The Fountainhead of Vocation: An In-Depth Exploration of Article 1 of the Secular Franciscan Rule

Audio Overview of this article

Introduction: The Guiding Light of the Prologue and the Primacy of Article 1

The journey into the heart of the Secular Franciscan Order (OFS) and its Rule of Life commences not with its numbered articles, but with the luminous words of St. Francis himself in his Exhortation to the Brothers and Sisters of Penance. This text, dating from approximately 1209 to 1215 and known to Secular Franciscans as the Prologue, is far more than a mere preamble; it is the indispensable spiritual key, the very “lens through which the Rule of 1978 must be understood and interpreted”.¹ It stands as the “primitive Rule,” articulating the foundational “form of life” that Francis envisioned for lay penitents who sought to live their baptismal commitment with profound intensity.¹ The historical path leading to its inclusion in the modern Rule may be somewhat veiled, yet its presence is now widely regarded as “providential.” This divine foresight connects contemporary Secular Franciscans across centuries to their earliest spiritual forebears and to the authentic, resonant voice of Francis, the humble penitent from Assisi.¹

The Prologue, in its essence, frames the core identity of those who would follow this path: to become “spouses, brothers, and mothers of our Lord Jesus Christ”.¹ This identity is deeply embedded in a Trinitarian, Christocentric, and Catholic way of life, with its spiritual center being “penance.” However, “penance” in the Franciscan tradition is not primarily about external acts of mortification, but signifies the biblical concept of metanoia—a “radical interior change,” a continuous and transformative “conversion” of the heart towards God.¹ This understanding of penance, as a dynamic process of spiritual growth, sets the spiritual atmosphere for approaching every article of the Rule, particularly the foundational Article 1. The Rule, therefore, is not a static code of conduct but a vibrant pathway to deep, personal transformation in Christ. The profession to live according to this Rule is not a singular event, but an embarkation upon a lifelong journey of being conformed to Christ, in the manner of St. Francis. The various actions of “doing penance” naturally flow from the interior state of “being penitent”.¹ Furthermore, the Spirit’s guidance in incorporating the Prologue into the modern Rule ensures that, even as the Rule is adapted and applied in new historical contexts, its interpretation remains anchored to the “authentic voice and mind of Francis,” thereby preserving the Order’s spiritual integrity and its fidelity to the original charism.¹

With this spiritual compass provided by the Prologue, Article 1 of the Rule of the Secular Franciscan Order emerges as the cornerstone, the foundational declaration of Secular Franciscan identity and mission. It articulates the Order’s genesis, its intrinsic nature, and the fundamental calling extended to its members. This exploration will unfold the rich layers of meaning encapsulated within Article 1. It will draw sustenance from the universal teachings of the Church. It will also delve into the profound depths of the Franciscan intellectual and spiritual heritage. Furthermore, it will rely on the vibrant, lived experience of the Order across the globe.²

Chapter 1 Within the Great Communion: The Church’s Call and the Spirit’s Gifts

The Universal Call to Holiness: The Bedrock of Every Christian Vocation

The vocation of a Secular Franciscan is, first and foremost, a Christian vocation, rooted in the fundamental call to holiness addressed to all the baptized. The Second Vatican Council, particularly in its Dogmatic Constitution on the Church, Lumen Gentium, powerfully reaffirmed this ancient truth: “All Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of charity”.⁴ This summons to “Be perfect, as your heavenly Father is perfect” (Mt 5:48) is not an invitation extended to a select few, but the inherent destiny of every individual incorporated into Christ through baptism.⁴

The Catechism of the Catholic Church further illuminates this universal call, explaining that the path to holiness is paved by “using the strength dealt out to them by Christ’s gift, so that… doing the will of the Father in everything, they may wholeheartedly devote themselves to the glory of God and to the service of their neighbor”.⁴ This journey towards sanctity is one of spiritual progress, aiming for an ever more intimate union with Christ. It is a path that often “passes by way of the Cross” and invariably demands “renunciation and spiritual battle,” as well as the practices of “ascesis and mortification that gradually lead to living in the peace and joy of the Beatitudes”.⁴ Article 1 of the General Constitutions of the OFS echoes this foundational principle, stating, “All the faithful are called to holiness and have a right to follow their own spiritual way in communion with the Church”.² Thus, Article 1 of the OFS Rule, by situating the Franciscan vocation squarely within the Church, builds upon this universal call. The Secular Franciscan Order does not present an alternative to this fundamental Christian vocation but offers a distinct and approved pathway for living it out with particular intensity and according to a specific charism.

The affirmation in the General Constitutions that all faithful “have a right to follow their own spiritual way in communion with the Church” ² is particularly profound. It suggests a dynamic interplay where personal spiritual discernment and ecclesial communion are not mutually exclusive but are, in fact, mutually enriching. The universal call to holiness is a broad divine invitation, and “their own spiritual way” acknowledges the unique, personal response each individual makes to this call, guided by the promptings of the Holy Spirit. Simultaneously, the phrase “in communion with the Church” provides the indispensable context of orthodoxy, communal support, and shared mission. Consequently, the OFS Rule, as a spiritual path approved by the Church, offers a specific way that honors individual spiritual journeys while ensuring their harmonious integration within the Body of Christ. This implies that the OFS vocation, while possessing a common charism, is not a monolithic, “one-size-fits-all” model but allows for a rich diversity of personal expressions.

Spiritual Families: The Holy Spirit’s Diverse Expressions of Gospel Life within the Church

The Church, in her journey through history, is continually vivified and enriched by the Holy Spirit, who bestows a multiplicity of gifts and charisms for the building up of the Body of Christ. Among these gifts are the “many spiritual families… with different charisms”.² These spiritual families, such as the Benedictines, Dominicans, Carmelites, and indeed the Franciscans, provide structured and time-tested ways for the faithful to pursue holiness according to specific spiritual traditions and insights into the Gospel. The Franciscan Family, as Article 1 of the Rule highlights, is “one among many spiritual families raised up by the Holy Spirit in the Church”.³

The existence of these diverse spiritual families underscores the boundless creativity of the Holy Spirit and the inherent catholicity—the universality and fullness—of the Church. It signifies that no single spirituality, however venerable or profound, holds an exclusive claim on the authentic living of the Gospel. The Franciscan way, therefore, is one valid and precious expression of Christian discipleship among others. This understanding fosters a spirit of humility and inter-charism collaboration rather than any sense of spiritual elitism. It encourages Secular Franciscans to appreciate and learn from the spiritual treasures of other traditions while remaining deeply rooted in and faithful to their own unique Franciscan calling. The Franciscan charism, and by extension the Secular Franciscan Order, is thus understood not as an isolated phenomenon but as an integral part of the Church’s rich spiritual patrimony, contributing its unique note to the symphony of praise and service offered to God.

Chapter II

The Franciscan Tapestry: One Family, Many Paths

The “Franciscan Family”: A Unique Spiritual Lineage

Article 1 of the Rule of the Secular Franciscan Order declares: “The Franciscan family, as one among many spiritual families raised up by the Holy Spirit in the Church, unites all members of the people of God—laity, religious, and priests—who recognize that they are called to follow Christ in the footsteps of St. Francis of Assisi”.³ This “family” is not merely a loose association but an “organic union” ² of all Catholic fraternities and communities whose members, inspired by the Holy Spirit, commit themselves to live the Gospel in the manner of St. Francis, each according to their specific state of life and rule. It is a spiritual lineage characterized by a “common charism but varied expressions” ⁶, where all branches recognize St. Francis as their “father, inspiration, and model”.² The concept of “family” is pivotal, implying shared spiritual DNA, mutual support, and a common inheritance, even amidst the diverse roles and lifestyles of its constituent parts—the First Order of friars, the Second Order of contemplative nuns (the Poor Clares), the Third Order Regular, and the Secular Franciscan Order.

St. Francis of Assisi: The “Seraphic Father” – Source, Inspiration, and Enduring Model

At the heart of this spiritual family stands St. Francis of Assisi, revered as the “father, inspiration, and model” for all its members.² He is often invoked by the evocative title “Seraphic Father,” a designation rooted in the profound mystical experience on Mount Alverna. There, Francis beheld a vision of the crucified Savior enveloped by six incandescent seraph wings, an event that symbolized the “fiery intensity of God’s love” and culminated in his receiving the sacred stigmata, the wounds of Christ imprinted on his own body.⁷ St. Bonaventure, a towering figure in the Franciscan Intellectual Tradition, provides a deep theological interpretation of this pivotal event in his work, The Journey of the Mind into God. Bonaventure sees the vision of the six-winged Seraph not only as an account of Francis’s personal ecstatic union with the Crucified but also as “the road by which one might arrive at this contemplation”.⁹ The six wings symbolize “six levels of uplifting illuminations” or “steps or pathways” by which the soul is prepared to ascend towards peace through “ecstatic raptures of Christian wisdom.” This ascent, Bonaventure stresses, “can only go through the most burning love of the Crucified”.⁹ Francis, transformed by this love, is thus presented as an “example of perfect contemplation,” whose life, more than his words, serves as a guide for others.⁹

The title “Seraphic Father,” when understood through Bonaventure’s theological lens, reveals a crucial aspect of the Franciscan charism: it is fundamentally mystical and contemplative, even for those engaged in active apostolates or living secular lives. The “burning love of the Crucified,” which consumed St. Francis, is the wellspring from which all authentic Franciscan action flows. This implies that the life of a Secular Franciscan, even amidst the engagements and responsibilities of the world, must be animated by this profound interior union with Christ Crucified. Contemplation, therefore, is not an optional spiritual luxury but a foundational element of their calling, mirroring the seraphic ardor of their spiritual father. Francis is not merely a historical founder to be emulated in external ways; he is a living spiritual presence whose charism—that passionate, Christ-centered love—continues to animate the Order in every age.

The Core Call: “To follow Christ in the footsteps of St. Francis of Assisi”

This resonant phrase, “to follow Christ in the footsteps of St. Francis of Assisi,” encapsulates the unifying call for every member of the vast Franciscan family.³ St. Francis himself, as Article 4 of the OFS Rule beautifully articulates, “made Christ the inspiration and the center of his life with God and people”.¹⁰ His own writings, such as the Admonition “Of the Lord’s Body,” passionately exhort his followers to recognize Christ’s profound humility in the Holy Eucharist and in His daily self-emptying.¹¹

Commentaries on the OFS Rule further illuminate this core call, describing it as a striving for an “intimate union with Christ,” echoing St. Paul’s cry, “the life I live now is not my own; Christ is living in me” (Gal 3:20).⁶ This following in the footsteps of Francis involves a multifaceted engagement with Christ: seeking Him in all spheres of life—in one’s brothers and sisters, in Sacred Scripture, in the Church, and preeminently in liturgical activity, especially the Eucharist; sharing in His mission of proclaiming the Good News through both word and example; undergoing a continual conversion of heart (metanoia); and making the worship of the Father, through, with, and in Christ, central to one’s existence.⁶ It is a life dedicated to loving God with one’s whole being and serving one’s neighbors, actively participating in the Eucharist as a source and summit of ecclesial togetherness, decisively rejecting sin, and striving to mirror Christ to the world.⁶

This call to “follow Christ in the footsteps of St. Francis” is not a summons to a mere historical reenactment of 13th-century life. Rather, it is an invitation to embody Francis’s spirit—his radical commitment to the Gospel, his profound Christ-centeredness, his poverty, humility, joy, and pursuit of peace—within the diverse and often challenging contexts of contemporary society. This demands ongoing creativity, discernment, and a willingness to translate the timeless values of the Poverello into actions and attitudes that are relevant and transformative today. It is about capturing the essence of Francis’s response to the Gospel, not a literalistic imitation of every detail of his historical life. This underscores the vital importance of robust ongoing formation and careful discernment for all Secular Franciscans as they seek to live their vocation authentically.

Chapter 3 The Secular Franciscan Order: A Distinctive Thread in the Franciscan Weave

The Specific Identity and Vital Place of the OFS within the Broader Franciscan Family

Article 1 of the Rule of the Secular Franciscan Order, when read in conjunction with the General Constitutions, clearly delineates the OFS’s unique position. The General Constitutions state that the OFS “is formed by the organic union of all the Catholic fraternities whose members, moved by the Holy Spirit, commit themselves through profession to live the Gospel in the manner of St. Francis, in their secular state, following the Rule approved by the Church”.² This “organic union” signifies more than a loose affiliation; it points to a structured, worldwide communion with its own juridical personality within the Church.² This structure, encompassing local, regional, national, and international levels of fraternity, is essential for fostering mutual support, ensuring sound governance (as seen in bodies like the International Council OFS (CIOFS) and National Councils ¹⁴), providing consistent formation, and enabling coordinated apostolic action on a global scale. The fraternal dimension, therefore, is not incidental but integral to the Secular Franciscan charism; the call is lived in and through this structured communion, which provides the necessary framework for a worldwide Order to function effectively and maintain its distinct identity.

The OFS has “always had its own proper place within the Franciscan Family” ² and is recognized as a “public association in the Church”.² This establishes the OFS as an official, Church-recognized Order with a distinct charism centered on living Franciscan spirituality within the ordinary circumstances of secular life, bound by a specific Rule and a formal profession.

“Moved by the Holy Spirit”: The Divine Initiative and Ongoing Guidance

The very genesis of a Secular Franciscan vocation lies in a divine initiative. Members are described as being “moved by the Holy Spirit” to commit themselves to this way of life.² This crucial phrase underscores that embracing the OFS is not merely a matter of personal preference or human decision, but a response to a distinct call from God, a prompting of the Divine Spirit. It is the same Holy Spirit who, as the Rule itself acknowledges, raises up diverse spiritual families like the Franciscans within the Church.³ The paramount role of the Holy Spirit highlights the supernatural dimension of the OFS vocation. It is the Spirit who inspires the initial call, guides the individual through discernment and formation, and sustains them in their lifelong commitment to live the Gospel according to the spirit of St. Francis.

The Commitment of Profession: A Solemn Promise to Live the Gospel in the Manner of St. Francis

A defining moment in the life of a Secular Franciscan is the act of Profession. Through this solemn rite, members “commit themselves… to live the Gospel in the manner of St. Francis”.² This profession is a profound spiritual act that renews and deepens the promises made at baptism and signifies a lifelong, public commitment to the OFS way of life.² From that point forward, the Rule and the General Constitutions are intended to become a vital “point of reference in their daily lives,” shaping their choices, attitudes, and actions.² While profession in the OFS is not a vow in the canonical sense that characterizes religious life (entailing poverty, chastity, and obedience lived in a community under a superior), it is nonetheless a solemn, Church-recognized commitment that profoundly shapes the identity and life of a Secular Franciscan. It is the formal acceptance of the Rule as their specific life plan, a dedicated path to holiness within their secular state.

Life “In Their Secular State”: Embracing the World as the Place of Sanctification and Apostolic Action

The defining characteristic of the Secular Franciscan vocation is the call to live the Gospel “in their secular state”.² This means that their primary arena for Christian living and apostolic action is the world itself—their families, workplaces, social circles, and civic engagements. Echoing the vision of the Second Vatican Council’s document Lumen Gentium for the laity, Secular Franciscans are called to “seek the Kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God”.¹⁷ They are to be the “salt of the earth” and the “leaven” in society, making the Church present and fruitful in those very places and circumstances where only through them can she effectively reach.¹⁷ Their specific vocation is to work for the sanctification of the world “from within”.¹⁷ This was precisely St. Francis’s counsel to the first lay people who were drawn to his way of life: he encouraged them “not to leave their families or abandon their work in the world, but to embrace the Gospel in the ordinary circumstances of their lives”.¹⁰

The “secular state,” therefore, is not viewed as a lesser state or a limitation on spiritual growth, but as the specific, God-given field for the Secular Franciscan’s mission and sanctification. It is a positive charism, distinct from religious life, yet equally demanding in its call to Gospel radicalism and holiness. The commitment to live the Gospel “in their secular state” according to a Church-approved Rule presents a unique and powerful model of what might be termed “consecrated laity.” While distinct from religious vows, the profession involves a profound, public, and life-shaping commitment to evangelical perfection lived out within the world. This combination of secular life with a formal, Rule-based dedication to striving for “perfect charity” ³ creates a distinct form of lay consecration. Secular Franciscans are thus called to be “witnesses of Christ… martyrs, in the original sense of the word,” not necessarily through the shedding of blood, but through the consistent and steadfast living of their baptismal promises, which are renewed and affirmed in their OFS Profession.² This vocation offers a compelling example of how the universal call to holiness can be lived with radical dedication within the ordinary fabric of lay existence, challenging any notion that profound spiritual commitment is exclusive to clerical or religious states.

Adherence to the Rule Approved by the Church: The Guarantee of Ecclesial Communion and Authentic Charism

The commitment of Secular Franciscans is to live according to “the Rule approved by the Church”.² The current Rule, which forms the basis of their life, was solemnly approved by Pope Paul VI on June 24, 1978, with the Apostolic Letter Seraphicus Patriarcha.²⁰ This ecclesial approval is of paramount importance. It signifies that the Church herself consigns the Rule to the OFS as a “norm of life” ²⁰ and, crucially, ensures its “fidelity… to the Franciscan charism, communion with the Church and union with the Franciscan family”.²¹ The Church’s approval provides an objective standard for living the Franciscan charism in the secular state, guarantees the Rule’s alignment with Catholic doctrine and the authentic spirit of St. Francis, and formally integrates the Secular Franciscan Order into the life, mission, and structure of the universal Church.

Chapter IV

Article 1 in Action: From Sacred Text to Lived Reality

The General Constitutions (Article 1): The Primary Authoritative Interpretation and Application of Rule Article 1

The General Constitutions of the Secular Franciscan Order serve as the primary and authoritative instrument for interpreting and applying the Rule. Specifically, Article 1 of the General Constitutions directly elaborates upon the foundational principles laid out in Article 1 of the Rule.² It begins by reaffirming the universal call of all the faithful to holiness and their right to pursue their own spiritual path in communion with the Church. It then situates the Franciscan Family, with St. Francis as its father, inspiration, and model, among the many spiritual families raised up by the Holy Spirit. Crucially, it defines the Secular Franciscan Order as “the organic union of all the Catholic fraternities whose members, moved by the Holy Spirit, commit themselves through profession to live the Gospel in the manner of St. Francis, in their secular state, following the Rule approved by the Church”.²

The General Constitutions are explicitly intended to “apply the renewed Rule of 1978” and are presented as a “standard around which we build our lives in accord with the gospel”.² They are designed to be a practical tool to help the Rule become “spirit and life” for each member and for the Order as a whole.² Therefore, a thorough understanding of how the principles of Rule Article 1 are translated into the concrete structures, daily life, and missionary outreach of the OFS necessitates careful attention to the General Constitutions, which provide the normative interpretation and practical directives.

The Journey of Formation: Growing into the Vocation Described in Article 1

The call described in Article 1 of the Rule is not one that is embraced lightly or instantaneously. Admission into the Secular Franciscan Order is a gradual process, a journey of discernment and growth, typically involving distinct stages: an initial period of Orientation, followed by a more in-depth Inquiry, and then a period of Candidacy, all leading towards the solemn act of Profession.¹⁰ This structured formation process is meticulously designed to help individuals discern authentically whether “the Spirit is calling you to a Secular Franciscan vocation” as outlined in Article 1.¹⁰

Formation materials and programs within the OFS focus on immersing the candidate in the richness of the Franciscan tradition. Key areas of study and reflection include the lives and spirituality of St. Francis and St. Clare, the core elements of the Franciscan charism, Franciscan history, a deep dive into the Rule and General Constitutions, and a thorough exploration of what it means to be both “secular” and “Franciscan”.²² Resources such as “Signs of OFS Vocation” and various “Come and See Digests” on topics like Christ, Francis, Prayer, and Peace directly address the nature of this specific call.²² The overarching aim of this formative journey, as articulated in Article 10 of the General Constitutions, is to enable the members to “learn the purpose and the way in which they are to live, love and suffer” in the Franciscan spirit.² Formation is the practical crucible where an individual internalizes the call defined in Article 1, moving from an initial attraction or curiosity to a mature, informed, and professed commitment. It is in this process that the “Franciscan radicalism, based on the gospel” ², is cultivated and takes root in the life of the Secular Franciscan.

The structured nature of this formation process, coupled with the ongoing support of Spiritual Assistance, indicates that the OFS vocation, as delineated in Article 1, is not left to purely subjective interpretation. Instead, it is carefully nurtured, guided, and authenticated within the communion of the Church and the broader Franciscan family. This systematic approach ensures both the integrity and the continuity of the charism, safeguarding it from potential dilution and ensuring that members are adequately prepared and continually supported in their unique path to holiness. This reflects a harmonious balance between the personal movement of the Holy Spirit in the individual and the Order’s collective responsibility for the spiritual well-being and authentic living of its members.

The Ministry of Spiritual Assistance: Nurturing Fidelity to the Rule and the Franciscan Spirit

Recognizing the importance of ongoing spiritual guidance and connection to the broader Franciscan family, the Holy See has entrusted the pastoral care and spiritual assistance of the Secular Franciscan Order to the Franciscan First Order (comprising the Friars Minor, Friars Minor Conventual, and Friars Minor Capuchin) and the Third Order Regular (TOR).² This spiritual oversight, termed altius moderamen (higher guidance), serves to “guarantee the fidelity of the OFS to the Franciscan charism, communion with the Church and union with the Franciscan family”.²¹

Spiritual Assistants, typically friars from these Orders, play a crucial role in the life of OFS fraternities. Their primary tasks are to “communicate Franciscan spirituality and to co-operate in the initial and continuing formation of the brothers and sisters”.²¹ They are called to be a living “witness of Franciscan spirituality” and a tangible “bond of communion” between their religious Order and the OFS.²¹ Their role is one of fraternal “assistance” rather than directive control, fostering the growth of Secular Franciscans in their understanding of and fidelity to the Rule and the authentic spirit of St. Francis.²⁴ Spiritual Assistance is thus a vital support structure, ensuring that the living of Article 1 remains deeply rooted in the Franciscan tradition and harmoniously integrated within the life of the Church. It is a concrete expression of the “Franciscan Family” bond, providing a life-giving connection to the spiritual wellspring of the Order.

Witnesses to the World: How Secular Franciscans Embody Article 1 Through Their Diverse Apostolates, Ministries, and Daily Lives

The call inherent in Article 1 of the Rule finds its ultimate expression in the lived reality of Secular Franciscans. They are summoned to be “bearers of peace in their families and in society” ², to actively serve victims of injustice ², and to engage in a wide array of apostolates and ministries that reflect the Franciscan charism.¹²

The spectrum of these apostolic activities is broad and diverse, tailored to the needs of the local Church and society, and the gifts of the fraternity members. Examples include supporting campus ministry programs, assisting refugee families in their resettlement, actively participating in parish initiatives such as clothing and food drives for the poor and marginalized, organizing events like the Blessing of Animals around the Feast of St. Francis, holding Transitus services to commemorate his passing into eternal life, and educating young people and adults about the Franciscan way of life.²⁶

Beyond specific organized apostolates, the primary witness of Secular Franciscans is often found in the fabric of their daily lives. Their work, whatever its nature, is seen as an opportunity to serve God and their neighbor, and as a means of personal development.⁶ Family life is recognized as “the first place in which to live their Christian commitment and Franciscan vocation”.¹² They are called to cultivate a spirit of detachment from temporal goods, simplifying their needs to be in solidarity with the poor, and to promote justice, peace, and the care of creation.¹² The expectation that Secular Franciscans will be “convincing witnesses of that gospel fire which burned so brightly in the lives of Francis and Clare” ² and, indeed, “martyrs, in the original sense of the word” ² through their consistent and steadfast living of their baptismal promises (renewed and amplified in their OFS Profession) elevates the “ordinary” secular life to a sphere of profound spiritual significance and potent evangelical power. This understanding transforms the mundane into a sacred arena for heroic virtue and compelling witness. The most profound impact of a Secular Franciscan may not always lie in extraordinary deeds visible to the world, but in the quiet, consistent, faith-filled living of their everyday secular responsibilities, thereby contributing to the sanctification of the world from within. This is a direct and powerful echo of Lumen Gentium‘s vision for the unique and indispensable role of the laity in the mission of the Church.¹⁷

Conclusion: Embracing the Call Anew

Article 1 of the Rule of the Secular Franciscan Order, when viewed through the illuminating lens of St. Francis’s Prologue and understood within the rich context of Church teaching and the Franciscan tradition, reveals itself as far more than a simple introductory statement. It is the very fountainhead of the Secular Franciscan vocation, a profound declaration of identity and mission. It anchors the Order firmly within the universal call to holiness that resounds throughout the Church, situates it as a vital branch of the great Franciscan spiritual family, and defines its unique calling: to live the Gospel of Jesus Christ in the manner of St. Francis, moved by the Holy Spirit, within the ordinary circumstances of secular life. This call is embraced through a solemn profession and lived out in communion with brothers and sisters in fraternity, under the guidance of a Rule approved by the Church.

The journey of a Secular Franciscan is one of ongoing conversion, a continuous striving to make Christ the center of life, drawing inspiration from the Poverello of Assisi. It is a path supported by dedicated formation, nurtured by spiritual assistance, and expressed through a multifaceted witness to the world—in family life, in the workplace, in service to the poor and marginalized, and in promoting justice, peace, and the integrity of creation.

This exploration of Article 1 invites all Secular Franciscans to continually rediscover and re-embrace this primary call with renewed joy, unwavering fidelity, and apostolic creativity. It is a call to see this foundational article not as a static definition confined to a page, but as a dynamic source of inspiration that breathes life into their daily commitments. By embracing this call anew each day, Secular Franciscans can indeed become courageous and consistent testimonies to the transformative power of the Gospel, contributing, as Pope John Paul II envisioned, to “the construction of a more fraternal and Gospel world for the realization of the Kingdom of God”.¹⁸ In a world yearning for meaning, hope, and authentic love, the Secular Franciscan, rooted in the wisdom of Article 1 and animated by the spirit of their Seraphic Father, is called to be a luminous sign of Christ’s presence in the heart of the Church and the world. The invitation of the Rule to “be creative and exercise co-responsibility” ²⁰ remains ever pertinent as they seek to make the Gospel a lived reality in every time and place.

Sources & Citations

Encountering the Divine: Ramadan, Yom Kippur, and Lent

In the heart of every sacred tradition lies a hidden truth: the Divine is not distant, but intimately woven into the fabric of existence—and into the faces of those around us. Ramadan, Yom Kippur, and Lent, three pillars of Abrahamic faiths, are often seen as seasons of abstinence, repentance, or ritual. Yet through the lens of mysticism, they reveal a deeper invitation: to transcend the self and encounter God in the very act of loving, serving, and forgiving one another.

Ramadan: Fasting as a Mirror of the Heart

In Islam, Ramadan is a month of fasting, prayer, and Quranic reflection. Mystics like Rumi and Ibn Arabi remind us of the true fast. It is not merely abstaining from food and drink but freeing ourselves from the ego’s tyranny. When we empty our bodies, we create space for the Divine light to illuminate our souls. Hunger becomes a teacher, humbling us and awakening compassion for those who hunger every day.

The mystic’s Ramadan is not solitary. The nightly Taraweeh prayers recited in unison, dissolve individuality into a collective heartbeat. Breaking the fast (iftar) with others—strangers, neighbors, the marginalized—transforms a meal into a sacrament. “Whoever feeds a fasting person earns the same reward as them,” says the Prophet Muhammad (peace be upon him). In this act, we glimpse the Divine in the shared bread, the laughter, the hands that serve. To fast is to see God in the faces of the hungry.

Yom Kippur: Atonement as Cosmic Reunion

Yom Kippur, the Day of Atonement in Judaism, is a solemn fast of repentance. Yet Jewish mysticism (Kabbalah) teaches that this day is not about punishment, but reunion. The Hebrew word teshuvah means “return”—a return to God, our true selves, and harmony with all creation.

The liturgy of Yom Kippur emphasizes that sins against others cannot be forgiven by God until we first seek forgiveness from those we’ve harmed. The mystical truth blazes here: God dwells in the “other.” When we repair relationships, we restore the shattered vessels of the Divine presence (Shekhinah). The Kol Nidre prayer, chanted at twilight, is a collective vow to release the bonds of ego. As we stand together in vulnerability, we become mirrors reflecting the Infinite One back to each other.

Lent: Sacrifice as an Embrace of the Wounded

In Christianity, Lent is a 40-day fasting, prayer, and almsgiving journey that mirrors Christ’s wilderness sojourn. Mystics like St. John of the Cross and Julian of Norwich saw Lent not as deprivation but as a path to divine union. By stripping away comforts, we confront our illusions and meet God in the desert of our hearts.

Yet Christ’s ultimate teaching—”Whatever you did for the least of these, you did for me” (Matthew 25:40)—anchors Lent in community. When we give alms, we touch the hands of Christ in the poor. When we forgive, we meet God in the wounds of the broken. The Lenten fast is a doorway to solidarity, where the boundary between “I” and “you” dissolves. Meister Eckhart wrote, “The eye through which I see God is the same eye through which God sees me.”

The Thread That Binds: Love as the Ultimate Fast

Across these traditions, a common thread emerges: asceticism is not an end but a means to awaken love. Fasting from food, pride, or distractions clears the debris from our souls so we might finally see. When the ego diminishes, the Divine presence in others becomes unmistakable.

The Sufi poet Hafez writes, “I am a hole in a flute that the Christ’s breath moves through—listen to this music!” Ramadan, Yom Kippur, and Lent are each a flute, hollowed by sacrifice, through which the breath of the Divine flows. The music they create is the sound of humanity, remembering its sacred unity.

This year, as we observe these holy seasons, let us ask: How might my fast soften my heart to the stranger? How might my repentance heal a fractured relationship? How might my sacrifice become sustenance for another? For in the eyes of the one across from us—whether at the iftar table, the synagogue, or the soup kitchen—we meet the gaze of the Beloved.

La illaha illa Allah. Sh’ma Yisrael. Thy Kingdom come.
The names differ, but the call is one:
Encounter God here, now, in each other.

Michael Carsten OFS is a professed member of the Secular Franciscan Order and editor of Chasing the Wild Goose Blog. This article reflects his personal discernment and does not represent official OFS positions in Local, Regional, or National Fraternity. Contact Mike @ mikeofs@ofsmike.com

A Personal Ethic of Kinship: Rooted in the Gospel and the secular Franciscan Rule

By Michael Carsten OFS

A Pilgrimage of Faith and Justice

“I have done what is mine to do; may Christ teach you what is yours.” These words of St. Francis guide my journey as a Secular Franciscan. Bound by the Rule of the Secular Franciscan Order, I am called to “live the Gospel” (Article 4). I do this through humility, peace, and radical kinship with the marginalized. As an Ecumenical and Inter-religious Animator, I am tasked with building bridges across faiths. This mirrors Francis’s fearless meeting with Sultan Malik al-Kamil. Yet, in a world obsessed with political labels, I reject the false binaries of left and right. My ethic flows from a deeper well. Christ’s teachings and the Franciscan charism guide me. They demand a politics rooted not in ideology but in love, justice, and the sacredness of every life.

This is my creed—a way of being in the world that refuses to sever faith from action.

Foundations: Gospel and Franciscan Non-Negotiables

My convictions spring from two fonts: the Gospel and the Rule of the Secular Franciscan Order. They anchor four pillars of my ethic:

Human Dignity as Divine Imprint
“Whoever harms the poor insults their Maker” (Proverbs 14:31). The secular Franciscan Rule commands me to “respect all people” (Article 13). I see Christ in the migrant, the prisoner, and the religious “other.” I oppose policies that dehumanize—xenophobic borders, exploitative labor, or environmental degradation that treats creation as disposable. Justice begins with reverence.
The Poor are the First Teachers
Jesus’ declaration is my litmus test for policy. “Whatever you did for the least of these, you did for me” (Matthew 25:40). Francis stripped himself of wealth to stand with outcasts. I support universal healthcare, living wages, and affordable housing not as partisan agendas but as moral imperatives. Charity soothes symptoms; justice dismantles systems that trap generations in poverty.
Subsidiarity is about Sacred Humility.
The secular Franciscan Rule encourages us to live by going from the Gospel to life. It also inspires us to bring life to the Gospel. Solutions must arise locally—in families, parishes, and neighborhoods—where human dignity outweighs ideology. While the government must protect rights, centralized power (corporate or bureaucratic) often stifles the Spirit’s work. Communities, guided by conscience, must lead.
Nonviolence as Prophetic Witness
“Blessed are the peacemakers” (Matthew 5:9). Francis confronted the Crusades’ brutality with dialogue, not swords. I reject rhetoric that demonizes opponents, militarism that sacrifices the vulnerable, and economics that plunder creation. Peacemaking, for me, demands restorative justice, climate reparations, and relentless dialogue.

Engaging Political Systems: Respect and Caution

My creed engages political frameworks without captivity:

Social Democracy
Respect: Its fight against poverty and healthcare gaps aligns with Christ’s healing call.
Caution: Centralized programs risk sidelining local wisdom. Welfare should empower—not replace—parish food banks, worker co-ops, and interfaith clinics.
Capitalism
Respect: Innovation lifts communities when tempered by ethics.
Caution: Profit-driven systems commodify life. I demand fair wages, eco-stewardship, and businesses that honor workers as siblings, not labor costs.
Socialism
Respect: Its critique of exploitation echoes Amos’ cry: “Let justice roll like a river” (Amos 5:24).
Caution: Material equality alone risks reducing humans to economic units. True justice restores kinship—seeing the poor as brothers, not statistics.
Libertarianism
Respect: Its skepticism of state overreach aligns with subsidiarity.
Caution: Freedom without solidarity abandons the marginalized. “Personal responsibility” can’t absolve collective sin.

My Stance: No system is sinless. I borrow tools (policy, protest, partnership) to serve the Kingdom’s ends: dignity, kinship, and peace.

The Beatitudes: My Blueprint for Political Engagement

The Beatitudes (Matthew 5:3-12) reframe politics as sacred service:

“Blessed are the poor in spirit”: I reject consumerism’s lie that worth comes from wealth.
“Blessed are the meek”: I advocate policies that uplift the vulnerable, not entrench the powerful.
“Blessed are the peacemakers”: I labor for interfaith coalitions, knowing solidarity heals a fractured world.

For me, politics is not a battle for power but a pilgrimage of love.

The Tension of Witness

Living this ethic is a daily crucifixion:

Misunderstood
Progressives question my faith; conservatives scorn my critique of greed. Francis was called a fool for kissing lepers. I embrace the title.
The Risk of Hypocrisy
I fail often. I cling to the Rule’s call to “continual conversion” (Article 7).
The Weight of Despair
Wars rage, forests burn, children starve. Yet Francis rebuilt the Church stone by stone. I choose stubborn hope.

Conclusion: An Invitation to Kinship

This is not a manifesto. It is my flawed attempt to live the Gospel without dilution. To those who share this hunger, I offer no program—only a challenge:

See sacramentally: The Eucharist teaches that God dwells in the broken. So look for the divine in the “other”—the refugee, the rival, the ruined earth.
Act incarnationally: Start small. Partner with a mosque to house the homeless. Join a union fighting for fair wages. Plant a parish garden to feed the hungry.
Risk love: Francis kissed the leper. Who—or what—have we been taught to fear that God calls us to embrace?

St. Francis did not set out to change the world. He set out to live the Gospel, and the world changed around him. May we have the courage to do the same.

Pax et bonum.

Secular Franciscan Order USA

Embracing the Secular Franciscan Order: A Path to Transformation

“The Franciscan Journey” By Lester Bach OFM Cap.

A commentary:

In the late 90s, my journey intertwined with Lester Bach—a mentor, visionary, and steadfast guardian of the Franciscan spirit, as a Regional Minister, National Councilor, and later a student and teacher of his transformative Spiritual Assistant formation program. I witnessed firsthand his profound devotion to the Secular Franciscan Order. Lester was more than a colleague; he was a compass for our community, steering us through turbulent waters with a rare blend of wisdom, humility, and unshakable integrity. His love for the Franciscan way of life was contagious, and his legacy lingers in the quiet spaces where I still find myself wishing for his counsel or the calm certainty he brought to every challenge.

Now, as our fraternity opens a new chapter of Inquiry—a time of discovery for those drawn to the Franciscan path—Lester’s teachings echo louder than ever. His belief in formation as a journey of the heart, not just the mind, inspires me daily as I join our formation team, eager inquirers, and the broader community in this sacred work. Together, we honor his memory not through words but by nurturing the seeds of curiosity, service, and fraternity he spent decades cultivating.

I step forward with gratitude for the past and hope for the future. Chapter One begins now—and every voice, question, and story has its place here.

Chapter 1: Orientation in the Secular Franciscan Order (OFS)

Introduction to the Franciscan Way of Life

Chapter 1 of Lester Bach’s The Franciscan Journey serves as both a doorway and a blueprint for those drawn to the Secular Franciscan Order (OFS). Bach frames the OFS not merely as an institution but as a living, breathing call to embody Franciscan spirituality in the grit and grace of everyday life. With clarity and warmth, he emphasizes that Secular Franciscans are not bound by traditional vows of poverty, chastity, and obedience. Instead, they align their lives with the radical spirit of the Beatitudes—Jesus’ teachings in the Gospels that call followers to humility, mercy, peacemaking, and solidarity with the marginalized.

The chapter also sets clear expectations: commitment to the OFS is not a passive affiliation but a call to ongoing conversion. Members are invited to deepen their prayer life, nurture fraternal bonds within their local community, and actively engage in works of mercy and ecological care—all while embodying the joyful, countercultural hope of the Gospel.

The chapter also acts as a gentle yet honest bridge for newcomers, demystifying the commitments of the Franciscan path. Bach underscores that embracing this vision demands more than admiration—it requires a willingness to let go of ego, prioritize community over individualism, and engage in ongoing conversion of heart. Formation, he suggests, is not a checklist but a lifelong dance between contemplation and action, where the Rule of the OFS becomes a compass rather than a rigid map.

By grounding lofty ideals in practical steps—prayer, simplicity, service—Bach assures readers that the Franciscan journey is neither solitary nor static. It is an invitation to walk alongside others, fueled by the same fire that animated St. Francis: a love that transforms the ordinary into the extraordinary.

Integration of Franciscan Values

Bach emphasizes that embracing the Secular Franciscan Order (OFS) is not about acquiring knowledge for its own sake. It is about weaving Franciscan spirituality into the very fabric of daily life. For newcomers, this means moving beyond intellectual understanding to a lived experience. The principles of the OFS shape not only actions but also attitudes. They influence relationships and worldviews as well.

This integration is deeply practical, touching every aspect of existence. It calls for a shift in how one engages with others, approaches challenges, and finds meaning in the ordinary. Franciscan values like simplicity, humility, and service are not abstract ideals to admire from afar. They invite us to live differently. We are called to see the divine in the marginalized. We find joy in letting go of excess. We serve others with a heart free of self-interest.

Such a transformation aligns with the radical vision of St. Francis of Assisi, who didn’t just preach the Gospel but embodied it in every breath. Bach reminds us that the Franciscan journey is not a passive observance but an active commitment—a call to “become the Gospel” in a world hungry for authenticity and compassion.

Formation Process

Bach frames Franciscan formation not as a program to complete. Instead, it is a pilgrimage of the heart. This journey is a dynamic, lifelong immersion into the charism that defined St. Francis. The process is designed to awaken more than knowledge; it seeks to transform seekers into living witnesses of Franciscan spirituality.

Central to this journey are three intertwined practices. Readings root individuals in the rich soil of Franciscan history and theology. Reflections bridge ancient wisdom to modern struggles. Active participation in a community allows faith to be lived out loud. Formation here is not passive—it demands hands, heart, and mind. Through shared prayer, service, and dialogue, members learn to “see with the eyes of the Gospel” and respond to the world’s fractures with healing presence.

Crucially, Bach reminds readers that formation never truly ends. A rhythm of study, prayer, and action deepens, calling individuals to continual conversion. Like St. Francis, who spent a lifetime relearning how to love, we are invited to embrace growth. It should be seen not as a burden but as a sacred unfolding—one step, one choice, one act of radical love at a time.

Church Documents and Franciscan Sources

The Word of The Church

The Secular Franciscan Order’s Rule bridges 13th-century Franciscan roots and modern magisterial teachings. St. Francis’s Letter to All the Faithful (1221) laid an early foundation. Nicholas IV’s Supra montem (1289) formalized lay Franciscan life. Vatican II emphasized lay holiness. Paul VI approved the modern Rule (1978). Through these events, the OFS remains a dynamic vocation. It calls members to embody Gospel simplicity, serve the marginalized, and transform society, guided by centuries of Church wisdom and Franciscan charism.

The OFS Rule, rooted in these magisterial texts, unites the Franciscan charism (Seraphicus Patriarcha) with Vatican II’s vision of lay holiness (Lumen Gentium) and evangelization (Evangelii Nuntiandi). From Leo XIII’s social emphasis to John Paul II’s call for communion, these documents guide Secular Franciscans to live as “leaven” in the world, balancing prayer, conversion, and service.

2. Francis of Assisi: Early Documents (13th-Century Texts)

The Early Documents—including Thomas of Celano’s First and Second Life of St. Francis, St. Bonaventure’s Major Legend, and the poignant Legend of the Three Companions—offer an unfiltered window into the radicality of St. Francis’ life and mission. These texts, written by those who knew him intimately, reveal a man who embodied the Gospel with unsettling intensity. They recount his rejection of wealth to embrace “Lady Poverty,” his daring peacemaking during the Crusades, and his revolutionary ethic of kinship that extended even to “Brother Wolf” and “Sister Moon.”
The documents highlight Francis’ belief that peace is not passive but requires active justice: he rebuilt ruined churches, confronted greed in the marketplace, and dialogued with Sultan Al-Kamil amid interfaith hostility. He loved creation, famously exemplified in his preaching to birds. This was not sentimentalism but a theological conviction. All beings reflect the divine. For modern Franciscans, these texts go beyond being historical records. They are provocations to live with the same “holy boldness.” They encourage turning ideals of mercy, humility, and ecological care into tangible action.

3. The Rule of the Secular Franciscan Order (OFS Rule, Church-Approved)

The Rule of the Secular Franciscan Order, formally approved by Pope Paul VI in 1978, distills the essence of Franciscan spirituality into a roadmap for laypeople living in the world. Grounded in the Gospels and the charism of St. Francis, the Rule is not a list of obligations but an invitation to “go from Gospel to life, and life to Gospel” (Article 4). It outlines three pillars:
Prayer: Daily communion with God through liturgy, meditation, and the Psalms, fostering a heart attuned to divine grace.
Fraternity: Active participation in local OFS communities, where members support one another in joy and struggle, embodying Francis’ ideal of “being brothers and sisters to all.”
Apostolic Mission: Engagement in works of justice, peace, and care for creation, driven by the conviction that “they must strive to bring joy and hope to others” (Article 14).
The Rule also emphasizes ongoing conversion, urging members to regularly examine their lives through the lens of Franciscan values. For example, its call to “simplicity of heart” challenges consumerism, while its mandate to “respect all creatures” demands ecological accountability.
Together, these texts form a living tapestry of Franciscan identity. The Early Documents preserve the fire of his original vision, and the OFS Rule provides the structure to incarnate that vision today. Collectively, they affirm that Franciscanism is not a relic of the past but a dynamic call to rebuild the Church—stone by stone, heart by heart—in every generation.

Candlemas and Ramadan: A Shared Light of Hope

A Franciscan Reflection

In the quiet glow of a candle or the warm radiance of a lantern, we encounter a universal truth: light transcends boundaries. It is a symbol cherished across faiths, cultures, and histories—a reminder of divine presence, guidance, and hope. As a Franciscan, I am called to be a bearer of peace and unity. I find profound kinship in the shared symbolism of light between Candlemas and Ramadan. These are two sacred observances that invite us to kindle flames and bridges of understanding.

Candlemas: The Light That Waits

Celebrated on February 2nd, Candlemas marks the Presentation of the Lord in the Temple, where the aged Simeon recognized the infant Jesus as the “light for revelation to the Gentiles” (Luke 2:32). This moment, awaited for generations, fulfills the longing for a Messiah who would illuminate a world shrouded in spiritual shadows. On this day, candles are blessed. Their flickering flames symbolize Christ as the Light of the World. They serve as a beacon of hope, piercing the darkness of despair.

For Franciscans, Candlemas echoes our charism of humble waiting and joyful discovery. Like Simeon, we are called to recognize the sacred in the ordinary, to hold space for divine encounters in the rhythms of daily life. The candle’s light is both a promise and a challenge: to carry Christ’s radiance into a fractured world.

Ramadan: The Light That Refines

In Islam, the month of Ramadan is a journey of spiritual refinement. Through fasting, prayer, and acts of compassion, Muslims seek to draw nearer to Allah, purifying their hearts and renewing their purpose. The pre-dawn meal (suhoor) and the nightly breaking of the fast (iftar) are framed by lantern light, symbolizing the divine guidance that “is like a niche in which there is a lamp” (Quran 24:35). The pinnacle, Laylat al-Qadr (Night of Power), commemorates the revelation of the Quran—a light descending to dispel ignorance.

Ramadan’s discipline mirrors the Franciscan call to simplicity and solidarity. Just as fasting cultivates empathy for the hungry, our Rule urges us to “serve the Lord in poverty and humility,” recognizing the sacred dignity of every person. The lanterns of Ramadan, like Candlemas candles, remind us that spiritual growth requires both inward reflection and outward generosity.

Shared Light, Common Ground

Though distinct in theology, these traditions converge in their reverence for light as a metaphor for divine encounter. Both Candlemas and Ramadan emphasize:

Illumination: Christ and the Quran are celebrated as revelations that guide humanity.
Purification: Fasting (Ramadan) and the Presentation’s rituals (Candlemas) cleanse the soul to receive grace.
Community: Light is shared—whether in candlelit processions or communal iftars—to strengthen bonds of kinship.

Here, the Franciscan vocation to build bridges finds fertile ground. St. Francis’s daring dialogue with Sultan Al-Kamil in 1219 exemplifies this spirit. Amid the Crusades’ violence, Francis chose encounter over enmity, discovering in the Sultan not an adversary but a brother seeking truth. Their meeting whispers across centuries: when we approach others with humility, light can soften even the deepest divides.

A Call to Kindling

As Candlemas and Ramadan occasionally overlap in winter’s twilight, let us seize this cosmic invitation. Imagine Christians and Muslims gathering to share stories of light—how the Christ child’s presentation or the Quran’s revelation has shaped their journeys. Imagine joint initiatives feeding the hungry, sheltering the marginalized, or advocating for peace, embodying the shared ethic of mercy both faiths cherish.

St. Clare of Assisi once wrote, “We become what we love, and who we love shapes what we become.” If we love the Light—in all its names and forms—we become artisans of hope, mending the world’s fractures one flame at a time.

This is the interfaith promise of Candlemas and Ramadan. It is not to blur differences, but to let our distinct luminosities blend into a greater glow. For as the Quran teaches, “Had God willed, He would have made you one community” (5:48). Diversity, then, is no accident but an invitation to collaboration—a chance to “preach the Gospel always, and when necessary, use words” (attributed to St. Francis).

In lighting candles and lanterns, may we illuminate paths to peace. In building bridges, may we become living testimonies to the Light that unites us all.

Martin Luther King Jr. and Franciscan Values Against Racism

Introduction

Martin Luther King Jr. left an indelible mark on history through tireless efforts to dismantle racism and foster equality. His dream of a just society resonates, especially when racial inequality persists. From a Franciscan perspective, rooted in the teachings of St. Francis of Assisi, the fight against racism is intertwined with a commitment to peace, humility, and solidarity with the marginalized.

This article explores the intersection of King’s vision and today’s racial issues through the lens of Franciscan values. By examining King’s legacy, contemporary politics, and Franciscan approaches, we aim to uncover actionable insights for addressing racism today.

The Life and Mission of Martin Luther King Jr.

Early Life and Religious Influence

Born in 1929, Martin Luther King Jr. grew up in a deeply religious household. His father, a Baptist minister, and his mother, a devoted teacher, instilled a strong moral foundation in him. King’s early exposure to the church shaped his understanding of justice, love, and the power of faith.

Core Principles of Nonviolent Resistance

King’s philosophy was heavily influenced by Christian teachings and Gandhi’s works. He championed nonviolence as the ultimate weapon against oppression, emphasizing that love and forgiveness dismantle hatred and injustice.

Key Moments in the Civil Rights Movement

From leading the Montgomery Bus Boycott to delivering the iconic “I Have a Dream” speech, King’s efforts paved the way for legislative milestones like the Civil Rights Act of 1964. His leadership mobilized a nation and inspired generations to fight for equality.

Racism in Contemporary Politics

Structural and Systemic Racism Today

Despite decades of progress, racism remains embedded in various aspects of society. Policies and practices in housing, education, and law enforcement perpetuate inequality, disproportionately affecting marginalized communities.

Polarization and Racial Divides in Modern Governance

In recent years, political rhetoric has often exacerbated racial divides. Issues like voter suppression, immigration policies, and police brutality continue to highlight the systemic nature of racism.

Key Political Events Shaping Racial Issues

Movements like Black Lives Matter underscore the urgent need for political accountability. The deaths of George Floyd, Breonna Taylor, and others have sparked nationwide protests, calling for systemic reform.

The Franciscan Lens on Racism and Justice

Foundational Principles of Franciscan Theology

Franciscans draw inspiration from St. Francis’s life of humility, poverty, and service. These principles guide their mission to stand with the oppressed and advocate for justice.

Solidarity with the Marginalized

After Christ’s example, Franciscans emphasize walking alongside those who suffer. This solidarity extends to addressing racial inequities and uplifting voices that have long been silenced.

The Commitment to Peace and Reconciliation

Franciscans believe that peace begins with reconciliation. In a world divided by racism, this commitment calls for honest dialogue and restorative practices to heal communities.

Martin Luther King Jr.’s Relevance in Today’s Political Climate

Echoes of King’s Speeches in Modern Activism

King’s words, such as “injustice anywhere is a threat to justice everywhere,” remain as relevant as ever. His speeches continue to inspire movements that challenge systemic oppression.

Lessons for Political Leaders from King’s Life

Political leaders today can learn from King’s ability to unite diverse groups toward a common goal. His emphasis on moral courage and ethical leadership offers a blueprint for enacting meaningful change.

The Enduring Call for Nonviolence and Equity

In a polarized political landscape, King’s nonviolent philosophy provides a crucial reminder of the power of love and unity. His dream challenges us to build bridges, not walls.

How Franciscans Approach Modern Racism

Community Outreach and Education Initiatives

Franciscan communities have long been committed to addressing social injustices through outreach programs. They recognize that education is a powerful tool for dismantling racism. Franciscans educate individuals about racial inequality through workshops, public forums, and school collaboration. They teach the steps needed to overcome it.

Advocacy for Policy Reform

Beyond spiritual guidance, Franciscans advocate challenging unjust laws and policies. They actively support reforms in housing, criminal justice, and voting rights to combat systemic racism. By working alongside grassroots organizations, Franciscans amplify the voices of marginalized communities in political spaces.

Embracing Diversity Within Franciscan Ministries

Franciscan ministries emphasize inclusivity, fostering communities where diversity is celebrated. Through intentional representation and dialogue, they ensure that people of all races feel valued and heard within their congregations and initiatives.

Bridging Faith and Activism

Christianity as a Unifying Force Against Racism

When lived authentically, Christianity calls for radical love and acceptance. Franciscans draw from this principle to unite individuals of all backgrounds in the fight against racism. They create a sense of collective responsibility to address injustice by focusing on shared humanity.

Interfaith Cooperation in Combating Inequality

Franciscans actively engage with other faith traditions in an increasingly diverse world to promote racial equity. Interfaith alliances strengthen the movement by pooling resources, strategies, and networks to challenge discrimination on a larger scale.

Practical Steps for Faith Communities Today

Faith communities can address racism by hosting dialogues, supporting anti-racist policies, and fostering multicultural environments. By leading by example, they can inspire broader societal change and demonstrate the transformative power of faith-based activism.

Challenges and Opportunities in Fighting Racism

Overcoming Resistance and Apathy

Addressing racism requires persistence, as resistance and apathy continue to be significant obstacles. Many individuals deny the existence of systemic racism or resist changes that disrupt the status quo. Franciscans encourage open conversations and empathy to tackle these barriers.

Addressing Intersectionality in Politics

Racism does not exist in isolation—it intersects with issues like gender, class, and immigration status. Franciscans emphasize the importance of understanding these interconnected struggles to create inclusive solutions.

Leveraging Technology for Activism

Modern technology offers unprecedented opportunities for activism. Social media platforms, for example, allow Franciscans and allies to spread awareness, organize events, and mobilize supporters quickly and effectively.

The Path Forward: A Franciscan Vision for Racial Justice

The Role of Forgiveness and Reconciliation

The Franciscan approach is centered on forgiveness and reconciliation. By fostering an environment where past wrongs are acknowledged and relationships restored, they pave the way for lasting change.

The Importance of Hope and Collective Action

Franciscans believe that hope is a powerful force for transformation. By inspiring collective action, they encourage communities to work together toward racial justice, reminding them that change is possible when united by a common purpose.

A Call for Humility and Service

True progress requires humility—a willingness to listen, learn, and serve others. Franciscans embody this principle by placing the needs of marginalized communities at the forefront of their mission.

Conclusion

Martin Luther King Jr.’s dream of a world free from racism remains a powerful vision, challenging us to confront injustice with courage and compassion. Through the Franciscan lens, his legacy inspires us to embrace humility, solidarity, and nonviolence in the fight for equality.

While racism continues to shape modern politics, King’s principles and St. Francis’s teachings offer a path ahead. Combining faith and activism can create a society where everyone is treated with dignity and respect.

Together, we can turn dreams into reality, bridging the divides of our past and building a future rooted in justice and love.

FAQs

1. What is the Franciscan approach to social justice?
The Franciscan approach emphasizes humility, solidarity with the marginalized, and a commitment to peace and reconciliation, drawing inspiration from the life of St. Francis of Assisi.

2. How does Martin Luther King Jr.’s legacy inspire modern politics?
King’s philosophy of nonviolence and equality continues to guide movements for justice, reminding leaders to focus on compassion, courage, and unity.

3. Why is nonviolence still relevant in today’s racial struggles?
Nonviolence fosters dialogue and understanding, creating space for systemic change without perpetuating cycles of hatred and retaliation.

4. How can faith communities tackle systemic racism?
Faith communities can host educational programs, advocate for policy reforms, and create inclusive spaces that promote diversity and equality.

5. What steps can individuals take to combat racism today?
Individuals can educate themselves about systemic racism, support anti-racist policies, engage in community activism, and challenge discrimination in their daily lives.

mikecars10@francisacanministryinc.org

Embracing Humility and Justice at Christmas: A Franciscan Perspective

This article explores the Franciscan perspective of Christmas as a call for humility and solidarity with the marginalized, rooted in St. Francis of Assisi’s teachings. The Nativity emphasizes shared values across faiths, advocating for compassion and justice, particularly for the poor. It urges all to embody these principles in action during the Christmas season.

By Mike Carsten OFS

Introduction

Through a Franciscan lens, Christmas is more than a celebration of Christ’s birth—it is a profound call to embody divine humility and solidarity with the marginalized. St. Francis of Assisi’s timeless spirituality resonates within Christianity and offers a bridge for ecumenical and inter-religious dialogue. The story of Greccio and the Nativity invites people of all traditions to reflect on the shared values of simplicity, humility, and care for the vulnerable. This article explores the Franciscan approach to Christmas, enriched by its connection to a preferential option for the poor, drawing insights from interfaith values and the transformative power of compassion.

The Greccio Nativity: A Universal Message of Humility

St. Francis of Assisi’s creation of the first Nativity scene in Greccio, Italy, in 1223 transcends its Christian origins. In staging the birth of Christ amidst a humble manger with livestock, Francis sought to awaken a profound sense of shared humanity. This act emphasized that God chose to enter the world not through power or wealth but in utter simplicity and poverty. For Francis, the manger was not just a Christian symbol—it was a universal emblem of humility and the dignity inherent in all life (Thomas of Celano, First Life of St. Francis).

The Greccio reenactment invites reflection across faith traditions. In Judaism, humility is extolled as a central virtue (Proverbs 22:4), while Islam emphasizes care for the vulnerable and an egalitarian view of humanity (Qur’an 49:13). Likewise, Buddhist teachings on simplicity and detachment from materialism align with Francis’s message of Christ’s humble birth (Buddha’s Dhammapada). Focusing on shared values, the Nativity scene becomes a space where ecumenical and inter-religious communities can gather in solidarity and dialogue.

A Preferential Option for the Poor

At its heart, the Christmas story aligns with a “preferential option for the poor”—a principle that prioritizes the needs of society’s most vulnerable. The birth of Christ in a manger speaks powerfully to God’s identification with the marginalized. Francis’s life and teachings echoed this commitment, as he chose to live among the poor, serving them with humility and love (Bonaventure, Major Life of St. Francis).

In today’s world, this message remains urgent. Whether advocating for economic justice, addressing systemic inequality, or extending care to those displaced by conflict, the Nativity invites us to engage in transformative action. The Greccio Nativity was not merely a reenactment—it was a call to see the face of God in the poor and to respond with compassion and justice (Pope Francis, Fratelli Tutti).

The Altar: A Place of Rebirth and Solidarity

The Franciscan tradition connects the manger to the altar, highlighting the Eucharist as the community’s perpetual rebirth of Christ. The altar, adorned with the Nativity scene during Christmas, symbolizes the unity of divine love and human dignity. This connection challenges believers to embody Christ’s humility and extend it through acts of justice and mercy (Springer Link: Theological Reflections on Franciscan Traditions).

In this light, the Eucharist becomes not just a sacred ritual but a reminder to address the pressing needs of our world. For Francis, celebrating Mass over the manger was a bold declaration that Christ is present wherever people strive to uplift the poor and heal the broken. This message transcends denominational boundaries, inviting all who seek justice to find common ground.

Interfaith Reflections on Poverty and Justice

The Nativity story resonates with the ethical teachings of many faith traditions. In Judaism, the concept of tikkun olam (repairing the world) calls for addressing poverty and inequality (Mishnah Avot 2:21). Islam’s zakat (charitable giving) underscores the obligation to care for the poor (Qur’an 2:177), while Hinduism’s principle of dāna emphasizes selfless giving (Bhagavad Gita 17:20). These shared commitments to justice and compassion echo Francis’s vision of Christmas as a time for humility and service.

Modern interfaith efforts have embraced these shared values. Pope Francis’s encyclical Fratelli Tutti calls for global solidarity and dialogue, urging people of all faiths to unite in caring for the vulnerable (Pope Francis, Fratelli Tutti). This vision aligns seamlessly with St. Francis’s teachings, making the Nativity a powerful symbol of unity in diversity.

The Call to Action

Christmas is not merely a historical event but an ongoing invitation to embody divine love and solidarity with the poor. The Nativity challenges us to examine our lives and communities, asking how to make a “preferential option for the poor a reality.” Whether through advocacy, service, or interfaith collaboration, we are called to reflect the humility of the manger in our actions.

Conclusion

From this Franciscans perspective, Christmas celebrates humility, justice, and solidarity. The Nativity at Greccio offers a universal message that transcends religious boundaries, calling us to embrace a “preferential option for the poor” and to build a more compassionate world. As we gather around the altar or reflect on the manger, may we be inspired to act with humility and love, drawing strength from the shared values that unite humanity.

May the peace and justice of Christ’s birth guide us all this Christmas season.

“Glory to God in the highest, and on earth peace to all people of goodwill.”

Week of Prayer for Christian Unity: A Franciscan Reflection

The Week of Prayer for Christian Unity, held annually from January 18 to January 25, invites global Christians to pray for unity. With themes focusing on justice and love, the Franciscan tradition emphasizes humility and reconciliation. The Joint Committee on Franciscan Unity promotes dialogue and collaboration among Franciscans, aiming for healing and inclusivity.

By Mike Carsten OFS

As Franciscans, we are called to live out the Gospel in humility, simplicity, and love for all creation. This spirit is critical during the Week of Prayer for Christian Unity. This annual event invites Christians worldwide to join in prayer and reflection for the unity of all believers in Christ.

Dates and Themes

The Week of Prayer for Christian Unity is observed from January 18 to January 25 each year. These dates were chosen to coincide with the feasts of the Confession of Saint Peter (January 18) and the Conversion of Saint Paul (January 25), symbolizing the unity and mission of the Church.

2024 Theme: “Do Good; Seek Justice” (Isaiah 1:17). This theme calls us to reflect on our actions and attitudes towards justice, mercy, and reconciliation, echoing the Franciscan commitment to peace and social justice.
2025 Theme: “Abide in My Love… You Shall Bear Much Fruit” (John 15:5-9). This theme emphasizes the importance of remaining in Christ’s love to bear the fruits of unity and peace in our communities and the world.

Historical Background

The Week of Prayer for Christian Unity was first proposed in 1908 by Father Paul Wattson, an Anglican priest who later became a Catholic. Since then, it has grown into a global ecumenical movement supported by the World Council of Churches and the Pontifical Council for Promoting Christian Unity.

Franciscan Participation

As Franciscans, we participate this week with a deep sense of our charism. Our founder, Saint Francis of Assisi, was a man of peace and reconciliation. His encounter with the Sultan during the Fifth Crusade is a powerful example of dialogue and mutual respect. Inspired by his example, we pray, dialogue, and act to promote unity among Christians and peace.

A Call for Healing Within Catholicism

In addition to fostering unity among different Christian denominations, there is a pressing need within Catholicism to bridge divides and bring healing to our polarized family. Pope Francis reminds us, “To understand one another, and to grow in charity and truth, we need to pause, to accept and listen to one another. In this way we already begin to experience unity”[1]. The Franciscan spirit of humility, dialogue, and reconciliation can guide us in addressing internal conflicts and fostering a more inclusive and compassionate Church. By embracing our shared faith and focusing on the love of Christ, we can work towards healing wounds and building a stronger, more united Catholic community.

Recognizing and Promoting Unity Within the Franciscan Family

It is also essential to recognize and celebrate the contributions of non-Catholic members of the Franciscan family. The Third Order Society of St. Francis (TSSF), the Order of Ecumenical Franciscans (OEF), and the Order of Lutheran Franciscans (OLF) all embody the Franciscan charism uniquely. Their commitment to living out the values of Saint Francis enriches the broader Christian community and strengthens our collective witness to the Gospel. Pope Francis encourages us, “Unity happens when we walk together”[2]. Let us walk together with our non-Catholic Franciscan brothers and sisters, united in our shared mission of peace, justice, and reconciliation.

The Joint Committee on Franciscan Unity, established in 2004, plays a crucial role in fostering this unity. This committee includes representatives from the Order of Secular Franciscans (OFS), the Third Order Society of St. Francis (TSSF), and the Order of Ecumenical Franciscans (OEF). The committee’s mission is to bear witness to the essential unity of the Church by working towards Franciscan unity in all its expressions[3].

The Joint Committee has organized numerous conferences and initiatives to bring together Franciscans from different traditions. These events focus on shared Franciscan principles and promote dialogue, understanding, and collaboration. By highlighting common values and fostering mutual respect, the committee helps to strengthen the bonds within the Franciscan family and advance the cause of Christian unity.

Promoting Unity Among All Franciscans

Promoting unity among all Franciscans, regardless of their specific traditions or affiliations, involves several key actions and attitudes:

Embrace Common Values: Focus on the core Franciscan values that unite all branches of the Franciscan family, such as humility, simplicity, peace, and care for creation. These shared values can serve as a foundation for unity.
Encourage Dialogue and Collaboration: Create opportunities for dialogue and collaboration among different Franciscan groups. This can include joint prayer services, retreats, and social justice initiatives. Open and respectful communication helps build mutual understanding and trust.
Celebrate Diversity: Recognize and celebrate the diversity within the Franciscan family. Each branch brings unique perspectives and gifts that enrich the whole. We can foster a more inclusive and harmonious community by appreciating these differences.
Shared Formation Programs: Develop shared formation programs that unite members from different Franciscan traditions. These programs can focus on Franciscan spirituality, history, and mission, helping to build a sense of shared identity and purpose.
Joint Social and Environmental Initiatives: Collaborate on social and environmental projects that reflect Franciscan values. Working together on common causes, such as poverty alleviation, peacebuilding, and environmental stewardship, can strengthen bonds and demonstrate unity in action.
Regular Communication: Regularly communicate through newsletters, social media, and other platforms. Sharing news, stories, and reflections from different Franciscan communities can help keep everyone connected and informed.
Prayer for Unity: Incorporate prayers for unity into personal and communal prayer practices. Asking for God’s guidance and blessing on efforts to promote unity can be a powerful way to keep this goal at the forefront of our minds and hearts.
Support from Leadership: Encourage leaders within the Franciscan family to actively promote unity. Their support and example can inspire others to work towards greater collaboration and understanding.
Educational Resources: Develop and share resources highlighting Franciscans’ common heritage and mission. This can include books, articles, and online courses that explore the life and teachings of Saint Francis and the Franciscan tradition.
Annual Gatherings: Organize gatherings or conferences that bring Franciscans from different branches together. These events can provide opportunities for learning, fellowship, and mutual support.

Catholic Church’s Teaching on Christian Unity

The Catholic Church’s teaching on Christian unity can be found in several key documents:

Unitatis Redintegratio (1964): This decree from the Second Vatican Council emphasizes the importance of ecumenism and the Church’s commitment to Christian unity. It states, “The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council”[4].
Ut Unum Sint (1995): Pope St. John Paul II’s encyclical on ecumenism reiterates the Church’s dedication to the ecumenical movement. He writes, “The Catholic Church embraces with hope the commitment to ecumenism as a duty of the Christian conscience enlightened by faith and guided by love”[5].
The Bishop and Christian Unity: An Ecumenical Vademecum (2020): This document from the Pontifical Council for Promoting Christian Unity provides bishops guidelines for promoting Christian unity. It highlights the bishop’s role in fostering ecumenism and states, “The bishop’s ecumenical engagement is not an optional dimension of his ministry but a duty and obligation”[6].

Conclusion

The Week of Prayer for Christian Unity is a time for us to unite as one body in Christ, seeking to overcome divisions and build a world of justice and peace. As Franciscans, let us embrace this opportunity with the same fervor and humility that characterized Saint Francis, working tirelessly for the unity and well-being of all God’s children. Pope Francis encourages us, “Unity happens when we walk together”[2]. Let us take this journey together, inspired by the love of Christ and the example of Saint Francis.

May this week be a blessed time of reflection, prayer, and action for all who seek the unity of Christ’s followers.

[1]: Pope Francis on Unity [2]: Pope Francis on Journeying Together [3]: Joint Committee on Franciscan Unity Report [4]: Unitatis Redintegratio [5]: Ut Unum Sint [6]: [The Bishop and Christian Unity: An Ecumenical Vademecum](http://www.christianunity.va/content/dam/unitacristiani/Documentazione%20generale/2020Vademecum/V

References

[1] UNITATIS REDINTEGRATIO – Vatican

[2] Unitatis redintegratio – Wikipedia

[3] Unitatis Redintegratio: A New Interpretation After 40 Years

[4] THE BISHOP AND CHRISTIAN UNITY: AN ECUMENICAL VADEMECUM

[5] The Bishop and Christian Unity: An Ecumenical Vademecum

[6] 2020 12 04 Vademecum online – christianunity.va

Franciscan Action Network: Revitalizing Secular Franciscan Dedication to Justice and Harmony

The Franciscan Action Network (FAN) is a collective that unites the Franciscan Family to address social and environmental issues through advocacy rooted in Gospel and Franciscan values. Since its founding in 2007, FAN has empowered Secular Franciscans to engage in advocacy, emphasizing justice, peace, and ecological stewardship amidst political polarization.

The Franciscan Action Network (FAN) emerges as a formidable catalyst uniting the expansive Franciscan Family to confront our era’s intricate social and environmental dilemmas. Grounded in the principles of the Gospel and illuminated by the teachings of St. Francis and St. Clare, FAN is an intersection of faith and active advocacy, championing causes like social equity, ecological stewardship, and safeguarding human dignity.

For Secular Franciscans (OFS) in the United States, including regions such as Divine Mercy, FAN offers a tangible pathway to embodying their Gospel mission amidst societal fragmentation.

This exploration delves into FAN’s history, ongoing initiatives, and political engagements. It explains why the Secular Franciscan Order-USA and Divine Mercy Region must reinvigorate their allegiance to this pivotal movement.

Defining the Franciscan Action Network

The Franciscan Action Network is a spiritually anchored advocacy collective that fosters justice, peace, and environmental care. Founded in 2007, FAN emerged from a profound need to unify the Franciscan Family—friars, sisters, secular Franciscans, and laity—around addressing critical societal quandaries.

Its mission involves transforming the Franciscan charism into actionable initiatives deeply aligned with Catholic Social Teaching and Gospel tenets. FAN is a conduit for collaborative efforts, equipping its members with strategic resources, platforms, and opportunities to effect meaningful change.

Strategic Placement of FAN

FAN’s epicenter is strategically positioned near Capitol Hill in Washington, D.C. This locale enables FAN to engage directly with policymakers, advocacy networks, and legislative frameworks. By operating from this nucleus of influence, FAN amplifies the Franciscan voice within pivotal national dialogues.

FAN’s Engagement with Political Authorities

FAN’s interaction with the political sphere constitutes a cornerstone of its mission. It employs lobbying, advocacy, and public mobilization to infuse Gospel ethics into policymaking.

Cultivating Relationships with Policymakers
FAN nurtures respectful and collaborative alliances with legislators across ideological spectrums, appealing to their intrinsic moral and ethical compass. This bipartisan strategy ensures that FAN’s ethos resonates broadly.
Advocacy Events
Through annual Advocacy Days, FAN invites Franciscans to interact with elected representatives and voice concerns on pivotal issues like climate justice, immigration reform, and economic inequality.
Policy Contributions
FAN articulates the Franciscan ethos through comprehensive policy briefs and legislative recommendations, providing ethical roadmaps grounded in Catholic Social Teaching.
Coalition Synergy
Collaborating with other faith-based and secular coalitions, FAN magnifies its impact by uniting efforts toward shared objectives.
Empowering Advocates
FAN equips its members through educational resources—workshops, toolkits, and webinars—instilling confidence and proficiency in advocacy efforts.

Historical Genesis of FAN

The Founding Aspiration
Established in 2007, FAN sought to unify the Franciscan commitment to justice and peace by providing an organized platform to voice their Gospel-centered concerns in public discourse.
Early Achievements
FAN’s initial campaigns—championing comprehensive immigration reform, combatting poverty, and safeguarding the environment—illustrated its capacity to embody Franciscan values within tangible societal actions.

FAN’s Contemporary Role for Secular Franciscans

Embodying the Franciscan Spirit
FAN offers Secular Franciscans a concrete avenue to fulfill their Rule, particularly the mandate to spearhead efforts promoting justice. Members enact their Gospel vocation by engaging with FAN to address societal crises.
Advocacy Training and Resources
FAN’s extensive repository of advocacy tools, webinars, and materials empowers Secular Franciscans to champion their causes effectively.
Bridging Political Rifts
In an increasingly divided sociopolitical landscape, FAN’s Gospel-rooted ethos provides a cohesive foundation transcending political affiliations, uniting Franciscans around justice and compassion.

The Imperative of Supporting FAN

Confronting Pressing Challenges
Addressing critical global crises such as environmental degradation, systemic poverty, and social inequities necessitates a coordinated Franciscan response. FAN offers the structure and expertise essential for these efforts.
Reclaiming the Prophetic Legacy
Through FAN, Secular Franciscans can embody St. Francis’s radical vision, advocating for the marginalized and championing justice as a testament to their faith.

Practical Steps to Renew Support

Financial Backing
Sustained funding underpins FAN’s mission. Local and regional fraternities can allocate budgetary support or organize fundraisers to bolster FAN’s initiatives.
Active Participation
Secular Franciscans can engage directly by attending FAN events, hosting educational sessions, or spearheading local advocacy campaigns.
Fostering Collaborative Ties
Regions like Divine Mercy can formalize partnerships with FAN, designating liaisons to foster communication and coordinate mutual efforts.

Navigating Challenges

Overcoming Political Polarization
With many U.S. Catholics influenced by partisan dynamics, FAN’s nonpartisan commitment offers a model for uniting diverse perspectives under the common goal of Gospel-centered justice.
Raising Awareness
Informational campaigns—via newsletters, fraternity presentations, or guest appearances by FAN representatives—can amplify understanding of FAN’s mission.

Conclusion

The Franciscan Action Network is a luminous beacon amidst societal fractures, embodying justice, peace, and care for creation—the essence of Franciscan spirituality. For Secular Franciscans, recommitting to FAN profoundly expresses their Gospel mandate.

The Secular Franciscan Order-USA and Divine Mercy Region can magnify their influence, deepen their dedication to justice, and honor St. Francis’s transformative legacy by re-establishing their partnership with FAN. Now is the time to act decisively, bringing the light of the Gospel into the shadows of modern society.

Frequently Asked Questions

What is FAN?
FAN is a Franciscan-inspired advocacy network prioritizing justice, peace, and environmental care.
Where is FAN located?
FAN operates from Washington, D.C., strategically near Capitol Hill.
How does FAN engage politically?
FAN integrates Gospel values into legislative efforts through lobbying, Advocacy Days, policy proposals, and coalition partnerships.
Why is FAN significant for Secular Franciscans?
FAN enables Secular Franciscans to fulfill their Rule by providing platforms for advocacy aligned with Franciscan principles.
How can Secular Franciscans support FAN?
By offering financial aid, participating in initiatives, and raising awareness within their fraternities.

Audio Overview of this article

Introduction: The Guiding Light of the Prologue and the Primacy of Article 1

Chapter 1

Within the Great Communion: The Church’s Call and the Spirit’s Gifts

The Universal Call to Holiness: The Bedrock of Every Christian Vocation

Spiritual Families: The Holy Spirit’s Diverse Expressions of Gospel Life within the Church

Chapter II

The Franciscan Tapestry: One Family, Many Paths

The “Franciscan Family”: A Unique Spiritual Lineage

St. Francis of Assisi: The “Seraphic Father” – Source, Inspiration, and Enduring Model

The Core Call: “To follow Christ in the footsteps of St. Francis of Assisi”

Chapter 3

The Secular Franciscan Order: A Distinctive Thread in the Franciscan Weave

The Specific Identity and Vital Place of the OFS within the Broader Franciscan Family

“Moved by the Holy Spirit”: The Divine Initiative and Ongoing Guidance

The Commitment of Profession: A Solemn Promise to Live the Gospel in the Manner of St. Francis

Life “In Their Secular State”: Embracing the World as the Place of Sanctification and Apostolic Action

Adherence to the Rule Approved by the Church: The Guarantee of Ecclesial Communion and Authentic Charism

Chapter IV

Article 1 in Action: From Sacred Text to Lived Reality

The General Constitutions (Article 1): The Primary Authoritative Interpretation and Application of Rule Article 1

The Journey of Formation: Growing into the Vocation Described in Article 1

The Ministry of Spiritual Assistance: Nurturing Fidelity to the Rule and the Franciscan Spirit

Witnesses to the World: How Secular Franciscans Embody Article 1 Through Their Diverse Apostolates, Ministries, and Daily Lives

Conclusion: Embracing the Call Anew

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