INSTRUMENTUM LABORIS

CHAPTER V

Spiritual Introduction

CURRENT TEXT DRAFT TEXT MOTIVATION CURRENT Chapter II Spiritual Introduction

Spiritual Introduction

a) “Day by day the blessed father Francis was being filled with the consolation and the grace of the Holy Spirit, and, with all vigilance and concern, he was forming his new sons with new instruction, teaching them to walk with steady steps the way of holy poverty and blessed simplicity”1.

We added a Franciscan source regarding formation.

b) In St. Francis’ view formation has the goal of leading the friars to live the Gospel: “The Rule and Life of the Lesser Brothers is this: to observe the Holy Gospel of Our Lord Jesus Christ”2 and to follow in His footsteps3. “Therefore, all my brothers, let us be very much on our guard that... we do not lose or take our mind away from God”4.

We highlighted St. Francis overarching goal for formation.

1 1C, 26. 2 LR, 1: 1. 3 See ER, 1: 1. 4 Ibid., 22: 25.

a) From the very beginning of the Order blessed Francis clearly stated the premises, stages, and principles of formation: “If anyone is inspired by God to live our life and comes to our brothers, they should welcome him; and if they see that he is determined to profess our Rule they should bring him to their Ministers as soon as possible... The Minister, for his part, should receive him kindly and encourage him and tell him all about our way of life... The Minister should clothe him as a novice for a year... When the year fixed for the novitiate is over, he should be allowed to profess obedience; and once that has been done, he may not... wander about beyond the limits of obedience... No candidate may be received contrary to the norms and the prescriptions of the holy Church' (Rnb 2).

c) From the very beginning of the Order our Seraphic Father clearly stated the premises and principles of the various stages of formation: “If anyone, wishing by divine inspiration to accept this life, comes to our brothers, let him be received by them with kindness. If he is determined to accept our life, let the brothers…present him to their minister as quickly as possible. On his part, let the minister receive him with kindness, encourage him and diligently explain the tenor of our life to him. When this has been done…the minister may give him the clothes of probation for a year... When the year and term of probation has ended, he may be received into obedience. After this it will be unlawful for him to… “wander outside obedience”... No one may be received contrary to the rite and practice of the Holy Church”5.

We updated language.

b) Let the Friars keep in mind how much gentleness of character attracts others; in other words, that “the example of their own lives is the best commendation” of the Order. To spur the growth of the Order “it is right to publicize themselves in order to foster vocations, and they also have the right to seek candidates” (PC 24) so as to cultivate the seeds of vocation in them properly.

d) Since it is the Lord who gives us brothers6, the friars are to untiringly pray for vocations to the Order. Aware of having received a charism that is rich both in human and spiritual values and is very useful to the Church, they actively cooperate with the Lord’s grace by offering a truly Gospel witness.

We reworked and enriched the content.

c) To that candidate, then, who is resolved to embrace our way of life - who is aware that he is called by God and has reached that degree of human and spiritual maturity which will allow him to decide to respond to this call with sufficient and proper responsibility and freedom - the Minister shall explain our way of life, namely, the general meaning of the vows and of the Rule, and prepare and encourage him for the time of probation. In most cases, in fact, a

We omitted this letter since its content is found in the normative text.

5 Ibid., 2: 1-12. 6 See Test, 14.

gradual spiritual and psychological adjustment appears to be indispensable in order to prepare the way for certain breaks with one's social milieu and even worldly habits. Young people today who are attracted by the religious life are not looking for an easy life; indeed, their thirst for the absolute is consuming. d) During the entire time of probation those admitted to the Order should strive “… to follow the teaching and footsteps of our Lord Jesus Christ who says: If you wish to be perfect, go and sell all that you own and give the money to the poor and you will have treasure in heaven; ... If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me,- and in like manner, If any man comes to me without hating his father, mother, wife, children, brothers, sisters, yes and his own life, too, he cannot be my disciple” (Rnb l). At the same time, they should be trained in leading what blessed Francis called the life of the lesser brothers: “so that... his followers might learn from the very name itself that they have come to the school of the humble Christ to learn humility” (LM VI, 5).

e). During the entire time of probation those admitted to the Order are to commit “to follow the teaching and footprints of our Lord Jesus Christ, Who says: ‘If you wish to be perfect, go, sell everything you have and give it to the poor, and you will have treasure in heaven; ... If anyone wishes to come after me, let him deny himself and take up his cross and follow me. Again: If anyone wishes to come to me and does not hate father and mother and wife and children and brothers and sisters, and even his own life, he cannot be my disciple’”7. At the same time, they should be trained in leading what blessed Francis called the life of the lesser brothers, so that “his followers might learn from this very name that they had come to the school of the humble Christ to learn humility”8.

We updated the Franciscan references.

e) After the time of probation, those received to obedience promise, through the observance of the evangelical counsels, to follow the footsteps of the Lord who says: “... everyone who has left houses, brothers, sisters, father, mother, children, or land for the sake of my name will be repaid a hundred times over, and also inherit eternal life” (Rnb 1). Indeed, even though first profession, because it is temporary, is called a period of probation, nevertheless it really

f). After the time of probation, those received to obedience promise, through the observance of the evangelical counsels, to follow the footsteps of the Lord who says: “Everyone who has left father or mother, brother or sisters, wife or children, houses or lands because of me, will receive a hundredfold and will possess eternal life”9.

We updated the quotation; the content of the rest of the paragraph will be found in the normative texts.

7 ER, 1: 1-4. 8 LMj, 6: 5. 9 ER, 1: 5.

makes the candidate share in the consecration proper to the religious state which solemn profession completes, inasmuch as it unites him firmly and permanently to Christ. g) Calling to mind St. Francis’ exhortation, „Let us

begin, brothers, to serve the Lord God, for up until now we have done little or nothing10”, all the friars are to commit to continuing formation, which lasts a lifetime.

We created a new paragraph to underscore the spiritual importance of continuing formation.

f) Meantime, according to the “norms and prescriptions of the holy Church” (Rnb 21), young Friars, supported by grace and the help of teachers, should be formed in willing and generous behavior. They should cultivate humility and a strong desire for their own expropriation so as to be able to offer themselves totally despoiled into the arms of the Crucified. St. Francis wished those entering the Order to have just such a spirit so that strengthened for every eventuality they might be able to uproot worldly affections by the practice of humility and thus be enabled to attain perfection of charity “in the school of perfection” (2 Cel 194).

h) Friars in initial formation, docile to divine grace, with a generous sense of commitment, and with the help of formation directors and other friars of the fraternity, are to grow in the spirit of humility, simplicity, obedience, charity, and the desire to expropriate themselves totally in order to follow Christ11.

We updated language and added a Franciscan citation.

g) Let the following words of our Seraphic Father be carefully pondered as a synthesis of Franciscan formation: “In the name of the Lord! I beseech all the Friars to learn the tenor and meaning of what is written in this life for the salvation of our souls, and to recall it to mind frequently. And I implore God, who is all powerful, triune and one, to bless all who teach, learn, possess, remember, and live it, as often as they repeat and do what is written there for the salvation of our

i) Let the friars carefully ponder the following words of our Seraphic Father as a synthesis of formation: “In the name of the Lord! I ask all my brothers to learn and frequently call to mind the tenor and sense of what has been written in this life for the salvation of our souls. I beg God, Who is All-powerful, Three and One, to bless all who teach, learn, retain, remember, and put into practice these things, each time they repeat and do what has been written there for the salvation of our

We completed the quotation.

10 1C, 103. 11 See SalV.

souls” (Rnb 23). soul, and, kissing their feet, I implore everyone to love, keep, and treasure them greatly”12.

Title I: The Principles of Formation

CURRENT TEXT DRAFT TEXT MOTIVATION Current Title IV: The Principles of Formation Title I: The Principles of Formation 126. §1. Formation is primarily the work of the Trinity:

the Father through the Spirit fashions the inner attitudes of the Son in the hearts of the friars13.

We created four new paragraphs to define formation according to the Church’s teaching.

§2. The formation of the friars is a process of accompanied growth, using the means which the Lord, the Church, and the Order offer. They follow and are conformed unto the crucified, poor, chaste, and obedient Christ, in order to be of service to the fraternity and its mission.

§3. Franciscan formation is to reach the depths of the person, such that every intention, attitude, and gesture of the friar is to be an expression of his conformity to the Lord Jesus. This formative commitment lasts for a lifetime14.

§4. Formation is to help the friars to appropriate the fundamental values of the Franciscan charism in the

12 ER, 24: 1-3. 13 See VC, 66. 14 See Ibid., 65.

Conventual tradition, and to live them in their own cultural, social, and ecclesial contexts15.

47 - § 1. The Order should make every effort so that those called to the Lord's service may attain that level of formation which is considered suitable to the needs of times and places.

127. Formation as the following of and the conformity to Christ is a priority commitment of the Order. It is to make use of every aid so that each friar reaches a sufficient maturity and understanding of his identity as a Friar Minor Conventual, in view of the service to be offered to the Church and to society, suitable to the needs of times and places16.

We enriched the text and united two paragraphs.

§2. In formation itself all elements and natural and supernatural aids which contribute to the Friar's human, Christian, religious, and - as the case may be - clerical maturity should be most closely coordinated.

48 - §1. The Friars, therefore, should be trained in seminaries of the Order or in other suitable institutes, always taking into consideration the nature of the Order and of its apostolates.

128. §1. Initial formation is to take place in canonically erected houses of formation of the Order17, guided by prepared formation directors. Any manner of dual dependency of candidates coming from ecclesial movements is to be avoided18.Formation houses are to adopt a simple lifestyle commensurate with the social environment and culture of the surrounding area.

We reformulated the paragraph, taking actual situations into account. Based upon the recommendation of the Canonical Commission, we added a reference to a magisterial document.

35 - The formation and the testing of a vocation both by the candidate and by the Order extends over the entire period between reception and solemn profession. It includes, therefore, the novitiate and the years of temporary profession which, without prejudice to Const. n. 45, 2, may not be less than three years and no longer than six.

§2. Vocational discernment and initial formation to Franciscan life, both by the candidate and by the Order, extends over the entire period between admission to postulancy and solemn profession.

We moved current Constitutions 35 to here for logical ordering.

§3. Vocational discernment and formation for ordained ministry, both by the candidate and by the

We created a new paragraph to secure the timeframe of initial formation of the candidates for ordained

15 See CIC, canon 659 §2. 16 See CIC, canons 659-661. 17 See CIC, canon 608. 18 See “Directives on Formation in Religious Institutes”, 93, Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, (February 2, 1990).

Order, extends up to ordination, as indicated by common law19.

ministry.

§4. Vocational discernment and formation for other apostolates or professions are to be adequately accompanied according to Provincial or Custodial Statutes.

We created a new paragraph to secure adequate accompaniment for professional or specialized pastoral formation.

§5. Friars are to study in institutes of the Order whenever possible. They may study in other suitable institutes, and are to integrate study of Franciscan history and charism when it is not offered by the academic institutions, as indicated in the Ratio Studiorum of the Order.

We took part of current Constitutions 48 §1.

§2. Seminaries and institutes are to be equipped with the necessary facilities and empowered to confer appropriate degrees upon their graduates.

§6. The friars are to study in institutes empowered to confer appropriate ecclesiastical and/or civil degrees, following the guidelines of the local Episcopal Conference.

We reformulated the text, noting current conditions.

49 - §1. Provincial seminaries are established by the Provincial Chapter with the consent of the Minister General and the deliberative vote of his Definitory. Inter-Provincial seminaries, with due observance of the norms of law, are to be encouraged by the conferences of Ministers Provincial.

129. §1. Provincial or custodial houses of postulancy are established or suppressed by the Minister Provincial with the consent of his Definitory, with the approval of the Minister General with his Definitory.

We more clearly spelled out competency for erecting a postulancy, following current practice.

36 - §3. Only the Minister General with the consent of his Definitory may, by written decree, erect, transfer, or suppress the novitiate house.

§2. Only the Minister General with the consent of his Definitory may, by written decree, erect, transfer, or suppress a novitiate house.

We moved current Constitutions 36, §3 here.

§3. Provincial or custodial post-novitiates are established or suppressed by the Provincial Chapter, with the approval of the Minister General with his Definitory.

§4. Interjurisdictional houses of formation are established by the interested Ministers and Custodes with their Definitories, always with the approval of the Minister General with his Definitory.

§5. It is preferred that Conferences and Federations

19 See CIC, canons 659 §3 and 1027.

have common houses of formation. These are proposed by the same Conference or Federation with the approval of the Minister General with his Definitory.

§ 2. Il Seminario Seraphicum di Roma, posto sotto l’immediata giurisdizione del Ministro generale, sia considerato comune per tutte le province dell’Ordine.

§6. The house of formation St. Bonaventure-Seraphicum and the Pontifical Faculty of St. Bonaventure, both in Rome under the immediate jurisdiction of the Minister General, are to be considered common to all jurisdictions of the Order as sites for formation and study and an opportunity for an experience of international fraternity.

N.B. This paragraph will be modified following the decisions of the Franciscan Ministers General regarding the Franciscan University, and its erection by the Congregation for Catholic Education.

48 - §3. A directory of formation is to be published for the entire Order, for each Province, and for each seminary or institute; it should be revised as the changing times require.

130. §1. There is to be for the entire Order a Ratio formationis (Franciscan Discipleship), periodically revised and approved by the General Chapter.

We created a new number with four paragraphs out of the existing paragraph, in order to commit the Order and its jurisdictions to formation.

§2. Each Province and Custody is to have its own directory of formation, approved by the Provincial or Custodial Chapter and by the Minister General with his Definitory. A Conference or Federation directory of formation is to follow the guidelines of the Constitutions 220 §220.

§3. Each jurisdictional house of formation is to have its own formation guidelines, approved by the Minister or Custos with his Definitory.

§4. Each interjurisdictional house of formation is to have its own formation guidelines, approved by the interested Ministers and Custodes.

50 - §1. Superiors and Friars should consider seminaries the heart of the Order and of the Province and they should gladly offer their help and assistance.

131. §1. The Ministers, Custodes, and the other friars are to consider houses of formation the heart of the Order. They are to offer them their full assistance and support.

We updated language.

§2. Since the progress of the students depends chiefly upon their educators, these should be chosen from

§2. The effectiveness of formation depends above all upon the presence of an exemplary fraternity,

We enriched content.

20 See CIC, canon 659 §2.

among the best Friars, outstanding for their spirit of prayer, charity, and prudence and well-versed in the principles of formation and education.

including formators who are distinguished for their spirit of prayer, charity, and prudence; their understanding of the human sciences; and their capacity to accompany friars in formation by witnessing and communicating the values of the Franciscan charism21.

§3. For this reason Conferences, Federations, and individual jurisdictions are to foster the formation of formation personnel, by means of their own programs or those of other institutes.

We created a new paragraph in line with motion 9 of the General Chapter of 2013.

51 - §1. Among Superiors, directors, and other educators, as well as among the students themselves, harmony of mind and objectives should prevail; this is indispensable for the formation of the Friars.

132. §1. Among Ministers, Custodes, Guardians, formators, and friars in formation, there is to be dialogue, collaboration, and harmony of mind and objectives; these are indispensable for the formation of the friars.

We updated language.

§2. The effectiveness of formation depends greatly on the firmness and prudence which the directors and other educators contributing to the training of the Friars employ.

The content is found in draft Constitutions 131 §2.

§3. Within the community young Friars should find a spirit of generosity, fervor, and harmony so as to be able to learn together the value of mutual fraternal support, in virtue of which they will progress more easily and persevere more firmly in their vocation.

§2. The fraternity is to offer friars in initial formation an atmosphere of generosity, fervor, and harmony so as to be able to grow together in the spiritual and fraternal life22. Friars in initial formation are to adhere to the charism and mission of the Order, in virtue of which they will progress and persevere more firmly in their own vocation23.

We reformulated content and language.

52 - §1. The duty of each educator as well as his competence and the mutual relations among the educators should be defined in the directory of formation. All, however, should so conduct themselves that they always aim at the greater good of the students.

133. The duty and the selection criteria of each formator, as well as his competence and the mutual relations among all the formators are to be defined in the Ratio Formationis of the Order (Franciscan Discipleship), in the respective jurisdictional directories, and in the internal guidelines

We better specified the role of the Order’s formation documents.

21 See VC, 66. 22 See CIC, canon 652 §4. 23 See CIC, canon 652 §3.

of each house of formation. Their nomination is to follow common law and the proper law of the Order.

§2. The directory of formation should also provide for the students' participation in the life of the seminary with regard to those matters wherein they can contribute to the common good of the entire institution.

This content is found in draft Constitutions 159.

53 - §1. Fraternal cooperation and joint projects should be encouraged among the educators of each Province and of the whole Order to improve their own culture and to promote the formation of the young Friars.

134. §1. Fraternal cooperation is to be established among all formators at all levels. Joint projects are to be encouraged to promote their own formation.

We updated language.

§2. For the entire Order, for each Province, and for each center of studies, a formation commission headed by a prefect shall be established. Members of these commissions and their competence shall be defined in the directory of formation.

§2. For the entire Order and for each Conference, Federation, and jurisdiction, a formation commission is to be established. Members of these commissions and their competence are to be defined in their respective directory of formation.

§3. The General Secretariat for Formation assists the Minister General and his Definitory in all that involves formation, according to the Ratio formationis (Franciscan Discipleship).

We created a new paragraph regarding the General Secretariat for Formation.

Title II: The Dimensions of Franciscan Formation

CURRENT TEXT DRAFT TEXT MOTIVATION Current Title V: Spiritual Formation Title II: The Dimensions of Franciscan Formation 135. In order to foster deeper baptismal conformity to

Christ in everyday life, the path of formation takes into account and harmonizes24 all the dimensions of the human person: -it is progressive, noting the dynamics of human maturation;

We created a new introductory number based on Franciscan Discipleship.

24 See VC, 65.

-it is personalized, adapting to the pace of growth of each friar; -it is grounded in its socio-cultural context; -it is ecclesial, understood as an integral part of the Body of Christ.

136. §1. Franciscan formation is to be a journey of progressive purification and growth in relationships with God, others, self, and creation. It fosters the maturation of the friars and the development of those virtues indispensable for fraternal life, witness, and mission.

We created a new number with four paragraphs to highlight the importance of the human dimension of formation, based on Franciscan Discipleship.

§2. Particular care is to be taken in formation regarding psycho-sexual maturity, which is the basis of peaceful, grounded, and transparent relationships with others.

§3. Possible signs of immaturity are to be addressed by formators in a healthy manner in order to foster authentic growth into freedom. Proven instances of abuse are to be treated by the formators, Ministers, and Custodes according to the directives of the universal and particular Church and of the Order.

§4. From the very beginning friars in formation are to become accustomed to both manual and intellectual labor, and to learn to see their lives as both gift and service.

54 - §1. From their entrance into the Order, Students, sharing deeply in the life of the Church, should be trained progressively and continuously in the spiritual principles of Franciscan and religious life.

We moved this number for reasons of logical order: human, Christiana, and Franciscan formation.

§2. They should so master the nature and spirit of the Order and its history, Rule, and Constitutions that every day they become more faithful followers of our Seraphic Father.

§3 Likewise, they should be instructed accurately in the obligations of religious profession, especially the theological, ecclesial, and canonical aspects of the

evangelical counsels. §4. Moreover, the young Friars, sharing the company of the other Friars and assisting in their work, should learn to appreciate and always give witness to the Franciscan brotherhood.

55 - §1. The first and foremost duty of students should be the contemplation of things divine and assiduous union with God in prayer (can. 663, 1).

137. §1. Recognizing that the first and foremost duty of friars in formation is coming to know Christ and being in relationship with Him25, formators are to take particular care to deepen the Christian life of the friars in formation, to guide them in drawing near and being conformed to Christ.

We revised this paragraph in order to foster deepening of Christian life and conformity to Christ.

§2. The celebration of the most Holy Eucharist is to be the center of the entire life of the seminary so that the students may participate daily in the Eucharistic sacrifice, receive the most Sacred Body of Christ, adore the same Lord present in the Sacrament, and especially draw from this richest of all sources the strength of spirit needed for their apostolic work and their spiritual life (cann. 246, 1; 663, 2).

§2. The celebration of the most Holy Eucharist is to be the center of the entire life of the house of formation. The friars in formation are to be nourished daily from both the table of the Word of God and that of the Eucharist, drawing from these sources the strength needed for their spiritual lives and for mission26.

We updated language and combined §2 and §4.

§3. They are to be formed to celebrate the Liturgy of the Hours by which the Ministers of God pray to God in the name of the Church on behalf of all the people committed to them (can. 246, 2).

§3. The friars are to be formed in the spirit of the liturgy and particularly to celebrate the Liturgy of the Hours, in which they praise and invoke the Lord with the Church on behalf of all the people of God27.

We updated language.

§4. All candidates, through reading and pondering Sacred Scripture - especially the Holy Gospel- should conform themselves to the life of Christ and accustom themselves to living in a spirit of prayer and a state of permanent oblation to the Father.

§4. Friars in formation are to be helped to develop the spirit of penitence and continuing conversion and to practice asceticism, self-offering, and the corporal and spiritual works of mercy.

We created a new paragraph to highlight formation in the life of penitence and continuing conversion.

25 See CIC, canon 663,§1. 26 See CIC, canons. 246,§1 and 663, §2, and CCEO, canons 346, §2, 2° and 538, §2. 27 See CIC, canon 246, §2 and CCEO, canon 346, §2, 3°.

§5. Candidates should become accustomed to approach the sacrament of penance frequently; it is also recommended that each one have a director for his spiritual life who has been freely chosen and to whom he can open his conscience with confidence (can. 246, 4).

§5. Friars in formation are to be educated to accept through the eyes of the Risen Christ the realities of evil and sin in their own lives and in that of others. They are to learn to experience that forgiveness both given and received28 is the only decisive and indispensable remedy. For this reason they are to become accustomed to approach the Sacrament of Penance frequently. Each one is also to have a director for his spiritual life, chosen according to the indications of the Church, to whom he can open his conscience with confidence29.

We strengthened the role of spiritual direction.

§6. Friars who aspire to Sacred Orders should intimately and continually join together religious profession with clerical life and learn to strengthen their spiritual life in the exercise of Sacred Orders and pastoral activity.

§6. All friars are to be formed in view of mission. Those who, after careful discernment with their formators, are called to ordained ministry are to be helped to discover the unity of formation to religious life and to ministerial life.

We revised this paragraph, since all friars are called to mission, and ordained ministry is a particular call.

56 - With filial devotion, all the Friars shall always venerate the most Blessed Virgin, Mary Immaculate, model of perfect charity and Mother of the Church. They should particularly recall how very helpful it is in strengthening one's religious vocation to establish an intimate communion of life with her, mindful, too, of the total consecration of themselves to her according to the spirit of the Militia of Mary Immaculate.

§7. All the friars in formation are to venerate the most Blessed Virgin Mary Immaculate at all times and establish an intimate communion of life with her, mindful of the Franciscan tradition and the Kolbean heritage.

We revised language.

54 - §1. From their entrance into the Order, Students, sharing deeply in the life of the Church, should be trained progressively and continuously in the spiritual principles of Franciscan and religious life.

138. §1. Formators are to carefully impart the charism of the Order, explaining to friars in formation the spiritual principles of Franciscan life and the meaning of religious profession from theological, ecclesial, Franciscan, and canonical perspectives.

We joined together the contents of §1 and §3.

§2. Friars in formation are to be guided into living the fraternal life at the local level, at the jurisdictional level, and at the Order-wide level by means of the

We moved the content of current paragraph 4 here and revised language.

28 See LtMin, 7-10. 29 See CIC, canon 246, §4 and CCEO, canon 346, §2, 4°.

witness and experience of daily life. §3. Friars in formation are to be led to embrace a

Gospel lifestyle in a spirit of minoritas, simplicity, and moderation, understood as following Christ the Servant in nearness to the poor and humble around them..

We created a new paragraph regarding formation to minoritas.

§4. The meaning of a Conventual style of life is also to be cultivated among the friars in formation, understood as active and co-responsible fraternity dedicated to both contemplation and mission.

We created a new paragraph regarding Conventual formation.

§2. They should so master the nature and spirit of the Order and its history, Rule, and Constitutions that every day they become more faithful followers of our Seraphic Father.

§5. Friars in formation are to study and take to heart the Rule, the Constitutions, Franciscan sources, and the nature and history of the Order, so that they understand always more profoundly the spirit of our Seraphic Father and become his faithful followers.

We updated language.

§3 Likewise, they should be instructed accurately in the obligations of religious profession, especially the theological, ecclesial, and canonical aspects of the evangelical counsels.

We moved the content to §1 above.

§4. Moreover, the young Friars, sharing the company of the other Friars and assisting in their work, should learn to appreciate and always give witness to the Franciscan brotherhood.

We moved this content to draft paragraph 2 above.

Title III: Vocation Promotion

CURRENT TEXT DRAFT TEXT MOTIVATION Current Title I: Fostering Vocations Title III: Vocation Promotion

139. §1. All friars are consciously to rejoice in response to the singular grace of their calling to the Conventual Franciscan life. They are to demonstrate their enthusiasm for the gift they have received, mindful

We created a new paragraph to highlight the strength of attraction, as suggested by the magisterium.

that the most effective vocation promotion is the attractive quality of their own joyful witness30.

30 - §1. With unceasing prayer, apostolic zeal, and the witness of their own lives, all the Friars should cooperate in recruiting and fostering vocations – especially missionary vocations - for the whole Church and for our Order.

§2. With unceasing and trusting prayer to the Master of the harvest31 all friars are to promote and foster vocations for the whole Church and for the Order.

We updated language.

§3. The friars are to accompany those who feel called to the Conventual Franciscan life by means of effective discernment, spiritual direction32, sharing together in Scripture, prayer, and dialogue, and the invitation to come and see33 the fraternity’s life and mission.

We created a new paragraph to foster among the friars the accompaniment of discerning young people.

§2. Each Province shall establish a vocation program and, as the needs require, should have capable vocation directors engaged in this apostolate in cooperation with diocesan authorities.

§4. Each jurisdiction is to take particular care of youth ministry and vocation promotion, choosing capable friars and appropriate means.

We updated language.

§5. They are to undertake vocation promotional initiatives in cooperation with the local Church and with the entire Franciscan family.

We created a new paragraph to strengthen collaborative vocation efforts.

31 - §1. With full respect for the freedom of each person, the stirrings of a vocation in young men, whether educated in or outside the Order, should be nurtured diligently.

140. The stirrings of a vocation in young men are to be nurtured diligently, whether they are educated in or outside the Order, or when they are involved in our shrines and churches.

We added a reference to our churches.

141. Jurisdictions are to have a recruitment program and specific formational guidelines for those whom God has called to religious life at an older age.

We moved N. 31 §4 of the current Constitutions here because of logical order; we also simplified the language.

142. §1. Jurisdictions may, if their respective Chapters so deem and with the consent of the Minister General and his Definitory, establish a minor seminary wherein

We created a new paragraph as an introduction to the topic of minor seminaries.

30 See PC, 24 and Pope Francis, Apostolic Letter for the Year of Consecrated Life, II, 1. 31 See Matthew 9: 37-38. 32 See VC, 64. 33 See John 1: 39.

the stirrings of a Franciscan vocation may be nurtured34.

§2. Students in minor seminaries of the Order should, as potential candidates, lead a life consonant with their age, mentality, and stage of development, and the norms of sound psychology. It should not exclude suitable human experiences nor relationships with their own families.

§2. Students discerning their vocation in minor seminaries of the Order are to lead a life consonant with their age, spiritual growth, stage of development, and the norms of sound psychology. Their life is neither to exclude suitable human experiences nor relationships with their own families35.

Editorial change

§3. In these seminaries the course of studies should be so organized in accordance with local law and custom that the candidates who decide to choose another way of life can pursue their education elsewhere without inconvenience.

§3. In these seminaries the course of studies is to be so organized in accordance with local law and custom that the candidates who may then choose another way of life can pursue their education elsewhere without inconvenience.

Editorial change

§4. They should diligently promote initiatives for those whom God has chosen for religious life at different times and in different circumstances of life and who later in life have become aware of their vocation to the Order.

We moved this paragraph to 141 above.

§4. Jurisdictions may, as necessary, establish a prepostulancy for those in vocational discernment.

We took note of the need in some jurisdictions.

Title IV: The Postulancy

CURRENT TEXT DRAFT TEXT MOTIVATION Current Title II: Admission to the Order Title IV: Postulancy

143. §1. Postulancy is the stage of formation in which candidates undertake their initial discernment of vocation. During this time they are helped to mature in their faith through continued catechesis and are

We created a new number with two paragraphs to define the goals and timeframe of postulancy, based upon Franciscan Discipleship.

34 See OT, 3. 35 Ibid.

guided in their reading of the Word of God, their liturgical life, and their personal prayer. They learn about and are confronted by the ideals of St. Francis and Franciscanism; have a concrete experience of fraternity36; and begin to engage in some form of pastoral or charitable activity.

§2. Postulancy is to last at least one year. During this period the fraternity and the postulants come to know one another better.

32 - §1. Any sufficiently mature Catholic who, conscious of a religious vocation and aware of its obligations, has freely submitted a request in writing may be admitted to the Order if he is endowed with the qualities required by universal law and by our own and is not prevented by any impediment (can. 597, 1; 643). The Ministers should then discern in the candidate the signs and qualities of a true vocation to our brotherhood.

144. §1. A sufficiently mature Catholic who is conscious of a vocation to religious life and has freely submitted a request in writing may be admitted to postulancy, if he is endowed with the qualities required by universal and our own law and is not prevented by any impediment37. The Minister or Custos is then to evaluate, if necessary with expert consultation, the maturity of the candidate and to discern if he possesses the signs and qualities of a true vocation to fraternal life.

We updated language.

§2. In each candidate the following are required: a right intention, freedom, adequate physical and psychic health - to be discerned also in the context of the candidate's family and his affective family relations - necessary intellectual, moral and spiritual formation, and the ability to lead the fraternal and apostolic life of the Order.

§2. In each postulant the following are required: a right intention; freedom; good physical and psychic health, determined if necessary with the aid of expert opinion38; necessary intellectual, moral, and spiritual formation; and the ability to lead the fraternal life and mission of the Order.

We updated language.

33 - §1. The Provincial Statutes shall determine what testimonials and documents are to be presented for each candidate and, with due attention to the norms of common law (can. 643, 1; 645, 1-2) and local requirements, set the minimum age for entry

145. Provincial and Custodial Statutes are to determine what testimonials and documents are to be presented for each candidate and the minimum age for entry into postulancy and novitiate, with due attention to the norms of common law39 and local requirements.

We added the competency of admission.

36 See VC, 67. 37 See CIC, canons 597, §§ 1-2 and 643 and CCEO, canons 517-518. 38 See CIC, canon 642 and CCEO, canon 519. 39 See CIC, canons 643 § 1 and 645 §§ 1-2, and CCEO, canon 517.

into the novitiate. Admission to postulancy is reserved directly to the Minister or Custos or to his delegate.

§2. Moreover, they should determine how the prior period of probation is to be passed; likewise, whether the postulancy is advisable for all or only some candidates and what should be its nature and duration, which may vary for individual candidates.

We deleted this paragraph since its content is found above, especially in 142 §2.

146. The postulant upon his admission is to declare in a signed, dated, and legally binding document that during his time in the Order, whatever work he will do is done freely and without expectation of recompense. If then he leaves the formation process he will not be able to request anything for such labor.

We created a new number to protect the Order.

147. The Director of Postulancy, having consulted his collaborators and considered the previous reports, is to present a written evaluation and recommendation for each candidate to his respective Minister or Custos, whose right it is, with the consent of his Definitory, to admit the postulant to novitiate.

We created a new number to regulate the passage from postulancy to novitiate.

34 - §1. Admission to the Order is effected by reception into the novitiate in a Province or custody by the respective Major Superior with the consent of his Definitory, obtained by secret vote.

This paragraph can be found in Title V.

§2. Only the Minister General with the consent of his Definitory may admit a candidate who has left the Order legitimately after completing the novitiate or after profession; it is up to the same Minister General to determine a suitable probationary period before temporary profession without the obligation of repeating the novitiate and a time in such vows prior to solemn profession, according to Const. nos. 35 and 45, 2.

We moved this paragraph to draft N. 155 for logical sequencing.

35 - The formation and the testing of a vocation both by the candidate and by the Order extend over the entire period between reception and solemn profession. It includes, therefore, the novitiate and the

The first part of this paragraph is now found at 128 §2. The second part is treated in successive titles.

years of temporary profession which, without prejudice to Const. n. 45, 2, may not be less than three years and no longer than six.

Title V: Novitiate

CURRENT TEXT DRAFT TEXT MOTIVATION Current Title III: Novitiate and Profession Title V: Novitiate

148. Novitiate, with which one begins life in the Order40, is a time of more intense vocational discernment and formation in which, guided by the Novice Master, the novice is prepared for religious profession. During novitiate the novice is to deepen his personal relationship with Jesus Christ and to value consecrated life and the vows. He is to strengthen his understanding of and commitment to the Franciscan charism by means of study of the Rule and writings of St. Francis, of Franciscan sources, and of the Constitutions and General Statutes of the Order. He is to have experience of prayer, interior silence, fraternity, emptying of self, work, and humble service to the poor in the style of the Order41.

We created a new number to describe the goals of novitiate, based upon Franciscan Discipleship.

34 - §1. Admission to the Order is effected by reception into the novitiate in a Province or custody by the respective Major Superior with the consent of his Definitory, obtained by secret vote.

149. Admission to the Order is effected by reception into the novitiate in a Province or Custody by the respective Minister or Custos with the consent of his Definitory, obtained by secret vote.

We moved current Constitutions 34 §1 here.

36 - §1. The beginning of the novitiate should be a public act. It should be conducted according to the ritual of the Order and the Provincial Statutes and

150. §1. The beginning of the novitiate is to be a public act. It is to be conducted according to the ritual of the Order, Provincial Statutes, and the guidelines of

We added provision for interprovincial novitiates.

40 See CIC, canon 646. 41 See CIC, canon 652.

recorded in a book for this purpose. interprovincial formation houses if these have been established, and recorded in a book for this purpose.

§2. After the candidates have been received into the Order they shall make a twelve-month novitiate in a Friary duly designated for this purpose.

§2. After the postulants have been received into the Order they are to make a twelve-month novitiate in a Friary duly designated for this purpose.

§3. Only the Minister General with the consent of his Definitory may, by written decree, erect, transfer, or suppress the novitiate house.

We moved this paragraph to 129 §2.

§4. In particular cases and as an exception the Minister General with the consent of his Definitory may allow a candidate to make his novitiate in another Friary of the Order or Province under the guidance of an approved Friar.

§3. The Minister or Custos of the jurisdiction in which the novitiate is located can permit the group of novices to live for a period of time in another Friary of the Order designated by himself.

We changed the order of §§3-4 for reasons of logic. We specified the competency of the Minister or Custos of the place.

§5. The Major Superior can permit the group of novices to live for a period of time in another house of the Order designated by himself.

§4. In particular cases and as an exception the Minister General with the consent of his Definitory may allow a candidate to make his novitiate in another Friary of the Order under the guidance of an approved friar.

37 - §1. With due regard for the prescriptions of Const. n. 36, 5 and cann. 647-649, absence from the novitiate house which lasts more than three months, either continuous or interrupted, renders the novitiate invalid. An absence of more than fifteen days must be made up.

151. §1. With due regard for the prescriptions of Constitutions 150 §3 and canons 647-649, absence from the novitiate house which lasts more than three months, either continuous or interrupted, renders the novitiate invalid. An absence of more than fifteen days must be made up.

§2. For a just reason the Major Superior can allow first profession to be anticipated but not by more than fifteen days, and also to be made outside the novitiate.

§2. For a just reason the Minister or Custos can allow first profession to be anticipated but not by more than fifteen days, and also to be made outside the novitiate.

§3. The Major Superior or the guardian of the novitiate or their delegate may admit a novice in danger of death to profession. Should he recover he will be in the same status as though he had never made profession.

§3. The Minister or Custos or the Guardian of the novitiate or their delegate may admit a novice in danger of death to profession. Should he recover he will be in the same status as though he had never made profession.

§4. If the Minister or Custos has some doubt regarding the suitability of a novice, after having consulted the

We created a new paragraph in line with canon law.

formators he may prolong the period of probation, but by no more than six months42.

38 - §1. The novitiate constitutes the indispensable foundation of all religious formation and therefore it should be dedicated solely to instructing candidates thoroughly and soundly in the Franciscan way of life.

We eliminated this paragraph, because its content is found elsewhere, especially in draft N. 148.

§ 2. Under the guidance of a director and pursuant to the norms of law (cann. 650, 2; 651), novices are to be trained to engage in the various works of the Order progressively, all the while cultivating that union with Christ which must be the wellspring of their every apostolic activity. Therefore, they are not to live an artificial life but one consonant with the life they will live as professed religious.

152. §1. Under the guidance of a master and pursuant to the norms of law43, the novices, continuing the progress made in postulancy, are to live their life consonant with the life they will live as professed religious.

We clarified the content of the paragraph.

§3. Excluded from the novitiate year are studies directed toward the obtaining of diplomas or in view of professional training.

§2. Excluded from the novitiate year are studies directed toward the obtaining of diplomas or in view of professional training.

§4. Although some separation of the novices is required they may, according to the prudent judgment of their director, retain suitable relationships with their families and have contacts with religious and other persons.

§3. Although some separation of the novices is required, they may, according to the prudent judgment of their master, retain suitable relationships with their families and have contacts with religious and other persons.

§4. The Master of Novices is responsible for the life and activity of the novitiate. He is to inform the Friary Chapter regarding the progress of the novitiate program.

We created a new number to specify the reporting role of the novice master.

39 - §1. Admission to temporary or solemn profession is reserved to the same Superiors who, pursuant to Const. n. 34, are competent to receive them into the Order, with due observance of the norms of law (cann. 656; 658).

153. §1. Admission to temporary profession is reserved to the same respective Ministers or Custodes with the consent of their Definitory, who, pursuant to Constitutions 149 are competent to receive them into the Order, with due observance of the norms of canon 656.

We dropped reference to solemn profession, which will be treated in the following title.

§2. The Minister General, after receiving the decision §2. The Minister General, after receiving the decision of

42 See CIC, canon 653, §2 and CCEO, canon 525, §1. 43 See CIC, canons 650, §2 and 651, and CCEO, canon 524.

of the Minister Provincial with the consent of his Definitory, may admit Friars to profession on his own authority with due observance of the norms of law.

the Minister or Custos with the consent of his Definitory, may admit friars to profession on his own authority with due observance of the norms of law.

§3. At the end of the novitiate, therefore, and again before solemn profession the candidate must submit a written request to his Superior for admission to profession.

§3. At the end of the novitiate the candidate is to submit a written request to his own Minister or Custos for admission to profession.

We dropped reference to solemn profession, which will be treated in the following title.

40 - §1. The director, after consulting with his assistants and studying prior reports, must present his report and opinion concerning each candidate to the proper Major Superior whose right it is with the consent of his Definitory to admit to profession.

154. §1. The Novice Master, after consulting with his assistants and studying prior reports, is to present his evaluation and recommendation concerning each candidate to the proper Minister or Custos whose right it is with the consent of his Definitory to admit the novice to profession.

§2. The Major Superior, however, either in person or through a delegate should inquire into the intentions of the candidates and also solicit the views of the other Friars of the Friary.

§2. The same Minister or Custos, however, either in person or through a delegate, is to inquire into the intentions and suitability of the candidates and also solicit the views of the other friars of the Friary.

§3. If the candidate is residing outside his Province, the Major Superior of the place is to receive the written report and recommendation of the Formation Director (cfr.§1). He is to send the documents, along with his recommendation, to the candidate’s Major Superior to whom, with the consent of his Definitory, the deliberative vote is always reserved.

§3. If the novice is residing outside his Province, the Minister or Custos of the place is to receive the written report and recommendation of the Novice Master (see §1). He is to send the documents, along with his recommendation, to the novice’s own Minister or Custos to whom, with the consent of his Definitory, the deliberative vote is always reserved.

34. §2. Only the Minister General with the consent of his Definitory may admit a candidate who has left the Order legitimately after completing the novitiate or after profession; it is up to the same Minister General to determine a suitable probationary period before temporary profession without the obligation of repeating the novitiate and a time in such vows prior to solemn profession, according to Const. nos. 35 and 45, 2.

155. Only the Minister General with the consent of his Definitory may re-admit a candidate who has left the Order legitimately after completing the novitiate or after profession and requests to re-enter. It is up to the same Minister General to determine a suitable probationary period before temporary profession even without the obligation of repeating the novitiate and a time in such vows prior to solemn profession, according to Constitutions 128 §2 and 161 §2.

We moved current Constitutions 34 §2 for logical reasons, and expanded possibilities for the time of testing.

41 - §1. The Major Superior or his delegate shall receive the solemn profession according to the ritual of the Order. It may be anticipated for a just cause but not by more than three months. The act of profession is to be recorded in the register of professions.

156. §1. The Minister or Custos or his delegate is to receive temporary profession according to the ritual of the Order. The act of profession is to be recorded in the register of professions.

We dropped reference to solemn profession, which will be treated in the following title.

§2. The formula of religious profession is the following: Since for the glory of God the Lord has given me this grace of living more perfectly and with firm will the gospel of Jesus Christ, I, Friar N. N., in the presence of the assembled Friars, and into your hands, Friar N. N., vow for three years (or:... year (s); for the whole time of my life) to live in obedience, without anything of my own, and in chastity, according to the Rule of St. Francis confirmed by Pope Honorius III and the Constitutions of the Friars Minor Conventual. Therefore, with all my heart I give myself to this brotherhood, that through the work of the Holy Spirit, the intercession of the Immaculate Virgin Mary, our Father Francis, and all the saints, and with the help of my brothers, I may fulfill my consecration to the service of God and of the Church.

§2. The formula of religious profession is the following: Since for the glory of God the Lord has given me this grace of living more perfectly and with firm will the gospel of Jesus Christ, I, Friar N. N., in the presence of the assembled Friars, and into your hands, Friar N. N., vow for three years (or:... year (s); for the whole time of my life) to live in obedience, without anything of my own, and in chastity, according to the Rule of St. Francis confirmed by Pope Honorius III and the Constitutions of the Friars Minor Conventual. Therefore, with all my heart I give myself to this brotherhood, that through the work of the Holy Spirit, the intercession of the Immaculate Virgin Mary, our Father Francis, and all the saints, and with the help of my brothers, I may fulfill my consecration to the service of God and of the Church.

42 - 1. Unless the Provincial Statutes determine otherwise Vows made at the end of the novitiate are taken for a period of three years and then if necessary are renewed as occasion offers until solemn profession.

157. Unless the Provincial or Custodial Statutes determine otherwise vows made at the end of the novitiate are taken for a period of three years and then if necessary are renewed as occasion offers until solemn profession.

Title VI: Post-Novitiate

CURRENT TEXT DRAFT TEXT MOTIVATION Title VI: Post-Novitiate

158. Post-novitiate is the stage of formation in which the friar prepares himself for solemn profession in which he is definitively consecrated to God and dedicated to his brothers. During this time he consolidates his following of Christ and perfects his human, spiritual, socio-cultural, theological, professional, pastoral, and Franciscan formation. He is to live his religious consecration and the vows in a committed and coherent manner; to continue to test his vocation; and to deepen his sense of Franciscan charism and mission. He is to grow ever more active and responsible in fraternal life and to engage in charitable and pastoral activity44.

We created a new number to outline the goals of post-novitiate, based on Franciscan Discipleship.

42 - §2. Friars in temporary vows are bound by the same obligation as solemnly professed to observe the Rule and the Constitutions. Likewise, they share in all the graces and privileges of the Order as do the solemnly professed; however, they do not have active and passive voice.

159. Friars in temporary vows are bound by the same obligation as the solemnly professed to observe the Rule and the Constitutions, although they do not enjoy active and passive voice. Likewise they share in all the graces of the Order as do the solemnly professed. The post-novitiate directory is to specify how they might participate in Friary Chapters.

We modified the text to note the responsibilities of temporary profession.

43 - The period of temporary vows is intended to consolidate and perfect the formation begun in the novitiate and to complete the candidates' and Order's experience of each other.

We eliminated this number; its content can be found in draft Constitutions 158.

44 - § 1. The Minister General with the consent of his Definitory is competent to grant a Friar in temporary vows, who for a grave reason asks to leave the Order, an indult to leave. Unless it has been rejected by him in

160. §1. The Minister General with the consent of his Definitory is competent to grant a friar in temporary vows, who for a grave reason asks to leave the Order, an indult to leave. Unless it has been rejected by him in

44 See CIC, canon 659.

the act of notification the indult brings with it by the law itself a dispensation from vows and from all obligations arising from profession (cann. 688, 2; 692).

the act of notification the indult brings with it by the law itself a dispensation from vows and from all obligations arising from profession45.

§ 2. Major Superiors, however, aware of their duty should not defer to a later date the decision to return a Friar to the world which they could and should have made earlier (cann. 653, I and 696, 2). If just causes are present, including that of illness contracted- in the judgment of specialists - after profession (can. 689), when temporary profession has expired, the above - mentioned Superiors, after listening to their Definitories, can exclude the Friar from subsequent profession.

§2. Ministers and Custodes are not to defer to a later date the decision to dismiss from the Order a friar found to be unsuitable46. If just causes are present, including that of illness contracted—in the judgment of specialists47-- after profession, such a friar may be excluded from subsequent profession when temporary profession has expired, by the above-mentioned Ministers or Custodes, in consultation with their Definitories.

We modified and clarified language.

45 - § 1. It is proper that when a Friar pronounces his solemn vows he should have reached the degree of spiritual maturity required, so that the religious state to which he is committing himself in a stable and certain fashion may really be for him a means of perfection and greater love rather than a burden too heavy to carry.

161. §1. It is proper that when a friar makes his solemn profession he should have reached the degree of spiritual maturity required, so that the religious state to which he is committing himself in a stable and certain fashion may really be for him a means of undertaking an authentic following of Christ.

We modified and clarified the language.

§ 2. Since in certain cases the extension of temporary probation can be an aid to this maturity while in others it can involve drawbacks, the competent Superior can extend the period of temporary profession, but not beyond nine years.

§2. Ministers and Custodes, with the consent of their Definitory and having consulted the formators, may extend the period of temporary profession, but not beyond nine years48.

We simplified language, specified competency, and cited the relevant canon.

§ 3. It is desirable that solemn profession, whereby a Friar is consecrated to God forever and definitively incorporated into the Order, should be preceded by a sufficiently long immediate preparation, according to the Statutes, so that it can be considered a second novitiate.

§3. Solemn profession, whereby a friar is consecrated to God forever and definitively incorporated into the Order, is to be preceded by an immediate preparation of at least one month so that it can be considered a second novitiate according to the Statutes.

We determined the base-line time of preparation for solemn profession.

45 See CIC, canons 688, §2 and 692, and CCEO, canons 546, §2 and 549, §3. 46 See CIC, canons 696, §§1-2, and CCEO, canons 551-552. 47 See CIC, canon 689 and CCEO, canon 547. 48 See CIC, canon 657, §2 and CCEO, canon 526, §2.

§4. Prior to solemn profession, the candidate is to submit a written request to his proper Minister or Custos for admission to profession in which he knowingly and freely expresses his reasons for doing so.

We added a new paragraph to treat in this title the question of solemn profession.

162. §1. Admission to solemn profession is reserved to the respective Minister or Custos with the consent of his Definitories, pursuant to Constitutions 149 with due observance of the norms of canon 658.

We added a new paragraph to treat in this title the question of solemn profession.

§2. The Minister, Custos, or his delegate is to receive the solemn profession according to the ritual of the Order. It may be anticipated for a just cause but not by more than three months49. The act of profession is to be recorded in the register of professions and communicated to the pastor of the place of Baptism of the professed friar50.

We moved current Constitutions 41, §1 here for logical ordering.

46 - § 1. Only the Minister General with the consent of his Definitory can either allow a Friar in solemn vows to transfer to another religious institute or admit to the Order a religious in perpetual vows coming from another institute with the permission of the supreme moderator of that institute and the consent of his council (cf. can. 684, 1).

163. §1. Only the Minister General with the consent of his Definitory can either allow a friar in solemn vows to transfer to another religious institute or admit to the Order a religious in perpetual vows coming from another institute with the permission of the supreme moderator of that institute and the consent of his council51.

§ 2. If, however, the transfer to the Order concerns a member of a secular institute or a society of apostolic life permission of the Holy See is required and its decisions are to be observed.

§2. If, however, the transfer to the Order concerns a member of a secular institute or a society of apostolic life permission of the Holy See is required and its decisions are to be observed52.

We added a canonical citation.

§ 3. In these instances whatever is prescribed regarding testimonials, the time of probation prior to

§3. In these instances whatever is prescribed regarding testimonials, the time of probation prior to solemn

We added a canonical reference.

49 See CIC, canon 657, §3 and CCEO, canon 532. 50 See CIC, canon 535, §2 and CCEO, canon 296, §2. 51 See CIC, canon 684, §1 and CCEO, canon 544, §1. 52 See CIC, canon 684, §5 and CCEO, canon 544, §§3-4.

solemn profession, and the requirements for its validity is to be observed.

profession, and the requirements for its validity is to be observed53.

§ 4. The time of probation is to last at least three years, the first of which, comparable to the novitiate, is to be spent under the guidance of an approved Friar. When the period of probation is over the religious either makes solemn profession or, if he refuses to do so or is not admitted to profession by competent authority, he is to return to his own Institute.

§4. The time of probation is to last at least three years, the first of which, comparable to the novitiate, is to be spent under the guidance of an approved Friar. When the period of probation is over the religious either makes solemn profession or, if he refuses to do so or is not admitted to profession by competent authority, he is to return to his own institute54.

We added a canonical reference.

Current Title VI: Doctrinal, Technical, and Pastoral Formation

164. §1. Friars in post-novitiate are to be formed in the Franciscan school of theology. In situations where the theological course of studies does not include adequate Franciscan formation, complementary courses are to be organized by the singular jurisdictions or by the Conferences and Federations of the Order (see above Constitutions 128 §5).

We created a new number to foster Franciscan formation, based upon Franciscan Discipleship.

§2. Friars in post-novitiate are to be helped by their formators to live a simple style of life that reflects the charism of the Order. They are to be taught to live with and for the poor, and the values of justice, peace, the care of creation, and the “spirit of Assisi”.

§3. Friars in post-novitiate are to be formed in mission in all its dimensions, and to work with the Secular Franciscan Order and with the Militia of Mary Immaculate.

57 - § 1. Friars should receive that doctrinal, technical, and pastoral formation which is suitable both to the spiritual maturity of their vocation and to the special grace of working and of exercising an apostolate.

165. Friars in post-novitiate are to receive that professional and pastoral formation which is suitable both to the spiritual maturity of their vocation and to the special needs of work and mission55.

We simplified language and enriched content.

53 See CIC, canon 645, §2-4 and CCEO, canons 517 and 519. 54 See CIC, canon 684, §4 and CCEO, canon 545, §§1-2. 55 See CIC, canon 660.

§ 2. From their very first year of probation students should accustom themselves to manual labor after the example of our Lord Jesus Christ in accordance with the instructions of our Seraphic Father.

The content of this paragraph is found in draft Constitutions 136 §4.

58 - § 1. Friars who are not going onward to Holy Orders should receive suitable theological training throughout the entire time of their probation in houses set up for this purpose.

We deleted this paragraph, since above at draft Constitutions 164, §1 we stipulated that all friars are to receive an adequate theological and Franciscan formation.

§ 2. They should also learn sciences and trades to the extent that their religious and apostolic formation or the needs of fraternity require.

166. Ministers and Custodes are to discern with friars in post-novitiate their training for the sciences and/or professions, based upon their own particular skills and the needs of the jurisdiction.

We highlighted the role of Ministers and Custodes in professional training for friars in post-novitiate.

59 - § 1. Before beginning their ecclesiastical studies Friars aspiring to Holy Orders should have acquired that level of education in the humanities and sciences which is normally expected of young men in their respective nations as a requisite for higher studies.

167. Friars who after careful discernment with their formators and their Minister or Custos are called to ordained ministry are to be adequately prepared in philosophical and theological programs according to ecclesiastical norms56.

We joined these two paragraphs plus current Constitutions 61 §1, plus reworked the content.

§2. Philosophical and theological courses should be so coordinated as to facilitate the gradual opening of the minds of the students both to the treasures of human wisdom and to the mystery of Christ, and to encourage them to fix and permeate their own lives in faith and to embrace their vocation with personal dedication and a joyful heart.

60 – The masters and educators should regularly call the students' attention to the apostolate and, in accordance with the directory of formation, introduce them gradually to various ministries by means of practical assignments outside the seminary.

The content of this number can be found in draft Constitutions 158 and 164 §3.

61 - § 1. With a view toward the needs of the apostolate of their Province and of the Order, and considering the particular character and ability of each Friar as well as the value of acquiring cultural experiences in other nations, Superiors should send

The content of this paragraph can be found in draft Constitutions 164 §2; 176; and 177.

56 See CIC, canon 659 §3.

Friars to other countries for specialized studies in order to obtain the respective degrees. The study of sacred theology and advanced research in which the traditions of the Franciscan school are laudably stressed, should be strongly fostered. § 2. Advanced studies in the sacred sciences should be encouraged particularly at the Pontifical Theological Faculty of St. Bonaventure at the Seraphicum in Rome. This Faculty, founded with the cooperation of all the Provinces, is governed by its own Statutes.

168. Advanced studies in the Franciscan school are to be encouraged particularly at the Pontifical Theological Faculty of St. Bonaventure at the Seraphicum in Rome. This Faculty is governed by the Ratio studiorum and its own Statutes.

N.B. This paragraph will be modified following the decisions of the Franciscan Ministers General regarding the Franciscan University, and its erection by the Congregation for Catholic Education.

62 - § 1. After the completion of regular studies, formation should always be continued and adapted to the culture and needs of the times. Hence, Chapters and Superiors should make provision that periodicals, books, and other useful aids are available to the Friars.

The whole number has been moved to Title VII.

§ 2. Superiors should encourage the participation of the Friars in programs of formation for religious.

§ 3. Moreover, considering community needs, Superiors should grant a leave of absence from assignment to Friars whose request is reasonable, either to renew themselves through the contemplation of divine mysteries or to prepare themselves by special study and training for a more fruitful apostolate.

Current Title VII: Advancement to Sacred Orders 63 - After proper preparation, candidates for the ministries shall make a written request to the Major Superior who, according to the norms of law, is competent to admit them to the ministries.

169. Friars who intend to be instituted as lectors or acolytes, after proper preparation and following the directives of the local Episcopal Conference, are to make a written request to their Minister or Custos who, according to the norms of law, is competent to admit them to these ministries57.

We better specified the content of the number.

64 - § 1. A candidate for Sacred Orders must be solemnly professed and must submit a written petition to his Major Superior. Before a deacon is promoted to

170. §1. A candidate for ordained ministry is to be solemnly professed and must submit a written petition to his Minister or Custos58. Before a deacon is admitted

We took note of current practice.

57 See CIC, canon 1035 §1. 58 See CIC, canon 1036.

the presbyterate, on completing his course of studies, he must participate in pastoral care, exercising his diaconal order for a suitable period of time to be defined by his Major Superior (cf. can. 1032, 2).

to the presbyterate59, on completing his course of studies, he must exercise his diaconal ministry for a suitable period of time to be defined by the directives of the local Episcopal Conference.

§ 2. The admission to Sacred Orders depends on the Major Superior, with the consent of his Definitory. He first requires a report on the stability of the candidate from the Director in consultation with his assistants and, at least before Ordination to the Deaconate, has heard the views of each Friar of the community.

§2. Admission to Sacred Orders is the right of the respective Minister or Custos with the consent of his Definitory. He first requires a report on the suitability of the candidate from the formators and, at least before ordination to the deaconate, is to have heard the views of each friar of the local fraternity of the candidate.

§ 3. If the candidate is from another Province, the Major Superior of the place asks for a recommendation on the stability of the candidate from the Director and his assistants, and proceeds to listen to each Friar of the community (cfr.§2). He then sends the documents, along with his recommendation, to the candidate’s Major Superior whom, with the consent of his Definitory, the admission to Sacred Orders is reserved.

§3. If the candidate is from another jurisdiction, the Minister or Custos of the place asks for a recommendation on the suitability of the candidate from the formators, and proceeds to listen to each friar of the local fraternity (see §2). He then sends the documents, along with his own recommendation, to the candidate’s proper Minister or Custos whom, with the consent of his Definitory, the admission to Sacred Orders is reserved.

§ 4. The Major Superior shall submit all information to his Definitory and obtain its consent before issuing any dimissorial letters.

§4. Prior to proceeding to a vote on admission and to issuing any dimissorial letters the Minister or Custos is to submit all information to his Definitory and obtain its consent60.

65 - A testimonial of any orders received should be sent as soon as possible to the Superior of the ordained's Province to be recorded in the book of ordinations and kept in the archives together with other documents pertaining to the Friar. A testimonial of ordination to the diaconate should also be sent to

171. A testimonial of any orders received is to be sent as soon as possible to the Minister or Custos of the ordained friar’s home jurisdiction to be recorded in the book of ordinations and kept in the archives together with other documents pertaining to the friar. A testimonial of ordination to the diaconate and

59 See CIC, canon 1032, §2 and CCEO, canon 758, §1, 4°. 60 See CIC, canon 1019 §1.

the parish of baptism. presbyterate is also to be sent to the parish of baptism of the ordained friar61.

66 - § 1. In those places where, because of local needs and the laws of the Church the establishment of the permanent diaconate seems opportune, such establishment is left to the Provincial Statutes, provided the Minister General and his Definitory have given prior approval in accordance with the norms of canon law (cann. 236; 1031, 2-3; 1032, 3).

172. §1. In those places where Episcopal Conferences have introduced the permanent diaconate, Provincial and Custodial Statutes are to determine the norms of admission of a friar to that order, in accordance with the norms of canon law62.

We clarified language.

§ 2. For the admission of a permanent deacon to the priesthood the prescriptions of the General Statutes are to be observed together with other legal norms.

§2. For the admission of a permanent deacon to the priesthood the prescriptions of the local Episcopal Conference are to be observed together with other legal norms.

Title VII: Continuing Formation

CURRENT TEXT DRAFT TEXT MOTIVATION Title VII: Continuing Formation

173. The fundamental goal of continuing formation is the renewal of the Gospel life of the friars and of the Order63, in order to be better conformed unto Christ and to respond with courage and creativity to contemporary challenges, in openness to the promptings of the Spirit.

We created a new number to define the goal of continuing formation, based upon Franciscan Discipleship.

174. §1. Since the transition from initial to continuing formation is of particular importance in the life of a friar, Ministers, Custodes, and Guardians are to take great care regarding a first assignment into local

We created a new number to foster transition from initial to continuing formation, based on Franciscan Discipleship.

61 See CIC, canons 535, §2 and 1054, and CCEO, canons 296, §2 and 775. 62 See CIC, canons 236; 1031, §2-3; 1032, §3, and CCEO, canons 354 and 760, §2. 63 See PC, 18; VC, 69; and CIC, canon 661.

fraternity and mission. They are to create the right conditions that make this assignment fruitful and positive.

§2. General and jurisdictional Statutes are to establish suitable programs to foster this transition.

175. §1. Conferences, Federations, and individual jurisdictions are to foster continuing formation both by organizing their own programs and by providing adequate support for the friars’ continuing formation.

We created a new number to commit the entire Order to continuing formation, based on Franciscan Discipleship.

§2. Conferences and Federations in collaboration with the General Secretariat for Formation are to foster and organize continuing formation experiences which may also be intercultural.

§3. Conferences and Federations are to promote and organize as needed continuing formation experiences for all friars; for friars at different stages of their lives; and for those engaged in particular activities or apostolates.

§4. Provincial and Custodial Statutes are to establish the program and the methodology of continuing formation for each jurisdiction.

61 - § 1. With a view toward the needs of the apostolate of their Province and of the Order, and considering the particular character and ability of each Friar as well as the value of acquiring cultural experiences in other nations, Superiors should send Friars to other countries for specialized studies in order to obtain the respective degrees. The study of sacred theology and advanced research in which the traditions of the Franciscan school are laudably stressed, should

176. With a view toward the needs of the Order, the Conferences and Federations, and individual jurisdictions, and considering the particular capability of each friar, the Ministers and Custodes are to see that the friars, either in their home nations or abroad, undertake advanced studies in Franciscanism, in the ecclesiastical sciences, or in technical and professional fields, in order to obtain the respective ecclesiastical or civil degrees.

We seek to foster the cultural advancement of the Order, based upon motion 8 of the General Chapter of 2013.

be strongly fostered. § 2. Advanced studies in the sacred sciences should be encouraged particularly at the Pontifical Theological Faculty of St. Bonaventure at the Seraphicum in Rome. This Faculty, founded with the cooperation of all the Provinces, is governed by its own Statutes.

This paragraph is found above at 168.

177. With a view toward the multicultural nature of the Order and the particular capabilities of each friar, the Ministers and Custodes are to promote among the friars fraternal and pastoral experiences in jurisdictions other than their own.

We created a new number to promote cross-cultural experiences within the Order, based on motion n. 8 of the General Chapter of 2013.

62 - § 1. After the completion of regular studies, formation should always be continued and adapted to the culture and needs of the times. Hence, Chapters and Superiors should make provision that periodicals, books, and other useful aids are available to the Friars.

178. §1. Chapters, Ministers, Custodes, and Guardians are to see that the friars have adequate means at their disposal for their cultural updating.

We updated language.

§ 2. Superiors should encourage the participation of the Friars in programs of formation for religious.

The content of this paragraph is scattered throughout this title.

§ 3. Moreover, considering community needs, Superiors should grant a leave of absence from assignment to Friars whose request is reasonable, either to renew themselves through the contemplation of divine mysteries or to prepare themselves by special study and training for a more fruitful apostolate.

§2. The Minister or Custos, with the consent of his Definitory, may grant to the friars who reasonably request it a period of sabbatical.

We updated language.