J
jwinch2
Guest
Thanks.
- Status
J
JReducation
Guest
The relationship between the OFS and the OFM, OFM Cap, OFM Conv and TOR is a very distant one, unlike that which exists among Benedictines, Carmelites and Dominicans. The Church imposes on these three Franciscan obediences the responsibility for spiritual assistance. In other words, if the OFS asks, they cannot be denied a spiritual assistant. He need not be a priest, but he must be a professed friar. However, the friars are not allowed a voice in the government of the OFS. Each spiritual assistant is part of the council and has one vote, but only on matters that are related to the spiritual life of the fraternity and he may never vote in a chapter.
The Minister General of the OFS answers directly to the Sacred Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, not to the Ministers General of the friars. The reason is simple. When Francis founded the Order of Penance, he gave them their own rule and their own government. They remained autonomous until the 16th century when the Friars Minor finally reorganized into three branches. At the time, the Brothers and Sisters of Penance aligned themselves with the different branches.
With the rise of clericalism, the clerics took over not only the secular order, but the friars as well. Any Franciscan who was not a priest had no voice in the Franciscan family. Friars who were not clerics and Secular Franciscans were not allowed to speak to the ordained friars, eat at the same table with them, recreate in the same space, or pray in the same chapel. Their vote was taken away as well as the opportunity to engage in the apostolate. Their involvement with the apostolate was limited to raising funds for the ordained friars, doing manual labor and serving as the personal servants of the ordained…
While this was very oppressive, it was also very Providential. Many of the non-clerical friars and secular brothers and sisters became very humble and holy saints. The number of canonized saints among them is greater than the number of canonized priests in the order.
By the 1950s, it became evident that clericalism was destroying the Franciscan family. There were too many priests and they lived and worked like diocesan priests in habits. There was a move to rewrite the constitutions to reflect the original rule, but Pope Pius XII, who was a Secular Franciscan himself, insisted that the Secular Franciscans and the friars wait. He believed that the time had come for the Church to address the orders and congregations on a global scale, not just one family. He died and Bl. John XXIII called the Council, which produced Perfectae Caritatis mandating that everyone do exactly what the Franciscans had asked to do 10 years earlier, return to their roots.
The Secular Franciscans were reunified as an independent order with its own General Minister and council, it’s own mother house in Rome, its own properties and monies, and its own government. The responsibility for providing spiritual assistance was given to the three branches of the Friars Minor and the Third Order Regular Friars. However, since the spiritual help involves four independent religious communities, the norms were laid out that the Secular Franciscans answer to none of them. This way, they avoid the division that they lived through in the 16th century. Higher moderation, in the Franciscan family, is limited to liturgical guidance and spiritual direction.
The OFS just put out its new formation program. The friars were not allowed to write any part of it, nor were they allowed vote on it. They were allowed to serve as consultants, but the program had to be written by OFS brothers and sisters. The OFS no longer has any obligation to support the apostolic work of the friars, either financially or with service. It’s up to the individual fraternity to decide what they will support.
The other Franciscan communities of men and women, may not serve as spiritual directors or assistants to the OFS without permission from the Regional Minister of the OFS and the Council for Spiritual Assistants. The rules that govern the friars’ involvement in the OFS are not included in the OFS constitution. They are in a separate document issued by the Sacred Congregation for Institutes of Consecrated Life and Societies of Apostolic Life.
Fraternally,
Br. JR, OSF (not to be confused with OFS)
J
jwinch2
Guest
Here’s a random question Brother JR. In the Dominican Family, there are Friars, Nuns, Laity, and Sisters. The idea of apostolic or active sisters are a bit of an odd situation since they were not originally part of the order or developed by Dominic. They have been recognized as part of the order by the Master so that is not a problem, though depending on the group, their level of autonomy tends to vary.
My understanding is that in the Franciscan Family, this is not the case, but I am not sure of that position. Are their active sisters who teach, work as nurses, etc. within the Franciscan Family?
My understanding is that in the Franciscan Family, this is not the case, but I am not sure of that position. Are their active sisters who teach, work as nurses, etc. within the Franciscan Family?
J
JReducation
Guest
As I’m reading through these posts there seems to be a confusion of terms, probably because many of them are newer terms or because some are used interchangeably. It is important to remember that these terms must be used as the speaker meant them, not as Webster or the Oxford dictionaries define them. The Church does not speak standard any language. It has a language of its own and I don’t mean Latin. I mean pragmatics and nuances. It would be good to become familiar with how Bl. John Paul II used these terms, since he coined most of them and redefined some of them.
The term “association” is used for religious, secular and lay institutes. For example, the Franciscan Friars of the Eternal Word at EWTN are an association. They are neither a religious congregation nor a religious order. However, they are religious and about half of them are clerics. Their canonical status is a clerical association, which means that they must be governed by clerics, even though the majority are not clerics.
The secular orders fall under the umbrella of associations of the faithful. The term faithful is deliberately used, because it includes everyone. This allows the secular orders to admit deacons, priests and bishops who are not members of religious institutes or other societies and associations.
A secular institute is one of men or women who are not religious, but they are consecrated. Most of them profess vows and live in community. The difference between them and religious has to do with money. They are allowed to own property and to earn a salary that they keep. They contribute to a common fund to pay for common bills. Whereas religious do not own property individually. They own property as a community. Any money that they make must be surrendered to the community. The members of secular institutes work at apostolates according to the charism of the institute, just like religious communities. In Vita Consacrata, the Church recognizes secular institutes as a legitimate and canonical form of consecrated life.
The term consecrated life applies to religious and secular men and women who live a vowed life approved by the Church. This can be as consecrated virgins, diocesan hermits, religious and members of secular institutes.
The word society is often used for religious and for secular communities. For example, the Jesuits are the Society of Jesus; but they are a religious order with solemn vows. They are not secular. The Christian Brothers are also a society. They are the Society of Brothers of Christian Schools. But they are a religious congregation. They make simple vows. They are not secular nor clerics.
Lay and laity are not the same. The Church uses lay to identify anyone who is not ordained deacon, priest or bishop. Laity is used for the faithful who are neither religious nor clergy. A brother can be lay (not ordained), but he is not laity. He is consecrated. In some communities they distinguish between the ordained and the non ordained brethren by using terms such as Lay Brothers and Choir Monks. The mendicants never used those terms. They used the clerics and the lay brothers. Today, they use cleric and non-cleric. The lay religious has his/her own place in the Church that is unique from that of the ordained and the laity. The Church recognizes it as a separate and complete vocation and state in life.
Secular does not mean lay. Secular means one who is not consecrated. A layman can be secular. Every diocesan priest is secular. They are not consecrated men. Priests who belong to priestly societies such as SOLT, Maryknoll, SSPX, FSSP, Missionhurst and Vincentians are secular men. These are societies of apostolic life. The Daughters of Charity are secular. They are not women religious, though we have always treated them as such. They do not go through a canonical novitiate. They make annual vows that they renew on March 25th. They can leave at any time when the vows expire. They do not live in convents and they never make perpetual vows. They are not allowed to govern themselves. Their superior general must always be a Vincentian Father. When they were founded, there were no sisters. Women religious were nuns. Vincent de Paul wanted his sisters to live in the world. The only way to do this was to found them as a society. They were originally called the Society of the Ladies of Charity. If they didn’t go through a novitiate or make perpetual vows, then could not be classified as women religious. Therefore, they were free to live in the world.
The Sisters of St. Joseph were the first sisters. They were founded in France. To avoid being nuns, the founder made sure that they did not have a central government. As they moved from one diocese to another, they became autonomous. That’s we have Sister of St. Joseph of Philadelphia, Sisters of St. Joseph of Chestnut Hill, etc. etc. They are autonomous from each other. Each group is a congregation of diocesan right and they make simple vows.
The term “association” is used for religious, secular and lay institutes. For example, the Franciscan Friars of the Eternal Word at EWTN are an association. They are neither a religious congregation nor a religious order. However, they are religious and about half of them are clerics. Their canonical status is a clerical association, which means that they must be governed by clerics, even though the majority are not clerics.
The secular orders fall under the umbrella of associations of the faithful. The term faithful is deliberately used, because it includes everyone. This allows the secular orders to admit deacons, priests and bishops who are not members of religious institutes or other societies and associations.
A secular institute is one of men or women who are not religious, but they are consecrated. Most of them profess vows and live in community. The difference between them and religious has to do with money. They are allowed to own property and to earn a salary that they keep. They contribute to a common fund to pay for common bills. Whereas religious do not own property individually. They own property as a community. Any money that they make must be surrendered to the community. The members of secular institutes work at apostolates according to the charism of the institute, just like religious communities. In Vita Consacrata, the Church recognizes secular institutes as a legitimate and canonical form of consecrated life.
The term consecrated life applies to religious and secular men and women who live a vowed life approved by the Church. This can be as consecrated virgins, diocesan hermits, religious and members of secular institutes.
The word society is often used for religious and for secular communities. For example, the Jesuits are the Society of Jesus; but they are a religious order with solemn vows. They are not secular. The Christian Brothers are also a society. They are the Society of Brothers of Christian Schools. But they are a religious congregation. They make simple vows. They are not secular nor clerics.
Lay and laity are not the same. The Church uses lay to identify anyone who is not ordained deacon, priest or bishop. Laity is used for the faithful who are neither religious nor clergy. A brother can be lay (not ordained), but he is not laity. He is consecrated. In some communities they distinguish between the ordained and the non ordained brethren by using terms such as Lay Brothers and Choir Monks. The mendicants never used those terms. They used the clerics and the lay brothers. Today, they use cleric and non-cleric. The lay religious has his/her own place in the Church that is unique from that of the ordained and the laity. The Church recognizes it as a separate and complete vocation and state in life.
Secular does not mean lay. Secular means one who is not consecrated. A layman can be secular. Every diocesan priest is secular. They are not consecrated men. Priests who belong to priestly societies such as SOLT, Maryknoll, SSPX, FSSP, Missionhurst and Vincentians are secular men. These are societies of apostolic life. The Daughters of Charity are secular. They are not women religious, though we have always treated them as such. They do not go through a canonical novitiate. They make annual vows that they renew on March 25th. They can leave at any time when the vows expire. They do not live in convents and they never make perpetual vows. They are not allowed to govern themselves. Their superior general must always be a Vincentian Father. When they were founded, there were no sisters. Women religious were nuns. Vincent de Paul wanted his sisters to live in the world. The only way to do this was to found them as a society. They were originally called the Society of the Ladies of Charity. If they didn’t go through a novitiate or make perpetual vows, then could not be classified as women religious. Therefore, they were free to live in the world.
The Sisters of St. Joseph were the first sisters. They were founded in France. To avoid being nuns, the founder made sure that they did not have a central government. As they moved from one diocese to another, they became autonomous. That’s we have Sister of St. Joseph of Philadelphia, Sisters of St. Joseph of Chestnut Hill, etc. etc. They are autonomous from each other. Each group is a congregation of diocesan right and they make simple vows.
J
JReducation
Guest
An oblate is not a tertiary of any kind. An oblate is a Benedictine term for one who offers his life in oblation to a particular abbey. Benedictines do not have three orders. The Benedictines have only one order of men and women. Each house is autonomous. They have congregations, but these are not like the religious congregations. They are really associations of monasteries that work together, but are not subject to one central authority. Their relationship is voluntary. Every Benedictine belongs to the house where he or she makes profession, not to the entire Benedictine Order. For that reason, they can’t have a third order, because they would need a first and second, which they don’t have. Scholastica and Benedict were partners, unlike Francis and Clare.
The relationship between Francis and Clare is very unique. While they founded the Poor Sisters (Poor Clares), Francis believed that males should never govern women and that women should never be submissive to males. He gave Clare the Rule of the Friars Minor and told her to write her own rule using that of the friars as a guide. The Poor Clares have their own rule, written by Clare and have never had males over them.
Finally, I get to the term Third Order. Originally, this was coined by the Franciscans to mean the third order that Francis founded. The Dominicans soon founded a secular order and they also referred to it as the Third Order. In Dominican history, there is a play with the terms. The friars are referred to as the First Order, because they are male and the cloistered nuns are Second Order. The Dominican Sisters and laymen are Third Order. However, there is a problem here. Dominic founded the nuns before he founded the friars. The Dominican Nuns were the first order that St. Dominic founded.
Fraternally,
Br. JR, OSF
The relationship between Francis and Clare is very unique. While they founded the Poor Sisters (Poor Clares), Francis believed that males should never govern women and that women should never be submissive to males. He gave Clare the Rule of the Friars Minor and told her to write her own rule using that of the friars as a guide. The Poor Clares have their own rule, written by Clare and have never had males over them.
Finally, I get to the term Third Order. Originally, this was coined by the Franciscans to mean the third order that Francis founded. The Dominicans soon founded a secular order and they also referred to it as the Third Order. In Dominican history, there is a play with the terms. The friars are referred to as the First Order, because they are male and the cloistered nuns are Second Order. The Dominican Sisters and laymen are Third Order. However, there is a problem here. Dominic founded the nuns before he founded the friars. The Dominican Nuns were the first order that St. Dominic founded.
Fraternally,
Br. JR, OSF
J
JReducation
Guest
Unlike the Dominicans who have one Master, Francis set up his family so that there can be several general superiors. The wording is important.
He set us up so that everyone must obey him. He governs the Franciscan family even from the grave (or from heaven). Every general superior who is canonically elected is his successor.
We do have Franciscan Sisters. There are about 200,000 of them around the world. While there are only 20,000 Poor Clare nuns. Each community of Franciscan sisters has its own superior general who is the successor of St. Francis.
They do not need the approval of the friars to be Franciscan. They need the approval of the bishop of the diocese where they are founded. The three Franciscan Rules command unquestioning obedience to the bishops. We submit our constitutions to the local bishop for erection. Once he erects the community as a Franciscan community, it cannot be suppressed by anyone except the pope, because Franciscans are exempt, this includes the Secular Franciscans. No bishop can suppress them in his diocese once they have been erected. They act of erection is made by a bishop. One bishop cannot overrule another. If the community becomes international, it can apply for Pontifical Right. This liberates it from the influence of the bishop and places it directly under the Holy Father.
Franciscans are never subject to a superior from another branch of the family. All superiors are bound to obey Francis under pain of excommunication. It used to be under pain of eternal damnation, but the pope lifted that. Francis actually cursed any Franciscan who dared to question him after he was gone. Now, you simply cannot question him, but you won’t burn in hell. You obey the general superior of your branch of the family.
There is a Council of Franciscan Superiors and there is also the Franciscan Liturgical Commission. The Council of Superiors is to work together to maintain the unity of the family. The Liturgical Commission puts together the Franciscan calendar, breviary, missal, lectionary and the EF and OF form of the mass for the Franciscan family. These are elected positions. Only men can belong to the Liturgical Commission.
Fraternally,
Br. JR, OSF
J
jwinch2
Guest
Thanks Brother!
S
Shoshana
Guest
I see that the Carmelite is so different from the Franciscans and the Dominicans…
B
Bookcat
Guest
There is a similarity and of course that which is very distinct --when one looks at the various secular orders.
Similar to that which exists different Religious Orders.
S
Shoshana
Guest
Is there only 3 Third Orders?
J
JReducation
Guest
The secular Carmelites are part of the friars. They were never meant to be separate institutes. They are closer to the Dominicans, who share a superior with the friars. Whereas, Franciscans, there is only one superior, Francis. Everyone else is his successor. The secular order has its own successor.
This turned some heads among some third orders, because Pope John Paul II said that the canons governing secular orders do not apply to the Secular Franciscans, nor do the canons that govern religious orders. He told them that they are a “singular plant in the life of the Church.” The Secular Franciscans are actually an Order of Pontifical Right, which the other Franciscans recognize They answer only to the Holy Father, not to us. The Holy Father must approve changes to their constitutions, not us. He must ratify the election of the Minister General, not us. There is actually a cardinal at the Holy See who is assigned to be the Cardinal Protector of the Franciscan family. Among his other duties, it is his duty to protect the interests of the Franciscans. This includes the interests of the Secular Franciscans as well as the friars, nuns and sisters.
It’s a very huge family. It’s going to be very complex. We’re talking about 1.7 million men and women, subdivided into more than 120 obediences. Independently, each obedience is actually small and the Secular Franciscans make up the largest number of Franciscans, wiht more than 700,000.
Fraternally,
Br. JR, OSF
J
jwinch2
Guest
Yep, understanding the Dominicans is much easier.
A. Dominican Friars (priests and brothers on the way to priestly ordination; or cooperator brothers who are not called to Holy Orders)
B. Dominican Contemplative Nuns
C. Dominican Apostolic Sisters
D. Lay Fraternities of Saint Dominic
All four branches of the family fall under the Master of the Order, who is the legitimate successor to Saint Dominic.
Nice and simple.
I should point out that there are also groups who are associated with the Order of Preachers but are not an official part of the family. Examples of these are:
A. Dominican Associates
B. International Dominican Youth Movement
C. Dominican Volunteers International
There may be other groups out there affiliated with the Order in some way that I am not aware of but I think that is pretty much it.
Peace,
A. Dominican Friars (priests and brothers on the way to priestly ordination; or cooperator brothers who are not called to Holy Orders)
B. Dominican Contemplative Nuns
C. Dominican Apostolic Sisters
D. Lay Fraternities of Saint Dominic
All four branches of the family fall under the Master of the Order, who is the legitimate successor to Saint Dominic.
Nice and simple.
I should point out that there are also groups who are associated with the Order of Preachers but are not an official part of the family. Examples of these are:
A. Dominican Associates
B. International Dominican Youth Movement
C. Dominican Volunteers International
There may be other groups out there affiliated with the Order in some way that I am not aware of but I think that is pretty much it.
Peace,
J
JReducation
Guest
The Dominican’s organization is much simpler than that of the Franciscans, mostly because it was founded as a clerical institute with the mandate to preach.Yep, understanding the Dominicans is much easier.
A. Dominican Friars (priests and brothers on the way to priestly ordination; or cooperator brothers who are not called to Holy Orders)
B. Dominican Contemplative Nuns
C. Dominican Apostolic Sisters
D. Lay Fraternities of Saint Dominic
All four branches of the family fall under the Master of the Order, who is the legitimate successor to Saint Dominic.
Nice and simple.
I should point out that there are also groups who are associated with the Order of Preachers but are not an official part of the family. Examples of these are:
A. Dominican Associates
B. International Dominican Youth Movement
C. Dominican Volunteers International
There may be other groups out there affiliated with the Order in some way that I am not aware of but I think that is pretty much it.
Peace,
Franciscans were founded a brotherhood with the mandate to follow Francis’ way living the Gospel. There was never a defined apostolic mission, nor was there ever a special place for the priest in the order. Originally, they were diocesan priests who left their dioceses and became brothers.
As I said before, the women were autonomous, because Francis believed that women should never be submissive to men. That left the field wide open for Clare and her daughters to do their thing.
The Third Order was to do penance for themselves and those who do not do penance. That did not offer much direction by way of ministry.
St. Clare said it best when she said that the common mission of the Franciscan family was to make Christians out of Catholics.
In the Dominican family everything points to preaching. One common mission. The vision is really that of St. Augustine, which is very straightforward, the rule of love. As St.Bonaventure said about Aquinas, “He preaches love, because he knows how to love.”
Fraternally,
Br. JR, OSF
J
jwinch2
Guest
I need to read some of Bonaventure’s writings at some point. He always sounds amazing.
S
Shoshana
Guest
The secular Carmelites are part of the friars. They were never meant to be separate institutes. They are closer to the Dominicans, who share a superior with the friars. Whereas, Franciscans, there is only one superior, Francis. Everyone else is his successor. The secular order has its own successor.
This turned some heads among some third orders, because Pope John Paul II said that the canons governing secular orders do not apply to the Secular Franciscans, nor do the canons that govern religious orders. He told them that they are a “singular plant in the life of the Church.” The Secular Franciscans are actually an Order of Pontifical Right, which the other Franciscans recognize They answer only to the Holy Father, not to us. The Holy Father must approve changes to their constitutions, not us. He must ratify the election of the Minister General, not us. There is actually a cardinal at the Holy See who is assigned to be the Cardinal Protector of the Franciscan family. Among his other duties, it is his duty to protect the interests of the Franciscans. This includes the interests of the Secular Franciscans as well as the friars, nuns and sisters.
It’s a very huge family. It’s going to be very complex. We’re talking about 1.7 million men and women, subdivided into more than 120 obediences. Independently, each obedience is actually small and the Secular Franciscans make up the largest number of Franciscans, wiht more than 700,000.
Fraternally,
Br. JR, OSF
Code:
Yes the secular carmelites are under the friars…and i think we are the only ones that have the option to says vows after permanent profession…ir is a rare thing mind you and there is only one in our large group who has done so.
J
JReducation
Guest
Like Aquinas, he can be a little boring, but he has great depth as well. The difference between him and Aquinas is that Bonaventure follows Augustine’s methodology. Everything begins with love and revelation is ongoing. Aquinas begins with reason and everything is as definable as it will ever get. Aquinas is looking at the chestnut and saying that the it’s all there. There is nothing more. Bonaventure looks at the chestnut and agrees that it’s all there. However, he says that what’s there becomes clearer as the seed cracks open and the first leaves sprout, then the plant and finally the tree and its branches. While they belong to the scholastic school, they use different systems.
I need to read some of Bonaventure’s writings at some point. He always sounds amazing.
Aquinas begins with the head and goes to the heart and Bonaventure begins with the heart and goes to the head. He has a great love and passion for the relationship between Francis and Christ; therefore, he follows that affectionate manner of speaking. Whereas, I have never seen Aquinas mention Dominic in his work.
Unfortunately, because he never refers to Dominic, in some circles, people tend to quote Aquinas as if he were either infallible or a rigid taskmaster, when in fact, if we study his life, he was a gentle soul and a faithful son of St. Dominic. Just look at the Trad Forum. People use Aquinas every time they want to beat someone down. Aquinas would be horrified. This is not how Dominic preached. He did not attack the opposition. It stands to reason that this is not how Aquinas wrote his Summa either. He wrote it as a Dominican; but many people take the Dominican out of it and turn it into a sword. Aquinas was a gentle friar, not a pompous twit. That’s why Franciscans say of him, that he knew how to love.
There is a clause in the Secular Franciscan constitution that allows for private vows. There are many who make them, but you have to be celibate. That’s how the religious communities that emerged from the Secular Franciscans came about, such as the TOR Friars and the different congregations of sisters. Originally, they were consecrated laymen or consecrated secular priests. Some very famous consecrated Secular Franciscans are St. Elizabeth of Hungary, St. Angela Foligno and St. Margaret of Cortona.
Fraternally,
Br. JR, OSF
S
Shoshana
Guest
Like Aquinas, he can be a little boring, but he has great depth as well. The difference between him and Aquinas is that Bonaventure follows Augustine’s methodology. Everything begins with love and revelation is ongoing. Aquinas begins with reason and everything is as definable as it will ever get. Aquinas is looking at the chestnut and saying that the it’s all there. There is nothing more. Bonaventure looks at the chestnut and agrees that it’s all there. However, he says that what’s there becomes clearer as the seed cracks open and the first leaves sprout, then the plant and finally the tree and its branches. While they belong to the scholastic school, they use different systems.
Aquinas begins with the head and goes to the heart and Bonaventure begins with the heart and goes to the head. He has a great love and passion for the relationship between Francis and Christ; therefore, he follows that affectionate manner of speaking. Whereas, I have never seen Aquinas mention Dominic in his work.
Unfortunately, because he never refers to Dominic, in some circles, people tend to quote Aquinas as if he were either infallible or a rigid taskmaster, when in fact, if we study his life, he was a gentle soul and a faithful son of St. Dominic. Just look at the Trad Forum. People use Aquinas every time they want to beat someone down. Aquinas would be horrified. This is not how Dominic preached. He did not attack the opposition. It stands to reason that this is not how Aquinas wrote his Summa either. He wrote it as a Dominican; but many people take the Dominican out of it and turn it into a sword. Aquinas was a gentle friar, not a pompous twit. That’s why Franciscans say of him, that he knew how to love.
There is a clause in the Secular Franciscan constitution that allows for private vows. There are many who make them, but you have to be celibate. That’s how the religious communities that emerged from the Secular Franciscans came about, such as the TOR Friars and the different congregations of sisters. Originally, they were consecrated laymen or consecrated secular priests. Some very famous consecrated Secular Franciscans are St. Elizabeth of Hungary, St. Angela Foligno and St. Margaret of Cortona.
Fraternally,
Br. JR, OSF
Code:
B
Bookcat
Guest
Historical Third Orders
Secular Franciscans (Franciscan Tertiaries)
Lay Dominicans ( Dominican Tertiaries)
Secular Order of the Most Holy Trinity (Trinitarian Tertiaries)
Mercedarian Third Order (Mercedarian Tertiaries)
Lay Carmelite Third Order (Carmelite Tertiaries)
Secular Order of Discalced Carmelites (Discalced Carmelite Tertiaries)
Secular Servites (Servite Tertiaries)
Secular Augustinians (Augustinian Tertiaries)
Secular Augustinian Recollects (Augustinian Recollect Tertiaries)
Minims Third Order
Praemonstrian Third Order
Some Orders that have only one branch today…had more than one in history. Such as a discalced branch. The above however all exist currently.
B
Bookcat
Guest
Yes “most” secular third orders have a promise of some sort not a vow
Carmelite tertiaries (discalced and calced) though are not the only tertiaries to have the possibility of private vows (and not only those called to celibacy)
B
Bookcat
Guest
I believe your recollection here is not quite accurate.
They are governed by the* same canon* as all Secular Third Orders.
The are a public association in the Church that fall in particular under the same canon as does say the Carmelite third orders.
And it is interesting to note too as an aside --that all secular third orders fall under the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. Not under that of the laity (though most members are in fact laity).
- Status