Part I: The Crisis at Steubenville: A Test of Franciscan Identity

The life of a Secular Franciscan is one of continual conversion, a journey of “going from gospel to life and life to gospel. “.¹ This journey is not always serene; at times, it leads to moments of profound crisis where the very identity of the Order is tested. Such a moment arrived in 2007, a crucible that revealed two fundamentally opposed visions of what it means to be Franciscan in the modern world. One vision embraced dialogue, encounter, and the risk of reaching out in love. The other sought refuge in rigidity, exclusion, and fear. The collision of these two worldviews, precipitated by a decision of the National Executive Council (NEC) of the Secular Franciscan Order in the United States (OFS-USA), left an indelible scar on the Order and on the lives of those who sought to live its Rule with integrity. To understand the challenges facing OFS-USA today, one must first revisit this unresolved trauma and confront the truth of what transpired.

Section 1: A Courageous Decision, A Terrible Price

The Official Narrative vs. The Lived Reality

The public record of the 17th Quinquennial Congress of the OFS-USA presents a picture of harmony and success. The event, themed “Many cultures – through Francis – in Christ,” was scheduled for July 3-8, 2007.^2. The Spring 2007 issue of

TAU-USA, the national newsletter, announced a change of venue from the originally planned site in Steubenville, Ohio, to the Radisson Hotel in Pittsburgh, Pennsylvania, explaining that the new location would “better accommodate the needs of the Secular Franciscan Order. “.² Following the event, the Fall 2007 issue of

TAU-USA celebrated the Congress as an “overwhelming success”.⁴ It highlighted the positive reception of the keynote speaker, Reverend Eric H.F. Law, an Episcopal priest, whose message on diversity and inclusiveness was lauded. The official account, preserved in the Order’s publications, portrays smooth logistics and fruitful dialogue, a joyful “family reunion” for Franciscans from across the nation.⁵

This sanitized narrative, however, conceals a far more painful and violent reality. The decision to relocate the Congress was not a matter of simple accommodation. It was a moment of profound moral reckoning, a principled stand that came at a terrible personal and spiritual cost. The lived experience of those on the National Executive Council at the time bears little resemblance to the cheerful reports published for the wider Order. This chasm between the official story and the traumatic truth reveals a deep-seated reluctance within the institution to confront a virulent and un-Franciscan element that has been festering within its ranks. By failing to acknowledge the conflict, the Order created a permissive environment where the aggressors were shielded from accountability and the victims were left to carry their trauma in silence. This institutional denial is not a neutral act; it is a choice that has had lasting consequences, allowing the very poison that erupted in 2007 to continue its corrosive work within the fraternities.

The Untold Story of Principled Resistance

The true story of the 2007 Quinquennial Congress began not with a logistical review, but with an ultimatum. A few years prior, the NEC had selected Franciscan University of Steubenville as the site and, in keeping with the multicultural theme, had invited Reverend Eric H.F. Law as a keynote speaker. Rev. Law’s selection was announced nationally in the Summer 2006 edition of TAU-USA. Shortly after this announcement, Franciscan University informed the Quinquennial Committee that Rev. Law, an Episcopal priest, would not be permitted to speak on their grounds. The university, a self-described bastion of “dynamic orthodoxy” ⁶, effectively demanded that the OFS-USA censor its own event and discard its chosen speaker.

Faced with this challenge, the Quinquennial Committee met and reflected. Their recommendation to the NEC was not to capitulate, but to find a new location where the integrity of their program could be maintained. The Conference of National Spiritual Assistants (CNSA) and the full NEC concurred. The decision was made to move the entire national congress, a massive logistical and financial undertaking, rather than compromise the Franciscan principle of ecumenical dialogue and respectful encounter. This was not a choice for convenience; it was a courageous act of fidelity to the Order’s charism. It was a declaration that the Secular Franciscan Order would not allow its commitment to building bridges to be dictated by an institution whose vision of Catholicism was evidently more concerned with policing boundaries.

The Eruption of Vitriol and Violence

The aftermath of this courageous decision was not praise for the NEC’s integrity, but an explosion of rage from a segment of the Order’s own membership. The council was immediately inundated with a torrent of phone calls and emails. The demand was uniform and furious: the NEC should bow to the will of Franciscan University and disinvite Rev. Law. The reasons given were myriad, but none fell within the bounds of authentic Franciscan or Catholic thought. They were, without exception, expressions of a rigid, exclusionary, and fundamentalist Catholic mindset that viewed an Episcopal speaker not as a brother in Christ, but as a contaminant.

As the days passed, the hostility escalated dramatically. For those of us serving on the NEC, it was a descent into a nightmare. My own phone rang day and night. Vile, foul messages were left on my answering machine. Letters and postcards arrived at my home, condemning me as a heretic and informing me that I was destined to burn in hell. The campaign of harassment then crossed a terrifying line into direct threats of violence. I received death threats from professed Secular Franciscans—individuals who had made a lifelong commitment to follow Christ in the footsteps of the Poverello of Assisi, the universal bearer of peace. These members were convinced that I was a “Liberal menace” who was actively working to destroy the Church.

The threats became so specific and credible that they could not be ignored. The Michigan State Police and the Federal Bureau of Investigation (FBI) were contacted and launched a formal investigation. They traced the origins of the threats, identified the individuals and the geographic areas within Michigan from which they emanated, and advised me on the necessary steps to protect myself and my family. This was the lived reality of the 2007 Quinquennial: not just a disagreement over a speaker, but a campaign of terror waged by professed Franciscans against an elected national leader, requiring the intervention of federal law enforcement.

This weaponization of “orthodoxy” to justify threats of violence is a perversion of the faith. It demonstrates how a particular worldview can become so detached from the Gospel’s core message of love, mercy, and peace that it can rationalize mortal sin in the name of defending God. The attackers did not see their actions as a contradiction of their Franciscan profession; they saw them as its fulfillment. By framing the conflict as a holy war against a “menace,” they granted themselves a license for persecution, transforming a call to fidelity into a justification for terror. This pathology, which cloaks hatred in the language of faith, is the very essence of the fundamentalist spirit that the NEC had unknowingly challenged. The Quinquennial Congress was ultimately held in Pittsburgh without incident and, by all accounts, was a great success for those who attended. But the psychological damage was done, and the deep, violent rift within the Order had been exposed, even if it was never publicly acknowledged.

Section 2: Two Visions of Franciscanism in Conflict

The 2007 crisis was not a random event. It was the inevitable collision of two irreconcilable understandings of the Franciscan charism and the Catholic faith. On one side stood Franciscan University of Steubenville, representing an insular, defensive, and boundary-focused vision of Catholicism. On the other stood the National Executive Council of the OFS-USA, which, in selecting Reverend Eric H.F. Law, had embraced an open, dialogic, and mission-oriented vision rooted in the Rule of the Order. The conflict was a stark illustration of a choice every Franciscan institution must make: whether to be a fortress protecting a narrow identity or a bridge reaching out to a diverse world.

Franciscan University of Steubenville: A Fortress of “Dynamic Orthodoxy”

Franciscan University of Steubenville defines its core mission as a commitment to “dynamic orthodoxy”.⁶ It seeks “to educate, evangelize, and send forth joyful disciples” and to form students who can be a “transforming Christian presence in the world”.⁶ The university’s vision is to answer God’s call to “Rebuild my Church” by creating a “Christ-centered culture” where students are invited to “encounter Christ.”.⁶ These are laudable goals. However, the university’s actions in 2007 raise questions about the meaning of these terms. How does one build a “Christ-centered culture” of “encounter” by preemptively silencing a voice from another Christian tradition? How does one form students to be a “transforming Christian presence in the world” by refusing to engage with that world in its diversity?

The university’s decision to issue an ultimatum—disinvite Rev. Law or leave the campus—was an act of exclusion, not an act of encounter. It treated an Episcopal priest, an expert in building inclusive communities who has worked extensively with the Catholic Church, as a threat to be neutralized rather than a brother in Christ with whom to dialogue.⁷ This action revealed that their “dynamic orthodoxy,” when tested, was in fact static and defensive. It functioned not as a dynamic force for engagement but as a rigid wall for separation. In this instance, the university’s institutional identity as a particular brand of conservative Catholicism superseded its claimed identity as “Franciscan.” The name “Francis” was used as a historical and cultural label, but the core Franciscan charisms of humility, dialogue, and universal fraternity were conspicuously absent. This incident demonstrates a critical divergence: there are competing interpretations of what “Franciscan” means, and the university’s interpretation proved incompatible with the ecumenical spirit that has been a hallmark of the Secular Franciscan Order.

Reverend Eric H.F. Law: A Bridge-Builder for a Diverse World

The selection of Reverend Eric H.F. Law as the keynote speaker was a deliberate and faithful expression of the OFS-USA’s own identity and mission. Rev. Law, an Episcopal priest, is the founder and executive director of the Kaleidoscope Institute, whose mission is “to create diverse and sustainable communities” and provide “competent leadership in a diverse changing world”.⁷ For over two decades, he has worked as a consultant and trainer with a vast array of Christian denominations, including extensive work with the Roman Catholic Church in the United States, Canada, Asia, and Europe.⁷ His work is not about diluting faith but about providing practical tools, such as his “Kaleidoscope Bible Sharing” process, to help diverse communities engage scripture and one another more deeply.¹⁰

By inviting Rev. Law, the NEC was acting in perfect accord with the OFS-USA’s long-standing commitment to ecumenism. Following an invitation to the Anglican Third Order’s Quinquennial in 1997, the OFS-USA formed its own Ecumenical/Interfaith Committee to address relations with people of all faiths.¹¹ The theme of the 2007 Congress itself—”Many cultures – through Francis – in Christ”—was a clear statement of the Order’s desire to embrace the diversity of the Church and the world.² Rev. Law was not an outsider invited to challenge Franciscan values; he was a fellow Christian invited to help Secular Franciscans live their own values more fully in a multicultural context. His presence was intended to be an embodiment of the very dialogue the Order professes to seek.

The Secular Franciscan Order: A Vocation of Encounter

Ultimately, the NEC’s decision to stand by their speaker and relocate the Congress was an act of profound fidelity to the foundational documents of the Secular Franciscan Order. The 1978 Rule, approved by Pope Paul VI, is not a manual for building a defensive citadel against the world; it is a charter for engaging the world in a spirit of peace and fraternity. The Rule and life of the Secular Franciscan is “to observe the gospel of our Lord Jesus Christ by following the example of St. Francis of Assisi.”.¹ This observance is made concrete in several key articles that formed the basis for the NEC’s decision:

• Article 5: “Secular Franciscans, therefore, should seek to encounter the living and active person of Christ in their brothers and sisters, in Sacred Scripture, in the Church, and in liturgical activity”.¹ The call is to seek encounter, not to avoid it. The fundamentalist mindset that erupted in protest sought to prevent an encounter, thereby violating this primary directive.
• Article 13: “…with a gentle and courteous spirit accept all people as a gift of the Lord and an image of Christ.”.¹² This article makes no exception for those of other Christian traditions. It demands an attitude of radical acceptance and hospitality, the very opposite of the suspicion and hostility directed at Rev. Law.
• Article 19: “Mindful that they are bearers of peace which must be built up unceasingly, they should seek out ways of unity and fraternal harmony through dialogue, trusting in the presence of the divine seed in everyone and in the transforming power of love and pardon”.¹ This article is a direct mandate for the very action the NEC took. They chose dialogue over censorship, unity over exclusion, and trust in the “divine seed” in Rev. Law over fear of his different perspective.

The decision to move the 2007 Congress was, therefore, not a “liberal” political statement. It was a profoundly conservative act in the truest sense of the word: it conserved the essential charism of the Secular Franciscan Order as defined by its Rule. It affirmed that to be a Secular Franciscan is to be a person of encounter, dialogue, and peace, even when—and especially when—it is difficult and costly.

Section 3: The Aftermath in the Divine Mercy Region

The trauma of 2007 did not remain a national-level issue, confined to the memories of the NEC members who endured the attacks. Like a contagion, the spirit of fear and intimidation spread, poisoning the life of the Order at the regional level. The unresolved conflict and the lack of public institutional accountability for the perpetrators created a long-lasting trail of consequences. Years later, in my own Divine Mercy Region—which serves the Secular Franciscan fraternities of lower Michigan and Toledo, Ohio ¹³—the same toxic dynamic resurfaced, this time with the devastating effect of crippling regional formation and silencing open dialogue. The events demonstrated that the aggressors of 2007 did not feel chastened, but emboldened. They had learned that intimidation was an effective tool for controlling the narrative and enforcing their rigid worldview.

The Chilling Effect on Formation

A few years after my second term on the NEC had concluded, I was invited to speak at a Regional Candidates’ Day of Reflection. I accepted the invitation gladly, eager to share my Franciscan journey with those in formation. My presentation was met with a warm and enthusiastic reception, culminating in a standing ovation. However, the spirit of fraternity was shattered in an instant. Immediately following my talk, I was publicly confronted by the wife of one of the very individuals who had been identified to me by law enforcement as having made death threats against me and my family in 2007. I knew exactly who she was and what her purpose was. Her questions were not genuine inquiries but hostile, baited traps, designed to discredit me and publicly cast my Franciscan witness as unorthodox.

This moment revealed the long-term impact of the Order’s failure to address the 2007 crisis. The lack of any formal censure or even public condemnation of the death threats had sent a clear message: such behavior, while perhaps unpleasant, carried no meaningful consequences. This perceived impunity empowered the aggressors and their allies to continue their campaign of intimidation, moving it from anonymous phone calls to a face-to-face confrontation at an official formation event. They had successfully created a climate where they felt entitled to police the orthodoxy of a former national leader in a public forum, turning a day of reflection into a tribunal.

The Collapse of Dialogue

My response to the hostile questioning was a challenge to the rigid and uncharitable stance being taken. The result was an explosion. The carefully cultivated atmosphere of prayerful reflection and fraternal sharing disintegrated into open conflict. The Candidates’ Day of Reflection was effectively over at that moment. The confrontation had achieved its purpose: it had created an environment so toxic and unsafe that genuine dialogue became impossible.

The fallout was swift and devastating. In the wake of the incident, local fraternities within the Divine Mercy Region became unwilling to send their candidates, inquirers, and professed members to regional formation events. They were afraid of exposing their members to situations that were not perceived as safely “orthodox,” and they were unwilling to subject them to the kind of open hostility that had destroyed the Day of Reflection. This was the ultimate victory for the forces of fear and control. Through a single, aggressive act of public intimidation, they succeeded in shutting down the primary vehicle for regional-level formation and community-building.

The Victory of Fear

This episode illustrates a crucial and dangerous dynamic. The unresolved trauma of 2007 did not simply fade away; it metastasized into a chronic condition at the regional level. The aggressors successfully established ideological “no-go zones,” where certain speakers or topics were deemed too controversial or divisive to be addressed. This effectively cedes control over the content and spirit of formation to the most rigid, fearful, and intolerant members of the community.

When regional councils and formation directors must constantly self-censor to avoid “explosions,” formation ceases to be a journey of discovery and conversion. It becomes a sterile exercise in reinforcing a narrow and pre-approved set of ideas. It can no longer challenge members to grow, to encounter different perspectives, or to grapple with the complexities of living the Gospel in the world. It becomes indoctrination into a sectarian worldview, not formation in the rich, diverse, and expansive tradition of Franciscanism. The ultimate price is paid by the candidates and the newly professed, who are deprived of the opportunity for a robust and authentic formation, and by the Order itself, which loses its vitality and its capacity for prophetic witness. The fear of conflict leads to a silent, creeping paralysis, a peace not born of charity but of intimidation.

Part II: From Gospel to Life: Diagnosing the Ideological Divide

The painful events of 2007 and their lingering aftermath were not merely the result of a few difficult personalities. They were the symptoms of a deeper ideological disease, a spiritual worldview that stands in stark opposition to the authentic charism of St. Francis of Assisi. To understand the recurring conflicts within the OFS-USA, it is necessary to move from narrative to analysis, to name this counter-witness, and to hold it up to the mirror of the Rule. The mindset that drove the threats and intimidation can be identified as a form of “Catholic fundamentalism.” This is not a pejorative label meant to dismiss conservative belief, but a precise theological and sociological descriptor for a specific pattern of thought and behavior. This pattern is characterized by fear, a demand for absolute certitude, and a rejection of dialogue. When examined in the light of the Gospel and the Rule of the Secular Franciscan Order, it is revealed not as a zealous form of Franciscanism, but as its antithesis.

Section 4: Naming the Counter-Witness: An Analysis of Catholic Fundamentalism

The term “fundamentalism” is often associated with Protestantism, particularly its emphasis on the literal inerrancy of Scripture.¹⁵ However, scholars and theologians have identified a parallel phenomenon within the Catholic Church. While not centered on biblical literalism in the same way, Catholic fundamentalism is a distinct mindset that has emerged as a reaction to the changes and perceived uncertainties of the post-Vatican II era.¹⁷ It is, at its core, “a form of organised anger in reaction to the unsettling consequences of rapid social and religious change”.¹⁸ It yearns for a romanticized and purified past, a “pre-Vatican II golden age,” and it often reacts aggressively to perceived threats to that idealized vision.¹⁸

Based on a synthesis of theological and sociological analysis, this fundamentalist mindset can be defined by several key characteristics:

1. A Sectarian Aversion to Dialogue: A primary feature is a “sectarian aversion to dialogue and cooperation”.¹⁹ It views engagement with those outside its own narrow ideological circle—whether they be from other Christian traditions, other religions, or fellow Catholics with different perspectives—not as an opportunity for mutual enrichment but as a dangerous contamination. This leads to an insular, fortress mentality.
2. An Ahistorical Understanding of Doctrine: Catholic fundamentalism promotes an “ahistorical understanding of Catholic doctrine and tradition”.¹⁹ It sees truth as static, eternal, and untouched by history.²⁰ In this view, any development of doctrine, any new application of timeless principles to new historical circumstances, is seen not as legitimate growth but as “apostasy from faith once delivered. “.²⁰ This creates a rigid and brittle faith, incapable of adapting or speaking to the contemporary world.
3. A Militant and Accusatory Rhetoric: The rhetorical style is often “marked by apocalyptic urgency” and an “almost breathless, accusatory, militant tone in their denunciations of others, especially fellow Catholics.”.²⁰ This is not the language of fraternal correction but of holy war. Opponents are not simply mistaken; they are malicious actors, “menaces” working for the destruction of the Church.
4. A Punitive and Fear-Based Spirituality: This mindset can foster a spirituality in which Jesus is portrayed primarily as an “unforgiving and punishing God.” At the same time, His overwhelming compassion and mercy are overlooked.¹⁸ The spiritual life becomes centered on fear of damnation, adherence to rules for their own sake, and the harsh judgment of others, rather than on the liberating joy of the Gospel.

These defining characteristics align perfectly with the actions observed during the 2007 crisis. The refusal of Franciscan University to allow Rev. Law to speak was a clear act of sectarian aversion to dialogue. The furious demands that the NEC capitulate were rooted in an ahistorical view that a specific, narrow expression of Catholicism was the only “orthodox” one. The death threats and accusations of being a “Liberal menace” working against the Church were the epitome of militant, accusatory rhetoric. And the letters condemning an elected leader to hell were a direct expression of a punitive, fear-based spirituality. The conflict was, in essence, a textbook case of this fundamentalist mindset clashing with the open, dialogic spirit of authentic Franciscanism.

Section 5: The Rule as a Mirror: The Franciscan Antidote to Fear

The most powerful refutation of this fundamentalist counter-witness is found in the very document that defines the life of every professed Secular Franciscan: the Rule. The Rule of the OFS is not a collection of rigid regulations designed to create a pure and separate elite. It is a guide to living the Gospel in the world, a charter for a life of love, service, and peace. When held up as a mirror, the Rule reflects back an image of a vocation that is the perfect antidote to the fear, rigidity, and anger of fundamentalism. A systematic examination of its key articles reveals a spirituality that is open, dynamic, relational, and missionary.

• Antidote to Doctrinal Rigidity (Rule, Art. 4 & 5): The fundamentalist mindset prioritizes abstract, ahistorical propositions. The Rule, in contrast, prioritizes a living relationship with Christ, one discovered in the dynamic interplay between Scripture and life. Article 4 states, “The rule and life of the Secular Franciscans is this: to observe the gospel of our Lord Jesus Christ…Secular Franciscans should devote themselves especially to careful reading of the gospel, going from gospel to life and life to gospel”.¹ This is not a static process. It is a continual, prayerful discernment, applying the eternal truth of the Gospel to the ever-changing circumstances of secular life. Article 5 deepens this by directing Franciscans to “seek to encounter the living and active person of Christ in their brothers and sisters, in Sacred Scripture, in the Church, and in liturgical activity”.¹ The focus is on
  Encounter with a person, not simply intellectual assent to a set of doctrines.
• Antidote to Exclusion and Hostility (Rule, Art. 13): The fundamentalist mindset is built on exclusion, on defining itself by who is “out.” The Rule mandates the opposite. Article 13 is a radical call to hospitality: “As the Father sees in every person the features of his Son…so the Secular Franciscans with a gentle and courteous spirit accept all people as a gift of the Lord and an image of Christ.”.¹² This “gentle and courteous spirit” is the hallmark of the Franciscan posture toward the other. It directly refutes the hostile, suspicious, and violent actions taken against Rev. Law and the NEC. It commands Secular Franciscans to see every person not as a potential threat, but as a possible revelation of Christ.
• Antidote to a Sectarian Worldview (Rule, Art. 14): Fundamentalism tends toward sectarian withdrawal from a world it sees as corrupt and hostile. The Rule calls Secular Franciscans to be a leaven within the world. Article 14 states that they “are called to build a more fraternal and evangelical world so that the kingdom of God may be brought about more effectively.”.¹ This is an outward-looking, missionary mandate. The goal is not to protect oneself from the world, but to transform the world through competent and loving service.
• Antidote to the Rejection of Dialogue (Rule, Art. 19): This article stands as the most direct and devastating indictment of the fundamentalist spirit of 2007. It reads: “Mindful that they are bearers of peace which must be built up unceasingly, they should seek out ways of unity and fraternal harmony through dialogue, trusting in the presence of the divine seed in everyone and in the transforming power of love and pardon”.¹ This single article dismantles the entire fundamentalist framework. It replaces fear with trust in the “divine seed.” It replaces accusation with the “transforming power of love and pardon.” It replaces militant confrontation with the patient work of “dialogue.” It commands Franciscans to be active seekers of unity, not guardians of division. The actions of those who threatened and intimidated in 2007 were a direct and conscious violation of this sacred charge.
• Antidote to Indifference (Rule, Art. 18): Finally, the fundamentalist focus on a narrow set of doctrinal or moral issues can lead to an indifference toward the broader concerns of creation and the poor. The Rule instills a cosmic vision. Article 18 commands respect for “all creatures, animate and inanimate,” and calls Franciscans to move from “the temptation of exploiting creation to the Franciscan concept of universal kinship.”.¹ This provides the spiritual foundation for the work of Justice, Peace, and Integrity of Creation (JPIC), which is a core apostolic dimension of the Franciscan vocation.

Part III: The Franciscan Family and the Call to Prophetic Witness

The ideological conflict that erupted in 2007 did not end in Pittsburgh. It has continued to simmer within the OFS-USA, manifesting most recently in the debate over the Order’s relationship with the Franciscan Action Network (FAN). The decision made several years ago by the National Fraternity Council to withdraw the OFS-USA from FAN was not an isolated administrative choice. It was a direct consequence of the same fear-based, exclusionary mindset that sought to silence Rev. Eric Law. The argument that FAN was “not Franciscan enough” is a smokescreen that conceals a more profound discomfort with the prophetic witness that is required when one truly goes “from gospel to life” in the public square. Today, the OFS-USA stands at a crossroads. The proposal to rejoin FAN is more than a question of membership; it is a test of our identity. It is an opportunity to heal the wounds of the past, to end our self-imposed isolation, and to reclaim our place as a vital member of the one, diverse Franciscan family, united in its call to be an instrument of peace in the world.

Section 6: The Franciscan Action Network: A Test of Unity

A Franciscan Voice, Co-Founded by the OFS

To understand the current debate, one must recall the history of FAN’s creation—a history in which the Secular Franciscan Order played a foundational role. The impetus for FAN came in the mid-2000s from Franciscans International (FI) and the “Roman VI,” the leadership of the various Franciscan branches in Rome. They recognized that their global advocacy work was deeply affected by public policy in the United States and called for the different branches of the Franciscan family to create a unified voice in Washington D.C..²²

In response, a steering committee was formed, with Deacon Tom Bello, OFS, representing the Secular Franciscan Order as a key member.²² The formal creation of FAN emerged from a gathering of 150 Franciscans in Baltimore in the fall of 2007. This gathering included leaders from all four Catholic orders of men, as well as Secular, Episcopalian, and Ecumenical Franciscans.²² The OFS-USA was not a latecomer to FAN; it was present at the creation, a co-founder of this collective effort. FAN was established to be the “propagation of a restorative course of action for our culture through intelligent advocacy…rooted in the spiritual strength of an eight hundred year old faith tradition. “.²²

Deconstructing the “Not Franciscan Enough” Argument

Given this history, the decision by the OFS-USA National Fraternity Council four or five years ago to withdraw from FAN, based on the rationale that the organization was “not Franciscan enough,” is deeply perplexing and warrants critical examination. This argument collapses under the weight of two undeniable facts: the nature of FAN’s mission and the composition of its membership.

First, FAN’s stated mission is “seeking to transform United States public policy related to peace making, care for creation, poverty, and human rights”.²³ This mission is a direct and faithful application of the apostolic mandates found in the Rule of the OFS. Building a “more fraternal and evangelical world” (Art. 14), esteeming work and serving the human community (Art. 16), respecting creation and embracing universal kinship (Art. 18), and seeking unity and harmony as “bearers of peace” (Art. 19) are not optional extras for Secular Franciscans; they are essential dimensions of our vocation.¹ FAN’s work on environmental justice, peacemaking, and human rights is a concrete way of living these articles in the public sphere.²³ To claim this work is “not Franciscan enough” is to misunderstand the Rule itself.

Second, the OFS-USA’s withdrawal has placed it in a position of stark isolation from the rest of the Franciscan family. A review of FAN’s institutional members reveals a broad and deep coalition representing nearly every branch of the Franciscan tradition.²⁴ Its members include numerous provinces of the First Order friars (OFM, OFM Conventual, OFM Capuchin), provinces of the Third Order Regular (TOR) friars, dozens of congregations of Franciscan sisters from across the country, The Franciscan Federations and Poor Clare Nuns, and even our ecumenical brothers and sisters, such as the Order of Lutheran Franciscans and the Third Order Society of St. Francis.²⁴ The Secular Franciscan Order in the United States stands alone in its official rejection of FAN as our collective voice in Washington D.C. .

Institutional Members

Bernardine Franciscan Sisters
Reading, PA

Capuchin Franciscans, Province of St. Joseph (OFM Cap.)
Detroit, MI

Capuchin Franciscans, Province of St. Mary (OFM Cap.)
White Plains, NY

Felician Sisters of North America
Beaver Falls, PA

Franciscan Brothers of Brooklyn
Brooklyn, NY

Franciscan Friars Conventual, Province of Our Lady of the Angels (OFM Conv.)
Ellicott City, MD

Franciscan Friars Conventual, Province of Our Lady of Consolation (OFM Conv.)
Mt. St. Francis, IN

Franciscan Friars Conventual, Province of Saint Bonaventure (OFM Conv.)
Chicago, IL

Franciscan Friars Conventual, Province of Saint Joseph Cupertino (OFM Conv.)
California

Franciscan Friars, Province of Our Lady of Guadalupe (OFM)
Atlanta, GA

Franciscan Sisters of Allegany, NY
St. Bonaventure, NY

Franciscan Sisters of Little Falls, MN
Little Falls, MN

Franciscan Sisters of Mary
Bridgeton, MO

Franciscan Sisters of Our Lady of Perpetual Help of St. Louis, MO
St. Louis, MO

Franciscan Sisters of Peace
Haverstraw, NY

Franciscan Sisters of Perpetual Adoration of Lacrosse, WI
Lacrosse, WI

Franciscan Sisters of St. Joseph
Hamburg, NY

Franciscan Sisters of the Poor (SFP)
Cincinnati, OH

Franciscan Sisters of the Sacred Heart
Frankfort, IL

Holy Name Federation of Poor Clare Nuns
Travelers Rest, SC

Missionary Sisters of the Immaculate Conception
Paterson, NJ & Rome, Italy

Mother Madalene Bentivoglio, Federation of Poor Clare Nuns
New Orleans, LA

Order of Ecumenical Franciscans
Willimantic, CT

Order of Franciscans Ecumenical
Corona, CA

Order of Lesser Sisters and Brothers

Order of Lutheran Franciscans

Order of Secular Franciscans, St. Margaret of Cortona Region

School Sisters of St. Francis, U.S. Province
Pittsburgh, PA

School Sisters of St. Francis of Milwaukee, WI
Milwaukee, WI

Sisters of Mercy of the Holy Cross
Merrill, WI

Sisters of St. Francis of Assisi – Lake Franciscans
St. Francis, WI

Sisters of St. Francis of Clinton, Iowa
Clinton, IA

Sisters of St. Francis of the Holy Cross
Merrill, WI

Sisters of St. Francis of the Holy Family
Dubuque, IA

Sisters of St. Francis of Holy Name Province of Stella Niagara, NY
Stella Niagara, NY

Sisters of St. Francis of Mary Immaculate
Joliet, IL

Sisters of St. Francis of the Neumann Communities
Syracuse, NY

Sisters of St. Francis of Oldenburg, IN
Oldenburg, IN

Sisters of St. Francis of Penance and Christian Charity of Denver, CO
Denver, CO

Sisters of St. Francis of Penance and Christian Charity of Redwood City, CA
Redwood City, CA

Sisters of St. Francis of Penance and Christian Charity of Stella Niagara
Stella Niagara, NY

Sisters of St. Francis of Perpetual Adoration of Colorado Springs, CO
Colorado Springs, CO

Sisters of St. Francis of Philadelphia
Aston, PA

Sisters of St. Francis of Rochester, MN
Rochester, MN

Sisters of St. Francis of Sylvania, OH
Sylvania, OH

Sisters of St. Francis of the Providence of God
Pittsburgh, PA

Sisters of St. Francis of Tiffin, OH
Tiffin, OH

Sisters of St. Joseph of the Third Order of St. Francis
Stevens Point, WI

Sisters of the Sorrowful Mother
Oshkosh, WI

Third Order Regular Franciscan Friars, Province of the Immaculate Conception (TOR)
Minneapolis, MN

Third Order Regular Franciscan Friars, Province of the Most Sacred Heart of Jesus (TOR)
Loretto, PA

Third Order Society of St. Francis, Province of the Americas

Wheaton Franciscans—Daughters of the Sacred Heart of Jesus and Mary
Wheaton, IL

This List makes the situation painfully clear. If all these diverse expressions of the Franciscan charism find FAN to be a worthy and authentic vehicle for their shared values, the claim that it is “not Franciscan enough” for the OFS-USA becomes untenable. The burden of proof lies not with FAN, but with the OFS-USA, to explain its solitary and divisive stance.

The Real Reason for Withdrawal: A Recurrence of the 2007 Fear

The “not Franciscan enough” argument is a convenient but transparent fiction. The true opposition to FAN stems from the same fundamentalist mindset that erupted in violence and intimidation in 2007. This mindset is deeply uncomfortable with the practical implications of applying Franciscan values and Catholic Social Teaching to complex public policy issues. FAN’s advocacy for “liberal immigration policies,” its opposition to specific military actions, and its focus on environmentalism are seen by this faction not as expressions of faith, but as partisan political acts. ²⁶ For example, FAN’s work to promote a “just peace,” to call for ceasefires, and to advocate for immigrants and asylum seekers is a direct application of the Gospel mandate to welcome the stranger and be peacemakers.²⁷ Yet, for a fundamentalist mindset that often conflates a particular nationalistic ideology with Christian faith, such actions can be perceived as unpatriotic or “liberal.” Similarly, FAN’s deep commitment to care for creation, rooted in St. Francis’s Canticle of the Creatures, leads it to advocate for policies that address climate change, which can conflict with specific economic and political interests.²⁶ The opposition to FAN is not theological; it is ideological. It is a recurrence of the 2007 fear—a fear of engagement, a fear of complexity, and a fear of a faith that has real-world consequences beyond the church walls. The decision to leave FAN was another victory for the voice of fear over the voice of the Gospel.

Section 7: Rejoining the Family: A Path to Healing and Authenticity

The current discussion within the OFS-USA about rejoining the Franciscan Action Network presents the Order with a momentous opportunity. This is not merely an administrative or financial decision. It is a spiritual crossroad, a chance to make a definitive statement about who we are and what we are called to be. To rejoin FAN would be a profound spiritual act, a concrete step toward healing past divisions and embracing a future of authentic, collaborative, and prophetic witness. It is the most tangible way to reject the “void of fear and control” and to fill it instead with the truth of the Gospel as lived by St. Francis of Assisi.

A Call to Prophetic Witness

Rejoining FAN is an act with multiple layers of significance for the spiritual health and integrity of the Secular Franciscan Order in the United States.

First, it would be an act of healing. It would serve as a concrete repudiation of the fear-based, exclusionary spirit that caused the trauma of 2007 and led to our withdrawal from FAN. It would signal to the entire Order that we are choosing the path of encounter and dialogue over the path of suspicion and division. It would be a public acknowledgment that the threats and intimidation tactics of the fundamentalist faction do not represent the true spirit of the OFS-USA. It would be a step toward restoring the trust that was broken and creating a culture where open and respectful dialogue is not only possible but cherished.

Second, it would be an act of fidelity. The Rule of the OFS is not a private devotional guide; it is a public charter for a life of apostolic action. Our profession commits us to “build a more fraternal and evangelical world” and to be “bearers of peace”.¹ In the complex reality of the 21st century, this requires more than individual acts of kindness; it requires a concerted, intelligent, and prayerful engagement with the structures and policies that shape our world. FAN provides the vehicle for this engagement. Rejoining FAN is a way to live our Rule more fully, to move “from gospel to life” in the public square where decisions affecting the poor, the marginalized, and creation itself are made every day.

Finally, it would be an act of humility and solidarity. Our current isolation from the rest of the Franciscan family is a posture of pride. It implicitly suggests that we, alone among all the branches of the family, have a purer understanding of the charism. To rejoin FAN would be to humbly acknowledge the wisdom and witness of our brothers and sisters—the friars, the Poor Clares, the religious sisters, and the ecumenical Franciscans. It would be to recognize that our voice is stronger, our witness is more credible, and our mission is more effective when we stand together. It would be to reclaim our identity not as a separate and isolated entity, but as an integral part of the great, diverse, and beautiful Franciscan family.

Confronting the Nonsense, Speaking Truth into the Void

The time has come to confront this nonsense. The time has come to speak truth into the void of fear and control that has paralyzed parts of our Order for too long. The truth is that our vocation as Secular Franciscans calls us to be in the world as a leaven of peace, reconciliation, and justice. The truth is that our Rule commands us to seek dialogue and to trust in the divine seed present in every person. The truth is that the entire Franciscan family, with the notable exception of the OFS-USA, has recognized the Franciscan Action Network as a faithful and effective instrument for this mission.

We must follow the rest of the Franciscan Movement. We must join with the Friars, the Orders of Sisters, the Poor Clares, the Franciscan Federation, and the Franciscan Orders that thrive outside of Catholicism. We must join them in supporting, contributing to, and defending the Franciscan Action Network. To do so is to see and understand how wrong those who speak against FAN are, and how their arguments are rooted not in the rich soil of Franciscan spirituality, but in the barren ground of fear.

The choice before us is the same choice that faced the NEC in 2007. It is the choice between being a closed citadel, defending a rigid and fearful identity, or being an open-hearted instrument of peace, joyfully and courageously engaging the world. Let us choose to be instruments of peace. Let us choose to rejoin our family. Let us choose to live our Rule with integrity and to be the prophetic, healing presence that our Church and our world so desperately need.

Works cited

1. THE RULE OF THE SECULAR FRANCISCAN ORDER, accessed August 30, 2025, https://secularfranciscansusa.org/wp-content/uploads/2017/07/RULE.pdf
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4. …Only God can make a tree! – Secular Franciscan Order, accessed August 30, 2025, https://www.secularfranciscansusa.org/wp-content/uploads/Tau_USA_056_fal_07.pdf
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6. Mission and Core Values | Franciscan University of Steubenville, accessed August 30, 2025, https://franciscan.edu/mission-charisms/
7. Eric H.F. Law – Ecclesio.com, accessed August 30, 2025, https://www.ecclesio.com/conversation-schedule/conversation-partners-2011-3/responder-bios/2011-2/eric-h-f-law/
8. The KI Team — The Kaleidoscope Institute, accessed August 30, 2025, https://www.kscopeinstitute.org/the-ki-team
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10. Bible Sharing For Preachers – The Kaleidoscope Institute, accessed August 30, 2025, https://www.kscopeinstitute.org/kaleidoscope-bible-sharing-for-preachers
11. National USA Fraternity (NAFRA), accessed August 30, 2025, https://ilpoverellofraternityofs.org/national-usa-fraternity/
12. The Rule of the Secular Franciscan Order | EWTN, accessed August 30, 2025, https://www.ewtn.com/catholicism/library/rule-of-the-secular-franciscan-order-11961
13. About – Divine Mercy Region Secular Franciscans, accessed August 30, 2025, https://divinemercyregionofs.org/about/
14. Divine Mercy Region Secular Franciscans: Home, accessed August 30, 2025, https://divinemercyregionofs.org/
15. Christian fundamentalism – Wikipedia, accessed August 30, 2025, https://en.wikipedia.org/wiki/Christian_fundamentalism
16. Fundamentalism | Catholic Answers Tract, accessed August 30, 2025, https://www.catholic.com/tract/fundamentalism
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18. Catholic Fundamentalism, accessed August 30, 2025, https://catholicoutlook.org/catholic-fundamentalism/
19. Catholic Fundamentalism and the Search for Truth, accessed August 30, 2025, https://www.catholicworldreport.com/2025/05/20/catholic-fundamentalism-and-the-search-for-truth/
20. What Is Catholic Fundamentalism? – The Catholic Thing, accessed August 30, 2025, https://www.thecatholicthing.org/2025/04/08/what-is-catholic-fundamentalism/
21. Secular Franciscan Order – Wikipedia, accessed August 30, 2025, https://en.wikipedia.org/wiki/Secular_Franciscan_Order
22. History of FAN – Franciscan Action Network, accessed August 30, 2025, https://franciscanaction.org/about/history-of-fan/
23. About – Franciscan Action Network, accessed August 30, 2025, https://franciscanaction.org/about/
24. Who We Are – Franciscan Action Network, accessed August 30, 2025, https://franciscanaction.org/about/who-we-are/
25. Franciscan Networks, accessed August 30, 2025, https://www.sbfranciscans.org/who-are-we/franciscan-spirituality/franciscan-networks/
26. Franciscan Action Network – InfluenceWatch, accessed August 30, 2025, https://www.influencewatch.org/non-profit/franciscan-action-network/
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Upcoming Events – Franciscan Action Network, accessed August 30, 2025, https://franciscanaction.org/events/

by Mike Carsten OFS

Audio MP3 File of The World as Cloister

Introduction: Embracing the Sacred Paradox

To be a Secular Franciscan is to live at the heart of a sacred paradox. The teaching that “the world is my cloister” is not a casual motto but a profound spiritual axiom that encapsulates the unique genius of the Franciscan way of life for the laity.¹ At first glance, the phrase presents an almost jarring contradiction. The word “cloister,” derived from the Latin claustrum, evokes images of enclosure, separation, and retreat from the world—a quiet, walled garden set apart for God.³ The “world,” in contrast, suggests the bustling, often chaotic, arena of secular life: family, work, society, and all its attendant responsibilities and distractions. To claim the world as one’s cloister seems to be a contradiction in terms.

Yet, this very paradox validates the depth of the question and reveals the radical nature of the Secular Franciscan vocation. The phrase, often attributed to St. Francis of Assisi, represents a revolutionary re-imagining of religious life and sacred space.² It challenges the notion that holiness is found primarily by withdrawing from the world. Instead, it proposes that the world itself, in all its complexity and messiness, is the very place where the Secular Franciscan is called to live a life of deep prayer, penance, and communion with God. This vocation is not a diluted or lesser form of monasticism; it is a distinct and demanding spiritual path that requires immense interior discipline. It is a call to be a contemplative in action, to find the silence of the cell in the noise of the city, and to see the face of Christ in every person encountered in the public square.

This personal reflection seeks to unpack this sacred paradox for the professed Secular Franciscan. It will first build a thorough understanding of the traditional cloister, both in its physical architecture and its spiritual purpose, to establish the model that Franciscanism so radically re-imagined. It will then explore the unique history and charism of the Secular Franciscan Order (OFS), defining its mission as one of sanctifying the world from within. Finally, it will synthesize these two concepts through the lens of a profoundly incarnational theology, demonstrating how the world, seen through the eyes of St. Francis, truly becomes a sacred enclosure for God. This exploration will culminate in a practical guide for living this reality, translating theological principles into the concrete actions of daily life, so that the Secular Franciscan may joyfully and faithfully live out the truth that their cloister has no walls but is as wide as creation itself.

Part I: The Enclosed Garden – Understanding the Traditional Cloister

To grasp the revolutionary nature of the statement “the world is my cloister,” one must first have a deep appreciation for what a traditional cloister is and what it represents. The monastic cloister is far more than a beautiful architectural feature; it is a physical manifestation of a specific theology, a carefully designed environment for a particular way of life dedicated to seeking God through separation from the world.

The Claustrum: Architecture as Theology

The term “cloister” has its roots in the Latin word claustrum, meaning an enclosure, a lock, or a place that is shut.³ This etymology reveals its primary function: to create a boundary. Architecturally, a cloister is a quadrilateral enclosure, typically a courtyard or garden, surrounded by covered walkways.⁴ These walkways connect the most important buildings of a monastery or convent: the church, the refectory (dining hall), the dormitory, and the chapter house (the community meeting room).³ This design makes the cloister the very “heart of a monastery,” the central hub of communication and movement for the religious community.³

However, its function is not merely practical. The design of the cloister is a form of enacted theology. It serves as a “continuous and solid architectural barrier… that effectively separates the world of the monks from that of the serfs and workmen”.⁴ This physical separation is deliberate and purposeful. In the Benedictine model, for example, the refectory was placed on the side opposite the church to ensure that the “worshipers might be removed from kitchen noises and smells,” a small detail that underscores the overarching goal of minimizing worldly distractions.⁸ The cloister creates a microcosm, an ordered and protected space that stands in stark contrast to the perceived chaos of the external world. The central courtyard, often containing a garden and a well, becomes a symbol of paradise, a new Eden where the community can live in peace and commune with God.³ The arcaded walkways provide light for study and reading, shelter for exercise, and a place for quiet meditation, making the entire structure a tool for spiritual formation.⁹

Thus, the traditional cloister can be understood not merely as a building, but as a highly refined spiritual technology. Its every architectural element and the canonical rules that govern it were designed with a singular purpose: to minimize external stimuli and maximize the monk’s or nun’s focus on the divine. The cloister operates on the principle that a structured separation from the world is the most effective means to achieve an unstructured union with God. This very principle, of course, presupposes a certain theological dualism: a “world” that is distracting, chaotic, and a source of temptation, and a “monastery” that is ordered, peaceful, and holy.⁴ It is this fundamental dichotomy between the sacred space inside and the secular space outside that the Franciscan worldview would eventually challenge and transform.

The Life Within: Clausura, Prayer, and Separation

Beyond the physical walls, the cloister represents a formal, canonical state of life defined by the principle of clausura. This term, the Latin for “to shut up,” refers to the body of ecclesiastical law that strictly governs who may enter the monastic enclosure and, just as importantly, who may leave it.¹² These legal restrictions are not arbitrary; they are the formal means of protecting the spiritual purpose of the cloister. The goal is to create and maintain an environment of silence, solitude, and prayer, free from the “vices and passions of the world”.⁷ For the soul called to a contemplative vocation, this separation is not seen as a deprivation but as a necessity. As one prioress explained, for such a soul, immersion in the active world would be a burden that would cause it to “wilt and waste away,” because it would “steal God from her”.¹³

The rhythm of cloistered life is dictated by this principle of separation. The day is structured around the Opus Dei, the Divine Office, which is prayed in community at set hours, including in the middle of the night.¹⁴ The time between communal prayers is filled with private prayer, spiritual reading (lectio divina), and manual labor performed within the monastery walls, such as gardening or baking altar breads.¹⁴ This entire way of life, known as the “claustral life,” is synonymous with the monastic vocation itself.⁴ It is a radical commitment to seek God by leaving the secular world behind, a choice that often “defied their God-given temperaments… dashed plans for marriage and children… (and) meant their world would shrink… so that their minds could dwell on God”.¹⁴ The cloister, in this sense, is the ultimate expression of a life singularly focused on God, achieved through a radical act of physical and social withdrawal.

The Cloister of the Heart: An Interior Space for God

Even within the highly structured world of the physical cloister, the ultimate spiritual goal has always been the cultivation of an interior space for God. The external walls and rules are ultimately aids to building an internal “cloister of the heart,” a sacred space within the soul where one can commune with God at any time and in any circumstance.¹⁵ This concept is the crucial bridge between the traditional monastic life and the Secular Franciscan vocation.

The understanding is that the physical separation is a means to an end. The end is an uninterrupted state of prayer, an interior silence that is not dependent on external quiet. This idea is powerfully expressed in the saying, “The world is my cloister, my body is my cell, and my soul is the hermit within”.¹⁶ This formulation reveals that even for those who live within a physical monastery, the true spiritual work is internal. The body becomes the “cell,” the immediate boundary of one’s physical existence, and the soul becomes the “hermit,” the one who dwells in solitude with God. This insight is transformative because it suggests that if the internal cloister is sufficiently strong and well-formed, the external, physical cloister may not be an absolute necessity. It opens the door to a new possibility: a way of life that maintains the spiritual intensity and focus of the cloister without the physical walls, a life lived in the world but not of it. This is the very space that the Secular Franciscan is called to inhabit.

Part II: The Open Field – The Vocation of the Secular Franciscan

In stark contrast to the enclosed garden of the monastery stands the open field of the world, the designated arena for the Secular Franciscan. The Ordo Franciscanus Saecularis (OFS) is not a society for laypeople who admire St. Francis, but a true Order within the Catholic Church, with a distinct history, a formal Rule, and a unique mission.¹⁷ Understanding this vocation requires setting aside the monastic model of withdrawal and embracing a charism of engagement, where “secularity” is not a limitation but the very essence of the call.

A Vocation for the Laity: The Historical Context

The Secular Franciscan Order was not an afterthought or a later development; its origins are traceable to the lifetime of St. Francis himself and his response to the profound spiritual desires of the common people.¹⁹ As Francis and his first friars preached a radical, joyful, and penitential living of the Gospel, they attracted countless followers. Many of these were married men and women, artisans, merchants, and farmers who were deeply moved by the Franciscan spirit but could not abandon their families, homes, and worldly responsibilities to join the First Order of friars or the Second Order of cloistered nuns founded by St. Clare.¹⁸

Rather than turning them away, Francis gave them a way of life, a rule that would allow them to pursue holiness within their secular state. This was a revolutionary act. In an era when the path to serious sanctity was largely seen as reserved for priests, monks, and nuns, Francis created a formal, Church-approved Third Order for the laity.¹⁹ Originally known as the “Brothers and Sisters of Penance,” their vocation was centered on ongoing conversion (metanoia) in the midst of ordinary life.¹⁹ This established a new paradigm in the Church: a lay person could now belong to a formal religious Order, with a profession and a rule, without leaving their secular state. This act was a profound innovation in ecclesiology, anticipating by seven centuries the Second Vatican Council’s articulation of the “universal call to holiness” and its affirmation of the sanctification of ordinary life as a genuine path to God.²⁰

The Rule as a Form of Life: “From Gospel to Life and Life to Gospel”

The heart of the Secular Franciscan vocation is its Rule, which is not merely a set of regulations but a forma vivendi—a form of life.²⁴ The fundamental directive of the Rule, both in its earliest forms and in the current version approved by Pope Paul VI in 1978, is “to observe the gospel of our Lord Jesus Christ by following the example of St. Francis of Assisi who made Christ the inspiration and the center of his life with God and people”.¹⁷ This Christocentric focus is paramount.

This observance is lived out through a dynamic, cyclical process captured in the motto: “going from gospel to life and life to gospel”.¹⁷ This is a profound spiritual practice, a hermeneutical circle that defines the Secular Franciscan’s engagement with the world. One first goes to the Gospel, reading it carefully and prayerfully, to allow the words and actions of Christ to inform and shape one’s own intentions and actions. Then, one goes into life—to family, to work, to the community—and attempts to live out that Gospel message. Finally, one brings the experiences of life—the successes, the failures, the challenges, the joys—back to the Gospel, reflecting on them in the light of Christ’s teaching to discern, correct, and grow in holiness.²⁷

This way of life is sealed by a permanent, public profession. This is not a private devotion but a solemn promise made within the fraternity and before the Church to live according to the OFS Rule for the rest of one’s life.¹⁷ This act of profession is what formally constitutes a person as a Secular Franciscan and distinguishes the Order from a pious society or prayer group. It is this commitment that provides the spiritual structure for a life lived without physical walls. In this sense, the Rule itself functions as a portable cloister. While a monk is enclosed by the walls of a monastery, the Secular Franciscan is enclosed by their fidelity to the Rule. It provides the spiritual boundary, the discipline, and the focus that allows them to maintain a consecrated life in the midst of secular affairs.

In Saeculo: The Mission to Sanctify the World from Within

The defining characteristic of the OFS is its “secular” nature, a term that must be understood in its positive, theological sense. The vocation of the Secular Franciscan is to live in saeculo—in the age, in the world.²⁹ Their mission is not to be less worldly in a negative sense, but to be fully in the world as a leaven, an agent of transformation, and a witness to the Gospel.²¹ The Rule states that members “strive for perfect charity in their own secular state”.¹⁷ Their secularity is not an impediment to their holiness, but the very context for it.

Therefore, the apostolate of the Secular Franciscan is the world itself. They are called to “go forth as witnesses and instruments of her [the Church’s] mission among all people, proclaiming Christ by their life and words”.¹⁷ Their family, their workplace, their neighborhood, and their civic involvements are the “primary fields where they are called to plant the seeds of the Gospel”.²⁹ They are called, like St. Francis, to “rebuild the Church” not by laying bricks, but by energetically living in communion with the Church and bringing an apostolic creativity to their daily lives.¹⁷ This mission is one of sanctifying the world from within, finding God in the ordinary and transforming it through a life of Gospel charity.

Part III: Reconciling the Paradox – “The World is My Cloister”

The resolution to the apparent contradiction in “the world is my cloister” lies in a profound theological synthesis. By viewing the world through a uniquely Franciscan incarnational lens, the very meaning of “cloister” is transformed. The enclosure ceases to be a physical place of separation and becomes a spiritual state of consecration. The purpose shifts from withdrawal from the world to redemptive engagement with it. This section will unpack this synthesis, demonstrating how the paradox is not only resolved but revealed as the cornerstone of the Secular Franciscan identity.

The Incarnational Lens: Seeing the World as Sacred Space

The indispensable key to understanding the Secular Franciscan vocation is its profoundly incarnational worldview. While some theological traditions have historically viewed the material world with a degree of suspicion—as a place of sin and temptation to be fled for the sake of the soul—Franciscan theology takes a radically different approach.³¹ Rooted in the life of St. Francis, this tradition sees the created world not as a distraction from God, but as the primary arena of God’s self-revelation. Pope Francis, in his encyclical Laudato si’, channels this spirit when he describes nature as a “magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness”.³³

This perspective fundamentally collapses the dualism between the sacred and the secular. The Incarnation—God becoming flesh and dwelling among us—is the ultimate affirmation that matter can bear the divine. For the Franciscan, this event sanctified the entire created order. Consequently, there is “only one reality—the underlying unity in all things”.² St. Francis preached that the world was an “emanation of God and inherently good”.³¹ Every creature, “animate and inanimate,” from Sister Moon and Brother Sun to the humblest worm, bears the “imprint of the Most High” and is part of a universal kinship.¹⁷

This incarnational lens allows the Secular Franciscan to see the world as a “burning bush ablaze with God’s glory”.² Every place, from the quiet home to the bustling office, from “ghettos to gated communities,” becomes holy ground because God is present there.² The world is no longer a problem to be solved or a danger to be escaped, but a “joyful mystery to be contemplated”.³³ This way of seeing is not a mere intellectual exercise; it is a transformative spiritual practice. It is what makes it possible to say “the world is my cloister,” because if the world is filled with the presence of God, then one does not need to retreat from it to find Him. This concept is a profoundly Christological statement. It is possible only because of the Incarnation. If God entered the world, then the world itself is the premier place to encounter the divine. The Secular Franciscan life is a radical living-out of the consequences of this belief, following Christ into the world rather than away from it.

The Spiritual Enclosure: Rule and Profession as the “Walls”

If the world is the cloister, what constitutes its walls? For the Secular Franciscan, the enclosure is not physical but spiritual, juridical, and relational. The “walls” are constructed from the solemn commitments made at Profession, the daily discipline of living the Rule, and the mutual accountability of the fraternity. This redefines the cloister from a place of separation from the world to a state of consecration within the world.

The act of Profession is a public, permanent commitment to live the Gospel in the manner of St. Francis, according to the OFS Rule.¹⁷ This promise, made to God in the context of the Church, consecrates the individual’s entire secular life. Their marriage, their family life, their work, and their social interactions are all brought under the spiritual discipline of the Rule. This commitment forms the boundary, the spiritual “enclosure.” The discipline required to maintain this boundary is not externally imposed by the ringing of a monastery bell, but must be internally generated through a constant, conscious fidelity to one’s promises.

This creates a unique spiritual state: the paradoxical nature of secular consecration. The OFS member is simultaneously fully “in the world” and yet, by their consecration, “not of the world.” They are set apart for God, but they live out that “apartness” through ordinary, secular means. This is, in many ways, a more demanding spiritual path than traditional monasticism, because the boundaries are not physical and must be constantly discerned and maintained through personal discipline, prayer, and the vital support of the fraternity. The “cloister” is therefore not a static place but a dynamic state of being, a continuous act of “going from Gospel to life and life to Gospel” to navigate the demands of the world without losing one’s consecrated focus.¹⁷

From Separation to Engagement: Transforming the World, Not Fleeing It

This redefinition of the cloister necessarily transforms its purpose. The goal of the traditional cloister is withdrawal for the sake of focused contemplation and intercession for the world.⁴ The goal of the secular cloister is active engagement for the sake of the world’s transformation. The Secular Franciscan is called to be a leaven in society, an instrument of peace, and a builder of a more fraternal world.¹⁷

The Rule is explicit on this point. Secular Franciscans are called to “rebuild the Church” and to “build a more fraternal and evangelical world so that the kingdom of God may be brought about more effectively”.¹⁷ They are to place themselves in the “forefront in promoting justice” and to firmly commit themselves to opposing “every form of exploitation, discrimination, and exclusion”.¹⁸ St. Francis himself, unlike some earlier contemplatives who saw separation from the world as a virtue, embraced engagement with the poor, the lepers, and all of society.³¹ For the OFS, the secular context is “not an obstacle to their vocation but the very place it is meant to be lived”.²⁹ Their mission is to carry the peace, joy, and love of the Gospel into every corner of human life, sanctifying it from within.

Part IV: Living in the Secular Cloister – A Practical Guide

Understanding the theology of “the world as cloister” is the first step; living it is the lifelong journey. This requires a conscious and intentional effort to structure one’s secular life in a way that reflects the core functions of a traditional monastery. The core disciplines of monasticism—a regulated prayer life, community accountability, study, detachment, and work—are not abandoned by the Secular Franciscan but are creatively and faithfully re-contextualized into the settings of home, office, and neighborhood. The what (the spiritual practice) remains, but the how and where are radically transformed.

The Daily Office: A Rule of Life in the World

Just as a monastery operates according to a horarium, or schedule, that sanctifies the hours of the day with prayer, the Secular Franciscan must intentionally structure their day around prayer and contemplation amidst their secular duties. This creates a rhythm of grace that permeates all of their activities.

The primary way this is achieved is through participation in the prayer of the Church, especially the Liturgy of the Hours.²⁴ By praying the Morning and Evening Prayer, the Secular Franciscan joins their voice to the universal prayer of the Church, sanctifying the beginning and end of the workday. This practice creates spiritual bookends for the day, ensuring that all the activity in between is offered to God. Furthermore, the call is to “pray without ceasing,” which means cultivating a “continuous, conscious connection with God” throughout the day.⁴⁰ This is the essence of the contemplative life integrated into an active one: finding moments for silent prayer in the car, offering a quick prayer before a meeting, or seeing the face of Christ in a difficult colleague. This interior disposition is sustained by the penitential practice of a nightly examination of conscience, a key discipline that fosters the ongoing conversion (metanoia) that is central to the Franciscan charism.²⁴

The Chapter House: The Fraternity as a Place of Communion

In a monastery, the Chapter House is where the community gathers for instruction, correction, and important decisions. For the Secular Franciscan, this essential function is fulfilled by the local fraternity and its regular meetings.¹⁷ The fraternity meeting is not an optional social club; it is an indispensable element of the vocation. It is the “Chapter House” of the secular cloister.

The fraternity is where members are “animated and guided,” and where they experience themselves as a “true spiritual family”.⁴¹ The purpose of these gatherings is threefold: mutual support in the ups and downs of life, ongoing formation in the Franciscan spirit, and the communal renewal of their commitment to live the Gospel.²⁰ It is within the fraternity that the Secular Franciscan finds the encouragement and accountability necessary to persevere in a demanding vocation. The sense of community fostered there is what makes members “joyful and ready to place themselves on an equal basis with all people,” especially the lowly.¹⁷ This fraternal love is the lifeblood of the Order, preventing the secular vocation from devolving into an isolated and individualistic piety.

The Scriptorium & Library: “Going from Gospel to Life”

Medieval cloisters were vital centers of learning, where monks painstakingly copied manuscripts in the scriptorium and studied in the library.⁸ The Secular Franciscan’s “scriptorium” is their commitment to ongoing formation, particularly through the “careful reading of the gospel”.¹⁷ This is not a static, academic exercise. It is a dynamic, living process. It involves “going from gospel to life and life to gospel”.¹⁷

This requires dedicating intentional time to study. The primary text is always Sacred Scripture, which should be read slowly and reflectively, allowing the Holy Spirit to speak through the text and apply it to one’s personal situation.²⁷ This is the “Gospel to life” movement. This study is enriched by reading the writings of St. Francis and St. Clare, Church documents (especially those of the Second Vatican Council, which so deeply inform the modern OFS Rule), and other sound Franciscan spiritual resources.²⁹ This intellectual and spiritual formation is what equips the Secular Franciscan to then bring their “life to the Gospel,” discerning their actions and experiences in the light of their faith. This integration of the contemplative and active lives is not automatic; it is a skill honed through the disciplined practice of study and reflection.

The Refectory & Cellar: Simplicity, Detachment, and Stewardship

The monastic refectory and cellar are the places that govern the community’s relationship with material goods—food, drink, and provisions. The Secular Franciscan lives out the spirit of these spaces through the practice of poverty, which is expressed as simplicity, detachment, and stewardship. The call is to “seek a proper spirit of detachment from temporal goods by simplifying their own material needs”.⁸

This does not necessarily mean living in abject poverty, as the Secular Franciscan has legitimate responsibilities to provide for their family.⁴⁵ Rather, it is a conscious and voluntary choice to live simply, to resist the tide of consumerism, and to cultivate a spirit of gratitude and contentment with what one has.⁴⁵ It means purifying the heart from the “tendency and yearning for possession and power”.⁸ A key aspect of this is seeing oneself not as an owner, but as a “steward of the goods received for the benefit of God’s children”.¹⁷ This perspective transforms one’s relationship with money and possessions. They are no longer for personal aggrandizement but are tools to be used for the glory of God and the service of the human community.

The Apostolate: Work, Family, and Social Action as Sacred Service

In a monastery, the “work” of the monk is prayer and the manual labor necessary to sustain the community. For the Secular Franciscan, the “work”—the apostolate—is their entire engagement with the secular world. Their family life, their job, and their civic responsibilities are not distractions from their vocation; they are the very substance of their vocation.

The family is explicitly named as “the first place in which to live their Christian commitment and Franciscan vocation”.¹⁸ It is here that one first practices patience, forgiveness, and selfless love. Likewise, secular work is to be esteemed as a “gift and as a sharing in the creation, redemption, and service of the human community”.¹ Whether one is a teacher, a mechanic, a parent, or an executive, the work itself is an opportunity to serve God and neighbor and to develop one’s own personality.

Finally, this service extends to the broader society. Secular Franciscans are called to be “bearers of peace” and active agents in building a more “fraternal and evangelical world”.¹⁸ This is not a vague sentiment but a call to concrete action for social and environmental justice, inspired by St. Francis’s love for the poor and his reverence for all creation.¹⁸ By integrating their prayer and formation into their daily lives, Secular Franciscans resolve the traditional tension between the contemplative life and the active life. Contemplation of the Gospel fuels their action in the world, and their action in the world drives them back to the Gospel for guidance and renewal, creating a seamless garment of a life lived for God.

Conclusion: The Joyful Mystery of the Secular Vocation

The teaching that “the world is my cloister” is ultimately a profound and joyful mystery. It is not a command to build imaginary walls around oneself, but an invitation to tear down the walls that separate the sacred from the secular, God from daily life, and prayer from action. It is a call to discover that the enclosure for which the human heart longs is not a place, but a state of being: a state of “continual conversion,” of constantly turning the heart toward God in the midst of every human experience.²⁰

To live this vocation is to embark on a path that is both challenging and liberating. It demands the discipline of a monk but applies it to the life of a layperson. It requires seeing the world not as a marketplace of temptations, but as a sacrament of God’s presence. This perspective, rooted in the Incarnation and exemplified by St. Francis, leads to a characteristic Franciscan joy—a joy that comes from recognizing Christ in the face of every brother and sister, and from seeing all of creation as a gift from the Lord.¹⁷

Embracing the world as one’s cloister means accepting the call to find God everywhere, to serve Him in everyone, and to sanctify the most ordinary moments of life through extraordinary love. It is to become a living witness that a life of deep communion with God is possible not in spite of our worldly commitments, but precisely through them. As “witnesses and instruments” of the Church’s mission, Secular Franciscans are called to carry the peace and good (pax et bonum) of Christ not out of a cloister, but throughout the vast, beautiful, and sacred cloister of the world itself.¹⁷

Peace and every good, Mike

I can be reached at – mikeofs@ofsmike.com

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Another year, another heartwarming visit to St. Charles Borromeo Catholic Church in Detroit! Today, the Troubadours had the distinct pleasure of serving a meal to the community, continuing a tradition we’ve cherished for many, many years. It’s truly a highlight of our year, and this time was no exception.

The air was filled with warmth, not just from the camaraderie, but from the delicious, hot food we were able to provide. And let’s not forget the cake – it was, as always, incredibly delicious! Seeing the smiles and sharing good food with everyone made all the effort worthwhile.

We’re so grateful for the opportunity to connect with the wonderful community at St. Charles Borromeo. These annual gatherings are a testament to the strong bonds we’ve built over time, and we’re already eagerly looking forward to next year’s visit!