of Jesus (Jesuits) still makes solemn vows after making simple perpetual vows.

Associations of the Faithful which are not Institutes of Consecrated Life:

can include laity, clerics and religious (even all mixed together). 2 types

1. Private Associations of the Faithful - not authorized to speak in the name of the Church, even though they can be approved by the Church.
2. Public Associations of the Faithful - authorized to speak and minister in the name of the Church.

Secular Franciscans fall under number 2. I’m sure others do too.

*Third Orders may be public or private associations, or neither. They are the lay associations attached to religious institutes. Third Orders are known as “oblates” if the religious institute to which they are attached is a monastary. *

The Secular Franciscans do not fall under this category, because they are public, but they are not attached to any religious institute. They have been detached from the First and Second Orders of Franciscans since 1223 to this day. In 2001, their renewed constitutions, approved by John Paul II renewed their autonomy. Every Franciscan Order is an autonomous branch of the same family.

There are currently six Francisan Orders founded by St. Francis and they are completely autonomous.

Friars Minor Observants (OFM)
Friars Minor Capuchin (OFM, Cap)
Friars Minor Conventual (OFM, Conv)
Poor Clares (PC)
Secular Franciscans (SFO)
Regular Franciscans (TOR–friars) (OSF–sisters)

The idea of Canon Law was to simplify the law and to create similar rules that would be applicable across the board. However, the Congreation for Religious and Secular Institute has never allowed the communities to change their status.

What happens is that any new communities, post 1983, must fit into one of the categories of the new code.

Hope this helps. Yes, you are right. We need to put Secular Orders out there as options for life. They have a significant place in the Church.

Fraternity,

JR