Table of Contents
I. Charism, Nature and Purpose. 3
II. Sources of Our Franciscan Life. 4
III. Religious Consecration.. 9
A. Our Life of Poverty.. 9
B. Our Life of Chastity.. 10
C. Our Life of Obedience. 11
IV. Our Life of Prayer. 12
V. Our Fraternal Life in Christ 14
VI. Our Life of Penance. 15
VII. Our Life of Formation.. 16
A. Formation Council 16
B. Pre-Postulancy Discernment 16
C. Postulancy.. 16
D. Novitiate. 17
E. Temporary Profession.. 17
F. Perpetual Profession.. 18
G. Preparation for Sacred Orders. 18
H. Lay Brothers’ Formation.. 19
I. Ongoing Formation.. 19
VIII. Our Apostolic Mission.. 20
IX. Our Structure and Governance. 21
A. Authority in the Community.. 21
B. General Chapter. 21
C. Community Chapter. 22
D. Community Servant 22
E. Community Vicar. 23
F. Community Council 23
G. Local Government 23
H. Erection and Suppression of Houses. 24
X. Administration of Temporal Goods. 25
XI. Separation of Members from the Institute. 26
XII. Our Life in the Church.. 27
XIII. Obligation to Observe the Constitutions. 28
XIV. Conclusion and Dedication.. 29
1. The Community of the Franciscan Friars of the Renewal constitutes a clerical religious institute of friars, both clerical and lay, whose members pronounce public vows and live a fraternal life in common (cf. Rule of St. Francis, Ch. 1 & 2; Lumen Gentium, 42). The Community of the Franciscan Friars of the Renewal was begun in April 1987 by a group of Capuchin friars desiring to work more definitively for personal and communal renewal and the reform of the Church called for by the Holy Father and many spiritual leaders since Vatican II. By seeking a constant return to the sources of the whole Christian life and to the primitive inspiration of the Rule and Testament of St. Francis, this community is attempting to live sincerely and truthfully a life in conformity to the Gospel and to the ideals of the Seraphic Father as handed on by the Capuchin tradition (cf. Perfectae Caritatis; Capuchin Identity Study of 1996). Pursuant to the universal law of the Church, the Franciscan Friars of the Renewal is a clerical religious institute of diocesan right established in the Archdiocese of New York (cf. Cann. 588 § 2, 589). Accordingly, the community “enjoys a true autonomy of life,” and it “remains under the special care of the Archbishop of New York” (cf. Cann. 586, 594).
2. This Community is seeking to live the vows of authentic Franciscan life in a way that effectively challenges the worldly values prevalent in every age. Material poverty, manual labor, complete renunciation of ownership of immovable property, mature and faithful chastity, an active and responsible obedience, and living with and engaging in hands-on work with the materially poor and destitute are essential components of this reform. The spiritual values uniting the friars are personal and communal commitment to Jesus Christ, our Savior, through contemplative and liturgical prayer, daily Eucharistic adoration, devotion to Our Lady, imitation of St. Francis and St. Clare, love for the Church and loyalty to the Holy Father. To preserve the spirit and life of St. Francis in their apostolate, the friars will carry on the work of evangelization by preaching and other non-parochial ministry in the manner of the early Capuchin reform.
3. It is our hope that, despite our inconsistencies and weaknesses, we may present to our Christian sisters and brothers and to all others a prophetic witness of Christ’s teaching that life is a pilgrimage of committed faith, trusting hope, and effective love of God and neighbor through the work of the Holy Spirit.
4. These Constitutions serve the community according to the norms of Canons 312 – 320 and in conformity with the universal law for religious institutes, and particularly Canon 587 § 1, 3. Community Norms for particular situations, drawn up and amended by the duly constituted General Chapter, supplement the Constitutions. This chapter will be constituted and convened according to the norms of Canon 631 and Chapter IX of these Constitutions.
5. Since the Rule of St. Francis contains the marrow of the Gospel, we accept this Rule, as approved by Pope Honorious III, to be the foundation of our life. We further recognize the Testament of St. Francis, and his spirit and life, to be the light by which we will see the Will of God for our community in following Jesus.
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Chapter I
In the Name of the Lord begins the Life of the Friars Minor.
6. This is the Rule and Life of the Friars Minor, namely, to observe the Holy Gospel of our Lord Jesus Christ, living in obedience, without property, and in chastity. Brother Francis promises obedience and reverence to our Lord Pope Honorius and his successors canonically elected, and to the Roman Church and the other brothers are bound to obey Brother Francis and his successors.
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Chapter II
Of those who wish to adopt this life, and how they are to be received.
7. If anyone wishes to adopt this life and come to our friars, let them send him to the minister provincial, to whom alone, and to no other is granted leave to receive the friars. And the minister shall examine him carefully concerning the Catholic Faith and the Sacraments of the Church. And if he believes in all these things and will faithfully profess and steadfastly observe them to the end; and if he has no wife, or if having one, she has already entered a convent or has given him permission by authority of the bishop of the Diocese, — she herself, having previously made a vow of continence and being of such age that no suspicion can be raised against her — then the minister shall address to him the words of the Holy Gospel — that he go and sell all that he has and take care to give it to the poor; but if he cannot do this, his good will shall suffice. And the friars and the minister shall take heed not to be solicitous about his temporal goods, so that he may dispose of his property freely as the Lord shall inspire him. If, however, counsel be sought, the minister may send him to some God-fearing persons according to whose advice his goods shall be distributed to the poor.
8. Then shall be given him the clothes of probation, namely, two tunics without the hood, and the cord, and drawers, and the caperone reaching to the cord, unless it should seem good to the same minister, before God, to act otherwise. The year of his probation being finished, let him be received to obedience, promising to observe always this Rule and Life; and on no account shall it be lawful for him to leave this Order, as decreed by our Lord the Pope, for, according to the Holy Gospel, no man putting his hand to the plow and looking back is fit for the Kingdom of God. Let those who have already promised obedience have one tunic with a hood, and another (if they wish) without the hood. And those who are compelled by necessity may wear shoes. And all the friars shall wear coarse garments, and they may mend them with sacking and other pieces of cloth, with the blessings of God. And I admonish and exhort them not to despise nor judge those whom they see dressed in soft and fine clothes and who use dainty food and drink, but rather let everyone judge and despise himself.
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Chapter III
Of the Divine Office and of fasting,
and how the friars ought to go about the world.
9. The clerics shall recite the Divine Office according to the use of the Roman Church, excepting the Psalter; for which reason they may have breviaries. But the lay-brothers shall say twenty-four Our Fathers for Matins, and five for Lauds; seven for each of the hours of Prime, Tierce, Sext, and None; twelve for Vespers, and seven for Compline; they shall also pray for the dead. And the friars shall fast from the feast of All Saints until Christmas. But with regard to the Lent which begins at the Epiphany and lasts during the forty days which our Lord consecrated by His own fast, let those who keep it voluntarily be blessed by the Lord; but those who do not wish to keep it shall not be obliged. But they shall fast during the other Lent which lasts until our Lord’s Resurrection. At other times they shall not be bound to fast except on Fridays. In cases, however, of manifest necessity, the friars are not obliged to observe corporal fasts.
10. I counsel, admonish and exhort my brothers in Jesus Christ, that when they go out in the world, they neither quarrel nor dispute, nor judge others; but let them be meek, peaceful, modest, gentle and humble, speaking courteously to everyone, as is becoming. They shall not ride unless compelled by manifest necessity, or by infirmity. Into whatever house they enter, they shall first say “Peace be to this house,” and, according to the Holy Gospel, they may partake of whatever food is set before them.
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Chapter IV
That the friars may not receive money.
11. I strictly command all the friars, that they by no means receive coin or money, either by themselves or through the medium of others. Nevertheless, the ministers and custodes, and they only, shall take special care to provide for the needs of the sick and the clothing of the other friars, through their spiritual friends, according to places, seasons and cold climates, as they may deem necessary; saving always that, as before said, they receive neither coin nor money.
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Chapter V
Of the manner of working.
12. Those friars whom the Lord has given the grace of working, shall work faithfully and devotedly, in such wise that avoiding idleness, the enemy of the soul, they yet do not extinguish the spirit of holy prayer and devotion to which all temporal things ought to be subservient. In payment for their work, let them receive whatever is necessary for the bodily support of themselves and their brothers, excepting coin or money. And this they should do humbly as becomes the servants of God and followers of most holy poverty.
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Chapter VI
That the friars shall appropriate to themselves nothing;
and of asking alms; and of the sick friars.
13. The friars shall appropriate to themselves nothing, neither house nor place, nor anything at all; but as pilgrims and strangers in this world, serving the Lord in poverty and humility, they shall go seeking alms with confidence. Nor ought they to be ashamed, since for our sakes, our Lord made Himself poor in this world. This is that sublime height of most exalted poverty which has made you, my most beloved brothers, heirs and kings of the Kingdom of Heaven, which has made you poor in temporal things, but exalted you in virtue. Let this be your portion which leads into the Land of the Living. Giving yourselves up wholly to this, beloved brothers, never seek anything else under heaven for the sake of our Lord Jesus Christ.
14. And wherever any of the friars may be, and shall meet other friars, let them all treat each other as members of one family, and confidently make known to each other their needs; for if a mother loves and cherishes her son according to the flesh, how much more diligently ought everyone to cherish and love him who is his brother according to the spirit. And when any friar falls sick, the other friars shall serve him as they would wish to be served themselves.
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Chapter VII
Of the penance to be imposed on the friars who sin.
15. If any friar, at the instigation of the enemy, sin mortally in regard to any of those sins concerning which it has been ordained among the brothers to have recourse only to the minister provincial, let him have recourse as quickly as possible, and without delay. And, if the said ministers are priests, they shall with mercy, impose on him a penance; and if they are not priests, they should see that a penance is imposed by others who are priests of the Order, as in the sight of God shall appear to them more expedient. And they shall take care not to get angry or disturbed by the sins of others, for anger and trouble of spirit are hindrances to charity in themselves and in others.
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Chapter VIII
Of the election of the minister general of this fraternity,
and of the chapter of Pentecost.
16. All the friars are bound to have always, one of the friars of this Order as minister general and servant of the whole fraternity, and they shall be strictly obliged to obey him. When he dies, his successor shall be elected by the ministers provincial and the custodes in the chapter of Pentecost. At this chapter, all the ministers provincial shall assemble in whatever place the minister general shall appoint. This they shall do once in every three years, or at other periods, longer or shorter, as the aforesaid minister shall ordain. And, if at any time it should appear to the body of the ministers provincial and custodes, that the aforesaid minister general is not qualified for the service and general welfare of the friars, the aforesaid friars to whom the election is committed shall be bound to elect another as minister general in the name of the Lord. Moreover, after the chapter of Pentecost, the ministers provincial and custodes may each, if they wish, and deem it expedient, convoke a chapter of the friars in their custodies once in the same year.
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Chapter IX
Of preachers.
17. The friars shall not preach in the diocese of any bishop, when the latter has opposed their doing so. And no friar shall, by any means, dare to preach to the people, unless he has been examined and approved by the minister general of this fraternity, and the Office of Preacher has been conferred upon him. Moreover, I admonish and exhort these same friars, that when they preach, their language be well-considered and simple, for the benefit and edification of the people, discoursing to them of vices and virtues, punishment and glory, with brevity, because our Lord, when on earth, made “a short word.”
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Chapter X
Of the admonition and correction of the friars.
18. Those friars who are the ministers and servants of the others, shall visit and admonish their brothers, and humbly and charitably correct them, not commanding them anything that is against their own soul and our Rule. But the brothers, who are subjects, shall remember that, for God’s sake, they have renounced their own wills. Therefore, I strictly command them to obey their ministers in all things they have promised the Lord to observe, and which are not against their soul or our Rule. And wherever those friars may be who know and feel that they cannot observe the Rule spiritually, they can and should have recourse to their ministers. And the ministers should receive them charitably and kindly, and show such familiarity that these same friars may speak and treat with them as masters with their servants, for so it ought to be that the ministers should be the servants of all the friars.
19. I also admonish and exhort the friars in our Lord Jesus Christ, to beware of all pride, vainglory, envy and avarice, of care and solicitude for the things of this world, of detraction and murmuring. And those who are illiterate shall not be anxious to learn, but let them endeavor to have, what is to be above all things desired, the Spirit of the Lord, and His holy operation. Let them endeavor to pray always with a pure heart, and to have humility and patience in persecution and infirmity, and to love those who persecute, reprove and censure us. Because our Lord says, “Love your enemies and pray for those who persecute and calumniate you. Blessed are they who suffer persecution for justice sake, since theirs is the Kingdom of Heaven. He who perseveres to the end, he shall be saved.”
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Chapter XI
That the friars shall not enter convents of nuns.
20. I strictly command all the friars not to have any suspicious dealings or conversation with women; nor shall they enter the convents of nuns, excepting those friars to whom special leave is granted by the Apostolic See. Neither shall they be Godfathers to men or women, lest hereby scandal should arise either among the friars or concerning them.
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Chapter XII
Of those friars who go among the Saracens and other infidels.
21. Should any friars moved by divine inspiration desire to go among the Saracens or other infidels, they shall ask leave to go from their ministers provincial. But the ministers shall not grant leave except to those whom they deem fit to be sent. Finally, I command the ministers by obedience, that they petition our Lord the Pope or one of the Cardinals of the Holy Roman Church, who shall be the governor, protector and corrector of this fraternity, so that, being always submissive and subject at the feet of the same Holy Church, and steadfast in the Catholic Faith, we may observe poverty and humility and the Holy Gospel of our Lord Jesus Christ, as we have firmly promised.
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In the Name of the Lord begins
the Testament of our Seraphic Father Francis.
22. The Lord granted to me, Brother Francis, thus to begin to do penance, for while I was in sin, it seemed to me too bitter a thing to see lepers, but the Lord Himself led me among them, and I showed compassion to them. And when I left them what before seemed bitter, was changed into sweetness of soul and body; and after that, I tarried yet a little, and forsook the world.
23. And the Lord gave me such faith in churches, that I would with simplicity, thus adore and say, “We adore You most holy Lord Jesus Christ, here, and in all Your churches throughout the world, and we bless You, because by Your Holy Cross You have redeemed the world.” Afterwards, the Lord gave me and gives me still, such faith in priests, who live after the manner of the Holy Roman Church, on account of their Orders, that if they persecute me, I would still have recourse to them. And if I had the wisdom of Solomon, and found priests poor according to the world, I would not preach in their parishes against their will. And these priests, and all others, I am resolved to hold in respect, love and honor, as my lords; and I will not consider any sin in them, because I behold in them the Son of God, and they are my lords. I act thus, because, in this world I see nothing corporally of the most high Son of God, but His most holy Body and Blood, which they receive, and which they alone administer to others. And these most holy Mysteries, I desire to venerate and honor above all things, and to reserve them in precious tabernacles. And whenever I find our Lord’s most holy Name and written Words in any unseemly place, I will gather them up, and I beg that they be gathered up, and put in a becoming place. And all theologians, and those who minister to us the most holy Word of God, we must honor and revere as those who minister to us Spirit and Life.
24. Since the Lord gave me charge over the brothers, no man showed me what I ought to do, but the Most High Himself revealed to me that I should live after the manner of the holy Gospel; and this I caused to be written down in few and simple words, and our Lord the Pope confirmed it for me. Those who came to adopt this form of life gave all that they might possess to the poor. And we were content with one tunic patched inside and out by those who wished, and with a cord and drawers, and we desired nothing more. We clerics said the Divine Office like other clerics; the lay-brothers said the Our Father. And we were satisfied to remain in poor and deserted little churches, and we were simple and subject to all.
25. I worked with my hands, and I still desire to work, and most earnestly do I desire that all my brothers should employ themselves in honest work. Let those who do not know how to work learn, not from anxiety to receive wages, but for good example, and to avoid idleness. But should the wages of our work be not given us, then shall we have recourse to the table of the Lord, asking alms from door to door. The Lord revealed to me this salutation that we should say, “The Lord give you His peace.”
26. And let the friars take heed that they by no means receive churches or houses or anything else that is built for them, if these buildings be not according to that holy poverty we have promised in the Rule, and let them always dwell there as pilgrims and strangers.
27. I strictly command all the friars, in virtue of obedience, that wherever they are, they shall not dare, personally, or through others, to ask letters from the Roman Court, whether with regard to a church or any other place, or under pretext of preaching or on account of bodily persecution; but wherever they are not received, they shall flee into another country, and do penance there with the blessing of God.
28. I am firmly resolved to obey the minister general of this fraternity, and that guardian whom it shall please him to set over me; and I will so place myself in his hands that I shall be able, neither to go anywhere or to do anything against his will, because he is my master. And although I am simple and infirm, I will nevertheless always have a cleric to say the Office with me as directed in the Rule. And all the friars are strictly bound to obey their guardians, and to say the Office according to the Rule, and if any friar is found who does not say the Office according to the Rule, or who wishes to alter it in any way, or who is not really Catholic, in such case, all the friars, wherever they are, shall be bound by obedience to bring him before the custos of the nearest place where he is found. And the custos is strictly obliged under obedience, to watch him as a prisoner, day and night, so that the friar cannot be taken out of his hands until he can personally put him into the hands of the minister. And the minister is strictly bound by obedience to send the friar with others, who shall guard him as a prisoner, day and night, until they present him before the Lord Cardinal of Ostia, who is the lord and protector and corrector of this fraternity. And the friars shall not say, “This is another Rule.” For this is but a remembrance, admonition, exhortation and my Testament, which I, Brother Francis, your little one, make for you, my beloved brothers, to the end that we may in a more Catholic manner, observe the Rule we have vowed to the Lord.
29. And the minister general and the other ministers and custodes are bound by obedience, neither to add to these words, nor to take away from them; and they shall always have this writing with them, together with the Rule. And in all the chapters which they hold, when they read the Rule, they shall also read these words.
30. And I strictly forbid under obedience, all my brothers, both clerics and lay-brothers, to put any gloss upon the Rule, or upon these words saying: thus they are to be understood; but as the Lord has granted me to speak and to write the Rule, and these words simply and plainly, so do you understand them simply, plainly and without gloss, and with the Divine assistance, observe them unto the end.
31. And whosoever shall keep these words, may he be filled in heaven with the Blessing of the Most High and Heavenly Father, and on earth with the blessing of His Beloved Son, together with that of the most Holy Spirit, the Paraclete, and of all the powers of heaven and of all the Saints. And I, Brother Francis, your little one and your servant, confirm unto you all, both within and without, so far as I can, this most holy Benediction, which may you have in union with all the Powers of Heaven and all the Saints, now and throughout the ages. Amen.
Here ends the Testament of our most blessed Father Francis.
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32. The members of the Community of the Franciscan Friars of the Renewal freely assume consecrated religious life in the Church in order to serve as a sign of the heavenly glory which is a participation in the life of the Father, the Son and the Holy Spirit (cf. Lumen Gentium, 44; Cann. 573-575). Rooted in the teaching and example of Christ, the members embrace the evangelical counsels of poverty, chastity, and obedience as a divine and special gift in the life of the Church (cf. Lumen Gentium, 43; Can. 575).
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33. The Gospel counsel of poverty, in imitation of Christ, Who became poor for our sakes, means that we live a life which is poor in fact and in spirit. It includes as essential elements, a life of work, the simple use of necessary things, the careful avoidance of the accumulation of costly or superfluous things, a humble and patient spirit of dependence on Divine Providence, minority and limitation in the use and disposition of material goods according to the Community Norms (cf. Can. 600).
34. The friars will appropriate nothing to themselves. Every friar freely disposesses himself of any personal savings account, means of credit, stipends, gifts, royalties, inheritances, properties or benefits. The community may use money for its basic needs and the needs of the apostolate under the limits of universal law and in keeping with these Constitutions according to Canons 634 and 638. Money for the needs of the community may be kept in a bank where a moderate rate of interest may be attained.
35. The friars are encouraged to beg for their basic needs and for materials necessary for their apostolic works, and where necessary, with the permission of the local ordinary. All goods given to the community through the generosity of benefactors, should serve only the fundamental needs of the friars. All excessive funds or superfluous goods (that is, beyond what is necessary to sustain the Community for one year) should be given to the poor.
36. The friars of each house will periodically evaluate all personal and communal goods to assure that only those things necessary for our life and work be used by the friars. This evaluation must take place in each fraternity four times a year, before the feast of St. Francis, after Christmas, during Lent and after Pentecost.
37. Any building or facility used by the friars will be received through the hands of benefactors. The community will never assume ownership of a house, institution, church, shrine or property.
38. The friars will always reside in areas noted for poverty. If the neighborhood changes due to social or economic development which displaces the poor, the friars must find residence in another poor area. The friary is then to be returned to its rightful owner, taking into account the owner’s needs and rights. The friaries of our community should be poor, simple and austere. They should have no look of luxury, nor contain those conveniences commonly sought after by society.
39. Vehicles for our daily use and our apostolates are not to be purchased by the community, but received through the generosity of our benefactors. These vehicles should not have a look of luxury nor be of any great value. The number of vehicles for each friary or apostolate should be kept to the minimum necessary (cf. Community Norms).
40. Electronic devices in the friary should be few in number and not have any great value. The friars shall be careful to observe Community Norms concerning the use of electronic equipment.
41. The friars should approach the Community Council to determine if and how any special or valuable tools are to be obtained.
42. All books other than those frequently used by the friars will be kept in a common library for the benefit of all the friars. This library should be small, functional and free of any superfluous books not in keeping with the life and work of the friars.
43. The clothing of the friars is a gray tunic with a large pointed hood, cord, sandals and a rosary. The friars are encouraged to have a plain beard. If any clothing or footwear is worn with the habit, it should be consistent with the color and the character of our religious garb.
44. Clothing worn for manual work or recreation should be simple and of a color and style consistent with the habit, which is our normal clothing. If need arises, clerical attire may be worn instead of the religious habit. Clothes proper to the laity, such as suit coats and ties are not to be worn. This is also true for dress coats, pants and shoes.
45. All forms of jewelry are inconsistent with our witness to simplicity and austerity. Watches and religious chains with a medal are to be inexpensive, not being made of any precious metal.
46. The friars are to cultivate some area near the friary which may be used as an oasis for prayer and reflection. When feasible, some portion of land should be set aside to grow food and flowers for the benefit of the friars and the poor among whom they live and serve.
47. All goods and properties should be responsibly used and maintained in keeping with the charity and justice due to our benefactors.
48. The friars shall ask permission of the Local Chapter or Community Council to be away for times of solitude or vacation, and they should receive what is necessary for these times away from the community, or from benefactors with the consent of the chapter, and in accord with the Community Norms. The Local Servant may give permission for a few days away.
49. Before first profession, each novice shall cede the administration of his goods to whomever he chooses. He shall also freely dispose of the use of his material goods, as well as any revenues coming from them.
50. Before perpetual profession, each friar must draw up a will by which he makes a total renunciation of all material goods. This will is to be witnessed by two perpetually professed friars, and it takes effect on the day of perpetual profession. To change the dispositions of the cession or of the final will for a just cause, or to carry out any act whatsoever in regard to temporal goods, requires the permission of the Community Servant, according to Community Norms.
51. In imitation of the example of St. Francis, who desired for himself and for his friars to live in this world as pilgrims and strangers, and in keeping with our Franciscan observance in the Capuchin tradition, by perpetual profession, each friar totally and definitively renounces all rights to acquire or possess any material goods whatsoever. Therefore, whatever each friar acquires through personal work, or receives as a donation in any way, is not the property of the individual friar, but belongs to the community. This includes any pension, subsidy, insurance or inheritance.
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52. The Gospel counsel of chastity for the sake of the Kingdom of Heaven (cf. Mt. 19:11-12) is seen as an eschatological sign of the future life, and it involves the obligation of perfect continence in celibacy. As a unique gift of an undivided heart given to God, chastity is a proven source of more abundant fruitfulness for our own human and spiritual growth as well as for the good of others. This surpassing gift must be safeguarded and nourished by a wholehearted response to the Lord’s grace (cf. Can. 599).
53. The friars are to respond to the grace of God through a life of continuous conversion and self-emptying in order to live a chaste life. We can do this chiefly by fostering:
a) A fervent life of personal and communal prayer;
b) A deep love for the Holy Eucharist;
c) A personal love for and confidence in the Mother of God, devotion to St. Joseph and all the saints;
d) A genuine participation in the fraternal life of the community;
e) Meditation on and study of the Word of God;
f) Frequent reception of the Sacrament of Penance and regular spiritual direction;
g) A joyful austerity;
h) Sacrificial service towards one another and those in need;
i) A healthy discipline applied to a balanced way of life made up of prayer, manual labor, study, recreation and exercise.
54. In all our words and actions, we should recognize the dignity of all men and women. We ought to strive to “Treat younger men as brothers, elderly women as mothers, younger women as sisters with perfect chastity” (1 Tim. 5:1-2).
55. In all our relationships, the friars should show respect and use discretion. Let us display a selfless and mature human affection worthy of authentic disciples of Jesus Christ. We are to avoid any friendships which express an unhealthy emotional dependence. Experience teaches us that exclusiveness and possessiveness are detrimental to our human and spiritual development, our common life and our consecrated chastity.
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56. The primary goal of the life of every Christian must be to do the Will of God. Following the example of St. Francis, the friars are to strive always to unite their wills to God in communion with His Church. For this reason, the friars shall vow themselves to observe the evangelical counsel of obedience in a spirit of faith and love in following Christ, who was obedient even unto death. We acknowledge that this obedience requires submission of the will to our superior, both the Archbishop of New York, who is our Benevolent Ordinary, and the Community Servant as the representative of the community according to the universal law of the Church and these Constitutions (cf. Cann. 601; 590 § 2).
57. Recalling the ardent desire of St. Francis, all the friars are to be faithful sons of the Catholic Church. We hold in reverence, respect and obedience, our Holy Father, the Bishop of Rome, Pope John Paul II and his lawful successors (cf. Can. 590 § 2). As a clerical religious institute of diocesan right, the Community of the Franciscan Friars of the Renewal comes under the special care of the Archbishop of New York.
58. The forum where the friars discern the Will of God for the community is the Community Chapter (cf. Ch. IX). In every chapter, the friars should honestly and confidently make known their desires and needs, concerns and difficulties. An atmosphere of fraternal acceptance, trust, openness, gentleness and charity should characterize this time together. All of the friars, most especially those to whom responsibility has been entrusted, are to discover God’s Will through prayer, personal reflection, counsel and fraternal dialogue.
59. Both Community and Local Servants are chosen by the friars to be guardians and animators of our evangelical way of life. They accomplish this primarily by their good example, but also by their counsel, admonition and exhortation to their brothers. At times, the servant friar must give counsel and correction to another friar. This is to be done privately, with utmost charity, discretion and gentleness according to the admonition of St. Francis. This fraternal help should be received in a spirit of humility, and with a willingness to listen to and understand the concerns of the servant.
60. As sons of St. Francis, we remember the words and example of our Father so that we might more effectively renounce our own wills for the greater glory of God. Therefore, a spirit of obedience to God’s most perfect Will is an essential part of our Franciscan vocation. All of the friars are to ardently seek to do what is right and just in God’s sight, and to do His Will promptly, completely, joyfully and perseveringly. All of the friars owe a reverence and obedience to the Community Servant, as a sign of the unity and fellowship of our communal life together.
61. The servants shall be responsible to convene the friars and to preside over the chapter in such a way that they can personally take the lower place. The servants are responsible to lead the community through prayer so that all meetings are acts of worship, to draw out the views from the friars, to seek consensus when possible, to gently admonish those who have become conflicted in their goals, to encourage those in pain and difficulty and to focus the vision of the community so that it remains an instrument for the activity of the Holy Spirit. The Community Norms indicate specific ways by which the obligations of obedience are mediated by the Community and Local Servants and by the Community and Local Chapters.
62. All the friars share in the responsibility of loving obedience by helping the servants to carry their burden through encouragement and prayer. If necessary, a friar can offer a servant respectful and fraternal correction.
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63. In our vocation as disciples of Jesus Christ, and as true sons of St. Francis, we must strive both individually and communally to become authentic men of prayer. Prayer is to be the very heart of our way of life, according to Chapter V of the Rule of St. Francis.
64. The friars, unless excused, will pray in common the Office of Readings, Morning, Mid-day, Evening and Night Prayer Hours. The Angelus will accompany our prayer at the three traditional times. We follow the Capuchin-Franciscan Ordo, which lists our special liturgical celebrations.
65. Every day the community will devote two one-hour periods for meditation, contemplation and sacred reading. In the morning this will be done in private; in the evening this is done in common before the exposed Blessed Sacrament. Benediction of the Most Blessed Sacrament will follow the period of adoration at least once a week, especially on days of community gatherings and on solemnities.
66. If any friar is absent from the community, he is urged to do his best to be faithful to the prayer life of the community.
67. The celebration of the Eucharist is the ultimate expression of our faith and unity in Christ. It is therefore celebrated daily with due reverence and devotion. As with the Liturgy of the Hours, the Eucharistic liturgy is to be celebrated according to the proper liturgical norms established by the Church. All priests present at the Eucharistic Sacrifice are encouraged to concelebrate.
68. Our Lady is to be honored in a special way in all our friaries through the recitation of the Angelus and the rosary. Votive Masses in her honor are encouraged, especially on Saturdays. Our Lady of Guadalupe is the patroness of our community; therefore, each friar will be consecrated to Our Lady under this title. The feast of Our Lady of Guadalupe is celebrated as a solemnity. Along with the Franciscan saints, the friars are also encouraged to have a special devotion to St. Joseph who models for us poverty, humility, obedience, chastity and the dignity of manual labor.
69. Those friars who benefit from a communal recitation will pray the rosary after Night Prayer. The friars are encouraged to pray the rosary in private or when traveling.
70. In both private and communal prayer, the friars are to commend to God the needs of all, especially our Holy Father, the bishops of the Church, the Benevolent Ordinary of the community, our CFR sisters and associates, all the benefactors and family members of the friars.
71. A prayerful spirit should prevail, especially in the chapel and the sacristy, and in the entire friary. Respectful silence is to be kept from the end of Night Prayer until breakfast.
72. One day a week, each local fraternity will devote itself to a more conscious spirit of quiet and recollection. This day takes precedence over the ordinary demands of the apostolate and may be used for more intense prayer, instruction or whatever may be beneficial for the needs of the fraternity.
73. Every month, the friars will take at least one day of solitude for personal prayer.
74. Twice a year, each friar will take an extended time for a retreat in accord with the Community Norms, one with the community and one individually. The community retreat shall last for at least five days.
75. To assist in their on-going formation and to foster greater purity of heart, the friars are encouraged to make use of the Sacrament of Reconciliation frequently.
76. Scripture tells us that it is a holy and beneficial thought to pray for the dead. Accordingly, St. Francis wrote in his Rule that the friars should take care to pray for the dead. The friars are exhorted to remember frequently in their prayers the souls of the faithful departed, especially deceased friars, relatives and benefactors. Following the Capuchin tradition, each local fraternity shall celebrate a memorial Mass for all deceased friars, sisters, relatives, associates and benefactors on October third.
On the death of a friar or sister, each priest will offer a Mass beyond the concelebration of the funeral. In addition, the Community Servant shall see to it that a Gregorian series of 30 Masses is offered on 30 consecutive days by some of the priests of the community. The Office of the Dead will be recited for the repose of the soul of each friar or sister who dies.
On the death of the parents of a friar or sister, each priest shall offer a Mass beyond the concelebration of the funeral. For other members of the immediate family, a Mass will be offered and a memorial card sent by the Local Servant. In all cases, friars who are not priests are requested to offer one Mass and Holy Communion for the deceased. In the case of the death of other relatives, the friars shall be sensitive in expressing appropriate condolences.
77. Aged or infirm friars shall be offered the Sacrament of the Anointing of the Sick to strengthen them spiritually in their need.
78. Each month every priest-friar may celebrate three Masses for his own intentions. The other friars may request the Local Servant to have a Mass offered for their intention on a monthly basis or for some special need. The friars will be generous in responding to requests for Masses by our sisters.
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79. We are to live together as brothers of one family, united in our love of Christ. The different talents and personalities of the brothers ought to enhance our fraternal life in Christ and not be causes for division. The friars are to hold one another in esteem, always careful to preserve the character and reputation of one another.
80. As lesser brothers always seeking the least place, we should serve one another and anticipate one anothers’ needs. The friars are to support one another through prayer, mutual encouragement, honest communication and sacrificial service, especially when fraternal assistance is needed. According to the mind of St. Francis, brothers who hold various offices and areas of responsibility are not to have special privileges.
81. A peaceful, joyful and prayerful spirit should characterize our friaries. In order to better preserve this spirit, and to deepen the quality of our fraternal life we choose not to have television in the friary. In addition a practical enclosure should be established for the privacy of the friars. The rooms of the friars should be within the enclosure.
82. It is our custom that the friars both eat and sleep in a friary unless particular circumstances make this impractical or impossible.
83. In keeping with long-standing Capuchin tradition, all guests should be received with Franciscan hospitality. Care should be taken to provide for the needs of our guests. Some room or provisions should be made for overnight visitors.
84. The friars are to gather periodically to study and discuss our Capuchin Franciscan tradition and way of life for our on-going renewal. This may take the form of a community colloquy based upon authentic Franciscan and Capuchin sources.
85. As brothers, we must always show respect, deference and care toward one another, but especially toward those brothers beset by illness, injury or old age. The particular physical, emotional and spiritual needs of these friars should be the concern of the entire community, especially within the fraternities where they reside.
Even the demands of a severely disabled friar must never be seen as a burden, but rather willingly embraced and viewed as a blessing. Hence, both the healthy and the sick, the young and the old, will gain many opportunities to express a mutual spirit of patience, humility, generosity and fraternal love.
Those friars afflicted by illness or subject to the weakness and limitation which frequently accompany old age are a special treasure. These friars can greatly enrich our lives by virtue of their presence, prayers and example. They can edify and educate all of us, in particular the young, showing us how best to accept our own crosses with patience, charity and hope. Aged and infirmed brothers must never be made to feel isolated or useless but rather be invited into the very heart of our way of life and encouraged to participate, as far as they are able, in the daily tasks and ongoing activities which make up our lives.
As men vowed to God and committed to each other, we freely forfeit any right by reason of age or infirmity to excuse ourselves from living out the essential elements stated in these Constitutions. We view the commonly accepted notion of “retirement” as incongruous with our religious profession. We understand that o
