Tag: Fraternity life

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

  1. 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.

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:

  1. 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.
  2. 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.
  3. 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.
  4. 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.
  5. 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.
  6. 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.
  7. 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.
  8. 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.
  9. 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.
  10. 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

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

As we begin a new week

Divine Presence,

In the face of violence and suffering that plagues our world, we come before You with humble hearts. We see the pain in Syria, where conflict continues to ravage lives. We see the struggles in Ukraine, where missiles and drones bring destruction and fear. We hear the cries of those in Gaza, where hospitals have become battlegrounds. We also see the faces of millions who go to bed hungry every night, their stomachs empty and their hope dwindling.

 

We pray for the leaders of nations, that they may find the wisdom to seek peace and justice. We pray for the innocent victims, that they may find solace and strength. We pray for the refugees, that they may find safety and a new home. We pray for those who suffer from hunger, that they may receive the nourishment they need to live and thrive.

 

May the light of love shine in the darkest corners of our world. May the spirit of compassion guide our actions. May the bonds of faith and understanding bring us together, transcending the barriers of religion and culture.

 

Grant us peace O Divine One.

Peace in our hearts, peace in our homes, and peace in our world. May we be instruments of Your peace, spreading love and kindness wherever we go. May we stand together, united in our quest for a better tomorrow, where no one goes hungry and all are cared for.

Amen.

 

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

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

G.C. Article 55 and I didn’t sign up for this!

From the OFS Constitution

Article 55

If a brother or sister, for any reasonable cause, desires transfer to another fraternity, he or she first informs the council of the fraternity to which he or she belongs and then makes the request, including the reasons for the transfer, to the minister of the fraternity to which he or she wishes to belong. The council makes its decision after having received the necessary information in writing from the fraternity of origin.

I experienced a sad yet interesting coincidence this past week at our OFS Fraternity Council meeting. We have a member officially requesting to transfer to another Fraternity. The reason “officially” given for the request to leave our OFS Fraternity?

“I cannot accept the ‘Alternate Theology’ that this fraternity embraces.”

I can guarantee you that this person did not see my last blog post. The individual is struggling and the only solution is to leave. There is no openness to dialogue.  Franciscan Theology and Spirituality was not a part of the bargain upon entrance to the Fraternity. All this is coming about after the past year and a half of ongoing formation where the F.U.N. (For Up to Now) Manual was used and our Theology and Spirituality studied.

A period of time was so tense that at the end of our studies from the F.U.N. Manual on Theology and Spirituality, our friar Spiritual Assistant recommended to the fratenrity that we only have ongoing formation once or twice a year rather than it be a part of every gathering.

My first thoughts?  The teaching of our Theology and Spirituality taken directly from the F.U.N Manual that was created for inquirers and candidates, those people who are thinking of entering the Order, is perceived as an act of violence and betrayal to our Catholic faith and the magisterim of the Church to some of our professed members.

Where will this individual go to find a Fraternity to walk with in the future?

In our Region, there are plenty of Fraternities whose foundation is not set on the bedrock of our theology and spirituality. In the past, the only focus was on a quite literal interpretation of our Rule and Constitutions and within the Rule and Constitutions no where is our theology and spirituality giving anything more than a passing mention. In fact our Rule and Constitutions are quite generic when read (if they are read) without a good understanding of the Charism, Rule, and Constitutions. With just a couple word changes, our Rule and Constitutions could quite easily fit any public association of the faithful or any third order.

What is the “personality” of a  fraternity that is not grounded in our theology and spirituality? What takes its place? The power of the dominant personality which might be a friar or secular Spiritual Assistant; or it might be the elected Minister; or it might even be a Regional or National Minister. There are a few other possibilities; yet, in almost every case  the strongest personalities in the fraternity at any level and their personal view of Catholisim and  Franciscanism will often dictate and dominate what it means to be Franciscan. Usually it is anything but that.

From the OFS Rule

CHAPTER THREE: LIFE IN FRATERNITY

Article 20.

The Secular Franciscan Order is divided into
fraternities of various levels — local, regional, national,
and international. Each one has its own moral
personality in the Church. These various fraternities
are coordinated and united according to the norm of
this rule and of the constitutions.

 

From the OFS Constitution’s

Article 33

1. In the guidance and co-ordination of the fraternities and of the Order, the personality and capacity of the individual brothers and sisters and of the individual fraternities should be promoted. The plurality of expressions of the Franciscan ideal and cultural variety must be respected.

Implied in these two quotes is an understanding that both the “moral personality” and the “plurality of expressions” of a fraternity at any level are built upon Franciscan thought, theology, and spirituality. It is not the thought, theology, or spirituality of the supposed authority figure whether that person be a Priest, Deacon, Spiritual Assistant, Minister, or Formation Director at any level of Fratenity.

As brothers and sisters of penance, we are going to have to come to terms with this. Creating the F.U.N. Manual  was a beginning. Its creation was a good start. Yet, its usage is optional. It was created for inquiry and candidacy without any mandate that it be studied and understood by the Professed.  There has been little if any follow up.  As stated in my last blog post,” People will ‘pick and choose’  and ‘from these pickings and choosings’  will construct his or her own deviant opinion” that will make them comfortable, and will vilify  anyone or anything that  makes them uncomfortable or sets outside of their belief system. If we as an Order don’t come to terms with this, all the good intention in the world will not help.  The movement will pass on into history.