Vocation To Secular Religious Orders

[Shoshana]

We do have both in the secular order of discalced carmelites:
It is in this legislation for the first time that we are introduced to “promises”. “After
sufficient contact with the community, the candidate (after one year) is admitted for a period of
formation, which normally extends for two years before the temporary promise, and for
another three years before the definitive promise.” (1979 *Rule of Life *Art. 10) Vows are
only mentioned as an option for members who request them a year after final promises.
ocds.info/Formation%20Guidelines/PDFS/original%20formation%20pdfs/Vows.pdf

 

[bstorm]

Can somebody tell me what is the time commitment like for a member of secular order? I have been thinking about seeking out secular Franciscans in the area where I live, but I am concerned about not really having enough time to devote to the formation. Also, I travel a lot, so it would be difficult for me to plan to be there for each of the regular meetings… Would something like that preclude me from being a part of the community?

 

[Luigi_Daniele]

Can somebody tell me what is the time commitment like for a member of secular order? I have been thinking about seeking out secular Franciscans in the area where I live, but I am concerned about not really having enough time to devote to the formation. Also, I travel a lot, so it would be difficult for me to plan to be there for each of the regular meetings… Would something like that preclude me from being a part of the community?

Meeting once monthly (they vary 2.5-4 hours)

Praying the Liturgy of the Hours: Lauds and Vespers (Morning and Evening Prayer)–probably 20-25 minutes in the morning, 15-20 minutes in the evening.

Sometimes working in a soup kitchen.

You have to attend at least most of the meetings.

 

[EvelynEVF]

The meetings are how we have fraternity and are a central part of the life of a Secular Franciscan. They aren’t remotely optional, and if you can’t make at least ten or eleven of the twelve, it might be a sign that you don’t have a vocation to the Secular Franciscans, or at least not at this time.

 

[Shoshana]

The secular carmelites are obliged to pray the morning, evening and night prayers, atten mass if possible, meditate at least one half hour a day, have spiritual reading at least one half hour a day, we have homework no matter where we are in formation. We must contact our formattor if we cannot attend a meeting and it has definitely HAVE to be a very good reason, we meet once a month. Recollection Day once a year and a yearly spiritual retreat consisting from friday evening until sunday afternoon in silence. We are allotted small pockets of time to talk (one meal a day) and asking questions at the conferences.

 

[Bookcat]

The Coming of the Tertiaries

The Third Orders Secular, or what are known usually today as Secular Orders, where born during the glory days of the middle ages, at the time of the foundation of the universities and the advent of new forms of religious life. One can see as their predecessors the “oblates” of the Benedictine monasteries. Oblates were basically laypersons who gave themselves in differing ways to a monastery. They shared in the life of the monastery or at least in the prayers, and in turn offeredto various degrees themselves and their goods. In the 12th century there came into existence areligious movement called the humiliati or the “humbled ones”. The Humiliati had a third order which consisted of laypersons who lived a rule of life while remaining in the world. The Humiliati third order rule was approved by Pope Innocent III in June of the year 1201. This third order of the humiliati can thus be seen as some of the very first tertiaries.

Around this same period of time the was born the Order of the Holy Trinity and Captives (the Trinitarian Order) and not long after came the Order of Friars Minor (the Franciscan Order) and the Order of Preachers (the Dominican Order). These orders were radical new movements in the Church which sought to live an evangelical life in a new way and with a particular apostolic dimension. It is from these orders (and others like them) that we have the tertiary vocation as it exists in the Church today. Third Orders began basically with laypersons in the world being drawn by the charism and spirituality of these new orders. They wanted to share in their way of life and their apostolic mission while remaining in their secular state. The life of the tertiary simply put has been: to live by a rule of life in the world under the direction of the higher superiors of order, seeking Christian perfection while sharing in the charism and spirituality of the order. A number of orders have had tertiaries historically. Some of the orders that have traditionally had third orders are the Franciscans, the Dominicans, Trinitarian, the Carmelites, the Discalced Carmelites, the Mercedarians, the Servites, the Augustinians,the Minims. Often tertiaries were present in both the Calced and the Discalced (if such existed).

 

[Bookcat]

The Definition

The Church defines what a third order (secular order) is as follows:

Associations whose members lead an apostolic life and strive for Christian perfection while living in the world and who share the spirit of some religious institute under the higher direction of that same institute are called third orders or some other appropriate name” (CIC 303).

It is a very succinct definition but one that is very rich in substance. Let us look at the different aspects of the definition.

Associations

The first thing to note is the use of the term association.  Secular Third Orders are “associations”.  Associations are basically groups of Christians who join together for some common purpose or way of life.  Associations can take various forms and can have various purposes. Some are “public” like third orders and some are private.  They can be directed to a particular work, a particular devotion, to Christian perfection or to several purposes at once.

Apostolic Life

The definition continues by stating that the members of the association lead an apostolic life (vita apostolica).  While every Christian is called to be an ‘apostle’ by baptism and to live an active Christian life, the tertiary embraces a particular way of living an apostolic life.  They live this life both as a Christian and according to the spirituality and charism of the Order they belong to.  Introducing others to Christ in evangelization, feeding the poor, catechesis etc, are all aspects of living an apostolic life.  They very much commit one to live in this way as a life not simply as part of say a prayer group or club.

Christian Perfection

Jesus called all his disciples to “be perfect”.  All are called to this Christian perfection, all are called to be holy.  One of the purposes of third orders is to “strive for Christian Perfection”.  The tertiary vocation is a calling to a particular way of following Christ.  It is a vocation that commits the tertiary to “strive” by the grace of God for Christian perfection, to seek to more and more to “put on Christ” as St. Paul put it in his letters (i.e. Gal 3:27). Being a member of a third order provides ways to do this and help from ones brothers and sisters.  One commits oneself to 'conversion of life' as a disciple of Christ and as a tertiary.

In the World

This next aspect is also of great importance. For the tertiary is not called to live the life of a religious but rather is called to be a Christian in the world. A tertiary is called to live his ‘secular character’ and while he may draw certain things from the traditions of the Order and its spirituality that other Christians would not embrace normally --the tertiary is by his very call from God a lay person in the midst of the world. Let me quote from the document from Pope John Paul II on the Vocation of the Lay Faithful, speaking of the “Secular Character” of the layperson he writes:

“…the lay faithful “live in the world, that is, in every one of the secular professions and occupations. They live in the ordinary circumstances of family and social life, from which the very fabric of their existence is woven”. They are persons who live an ordinary life in the world: they study, they work, they form relationships as friends, professionals, members of society, cultures, etc. However, the Council considers their condition not simply an external and environmental framework, but as a reality destined to find in Jesus Christ the fullness of its meaning…The lay faithful, in fact, “are called by God so that they, led by the spirit of the Gospel, might contribute to the sanctification of the world, as from within like leaven, by fulfilling their own particular duties. Thus, especially in this way of life, resplendent in faith, hope and charity they manifest Christ to others… The lay faithful’s position in the Church, then, comes to be fundamentally defined by their newness in Christian life and distinguished by their secular character.”(CF 15).

Spirit of a Religious Institute

This would refer to the sharing of the charism and spirituality of the order by the tertiary.  Tertiaries share authentically in a secular manner in the spirit of the religious institute they belong to.  The secular dimension of the charism forms part of who they are in the Church and in the world and guides their apostolic works.

Under the Higher Direction of that Same Institute

Tertiaries though they are ‘autonomous’, are under the higher authority of the Order they are associated with or part of. For instance they have often some of the same superiors as do the religious of the institute i.e the Provincial, and the General. This authority is regarding only the things that involve their lives as tertiaries, and is one of the great means towards holiness.

 

[Bookcat]

The Name

The name Third Order generally speaking, distinguished the lay order from the ‘first order’ of the male religious and the ‘second order’ of the female religious. This ‘first’ ‘second’ and ‘third’ is regarding the order of timing of their foundation. Though this is not the actual sequence in all cases it is taken as a general ordering (based I think on the Franciscans). The laity often came into existence after the male and female religious –hence they were called a “third order”. They were called third orders “secular” because their members lived in the secular world. Indeed to further complicate things there are some “third orders regular” which are called “regular” because they are actually religious, not laypersons. They got the “third” put in their name since they were founded later than the “first” and “second” orders. This all is very important to note, for the numbers in the name are not about the order of importance but the order of foundation. The use of the name tertiary basically comes from the Latin word tertiarius meaning “third”. Just as members of religious Orders have been called religious, members of third orders came to be called tertiaries over time.
Historically, third orders and tertiaries have had various names in various places (Brothers and Sisters of Penance, oblates, fraternities etc) but eventually the name third order secular stuck and has been used for some time. After the Second Vatican Council brought out into glorious light the nature of the lay vocation, the official names of the various third orders began to be changed. They are largely now called Secular Orders (or similar) to bring out the fact that tertiaries are called to live their vocation in the world as leaven and that laypersons have a “secular character” as their very nature and calling from God. Hence we now have officially: the Secular Order of Discalced Carmelites, the Secular Franciscan Order, the Secular Order of the Servants of Mary (Servites) and the Secular Order of the Most Holy Trinity etc.
This does not mean that the name third order is not still used side by side with the new name, for it often is. And of course members of ‘secular orders’ are still known as ‘tertiaries’, for this name bears an ancient and noble history. But it is very important to understand that this new official name is very fitting and very aptly describes the secular nature of the tertiary vocation in the midst of the world. It calls tertiaries to “become what they are”, to live as Christians in the world, in the mist of every kind of secular reality as a leaven, consecrating these realities and the very world to God. For as the second century Christian writer wrote in the Letter to Diognetus, “what the soul is to the body, Christians are in the world” (6:1).

 

[Bookcat]

Vocation and Commitment

Two other aspects I would like to touch on in this series of articles is vocation and commitment.  The tertiary vocation is simply that, a vocation, a call from God to a certain way of life.  The term “vocation” was often used in the past in common speech for only those called to the priesthood or religious life.  This is certainly not the only way the Church uses the term.  There are all sorts of ways the term can be used.  For instance a lay vocation, a married vocation, or even the many varied factors that make up a person’s personal vocation.   The third order or secular order can be said to be a particular vocation within the lay vocation.  Granted it does not require as much discernment as a religious vocation or who you are going to marry (both of which are very binding), but it is indeed a vocation within the Catholic Church and the lay state  (though I should note that secular priests, bishops and even popes can have a tertiary vocation and there have been many in history.  So for them one would say it is a vocation within their vocation as secular clergy).  It is something that informs ones life.  First and foremost one is a Christian and one is perhaps married with a family…but one is also a tertiary when one makes ones commitment.  It is part of what one is.  This is very different from say, joining a prayer group or a social club (as good as these are).  They are an aspect of ones life and what one does but they are not so much what one becomes.  When a person becomes a tertiary they are becoming something, they are embracing a way of life, a vocation.  This is very much reflected by the fact that a person seeking to become a tertiary must first be admitted and then must spend some time in a novitiate or period of formation, then must apply to make their profession or commitment, and finally if  accepted one makes a formal solemn commitment.  One also receives some sign of belonging to the order at some point.  Normally this is in the form of the habit, which is a scapular (one small for under ones clothes and one large for meetings).  In addition a person also is then permitted, after being admitted, to wear other signs of the order such as a small pin or a particular kind of cross.

Regarding the commitment, the different secular orders have different ways of making it, but in each case it is seen a solemn commitment to live ones baptismal commitment to Christ and to live according the way of life of the third order. For most, the commitment is in the form of a promise or commitment made to the order or the community but which does not bind further in conscience (does not add any moral weight) to live their baptism and the rule of life (or even the evangelical counsels in their state in life). A few orders permit one to add to this promise a form of vows which do bind in conscience and add both greater merit and greater moral responsibility (and grace to live them) for they are a promise made to God. These vows are all according to ones state in life (secular and married or single etc) and do not prevent changing ones state (ie getting married). The Church if very clear that any Christian can make a vow (as did St. Paul) for vows are not something restricted to religious life but something simply Christian. It should be noted to avoid confusion, that the vows here in question are tertiary vows not religious vows. The person who makes them is does not become thereby a religious. But like all vows they involve the virtue of religion, that is, they offer what is vowed to God as worship (latria). Which is why living them is both more meritorious and involves greater moral responsibility if one sins against ones vows (this would be a circumstance one would have to mention in confession).
The tertiary vocation then, is an authentic vocation approved by the Church. The secular third order is way of life and not simply a prayer group, a social club or even simply a group involved in helping the poor. It is a way of following Jesus of Nazareth and seeking to become more like him and a vocation and commitment to live according to the charism and spirituality of the order one belongs to. It is something that informs ones very way of living and being in the Church and in the world.

 

[Bookcat]

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.

 

[peace2u2]

Good questions Tee.

Secular Orders and Lay Orders are not clubs. They are different from each other.

For example: The Secular Franciscans and Lay Dominicans have a three to five year formation period. You go through different stages. In the end you make a commitment to live this way until death. So it’s not a club. You can’t join today and leave tomorrow, once you have made your profession.

The Secular Franciscans, as I have described in my previous thread are highly structured. We have a Rule that St. Francis wrote for us. We make a commitment until death to live the Gospel the same way that St. Francis lived it.

We get together very frequently for support and community life. Some of us live in the same house. Those who have children and families live within their families, but join us on a regular basis. By regular I mean REGULAR, not randomly. The Rule says that every Secular Franciscan must report to the community at least once a month or more.

We go to work like every other person, but we also engage in ministry, contemplative prayer and in penance. Besides that we have the daily mass and the Liturgy of the Hours.

Some communities have a habit and some wear a simple symbol. This depends on the council. We have a general council in Rome that governs the Secular Franciscan Order around the world. We are one million brothers and sisters. Some married, some celibate, some are clerics.

The Brothers and Sisters of Penance (Secular Franciscans) are married, single, celibate, clerics who live a live of obedience, penance, poverty, service to the Church, silence, and bring the Gospel to the secular places where the rest of the Franciscan family can’t reach, such as the office or other secular places. But we do not engage in trying to change the world by preaching to anyone. We preach by our silence and by the way that we live and the way we serve others while at work, play, or in our apostolates.

Some Secular Franciscans, like some priests and religoius of other groups are very lax about their commitment. If you live it the way Francis wrote it and the way the Church expects it, it is very demanding and is a 24/7 job. Even taking care of your family, children, parents, spouse can be a form of penance, because you must assume the lowest place at all times, just as Francis did.

I hope this helps.

Fraternally,

JR

Thank you very much for your post as I am discerning the Secular Franciscan religious order.

I was wondering if you or someone could help me by answering the following questions:

1. How do we discern God’s will for us in our spiritual life? Do we make an accout of our current situations, past encounters with God and where we are headed by listening to God speak to us thru His Word?

I feel like God is speaking to me to learn more about this religious order but I also feel like there are so many obstacles to overcome in my personal life, which brings me to the next question:

1. Has anyone who joined a Secular Religious Order had opposition from their spouses? And if so what was the outcome?

I feel like my husband and I are so spiritually mismatched right now and that my added increase in my faith would offend him. Why am I so concerned that my love for God is going to offend my husband? And why is he so offended by my increase in faith? I think because it forces him to look at where he is in his spiritual walk with God and he doesn’t want to change and he does tell me alot to just keep Jesus to myself.

I couldn’t help but noticing the part in your post about how as members of a religious order, you engage in trying to change the world not by preaching to anyone but intead by preaching by your silence and by the way that we live and the way we serve others while at work, play, or in our apostolates.

I can’t help but think how my preaching has made some people angry, like my husband, which was not my intention at all and couldn’t help but notice the Mass readings from Thursday and Friday and I opened the Bible randomly in James about “taming the tongue” and how God was speaking to me that its ok to increase my faith but show the deep love that I have for Him silently by my actions and to learn a better way to communicate.

I just keep stumbling and feel like this has all been God’s will along as He is offering me a way to learn more about my faith and a better way to share it without offending anyone. I have been told that my increase in faith is excess and that people who help out with church things are 20 years or more older than me. So do I have to wait to commit to Jesus and serve His Church? Suppose I die tomorrow and never have the opportunity to know the joy and peace that comes in knowing Him?

I also feel like God is calling me to somehow teach people about repentance and conversions as I had a dramatic conversion of heart last year , I had stumbled upon Padre Pio and didn’t know anything about him so found out about him so I decided to pray intercessory prayer to Padre Pio to deliver my prayer for a family member directly to God and how God knew exactly what I needed and how my prayer was not answered the way I had intended, but instead I was led over the course of 5 months, with the help of his faithful servant, the great confessor and mystic Padre Pio, right into the middle of the confessional to restore my relationship with God which had been injured by my sin in the past.

So i can’t help but also think that perhaps the devil is attacking me with disharmony in my family and this internal struggle of feeling discouraged is the work of the devil by trying to prevent me from sharing the great secret of repentance, conversion and restoring our relatonship with God by celebrating the beautiful Sacrament of Reconcilliation?

Any helpful answers in discernment of God’s will for us?

Thanks, Peace2u2

 

[EvelynEVF]

In the initial interview with a formator, they will bring up the issue of your spouse. You will need to have the support of your spouse unless there are extenuating circumstances. If Profession as a Secular Franciscan would damage your most important relationships, it is a good sign that you are not called.

So talk it over very thoroughly with the formation director and/or your contact person on the fraternity council.

 

[joanofarc2008]

In the initial interview with a formator, they will bring up the issue of your spouse. You will need to have the support of your spouse unless there are extenuating circumstances. If Profession as a Secular Franciscan would damage your most important relationships, it is a good sign that you are not called.

So talk it over very thoroughly with the formation director and/or your contact person on the fraternity council.

This is ironic. In my case my spouse was at my first meeting with my minister/formation director (hey, it was a REALLY small fraternity.) On the way home from that meeting I was in a car accident and that was the beginning of the end of my marriage. Of course looking back my marriage was probably over long before that. It was my Fraternity that helped me get through that, helped me get to Mass when I could not drive, supported me emotionally and spiritually, and eventually helped me make the decision to leave the geographical area which was in my best interest. I could not have done what I have done today without them. For me this has been what a community has been about. It was a secular order but we were just as close. I love my brothers and sisters whether I am still in formation or not. This shows me that one type of vocational calling is not superior to another - just different. I know I have rambled but I hope someone got something out of that.

 

[Ben_Quincy]

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