Commissio Constitutionum OFMCap.

DRAFT OUTLINE OF OUR CONSTITUTIONS FOR THE LXXXIV GENERAL CHAPTER

Chapter VI: Our life in fraternity

Second Proposed Revision (PdR2)

Rome — General Curia — 2012

Table of Contents

• INTRODUCTION
  • I. Enriching the Constitutions
    • 1) The Introduction to Chapter Six
    • 2) Commitment to fraternal life (Article I)
    • 3) Structural Consistency
    • 4) The life of the friars in the world (Article II)
  • II. The Complementary Code (CC)
    • N. 89 (83)
  • ARTICLE I: The Cultivation of Fraternal Life
    • N. 90 (84,1-2)
    • N. 91 (84,3-6)
    • N. 92 (85)
    • N. 93 (86,1.4-6)
    • N. 94 (87)
    • N. 95 (88,2.1-2)
    • N. 96 (89,1; 88,3-4.8)
    • [Complementary Code]
    • N. 97 (90)
    • N. 98 (91)
    • n. 99 (92)
    • N. 100 (93)
    • N. 101 (new)
    • N. 102 (94,1-2. 3 [part])
    • N. 103 (95,1-3.5.4.7-9)
    • N. 104 (94,4 + 93,6)
    • N. 105 (96)
  • Article II: The Life of the Brothers in the world
    • N. 106 (97)
    • N. 107 (98)
    • N. 108 (99)
    • n. 109 (100)

INTRODUCTION

The outline Draft of the Revision of chapter VI, prepared by the ad hoc sub-commission, was presented at the end of the IV plenary Commission meeting (29 June-11 July 2009). Subsequently other Commission members also made various proposals, and in the VII Plenary Session (5-17 October 2009) both the current text and the various contributions were analysed. The Commission then proceeded to draft PdR1 of chapter VI, which was definitively approved on 16 October 2009 and sent out to the Order towards the end of 2009^[1].

In the XII Plenary Session (4-14 July 2011) the Commission once again reconsidered the text in the light of the feedback received from the Order. The brothers were very positive in their judgements and their contributions were not only appreciated but also accepted as far as possible. The Explanatory Notes , as always, justify the changes that have been made. Here it is sufficient to note that in (PdR2) the Commission has changed only 15 out of the 100 that made up the first draft (PdR1) of the text.

The conclusion of the sixth plenary session of the Commission (29 June – 11 July 2009) saw the presentation of the Schema of the Proposed Revision^[2] of Chapter VI of the Constitutions prepared by its sub-commission. Other Commission members then clarified various proposals. In the seventh plenary session (5-17 October 2009) the text of Chapter in the Constitutions was studied a number of times, as were the contributions that had been received. And so the Commission arrived at its final draft of PdR of chapter VI which on 16 October 2009 was definitively approved for distribution to the Order.

In the work of revision chapter VI the Commission not only assessed the Project 2006^[3] but referred especially to the documents of the Church Magisterium, especially the document of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life “Fraternal Life In Community “Congregavit nos in unum Christi amor” (2 February 1994)^[4]; the post-Synodal Apostolic Exhortation Vita Consecrata (25 March 1996)^[5]; the Apostolic Letter Novo Millennio Ineunte (6 January 2001); and the Instruction of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life Starting Afresh from Christ: A Renewed Commitment to Consecrated Life in the Third Millennium(19 May 2002). Some of these documents have received particular attention in letters and talks by some of the Ministers General, including Circular Letter 30 by Bro. John Corriveau Gospel Fraternity in a Changing World (31 March 2002).

I. Enriching the Constitutions

1) The Introduction to Chapter Six

Number 83 of the present Constitutions was written during the General Chapter of 1968 as an introductory number for the new Chapter Six.^[6] It purpose was to present a theological, Franciscan and sociological foundation for fraternal life.^[7] In the seven sentences that now make up number 83, the text emphasises the Christological, ecclesiological and Franciscan dimensions of fraternal life, with a reference to the sociological and anthropological aspect in §4.

In the PdR2 (89) the current text would receive some elements to be included in the text. These concern the Trinitarian foundation of fraternal life (§1) and especially its ecclesiological dimension in which fraternal life has an almost sacramental value because it manifests the communion of the Church. At the same time it is like an effective sign to build Church-communion. It is prophetic of that final unity to which the People of God is moving. It is an essential witness to the apostolic mission of the church (§§2-3). The anthropological aspect, too, is further underlined by the changes made in the current text (n. 83,3-4): the Commission, inspired by one of the evaluations received, tried to bring out a closer link between fraternal life and personal maturity (cf PdR2, n. 89,4). §§ 5-7 of the current text (n. 83 = PdR2, n. 89,5-7) have not been substantially changed.

2) Commitment to fraternal life (Article I)

These are the essential contents of article I:

• • Interpersonal relationships (n.84, 1-2 = PdR2 n. 90,1-3);
  • Equality among the friars and access for everyone to all offices and services (n.84,3-6 = PdR2 n. 91, 1-4);
  • Age differences (n.85 = PdR2 n. 92);
  • Infirm friars (nn.86-87 = PdR2 n. 93-94);
  • The life of the local fraternity. All the matters treated in nn. 88-93 (= PdR2 nn. 95-100) refer to this: common life (n. 88,1-2= PdR2 n. 95,1-4)); the enclosure (88,3-8= PdR2 n. 96, 3-4 + Codice complementare 6/2); the welcome received in our houses (89,1+88,3 = PdR2 n. 96,1-2 + Codice complementare 6/3,1); the admission of lay persons to the fraternity (89,2-4 = PdR2 Codice complementare 6/3,1-3); the use of the means of social communication (n. 90 = PdR2 n. 97); travelling (n. 91= PdR2 n. 98 + Codice complementare 6/4) and the welcome shown to visiting friars (92 = PdR2 n. 99 + Codice complementare 6/6);
  • Friars who live outside a religious house, while still members of the local fraternity to which they have been assigned (n. 93= PdR2 n. 100);
  • Communion with the Franciscan Family (94-95 = PdR2 n. 102-103);
  • Taking care of hospitality in our houses (n. 96) ; cf. PdR2 n. 105).

Strictly speaking the content of 1, 3-4, 6, 8 also falls within the context of the local fraternity and it can be said that the icon emerging from the text of article I overall is really that of the local fraternity. It can’t be otherwise: the local fraternity is the immediate, fundamental and irreplaceable context of the life of the friars. It is the cell of the Order, the place where interpersonal relationships develop.

From what is said above it emerges that PdR2 respects the wording of the current text but makes some modifications and additions. These will be underlined in the Explanatory notes in the appropriate places. Nonetheless it seems opportune to point out some of the more significant modifications to article I.

Fraternal life in common. N. 88 (=PdR2 n. 95) has been given a more logically coherent structure, bringing out the fact that the promotion of common life is not only the job of ministers and guardians, but is something to which all the brothers must be committed. (cf. PdR, n. 95, §3). A further new paragraph (PdR2, n. 95,4), by way of a conclusion, presents two particularly important elements: the commitment to mutual support on the journey towards holiness and the shaping of our fraternities as houses and schools of communion.

The Fraternity of the Order (PdR2 n.101). It seemed opportune to introduce a new number on the Capuchin Family or on our international Fraternity as such so as to underline: the sense of belonging to that brotherhood (§1); the task of collaboration between the circumscriptions of the Order (§§ 2-3); mobility and itinerancy (§4); the relationship between different cultures (§5); the meaning of fraternities made up of members from different circumscriptions and different countries and nations (§6). The introduction of this new number was dictated: by the situation of the Order in its present historical context; by the emerging needs in nearly all our circumscriptions in diverse geographic-cultural areas; from the numerous indications from the PCOs; from other contributions by the Church and the Order – not least of which are those made by the Minister General, Br. Mauro Jöhri, in his Letter (25 November 2008) addressed to the Constitutions Commission and his Circular Letter n.4: Let us fan the flame of our charism! (8 December 2008).

The Franciscan Family. N.94 of the current text (PdR2 n.102) has been broadly revised and supplemented in order to describe more adequately the reality of the one Franciscan Family (§1); to highlight our relationships with all the Brothers of the First Order (§2) and give a more specific, more charismatic foundation to our relationship with the Sisters of the Second Order in the light of the Formae vitae written by Saint Francis for Clare and the Poor Sisters of San Damiano (§3). Also n.95 of the current text (= PdR2 n.103) has been revised and its parts re-arranged, keeping in mind that some details of the current text, while valid at the time of their formulation, no longer need to be spelled out in the Constitutions since they have been codified in the Constitutions of the SFO, which in matters concerning our relations with the Secular Franciscan Fraternity, constitute an integral part of our proper law.

3) Structural Consistency

In this regard first of all it should be underlined that the subject dealt with in n.84 of the current Constitutions is broad. The first part (84,1-2) speaks about commitment in building fraternal life. The second part is a fundamental affirmation about equality among the friars and accessibility for all the friars to all the offices within the Order. The Commission believe it opportune to assign different numbers to the two parts (cf PdR2 nn.90 and 91), while keeping the actual text almost unchanged. Yet it could be asked whether chapter VI may be the more suitable context for what is said in §§2-3 concerning precedence and access for all friars to all the services and offices of the Order; or whether chapter VIII may be more suitable. A similar text is found in n.115,6.

The Commission also noted two structural inconsistencies:

The first concerns our relations towards brothers who leave the religious life. The subject is currently treated in n.93, whose specific subject is that of friars who live outside a religious house with the blessing of the superiors;

The second concerns the relationship with parents, relatives and benefactors currently treated in n.94,4 within the context of communion with the Franciscan Family, but in such a way as to make a distinction^[8] between the relationship with the first and second Orders on the one hand, and the relationship with the SFO on the other.

Therefore, we thought it right to assign these two points to a new number (cf. PdR2, n. 104), composed of three paragraphs: relationships with parents, relatives and benefactors (§ 1), and in particular, attention to any spiritual and material needs of the family of origin (§ 2)^[9]; how to act towards brothers who leave the religious life (§ 2).

The context of the local Chapter. From 1968 to 2000 the matter was treated entirely in Chapter VIII on the government of the Order. The General Chapter 2000 decided to keep the part concerning the composition and competence of the local chapter in Chapter VIII, while transferring the statements about the value and purpose of the local chapter to Chapter VI, in the context of interpersonal relationships (n.84,2). During the seventh plenary session the hypothesis was presented to place the text about the local chapter in the context of life in common within the local fraternities (cf. PdR2 n.95). The Commission, however, has believed it opportune to keep it in the present actual context because of the bond between what is said about the local Chapter and the emphasis on fraternal dialogue, made more evident and more immediate with the new articulation of the text (cf. PdR2 n.90,3-4).

4) The life of the friars in the world (Article II)

The modifications and additions in this second part of chapter VI are not many and are explained in the Explanatory Notes. The Introduction to PdR1 said: “In the course of the work, with the contribution from the Order, consideration can be given as to if and how to make the text conform more with Chapter III of the Rule that also speaks to how the friars should go about in the world, while further developing the aspect of itinerancy. In fact the relation between itinerancy and fraternity is close and concomitant, or even mutually dependent: we are itinerant because were are brothers^[10]”. The feedback did not propose any further enrichment of this part of chapter VI, which – apart from a few stylistic changes – has remained identical to the current text and to PdR1. The General Chapter will judge whether it is appropriate to expand the text further along the lines indicated above.

II. The Complementary Code (CC)

In the view of the Commission, the matters to be transferred to the Supplementary Code concern:

– the location of the infirmary and the common infirmary (n.86,2-3; cf. PdR2, n. 93 + CC 6/1);

– the regulation of the enclosure (n.88,4-6; cf. PdR 2, n.96 + CC 6/2);

– norms concerning the admission of persons to the fraternity (n.89; cf. PdR2 n. 96 + CC6/3);

– competence concerning permissions for travel and letters of obedience, or for an extended stay outside a religious house and for the use of vehicles (n. 91,3-4.6; 92,3-4; cf. PdR2 n. 98 + CC 6/4: 6/5; 6/6);

– the extended stay of friars in other circumscriptions ((n. 92, 6; cf. PdR2 CC 6/7);

– the association to the Order a monastery of Capuchin Poor Clares (n. 94,3; cf. PdR2 CC 6/8).

Realting to chapter VI, 9 norms are proposed for transfer to the CC : eight transferred from the Constitutions; one corresponding to the current Ordinance 6/1.

Chapter VI^[11]: OUR LIFE IN FRATERNITY

N. 89 (83)

Explanatory notes

(1) The addition has been made in order to bring out, right from the start, the Trinitarian and Christological foundation of fraternal life: the Trinity gives us Jesus Christ, and through Him, in the Holy Spirit, we are made brothers and sons of the one Father. This leads us to welcome every brother as a gift: we are sons of the same Father. It seems right also to merge nos. 1 and 2.

(2) This statement is made up of parts of Sacrosanctun Concilium (n. 5) and of VC (n. 41). It stresses the nature of the Church as a communion, and shows that fraternal life is an icon or reflection of that communion in the Church, because fraternity as a human space is inhabited by the Trinity. Some of the evaluations which were returned claimed that they could not understand the phrase human space inhabited by the Trinity, and that the sttement that the Church had been born from Christ’s side was no longer acceptable, or, more importantly, they indicated that the words were too difficult and unclear [Prot. N.: VI-0002; Prot N.: 00003; Prot. N.: Vi 00030]. It was observed during the plenary meeting of the Commission that even some of the expressions in the present Constitutions might appear to be or are actually difficult. It is clearly evident that with the draft version of the Constitutions there is still work to be done. As has often been stated and repeated the Rule, the Testament and the Constitutions should be studied and examined thoughtfully in order to imbibe their spirit (cf. Const. 7, 4). On the other hand, as has always been the case throughout the history of the Order, it belongs to teachers and those who are entrusted with formation to explain the Rule and the Constitutions to those in formation.

(3) The addition stresses the value of fraternal life as a signum efficax Ecclesiae (leaven of ecclesial communion) and a prophecy of the eschatological goal of the Church gathered together in ultimate unity (cf. VFC 10). Fraternal life is both an “eloquent sign of ecclesial communion” (VC 42) and a “model” – “paradigm” (cf. VC 41) which builds up the Church. “Religious community, in its structure, motivations and distinguishing values, makes publicly visible and continually perceptible the gift of fraternity given by Christ to the whole Church. For this very reason, it has as its commitment and mission, which cannot be renounced, both to be and to be seen to be a living organism of intense fraternal communion, a sign and stimulus for all the baptised” (VFC n. 2b). At the same time the text, drawing on VFC 3d, brings out the fact that fraternal life is apostolic in itself. Therefore its value and its effect are primarily to be seen in terms of witness. The new formulation maintains the function of fraternal life in relation to the apostolic action of the Church, expressed in the current text (n. 83,4: “apostolic efficacy is strengthened”), but, as it stands, the term is rather vague: whose apostolic efficacy? Perhaps the phrase used in the first draft presented to the General Chapter of 1968 was clearer and more specific: sed etiam opus ministerii facilius evadit (and the work of the ministry is made easier) ^[12].

(4) In PdR1 the first part of this text (“Because of this she encouraged those institutes whose members live a fraternal life in community”), which with some variations corresponds to § 3 in the present text, was placed at the end of the new § 2. This procedure did not seem to be completely logical and coherent, taking into account first of all that the insertion a community of all believers in the present text (n. 83, 3) had been deleted. In the same way the expression “Thus the human dignity of the children of God develops in freedom” (cf. n. 83,4 of the present text) which PdR1 put before the new §3 no longer fitted the text that followed. Consequently we preferred: 1º) to place the new theological texts of §§ 2 and 3 together first. These set out the relationship between fraternal life and the ministry of the Church; 2º) to transfer §§ 3-4 of the present text and merge them into each other, thus also taking into account a comment that the second expression (“Thus the human dignity of the children of God develops in freedom”) was a very contentious statement from a theological point of view, if not actually false [Prot. N.; VI-00004]. The Commission did not agree with this opinion, but it stimulated further reflection and by merging the two paragraphs the Commission intended to place them in closer causal relationship. Thus the sociological and anthropological aspect is neither changed not diminished, but perhaps even strengthened, since the development of human dignity is presented as an immediate consequence of fraternal life. This was already made clear in 1968, when the text the human person develops in fraternal life was compiled.^[13]

(5) The opening words “Because of this” are there to link the text with the preceding one.

(6) Cf. CIC. Can 602.

(7) The expression “they lead a fraternal life in community” replaces “they live in a fraternal relationship in a common sharing of life and love” of the present text (n. 83,3). The change came about because of the difficulty of translating the Latin expression commercium fraternum instaurant. To translate commercium as life together is always a simplification, even if the intention is to avoid terms such as “cohabitation”, which has quite different connotations. The term relationship is equally unsatisfactory. When this text was compiled in 1968, it referred expressly to the “Motu Proprio” of Paul VI, Ecclesiae Sanctae^[14]: “In Institutis operibus apostolatus addictis, vita communis, quae tanti est momenti ut sodales sicuti familia in Christo unita commercium fraternum instaurent, modo Instituti vocationi consentaneo omni ope promoveatur” (“In institutes devoted to works of the apostolate the common life, which is so important for Religious as a family united in Christ to renew fraternal cooperation, should be promoted by every means possible in a manner suitable to the vocation of the institute”) (Part II, V, 25). Even the translation of commercium fraternum instaurent as (let them) maintain fraternal relationships^[15]is neither effective nor specific: it is not only religious who maintain fraternal relationships. We have therefore chosen the expression used in the Code of Canon Law vitam fraternam in communi ducunt (they live a fraternal life in common) (can. 607, §2; 731), combining communion and fraternity. The communal aspect is further reinforced by the previous parenthetic phrase a common sharing of life and love.

(8) Project 2006 had proposed to change inspired by God to inspired by the Lord in order to be literally faithful to the Testament, but this seems unfounded. It is true that in the Testament the recurring subject is always the Lord, but the verbs used are give, reveal, lead. Francis never says the Lord inspired me. In Rb II,7 we do find the expression as the Lord inspires them (Latin: quidquid Dominus inspiraverit eis), but there is no reference here to the person of Francis. In Latin Deo inspirante sounds better than Domino inspirante. Therefore we propose to use another expression from Saint Francis: by divine inspiration (cf. Rnb II,1; Rb XII,1; Fvit 1).

(9) To understand the meaning of this change, it is necessary to refer to the history of the text. The one approved in1968 said: Sanctus Franciscus, Deo inspirante, originem dedit formae vitae evangelicae, quae fuit fraternitas^[16]. The General Chapter of 1974 simplified the text by saying: Sanctus Franciscus, Deo inspirante, originem dedit vitae evangelicae, quae fuit fraternitas^[17]. On the other hand the General Chapter of 1982 expanded the text as follows: Sanctus Franciscus, Deo inspirante, originem dedit formae vitae evangelicae, quae fuit fraternitas, sicut ipse illam vocavit atque, ut eius exemplar, collegium Christi eiusque discipulorum sumpsit^[18]. The current formulation came from the editorial commission, which tried to simplify the 1982 text^[19].The simplification process does not appear to have been entirely successful: the last part of the text iuxta exemplum vitae Christi eiusque discipulorum (according to the example of Christ and his disciples) seems to have been added on with no clear link to the previous clauses. Francis did not call his form of life a fraternity because Christ and his disciples had called their form of life by that name, but he called it fraternity and modelled it on the example of Christ and his disciples.

(10) Project 2006 prefaces its text with the statement: “The Capuchin Order recognises its identity in the primacy of gospel brotherhood, composed of clerics and lay men who share the same religious vocation” (n. 62,5). The Commission did not see fit to do the same, as our PfR of chapter I already contains this text: Fraternity and minority are constitutive aspects of the charism that the Spirit has given us. They also shape the apostolic dimension of our vocation. Docile to the same Spirit we commit ourselves to live this gospel ideal to the full. (4,2).

As for the two letters of John Paul II of 1996 and 1998, to which Project 2006 refers in a footnote justifying their text, one has to say that those letters apply to our Order the definition of a mixed Institute, contained in vita Consecrata (n. 61), but that definition does not fully express the specific identity of the Franciscan First Order. From the life and writings of Saint Francis it certainly cannot be deduced that he had any concept of a ‘mixed institute’ corresponding to our ways of thinking today. In reality, the Franciscan Order at the moment of its foundation, was a mixed institute, where priest-brothers (clerics) and non-priest brothers (laymen) lived together. The de facto presence of clerics and laymen is a historical fact seen in the foundational moment of the Franciscan Brotherhood. Juridically, on the other hand, we must hold that Francis had no formal (explicit) wish to consider cleric brothers and lay brothers as fundamental, and therefore necessary, components of the brotherhood. There have been Founders who expressly chose the identity of a ‘mixed’ institute in the real sense of the term, i.e. composed, in its legal structure and in reality, of members who were priests and those who were not priests. Francis said nothing in a formal way about this; in fact, his form of life institutionally disregarded both the clerical and lay connotation as constitutive elements of the Order’s membership. The “lesser brother”, to be a religious according to Francis’ project, does not necessarily need to be clerical or lay^[20].

For these reasons we believe it is more appropriate to keep to the current text, simply omitting the initial conjunction Therefore (Ideo), which does not appear in the texts approved by the General Chapters from 1968 to 1982. It was inserted by the editorial commission after the Chapter of 1982^[21]. It is sufficient to keep the concluding conjunction in the final paragraph: Therefore…we…

ARTICLE I: The Cultivation of Fraternal Life

N. 90 (84,1-2)

Explanatory notes

(1) Currently, paragraph 1 consists of three statements. The first (As brothers …gratefully) goes back to the General Chapter of 1968; the other two, inserted into the text by the 1982 Chapter as a separate paragraph^[22], distinct from the text of 1968, come from the Constitutions of 1536 (n. 94). They have always been in our Constitutions^[23]. The Commission sees no reason to change the actual statements^[24], which have a rich theological and spiritual content. But it does seem appropriate to return to a division of the text into two paragraphs, as the 1982 Chapter had done; the merger into one paragraph was done by the editorial commission after the Chapter^[25].

(2) The statement (For this reason … greater perfection), is made up of expressions taken from the New Testament (Cf. Mt 18,20; At 4,32; 2Cor 13,11). It has profound Christological and ecclesiological connotations: it speaks of a gathering in Christ’s name; and the Church is precisely a gathering together, a convocation (ekklesìa = assembly, convocation). At the same time the sign value of fraternal life is also brought out. The fraternity is a sign: of Christ’s presence (gathered together in the name of Jesus,); of the mystery of the Church as communion (let us be of one heart and one mind); of the Church, which is holy and always in need of purification^[26] (always striving to advance to greater perfection). We can legitimately deduce that the Order’s legislative tradition has always been aware of the quasi-sacramental value of the fraternity, and on this basis we can speak of the fraternity as an ecclesial place, because the group of brothers, gathered in the name of Christ and bound by bonds of charity generated by the Spirit, is the environment in which the Church is found. As such, we can apply to the fraternity what the Traditio Apostolica says and see it as the place “where the Spirit blooms” (ubi floret Spiritus^[27]); but “where the Spirit is, there is the Church” (ubi Spiritus ibi Ecclesia)^[28]. Very pertinent in this connection is what we read in VFC: “The coming of the Holy Spirit, first gift to believers, brought about the unity willed by Christ. Poured out on the disciples gathered in the Upper Room with Mary, the Spirit gave visibility to the Church, which, from the very first moment, is characterised as fraternity and communion in the unity of one heart and one soul (cf. Acts 4:32)” (n. 9).

(3) Changing the text to read To be instead of As, already proposed by Project 2006, ensures greater fidelity to the original text of 1536 (n. 94), and at the same time emphasises the dynamic aspect of fraternal life and its orientation towards becoming true disciples of Christ: being brothers is something one becomes, not what one already is; the more one becomes a brother, the more one is a disciple of Christ.

(4) The Commission does not support modification of this traditional text^[29]. In clear and simple language it brings out, for example, the fraternal ministry aspect (diakonia) of carrying our brother (bearing one another’s burdens and faults), following the example of the Lord’s Servant who carried the burden of our sins (Cf. Is 53,4), and the diakonia of good example (striving to give an example of virtue to one another and to everyone). This is an ascetical exercise which, in both directions, requires a spirit of penance as an absolute requirement: doing violence to our own passions and evil inclinations. The only change we propose is in this last expression, saying mastering instead of the Latin vim inferentes (doing violence to), thereby alluding to self-control and bearing in mind that the passions we are to master are the bad ones, not the good ones.

One evaluation that came from the Order [Prot. N.: VI-00028] as well as some members of the Commission, would have preferred the traditional expression [vim inferentes – doing violence to], out of respect for a text that came from the more ancient tradition of the Order. However, in the end the choice that PdR1 had made was confirmed.

(5) The addition of the first sentence is intended to underline each brother’s attitude of humility in order to build up the community. It is very appropriate to make the relationship between humility and brotherhood explicit. It is the same as the relationship between minority and brotherhood; in it we recognise, as Saint Francis taught us, that holy humility which confounds pride (SalVirt 12) is an indispensable condition for growth in brotherhood. “It is impossible to be a brother without being humble. For it is pride, however unlikely it may seem, that provokes the tensions and struggles of prestige, supremacy, colonialism and egoism: pride is what fractures fraternity”^[30]. At the same time the text speaks of learning how to be brothers. And it considers brotherhood, in the light of VFC (nn. 11ss.), as a dynamic reality which is always in the process of being achieved.

(6) We have changed fraternal understanding to mutual understanding to avoid a possible alliteration ((fraternity-fraternal) – [translator’s note: this can be avoided in English!]. The first two sentences of the current text have been inverted, as a logical consequence of the new introductory sentence: Let us walk in humility … In fact, fraternal understanding and sincere esteem are also the effects of humility. Where there is pride and arrogance there can be no esteem for or understanding of others.

(7) We have divided this § to make a distinction between dialogue in general and the local chapter, which is also a forum for dialogue. The text has been slightly modified by assigning to the two verbs (promoting and expressing) a specific object: to promote growth and express the nature. This logically requires a change of order; consequently the text states that the local chapter is a primary means of expressing the nature and promoting the growth of our life in fraternal communion.

N. 91 (84,3-6)

Explanatory notes

(1) We maintain the present translation of the Latin typical text provisionally: omnia officia et servitia cunctis fratribus pervia sint oportet (“all offices and services should be open to all brothers”). In fact, in particular contexts, oportet can also indicate a necessity (oportet = it is necessary). One will therefore need to think about whether it is appropriate or not to change the formulation of the Latin text, which is based at present on the principle of appropriateness and accessibility, or of appropriate accessibility.

N. 92 (85)

N. 93 (86,1.4-6)

Explanatory notes

(1) Following the general principle we have adopted, here and in § 4 the word superior has been changed to guardian.

(2) As already happens, a sick brother can be treated by other health care personnel. The Commission did not think that it was necessary to change the text to the alternative that was proposed: “When a friar falls sick the Guardian, or his delegate, shall provide competent medical and remedial assistance. Let the friars demonstrate that they are authentic brothers by attentive and sensitive companionship.” [Prot. N.; VI-00007].

(3) The question of the location of an infirmary is deleted, and the advisability of having a community infirmary is transferred to the complementary Code. In this case we think it is preferable to speak of circumscriptions rather than provinces and therefore of a shared infirmary rather than a provincial infirmary.

(4) One evaluation that came in contended that the text was very “infantile” and emphasised that “we are dealing with reasonable, adult persons who know how to conduct themselves with those who are ill, that is, in a way that is intelligent and sensitive. It is obvious that someone who is ill should also be given spiritual assistance in our circumstances”. Hence, we present an alternative text, which, in the opinion of the person who proposed it, is more moderate and, at the same time, more direct.[cf. Prot. N.; VI-00008]: “The Guardian and the friars should demonstrate their brotherly relationship with the one who is ill by visiting him frequently. Let them be honest with the sick person, who should be clearly informed about the state of his health. When the sickness is serious the Guardian should not neglect to prepare the person for the Sacraments and to administer them.

N. 94 (87)

Explanatory notes

(1) According to one evaluation that came in: “The text is very unclear. It is only partly correct that the care of the sick person should be left to the doctor. Doctors rely heavily on the cooperation of the sick person. Therefore such general statements should not be made. If something else is intended it should be stated clearly and unequivocally. One cannot understand what the first part of the sentence has to do with the second part. Consequently this point should be eliminated. It adds absolutely nothing to the formulation.” [Prot. N.; VI-00009].

(2) The Commission took into consideration a proposal to substitute the adverb libere (freely) with libenter or prompto animo (with a ready heart) because libere did not seem to be appropriate in this case. When confronted with suffering or sickness we have no choice, and so we have no freedom [Prot. N.; VI-00022]. Nevertheless it should be made clear that: 1º) the text does not say that we chose sickness or infirmity freely, but to accept it with a free spirit when it comes; 2º) the adverb libere, which had been a part of the text since the Draft of C.C.L. (n.. 120,3), has been retained in all the editions of the Constitutions from 1968 till 1982 and it has never been questioned; 3º) the Italian volentieri (= Latin libenter = English willingly) is also not appropriate. Because of this the Commission retained the adverb libere (freely) until a better solution can be found. In any case in the various translations the Latin adverb may be rendered according to what is more suitable, as is already the case, for example, in the French of 2001 (généreusment) and in the Portuguese (Piracicaba 2003) (pela aceitaçcão voluntária) and in the German (bereitwillig).

(3) Of all (also the Latin: totius) is deleted, in favour of a less grandiose, more humble expression.

N. 95 (88,2.1-2)

Explanatory notes

(1) The order of the first two §§ of the current text has been inverted, because it is more logical to speak first about the establishment of the fraternities, according to the principles listed in the text: (1- the personalities of the brothers [the personal and fraternal aspect]; 2- the necessities of life and the apostolate), and then to speak about the fostering of fraternal life in common. In addition, the current text (§ 2) ends with laborem consociatum sic promoventes, translated as fostering in this way the work of the whole, whereas in other places it is translated as thus promoting the work of the group. Neither translation adequately renders the stronger sense of the Latin consociatus (= intimately united; consociare = to join closely, intimately, unite, put together, share; consocietas = bond). In any case the idea is transferred to the following paragraphs.

(2) Making the precise role of the ministers and guardians clear is entirely valid (Cf. Const. 23, 6; VFC, n. 50). “A fraternity of evangelical witness does not happen by accident, simply by putting brothers in the same house. It requires attention and animation. The role of the guardian as animator of the local fraternity is indispensable. The guardians of our Order must be empowered by their provincial ministers and by their own fraternities to be spiritual leaders. Guardians themselves must accept the spiritual animation of their fraternities as their first and most important responsibility”^[31].

(3) It is better to say fraternal life in common, rather than common life, to avoid the risk of understanding common life in terms of a purely external observance, as well as the temptation to oppose fraternitas and communitas. The expression we propose is in tune with both the letter and the spirit of the Document VFC and recalls the intrinsic relationship between communion and community. “When we say “communion”, we are thinking of that gift of the Spirit by which the human person is no longer alone or far from God, but is called to be part of the same communion that binds Father, Son and Holy Spirit, and rejoices to find everywhere, especially in those who believe in Christ, brothers and sisters with whom (s)he shares the profound mystery of his-her relationship with God … Through the gift of communion we must live in charity and build among us that unity which Christ indicated as the condition so that the world might believe in his message (cf. Jn 17,21). But the gift of God is one thing, and another is our commitment to it: only the gift makes the commitment possible, and it always comes first”. By “community” we mean “a concrete form or grouping arising out of communion: in it, the faithful receive, live and transmit the gift of communion. Community is built on the foundation of visible, stable relationships which bind the faithful together in the common profession of faith. It enjoys the benefit of equally visible structures and instruments, through which the message and grace of Jesus, the incarnate Son of God, are transmitted to men and women. The community, with its concrete conditions and limits, does not harm the scope and the depth of communion, but neither does it express communion totally; it is like its sacrament (cf. LG 1), i.e. the manifestation and the instrument that reveals its presence in the history of the human race”^[32]. The Commission did not accept the proposal to delete the adverb costatamente (constantly), which was said to be “moralising and unsuitable” [cf. Prot. N.; VI-00010].

(4) We propose to insert this new paragraph to suggest that the promotion of fraternal life in common is not a task reserved exclusively to ministers and guardians; it concerns all the brothers. From this perspective, the current text is defective. At the same time, the proposed text hints at the significance and the various areas of life in common in the context of the local fraternity, which is the privileged place for ongoing formation. The Order has insisted on this aspect in the General Plan for Ongoing Formation^[33], on which the proposed text is based (Cf. IV, 17.2.2). The Order’s document in turn refers to the teachings of the Magisterium^[34]. The final exhortation to agree upon duties together and promote co-operation in work goes back to the current text (n. 88,2), which speaks of labor consociatus. . It was proposed to delete the adverb assiduamente (assiduously) which once again was declared to be moralising. [Prot. N.; VI-00011]. No justification for the negative evaluation of the adverbs was presented either in this case or in the previous note. For its part the Commission did not think it was necessary to change the text.

(5) Common life is geared towards communion and expresses it. This new paragraph is linked to the previous one, in order to underline once again the relationship between communion and community. It makes it possible to explain that every one of our fraternities is called to be the home and school of communion. This prerogative is universal, it cannot be assigned only to some fraternities, or to some expressions or moments of fraternal life. The fraternity in itself – hence every fraternity – is a Schola Amoris: “a School of Love in which all learn to love God, to love the brothers and sisters with whom they live, and to love humanity, which is in great need of God’s mercy and of fraternal solidarity” (VFC 25). The proposed text receives its value from the ecclesiology of communion and from the more recent documents of the Church and the Order^[35].

Also, the proposed text identifies fraternal life in common, with its inter-personal relationships, as the place and time when we support one another on our common journey towards holiness. This links up with an idea expressed in Project 2006 (n. 63,5), taken from VC: “Fraternal life plays a fundamental role in the spiritual journey of consecrated persons, both for their constant renewal and for the full accomplishment of their mission in the world” (n. 45). The call to fraternal life implies for each of us an awareness that we are called upon to exercise a kind of munus sanctificandi, a ministry/service of mutual sanctification. This is our first obligation; it is a debt we incur towards one another, when we become part of the Order. Every brother who joins our community and professes our form of life, declares: “I commit myself to this fraternity with my whole heart, so that by the working of the Holy Spirit … and with the help of the brothers, I may pursue perfect charity in the service of God, the Church and men” (Formula of Profession). This commitment of oneself to the fraternity is aimed at the perfection of charity; in other words, it is done in pursuit of holiness. It follows therefore that each of us should respond with full awareness that the gift of brothers, and of each brother, is entrusted to the watchful and responsible care of each one of us. Among the evaluations which came in there was one which proposed the deletion of this paragraph [Prot. N.; VI-00012]. Another proposed deleting the expression sosteniamoci vicendevolmente nel commune cammino verso la santità (let us support one another on our common journey towards holiness) [Prot. N.; VI- 0052]. Others instead contended that the whole paragraph “was very opportune in its reference to common life,” “and it was appropriate to insert a reference to the fraternity as a home and school of communion” [Prot. N.; VI-00076]. The Commission has reformulated the earlier text of PdR1 deleting the first phrase Chiamati a vivere da fratelli la spiritualità di communità (Since we are called to live the spirituality of communion as brothers) not only for the sake of simplification or because some held that it was ideological [cf. Prot. N.; VI-00012]. Spirituality of communion is an expression that recurs in recent Church documents (cf. the Apostolic Letter of John Paul II, Novo Millenio Ineunte [6 Jenuary 2001] and, most of all, in the Instruction of the CICLSAL, Starting Afresh from Christ [19 May 2002]). The Commission pointed out that, despite the fact that the expression had a profound significance, as far as we are concerned it is the equivalent of the spirituality of fraternal life, and because of this it was not necessary to introduce a new expression into the Constitutions. In the reformulation of the text the other two expressions that it contained (our common journey towards holiness – homes and schools of communion) were not only retained, but were better expressed and co-ordinated. The text in PdR2 makes more sense as a conclusion than if it were placed in the preceding paragraphs, and it shows more clearly that common life is not just an external observance. The deep meaning of fraternal life in community consists precisely in giving reciprocal assistance to bring each person to perfection. In this way this paragraph links up with what had been said previously in n. 91,4 and n. 92.

N. 96 (89,1; 88,3-4.8)

Explanatory notes

(1) The text found in n. 89,1 is anticipated here, so that by giving attention to common life we are not reduced to being enclosed in our houses and doing nothing. With the text in this position the initial conjunction However makes no sense, and is therefore deleted.

(2) Questions were raised concerning the formulation of this paragraph in PdR1 (Therefore let our houses or dwellings be accessible, but regarding the entry of strangers…) [Prot. N.; VI-00023], because of inexact translations. It was noted that “let them be accessible to all’ was neither in agreement with the Latin text nor with its meaning. In fact neither the Latin text (Itaque domus nostrae vel habitations accessu sint faciles, sed accessus externorum …) nor the Italian translation mention tutti (all). Therefore, the Commission reformulated the text for two reasons: 1º) it was not thought to be appropriate to go into details in this paragraph regarding accessibility to our houses or dwellings. The concept can be deduced from what is said in § 1 and in chapter IV concerning poverty: “When choosing the site for a new house let our life of poverty be taken into account as well as the living conditions of the poor in the region, the spiritual welfare of the friars and the needs of the various activities which are to be performed. Let these houses be built in such a way that they are accessible to everyone, especially to the people of the most humble condition (n. 75, 2). 2º This simplifies the text and avoids repetition. Sections of the present n. 88, 3 and 88, 8 are joined together in the first part of the sentence. In any case the articulation of this number could perhaps be given further consideration in the light of what follows in nn. 88 and 89 of the current text.

(3) Norms regulating the enclosure are transferred to the complementary Code. Following the general principle, Major Superior(s) has been changed to Minister(s) and local superior to guardian.

(4) For reasons that have been explained above (cf. note 2) this paragraph has been shortened and simplified in comparison to the present text (n. 88, 8) and the text of PdR1 (n. 98, 4).

[Complementary Code]

Explanatory notes

(1) §§ 2,3,4 of n. 89 are transferred to the complementary Code. The Commission believes that the subject of our relationships with the laity should be covered briefly but more thoroughly in our Constitutions, in view of the teachings of Vatican Council II and of the post-conciliar Magisterium ^[36] about the relationships between the different “states of life”, and about communion with and working together with the laity (Cf. VC 54-56). One of the evaluations which was received after PdR1 [Prot. N.; VI-00045] was also in favour of giving greater value and force to sharing our life with lay people.

(2) In PdR1 the Commission considered that, so that the instructions contained in the present Constitutions were not ignored, but rather applied more carefully (cf. n. 98, 2-4), they needed to be set out in detail at the level of the circumscriptions. For this reason it was proposed to delete n. 82, 3 and to give the Provincial Chapter the responsibility of determining adequate norms concerning the admission to the fraternity of lay people who wished to share more closely in our way of life, in prayer, fraternal sharing or apostolate. However, in one of the evaluations that were received it was stated that: “We believe that this paragraph [meaning the present text of 89, 3] should be deleted because it might create confusion about who was responsible for welcoming lay people. In this regard the text of the present Constitutions seems very clear and there would be a loss of clarity if it were deleted. If, as is said in the explanatory notes, the reason for the deleteion is to strengthen the application of the norm by leaving the matter to the individual Provincial Chapters, we maintain that keeping the existing instructions in the text of the Constitutions would already guarantee a certain clarity which can be applied in all the Provinces of the Order.” [Prot. N.; VI-00046]. Consequently the Commission thought it right to restore the text which had been previously deleted, but to move it to the complementary Code.

N. 97 (90)

Explanatory notes

(1) The intention of the current text is to ensure vigilance in the use of the media, but Project 2006 (n. 69,1) also wanted to underline their positive aspect, and the need to train oneself to use them properly. Accepting the latter wish, the PfR begins by highlighting the positive purpose of the media according to Inter mirifica, the Decree on the Social Communications Media of Vatican II (Cf. n. 2 a). The need for vigilance and prudence in the use of the media is not lessened, despite the changes and adaptations made in the current text. In fact, the Commission hopes to stimulate a greater sense of personal responsibility, and has therefore inverted the order of the current text, by first of all making an appeal to the friars (§ 1 of the PfR) and then to the whole fraternity (§ 2 of the PfR).

(2) We have added the phrase limits fraternal communication, because of its relevance in the light of the experience of our fraternities in various regions of the Order. It also links up with a concern expressed in the document VFC: “The considerable impact of mass media on modern life and mentality has its effect on religious communities as well, and frequently affects internal communication. A community, aware of the influence of the media, should learn to use them for personal and community growth, with the evangelical clarity and inner freedom of those who have learned to know Christ (cf. Gal. 4:17-23). The media propose, and often impose, a mentality and model of life in constant contrast with the Gospel. In this connection, in many areas one hears of the desire for deeper formation in receiving and using the media, both critically and fruitfully. Why not make them an object of evaluation, of discernment and of planning in the regular community meetings?

In particular when television becomes the only form of recreation, relations among people are blocked or even impeded, fraternal communication is limited and indeed consecrated life itself can be damaged.

A proper balance is needed: the moderate and prudent use of the communications media,(44) accompanied by community discernment, can help the community know better the complexity of the world of culture, receive the media with awareness and a critical eye and, finally, evaluate their impact in relation to the various ministries at the service of the Gospel.

In keeping with the choice of their specific state of life, characterised by a more marked separation from the world, contemplative communities should consider themselves more committed to preserving an atmosphere of recollection, being guided by the norms determined in their own constitutions about the use of the communications media.” (n. 34).

(3) In this specific context it is more appropriate to speak of the consecrated life (Cf. can. 666).

(4) The expression supervise its use of the media… has been changed to should conduct a careful discernment of the communications media. It seems more appropriate to speak of discernment: it implies an assessment or evaluation, leading to appreciation of what is good and rejection of what is not. This discernment needs to be done both individually and as a community. On this latter level the subject (of the verb) has been strengthened by saying: The whole fraternity, under the direction of the guardian… It seemed opportune to make explicit the aspect of silence, taking into account what has already been said in the Constitutions in this regard in n. 57,1 (cfr PfR n. 60,1): the use of the social communications media cannot and must not compromise the atmosphere of recollection which ought to characterize our houses and our life.

(5) The change of terminology follows the general principle adopted elsewhere in the text.

N. 98 (91)

Explanatory notes

(1) The change of terminology, here and in the following paragraphs, follows the general principle adopted elsewhere in the text. In one of the evaluations that came in this alternative text was proposed: “Before leaving the house a friar should inform whoever is in charge of his absence. If abuses occur the Guardian should enter into dialogue with the friar concerned.” [Prot. N.; VI-00014]

(2) It seems appropriate to keep the first part of n. 91,3 in the Constitutions because it states a principle. Part two is transferred to the complementary Code.

(3) The subject is currently regulated by a Decree of the General Minister dated May 1^st 2001 (Prot. N. 00246/01). ). One of the evaluations that was sent in said: “The text does not appear to be very clear and the rules are out of date.” (Prot. N.; VI-00095).

(4) Cf. can. 665,1.

(5) The procedure is analogous to that in the previous §: the first part (n. 91,5) is left in the Constitutions and the second part (n. 95,6) is transferred to the complementary Code.

(6) In one of the evaluations that came in it was stated: “It seems that the paragraph that was placed in the Code (“It belongs to the Minister General…”) would be better placed in the chapter on poverty.” [Prot. N.; VI-00039].

n. 99 (92)

Explanatory notes

(1) To simplify the text, and because the subject of letters of obedience has been transferred to the complementary Code, §§ 2-3 of the current n. 92 have been merged.

(2) In contrast to what is said in PdR1 the text which is now being proposed summarises the content of n. 92, 3-4 of the present text. The previous text concerning letters of obedience is further simplified, taking into account that it is easier than in the past for brothers to know one another, even if they are from different circumscriptions . However the practical value of obediences remains. They are useful whenever a Capuchin goes to a friary of another circumscription (or elsewhere) and where he is not known personally. The obedience is therefore a form of protection for the friar presenting it, and a form of security for the person welcoming the guest^[37]. However, there was one proposal to omit one or other of the directives [Cf. N.; VI-00066].

(3) Terminology adapted to the general principle.

(4) The reference is to a number in the current Constitutions.

(5) This too clearly belongs in the complementary Code.

N. 100 (93)

Explanatory notes

(1) One of the evaluations proposed to change the text as follows: “Friars who in specific circumstances, in dialogue with the competent authorities, have to live outside the friary.” The reason given for making the change was: “We should try to find expressions which are less emotive and less traditional” [Prot. N.; VI-00015] The Commission did not accept the proposal because the dialogue that is mentioned in the proposal is one thing – obviously, it is not to be excluded – and permission and/or obedience to live outside the religious house is another. The constitutional text has value and meaning.

(2) It was proposed to change the text as follows: Let them take care to keep in contact with their fraternity and not neglect … because “This is certainly something that cannot be commanded, just as you cannot command someone to be happy”. [Prot. N.; VI-00016]. The Commission preferred to keep the present text, which is not a command but an exhortation. It is always preferable to propose something which is more idealistic, rather than lower the ideal out of a mistaken understanding of reality. There would be no improved Constitutions if we eliminated the sense of fervour which has always been one of their characteristics.

(3) The text of the current n. 93, 3-4 is restored, in contrast to PdR1 which had shortened it.

(4) Terminology adapted to the general principle.

(5) This topic is different from those in the preceeding paragraphs (cf. Introd).

N. 101 (new)

Note

This new number is inspired by the letter of the General Minister to the Commission (25 November 2008) and is intended to reflect the new situation in the Order, and at the same time to drive our Fraternity forward in the future. In fact the General Minister says in the same letter that the work of “enriching the Constitutions”, mandated by the General Chapter of 2006, “implies also the need to keep in mind the development of the Order in recent decades and the new situations in which the Order finds itself today”.

Logically the text is placed before those dealing with communion with the Franciscan Family and the relationships between the three Orders of Saint Francis.

The basic ideas which the Commission intends to highlight in the Constitutions are: the primacy of the Order and the sense of belonging to it; working together; solidarity of personnel and, for that purpose, mobility-itinerancy among the circumscriptions; inter-cultural integration; inter-jurisdictional and inter-cultural fraternities.

Explanatory notes

(1) The text of § 1, centred on a sense of belonging to the Order, is inspired by the Message of John Paul II to the Chapter of Mats of the Italian Capuchins (20 October 2003): “As brothers and as members of fraternities you constitute an “Order of brothers”. This particular fraternal style should reflect and foster a sense that each of you belongs to a large family without frontiers. A continuous, total conversion to the “brotherhood” on the part of individuals, local Fraternities and Provinces can lead you to a kind of globalisation of charity, lived at the level of the Order as such, with the real and perfectly normal possibility of having resources available, individually and as communities, to serve the priorities and general needs of the entire Capuchin Fraternity in a spirit of brotherhood and minority”^[38]. Similarly, Proposal n. 13 of PCO VII states: “The Order is a worldwide brotherhood to which we belong through the Province and other circumscriptions. In order to overcome all forms of provincialism and ensure that we are able to move effectively in our globalized world, it is important for us to be open to the international horizon of our brotherhood. In particular, we are willingly open to all forms of inter-provincial collaboration, not only in the area of initial formation but also in ongoing formation and ministry”.

(2) The aspect of co-operation between the various circumscriptions of the Order should find a place, as a statement of principle, in the chapter on life in fraternity. The General Minister, in his letter quoted above, said: “The concept of collaboration, as the privileged expression and implementation of life in fraternity in its various aspects and dimensions, is almost absent from the present text of the Constitutions. However, it is a topic that should pervade the whole of the Constitutions running through them and characterising them intrinsically. It should certainly be particularly evident in certain chapters, such as, for example, the second chapter on formation, the fourth on the life of poverty, the sixth on fraternity, the eighth on the government of the Order, the ninth and twelfth on the apostolic and missionary life of the Order”. The same letter mentions the impetus given to collaboration by the Plenary Councils.

(3) The concept expressed in the text is based on a number of the Order’s documents and in recent decades it has been constantly underlined by the General Ministers in their animation of the Provinces. Among other things, PCO I said: “Solutions should be sought not only in so far as they are in accordance with present structures, but the door should be left open to look for other structures, even extraordinary ones in a creative sense, according to the needs of modern-day society and of our renewed way of life, so that the unity of the Order is fostered as well as its growth in the local context” (63 [2]). Later the Special General Chapter of 1974 made an urgent appeal to the Order, which today is part of the Ordinances (n. 8/1): “The General Chapter fraternally invites every Circumscription of the Order to engage in sincere reflection on its own identity, spiritual vigor and vitality. And if this reflection should disclose that it is necessary or very useful to seek a new juridical structure, for example amalgamation or co-operation with another province, vice-province or mission, the Chapter earnestly requests the brothers to think of the future, leaving the past behind”.

(4) The first part of § 3 is based on a statement of PCO VII: “Collaboration between circumscriptions is not only required by shortage of personnel but is a value in itself, being a wider form of brotherhood and a concrete expression of minority and itinerancy. Effective tools of collaboration are the establishment of inter-provincial fraternities and the exchange of personnel among the circumscriptions” (Proposal n. 13)^[39].

(5) The text speaks of collaboration (§ 2) and about serv(ing) one another (§ 3). Formulae such as “Exchange of personnel” or “solidarity of personnel” have been deliberately avoided. These expressions are unsuited and inappropriate when applied to the ideal of Christian, Franciscan brotherhood and in some languages can suggest a business mentality. The dictionary tells us: personnel indicates the totality of dependents of an office, an administration, a firm or a service. The personnel (staff) is the body of persons who operate in a production or service system or in an administrative capacity, holding different jobs (the staff of a factory, the port employees, the management personnel, the workers). It has been pointed out many times in recent years that it is inopportune to adopt such language in the Order, including on more than one occasion during the meeting of the General Minister and his Definitory with the Presidents of the Conferences (S. Giovanni Rotondo, September 2009). This concern is all the more urgent today in the light of Caritas in veritate, which proposes a qualitative leap forward, even at the economic and social level: from solidarity to brotherhood. Here are some of the things the Pope writes in the Encyclical : “The development of peoples depends, above all, on a recognition that the human race is a single family working together in true communion, not simply a group of subjects who happen to live side by side” (n. 53) – “The theme of development can be identified with the inclusion-in-relation of all individuals and peoples within the one community of the human family, built in solidarity on the basis of the fundamental values of justice and peace. This perspective is illuminated in a striking way by the relationship between the Persons of the Trinity within the one divine Substance. The Trinity is absolute unity insofar as the three divine Persons are pure relationality. The reciprocal transparency among the divine Persons is total and the bond between each of them complete, since they constitute a unique and absolute unity. God desires to incorporate us into this reality of communion as well: “that they may be one even as we are one” (Jn 17:22). The Church is a sign and instrument of this unity. Relationships between human beings throughout history cannot but be enriched by reference to this divine model. In particular, in the light of the revealed mystery of the Trinity, we understand that true openness does not mean loss of individual identity but profound interpenetration. This also emerges from the common human experiences of love and truth. Just as the sacramental love of spouses unites them spiritually in “one flesh” (Gen 2:24; Mt 19:5; Eph 5:31) and makes out of the two a real and relational unity, so in an analogous way truth unites spirits and causes them to think in unison, attracting them as a unity to itself. (n. 54).

During the press conference to present the Encyclical on July 7, 2009 this declaration was made: “The key word which expresses this need more than any other today is fraternity, a word already present on the banner of the French Revolution, but later abandoned by the post-revolutionary order – for well-known reasons – until its deletion from the politico-economic lexicon. It was the Franciscan school of thought that gave the term the meaning it has preserved in the course of time, which is to build, at one and the same time, the completion and the exaltation of the principle of solidarity. Indeed, while solidarity is the principle of social organisation which enables the unequal to become equals, the principle of fraternity is the principle of social organisation which enables equals to be different. Fraternity allows persons who are equal in their dignity and their fundamental rights to express in diverse ways their life plan, or their charism. The seasons we have left behind us, the 1800’s and especially the 1900’s, have been marked by huge battles, both cultural and political, in the name of solidarity, and this has been a good thing; just think of the history of the Trade Union Movement and the civil rights struggle. The point is that a good society cannot be content with the horizon of solidarity, because a society that only lived in solidarity, without also being fraternal, would be a society from which everyone would try to escape. The fact is that while the fraternal society is also a society in solidarity, the reverse is not necessarily true” (Prof. Stefano Zamagni).

(6) The reference to the Order’s tradition is based on the testimony of the chroniclers, for whom in the earliest years of the Capuchin Reform mobility among the provinces was practised to such an extent that it seemed that the whole Order was one single province. “Zeal for holy obedience was very strong among those Venerable Fathers. For many years, however divided the provinces were, nonetheless the General kept an eye on those provinces that lacked brothers, and took some from those that had many, and supplied them to the other provinces with such familiarity and ease that it seemed that the whole Congregation was a single province. And when the brothers were taken away, such was the family spirit and unity among them throughout the whole Congregation that to be moved from one province to another was of no account to them. And great benefit followed from this: on the one hand, the unity and familiarity among them was increased , and on the other, that seeing the affliction of the provinces and places, the whole Congregation was so keen that things should go well with them that the private good of any province was of no account. And so promptly did they go to wherever holy obedience sent them that, although they did meet difficulties, especially when they took on new provinces, nonetheless they gloried in the fact that their Superior would provide for their care. Never would you have heard of any Friar who would have made his excuses or offered any resistance to holy obedience. But when they heard the voice of their Prelate, they would kneel and obey him with great meekness, so that for a long time very few friars stayed in the same province or in the same place for long”^[40].

(7) Obedience born of charity is the heart of itinerancy, which has its difficulties, its problems, and its dangers, but it is also an experience of growth, enlightenment and increasing maturity^[41]. This proposal for an alternative text was advanced in reference to § 4: “Inspired by the spirit of mobility and itinerancy, which is characteristic of our tradition, friars who are inwardly disposed should be ready to be transferred outside their own circumscription.” The reason for this proposal was: “No friar should be obliged to be transferred to another circumscription. No friar should be obliged to go to a Province of the Order unless he is inwardly disposed to do so. In addition to the sources (the Rule), recent experience has taught us that it is counterproductive to send a friar to another society, to another culture, simply out of obedience if he is not inwardly disposed to go…” [Prot. N.; VI-00019]. The Commission did not accept this proposal because the text of PdR1 does not impose this. The text is only an exhortation which, if on the one hand it stimulates the friars to be generous and to give of themselves, on the other hand, it does not dispense the ministers from discerning and exercising fraternal and pastoral care towards individuals and their inner disposition.

(8) The text proposed for § 5 refers to the current situation in the Order, which is scattered all over the world and present in nearly all countries. This reality challenges us to a promote good inter-cultural exchanges as an expression of brotherhood. The concern of the General Minister is fully justified in terms of the Order’s unity: “In addition to the topic of collaboration there is also reflection on the relationship between pluriformity and inculturation. Starting from the updated Constitutions of 1968 the Order has increasingly begun to acquire sensitivity to more suitable ways, including pluriform ways of faithful spiritual observance of the Rule of St Francis. By committing itself to the practice of this principle, our international Fraternity, spread throughout the world, can only profit and open itself to an increasingly more complete vitality and a more effective witnessing. At this level the Order still has a long way to go along the road to true inculturation. The concerns that drove the General Chapters of 1968 and 1974 and then the Assembly in Lublin maintain all their validity and in your work you must keep in mind what was noted in the Minutes of the Chapters, and in the documents to which they make reference, as also in the documents and the Letter from the Assembly in Lublin.

However, we cannot and must not hide from the fact that the risk of misusing pluriformity is real. If this should happen there would also be a danger of feeding into individualism or of centering everything on the particular situations in the provinces, or of being overtaken by exaggerated ethnic or cultural tendencies, which compromise the unity of the Order and weaken the meaning of our witness of fraternal life. Pluriformity and inculturation make sense if they are balanced by the inter-cultural nature of our charism and if the law of fraternal integration and mutual dependence, both flowing from our charism, is strongly in force in the Order”^[42].

The proposed formulation is based on Circular Letter n. 20 of Br. John Corriveau (31 March 2002) with its famous phrase: Water is stronger than blood.

(9) It is appropriate to refer not only to international fraternities but also to those made up of brothers from more than one circumscription in the same linguistic area. The proposed text, as in the previous paragraphs, is aimed at the good of the Order, which should be at the centre of our concerns because of our fundamental membership of one and the same Fraternity. The actual text, while formulated in the form of an exhortation, suggested by FVC n. 42, tries to highlight the positive and exemplary value of fraternities formed from different circumscriptions or nations. Regarding the exchange of spiritual gifts, VFC says: “Communion originates precisely in sharing the Spirit’s gifts, a sharing of faith and in faith, where the more we share those things which are central and vital, the more the fraternal bond grows in strength. This kind of communication can also be helpful as a way of learning a style of sharing which will enable members, in their own apostolates, to “confess their faith” in simple and easy terms which all may understand and appreciate.

There are many ways in which spiritual gifts can be shared and communicated. Besides the ones already mentioned (sharing the word and the experience of God, communal discernment, community projects),(43) we should recall fraternal correction, review of life, and other forms characteristic of the tradition. These are concrete ways of putting at the service of others and of pouring into the community the gifts which the Spirit gives so abundantly for its upbuilding and for its mission in the world.

All of this takes on greater importance now since communities often include religious of different ages and different races, members with different cultural and theological formation, religious who have had widely differing experiences during these agitated and pluralistic years.

Without dialogue and attentive listening, community members run the risk of living juxtaposed or parallel lives, a far cry from the ideal of fraternity”(n. 32).

N. 102 (94,1-2. 3 [part])

Note

In the General Chapter of 1968 the following text (n. 81) was approved on the subject of inter-Franciscan collaboration and duty towards relatives and benefactors: “The variety of religious groups, which has developed by the plan of God for the good of the Church, also flourishes within one and the same Franciscan spiritual family so that the charism of the Founder may spread and exert its vigour through many brothers and sisters, including the Secular Order.

Let us live, therefore, in a brotherly communion of the same spirit and willingly promote the study and common initiatives of Franciscan life and activity through mutual cooperation. Let us properly fulfil our religious and familial responsibilities to our parents, relatives, benefactors, supporters and all those who spiritually belong to our family; and let us commend them to God in our community prayers.”^[43]As can be seen, the text was much shorter than the current one; it made no explicit mention of the Sisters of the Second Order, which was introduced at the General Chapter of 1982^[44]. With regard to the SFO, the Constitutions of 1968 continued to speak about it at length in chapter IX on the apostolate (n. 142), but the General Chapter of 1982 transferred the subject to the chapter on fraternal life” ^[45].

The history of the Constitutions, on this precise point, calls for a revision of the text – also drawing on the legislation of the SFO, as happened in 1982 – to make it more organic and internally consistent.

Explanatory notes

(1) Following what was said in the above Note, the PfR modifies the last part of the current text (n. 94,1) in the interests of greater clarity, completeness and concreteness. The new formulation proposes the second part of n. 1 of the Rule of the SFO. This change makes the text more precise and more concrete by stating: 1) pluriformity (in a variety of ways and different forms) within the Franciscan Family, due to the diversity of vocations and states of life existing within it at the wish of our common Founder who “gave them all a rule of life, and indicated the way to salvation to each one according to his or her own condition”^[46]; 2) life-giving reciprocity (in mutual, life-giving communion) among the Three Orders, because they are members of the same body and because it is required by the bond of membership in a single body^[47]. 3) Finally the last expression, they strive to make the charism of their common Seraphic Father present in the life and mission of the Church, overcoming what in the current text appears to happen quasi-automatically (so that the charism of the founder may spread) introduces the idea of an ecclesial intention (they strive…), suggesting that the charism of Saint Francis, and therefore of the Three Orders, exists for the life and mission of the Church.

(2) The addition is proposed in order to make the current text more explicit, by bringing out our relationship with all the other brothers of the Franciscan First Order.

(3) Our sisters… who profess the contemplative life… is a rather generic phrase. Since the text is talking about the Franciscan Family it is good to make it clear that what we mean here are the contemplative sisters of the Second Franciscan Order. It is equally appropriate to speak of a special concern for these Sisters. On this point we propose to modify the text by adding a reference to the Formae vitae written by Francis for Clare and the Poor Ladies of San Damiano^[48]. In this way, not only do the Constitutions describe, in a way more appropriate to us, how our relationship with the Sisters of the Second Order should be, but they more clearly allude to the Formae vitae as the inspiration and motive for our life. It “contains the spiritual guiding force, the theological and spiritual foundation of the Second Order, as Francis conceived it and wished it with a clear, inescapable reference to the gospel of the Annunciation in Luke 1, 26-37”^[49]. It expresses “a profession of fraternal proximity, commitment and union between Francis-friars(per me et fratres meos) – (through me and my brothers) and Clare-sisters (de vobis) (for you): it is a true declaration of unity, in which Francis sees and loves his brothers, Clare and her sisters. (de vobis tamquam de ipsis) – (for you, as much as I have for them). The reason for binding himself so strongly lies not in the fact that Francis chose Clare, but that Clare and her sisters had chosen God. This is the God-related reason for such unity, such loving care and concern, which bound the two in such a special way. This is a most important and profound passage, which explains the bond of eternal unity between Francis and Clare: the solemn formula Francis uses (volo et promitto – I vow and promise) depends syntactically and literally on the causal participle with which the text begins: quia, i.e. since… I Francis wish and promise”^[50]. The Forma vitae expresses the Founder’s fraternal concern for the vocation of the sisters and for that of the brothers: for Francis it was a matter of taking care of one and the same vocation, embodied and lived in different ways by the Lesser Brothers and the Poor Clares^[51]. In fact – (Francis) used to say – “it was one and the same Spirit that made the brothers and the poor ladies leave this wicked world”^[52].

(4) The addition for the whole of the people of God, which Pdr1 inserted following a suggestion that was made in Project 2006 (n. 70, 3), is deleted, even though we express some perplexity on this point. In fact for the whole of the people of God could mean in substitution or instead of the people of God. This would be reductive and inappropriate, since intercession on behalf of the whole Church is the duty of every praying Christian. The specific meaning of the celebration of the Hours by religious communities, especially monastic and enclosed ones, is described in this way in the Principles and Norms for the Liturgy of the Hours: “Communities of canons, monks, nuns, and other religious who celebrate the liturgy of the hours by rule or according to their constitutions, whether with the general rite or a particular rite, in whole or in part, represent in a special way the Church at prayer. They are a fuller sign of the Church as it continuously praises God with one voice and they fulfil the duty of “working,” above all by prayer, “to build up and increase the whole Mystical Body of Christ, and for the good of the local Churches.” This is especially true of those living the contemplative life”(n. 24). As regards the apostolic aspect of the Liturgy of the Hours, underlined at the end of the document just quoted, this is equally well brought out in our Constitutions: (they) extend the Church with a hidden apostolic fruitfulness.

(5) The second part of the present n. 94,3 is transferred to the complementary Code, in a simplified and clearer text. The change of addressee should be noted: the text of the Constitutions is addressed to all the Poor Clares; the text suggested for the complementary Code refers only to monasteries of the Capuchin Poor Clares. The Commission was of the opinion that the structure of the present Constitutions should be retained, notwithstanding the proposal to specify “our Sisters of the Second Order, especially the Capuchin Poor Clares…” [Prot. N.; VI-00084]. The Constitutions are speaking about the Franciscan Family, which includes the Second Order, of which our Capuchin Sisters are an integral part. The text does not exclude them, but it is not necessary to mention them explicitly. Another aspect of the matter is the juridical association of a monastery with our Order. In this case it is evident that Capuchin Poor Clares must be explicitly identified. In the same way the Commission considered that it was opportune to retain the second part of the present text in its simplicity, clarity and essential content, rather than replace it with an expression taken from Verbi Sponsa (13 May 1999), as suggested by another proposal we received “Our Sisters of the Second Order, who in the contemplative life are conformed radically to Jesus prayer on the mountain and His Paschal mystery, sharing in His solitude and His abandonment into the hands of the Father. Their way of life is the way in which they make up the Church and it is the purest service which they offer for building the communion of the Church. [Prot. N.; VI-00029].

(6) As already anticipated in the Introduction, this paragraph is transferred for reasons of coherence of structure and content: its subject-matter breaks the relationship with the I and II Orders on the one hand, and the relationship with the SFO on the other.

N. 103 (95,1-3.5.4.7-9)

Note

The history of the text clearly shows that during its compilation, especially during the General Chapter of 1982, those who drafted the text drew on the SFO Rule approved in 1978. This is seen especially in §§ 2,5,8. The PfR follows the same principle, taking account of the deeper studies and specifications that led to the new Constitutions of the SFO, which were finally approved in the year 2000.

Explanatory notes

(1) A direct statement is more fitting and more correct, instead of expressing a subjective attitude as in the current text. The SFO is in fact necessary for the fullness of the Franciscan charism, and that is why it must be considered necessary.

(2) Using the expressions found in n. 2 of the SFO Rule, the proposed changes and additions make the text more precise and complete.

(3) The 1968 text simply said: qui in spirituali vita cum primo Ordine communicans eiusque curae a Sancta Sede commissus^[53]. Instead the current text (n 95,3), introduced by the General Chapter of 1982^[54], states with great emphasis that the SFO “is united to our Order by its origins, history and sharing of life”. Regarding this expression there are some points to be clarified. 1) After stating in § 1 that the SFO is an integral and necessary part of the Franciscan Family, it is certainly reductive to say only that the SFO is linked to our Order or to the First Order by a sharing of life. This “sharing” or communion of life applies to all the components of the Franciscan Family and affects the relationships among all three Franciscan Orders. 2) Furthermore, to say that the SFO is bound to our Order or to the First Order by its origins can be ambiguous and misleading: it might lead one to understand that the original institution of the SFO took place by means of the First Order. This does not correspond with the historical facts: as for the origin of its foundation, the SFO, like the other two Orders, derives its existence directly and immediately from the charismatic intuition of Saint Francis, and it is this element that differentiates it from other Third Orders; the SFO is not a secular offshoot of the charism of the Franciscan friars^[55]. 3) As for the link from history, it must be said that this is beyond discussion, but so is the fact that the history of the relationships between the SFO and the First Order is very complex and not always positive. Both the link and the relationships between the First and Third Orders have not always been smooth and straightforward, much less respectful of the original autonomy of the three Franciscan Orders. From the time of the Bull of Sixtus IV Romani Pontificis Providentia (15 December 1471), which gave the Friars of the First Order superiority, pre-eminence and authority over the brothers and sisters of the same Third Order^[56], until the Rule approved by Paul VI in the Apostolic Letter Seraphicus Patriarcha in 1978, the Order of Penance was to remain almost the property of the Franciscan First Order and the TOR. It may be on account of these complex relationships and tangled history that the current SFO Constitutions are expressed in “softer” language: “As an integral part of the Franciscan family and called to live the charism of Francis within the secular dimension, the SFO has particular and close relations with the First Order and the TOR” (n. 85,1). Finally, in the text in question, one cannot say united to our (or to the First) Order, since the spiritual and pastoral care of the SFO is not entrusted only to the First Order, but also to the TOR. And this too needs explanation in the light of the Constitutions of the SFO (n. 85,2) and as part of the clarifications needed of the following paragraphs. All the reasons adduced so far are sufficient for us to propose a change in this text, as formulated above: In virtue of our shared charism and the communion of life in the Franciscan Family.

(4) The second part of the paragraph is formulated in accordance with the Constitutions of the SFO (n. 85,2).

(5) To avoid confusion the text says our Ministers.

(6) The three competences assigned to the Ministers or Major Superiors of our Order are: the establishment of fraternities; the pastoral visitation; spiritual assistance to the fraternities at the different levels. cf. Constitutions SFO 86,1.

(7) In carrying out their service to the SFO our Major Superiors must refer to the law of the Church, to the particular law of our Order (Constitutions; Statute for Spiritual and Pastoral Assistance to the SFO) and to the particular law of the SFO (Rule, Constitutions, Statutes). In that which concerns our relationships with the Secular Franciscans, the particular law of the SFO is also our particular law and, as such, we are bound to observe it. In any case the current text of the Constitutions (n. 95,6) says:… in accordance with the norms of universal law and of proper law.

If we insert into the Constitutions an explicit requirement to observe universal and particular law, both that of our Order and of the SFO, the clause by sharing and coordinating resources with the other Franciscan Families in n. 95,6 of the current text, is no longer needed. This recommendation, which is not found in the Constitutions of the Friars Minor, Conventuals or TOR, has great historic value. It was necessary at a time (1968) when our new Constitutions were being drafted, and it showed the sensitivity of the Capuchin Order, as well as its intention to promote the unity and autonomy of the SFO. The new course taken by the history of the SFO as a result of the Rule approved by Paul VI has gradually led to a move beyond obediences and to the unification of the SFO in all countries of the world. Subsequently, norms were published regulating the relationships of the First Order and the TOR with the SFO. These norms are codified in the Constitutions of the SFO, approved ad experimentum in 1990 and finally in 2000, and in the Statute for Spiritual and Pastoral Assistance to the SFO, approved by the Conference of General Ministers of the Franciscan First Order and the TOR on 25 March 2002^[57]. The particular law of the SFO and for the SFO also regulates at the juridical level the relationships of each individual Institute of the First Order (Friars Minor, Conventuals, Capuchins) and of the TOR, both individually and jointly, with the SFO. Consequetly the phrase in our current Constitutions (by sharing and coordinating resources with the other Franciscan families) is no longer needed today.

(8) The PfR not only deletes the word internal, but strengthens the phrase by adding the phrase (let them) respect its lawful autonomy. The adjective internal in the current text implies an internal and an external governnance of the SFO. This was the phraseology still used in the Pian Constitutions of the SFO promulgated in 1957, now decisively overtaken by the Rule of Paul VI and the new SFO Constitutions. The current legislation of the SFO has a very different perspective. Based on the ecclesiology of communion, the SFO Constitutions cannot attribute an external government to the Pope and the Bishops; the role of the Pope in relation to the SFO is not extrinsic, and neither is that of the Bishops as far as their jurisdiction is concerned. Therefore the Constitutions develop their considerations on the SFO on the basis that it is a living part of the Church, since the Holy Spirit has raised it up, and each individual Secular Franciscan is a living part of the Body of Christ. They have the duty to remain united “in full communion with the Pope and the bishops”^[58], to be faithful to the Magisterium, to co-operate in the initiatives of the Holy See and of individual bishops, to work together with all the forces of the Church, especially at parish level, and to remain faithful to their specific vocation to “rebuild” the Church^[59]. Referring to the relationships with the First Order and the TOR, the Constitutions of the SFO, following chapter 3 of the Rule, speak first of all about Life in Fraternity, and within this context they talk about the offices at every level of the fraternity.^[60]. They go on to speak of spiritual and pastoral assistance to the SFO, which includes the exercise of the altius moderamen through the establishment of fraternities and the appointment of Assistants^[61]. There is a separate section dealing with the pastoral visitation, another element in the exercise of the altius moderamen, in conjunction with the fraternal visit^[62]. The last part of the Constitutions, which also concludes the section on fraternal life, deals with communion of the SFO with the Franciscan Family and with the Church^[63]. The structure and language of the current SFO Constitutions evidently arises not just out of a governance perspective, but rather from that of brotherhood and ecclesial communion. In any case, the Constitutions of the First Order (Friars Minor, Conventuals and Capuchins) and the TOR consider relations with the SFO in terms of fraternity ad intra. Not even the Statute for spiritual and pastoral assistance to the SFO contains the least allusion to any kind of external governance. The ultimate rationale behind all that is said in the Constitutions of the First Order, the TOR and the SFO is the life-giving mutuality between religious and seculars in the Franciscan Family^[64].

(9) The current text of the Constitutions has a further paragraph: “As a sign of co-responsibility, the governing board of the respective Secular Franciscan fraternities should be consulted whenever it is a matter of appointing spiritual assistants or of establishing fraternities” (n. 95,8). Project 2006 proposed the transfer of this text to the complementary Code. But the text can be deleted, not because it can safely be ignored but because its provisions are covered by the Rule and Constitutions of the SFO and by the Statute for spiritual and pastoral assistance to the SFO. These documents, as already noted, are part of our particular law. In line with what the PfR prescribes above at n. 105,4 (They must carry out their office in accordance with the norms of universal law and of proper law, both of our Order and of the SFO), our Major Superiors must necessarily seek the advice of the SFO fraternities before appointing the Assistants. The current text rightly refers to co-responsibility, and that is the point. But the movement does not go from our Major Superiors to the leaders of the SFO fraternities in order to increase their sense of shared responsibility. As the SFO Rule sees it, the initiative starts with the SFO Councils themselves: “As a concrete sign of communion and co-responsibility, the councils on various levels, in keeping with the constitutions, shall ask for suitable and well-prepared religious for spiritual assistance. They should make this request to the superiors of the four religious Franciscan families, to whom the Secular Fraternity has been united for centuries” (n.26). Moreover the law governing the appointment of the Assistants, as also for the establishment of fraternities and for the pastoral visitation, is much more detailed than appears in our text at n. 95,8: today this same text would be insufficient and other elements could be inserted into the complementary Code, but this is not necessary since there are other reference sources: the Legislation of the SFO and the Codex additicius of the Statute for spiritual and pastoral assistance to the SFO.

N. 104 (94,4 + 93,6)

Note

As already indicated, this number contains two texts which are currently found in the wrong place.

n. 94,4 is transferred to this new number, because its current position affects the logical connection between n. 94 and n. 95. The new position gives a more logical sequence: after speaking about relationships inside our spiritual Family, the text deals with our relationships with parents, relatives, benefactors, collaborators and all others who belong to our spiritual family in any way other than by that of profession of the same charism.

Also, the text on the subject of our relations with brothers who leave religious life is currently not in the most appropriate place (at n. 93,6) and this may cause confusion and inappropriate judgements about brothers who, with the blessing of the Superiors, live outside of the religious house.

Explanatory notes

(1) The initial addition comes from Project 2006 with an explicit reference to 2Cel 9,3 and 180,2), giving a better explanation of why every brother cultivates sentiments of obedience and familiarity not only towards their parents but to all the parents of the other friars. Accepting a proposal which came in [Prot. N.; VI-00048] the statement in PdR1 (according to the invitation of Saint Francis) was changed to Following the example of Saint Francis which is closer to what Celano wrote where Francis does not leave an admonition or invitation but sets an example which is to be followed.

(2) Regarding the insertion of this new number, cf. the Introduction to the present chapter .

(3) The new position of this text implies that if a brother leaves the Order, we will continue to consider him as a brother, so that he feels that his relationship with the Order remains something good, of which he is not deprived. Hence the change in the opening words.

(4) Terminology adapted to the general principle.

N. 105 (96)

Explanatory notes

(1) A suggestion that came in [Prot. N.; VI-00035) requested that the present text be retained as it expressed the same concept more simply. Consequently the following sentence was deleted: Following his example and the Capuchin tradition, to foster charity which is the mother of all virtue, found in the Constitutions of 1536 (n. 60), which had been inserted in PdR1 at the suggestion of Project 2006 (n. 72, 1). We recognised that such an addition overloaded the text without particularly enriching it.

(2) There is no change in the content, but only in the Italian translation. This was suggested by an observation that was sent in [Prot. N.; VI-00024], which indicated a discrepancy between § 2 and § 3. In § 2 it said: “let us welcome everyone, especially those who are afflicted and unfortunate, with the greatest charity”. § 3 refers to “those, particularly priests and religious, whom we can welcome into our own houses, according to circumstances …”. Therefore, not everyone! Clearly there is a distinction between all those who come and those who can be (precisely: who are permitted, in Latin licet) admitted within the community. The Latin text also makes a distinction between recipere (receive), [Saint Francis wanted them to be received (reciperetur), § 2], excipere and accipere. Taking this into account we return to the Italian translations of 1969 and 1971 and in § 3 instead of si possono accogliare (they may be welcomed) say they may be shown hospitality (accipi licet).

Article II: The Life of the Brothers in the world

N. 106 (97)

Explanatory notes

(1) The Italian translation is inexact here. The original Latin (Huiusmodi contemplatione illuminati) intends to highlight the contemplation of Francis: this is what enlightens us.

(2) The idea of respect for creation, expressed at the end, is already in the current text (“let us admire and protect…”), having been added by the General Chapter of 1982 precisely for that reason^[65]. The proposed text makes the idea even more explicit, but avoids identifying one part of creation (Mother Earth) with the whole of it. It distinguishes and unites two aspects: 1) protection of creation as a whole; 2) respect for the earth’s resources, and restraint in their use. In this way it tries to clarify our commitment to creation, and to works that express the dynamism of life present in creation^[66].

(3) Following Project 2006 (n. 73,3) we expand the aspect of scientific research, culture and art in relation to creation. Proposed modifications take into account the verbs and their relationship in the current text. With regard to scientific research, the Latin original text uses perspicua evadunt (are made even clearer); while referring to culture and art the verb used is revelare (reveal). With this in mind, the text begins by highlighting the meaning of perspicuus – (transparent, clear, luminous, evident, and perspicuous) and of evadere (to go out, go up, ascend, reach, succeed, become). Compared to the preceding proposal, PdR2 says that the works of creation become “more magnificent, more amazing and more mysterious” in our eyes. “More luminous” has been deleted because scientific research demonstrates that creation is not so luminous or clear, but mysterious and amazing [Prot. N.; VI-00021].

(4) The Latin text uses the verb conspicere: Mundum quoque hominum, quem sic Deus dilexit ut Filium suum unigenitum daret, in mysterio Christi conspiciamus (97,4). (“In the mystery of Christ, let us also gaze upon the world of people which God so loved that He gave His only begotten Son”). The meaning of conspicere (from con + specio = to look) is more on the lines of to see and to notice than to understand; it corresponds exactly to to take in at a glance and, therefore, to notice, observe, look at, be aware. Considering that the aspect of contemplation is central to this entire number, and that PfR makes this aspect even richer by referring to the centrality of Christ according to Saint Bonaventure,^[67] we propose to translate the verb as contemplate, since contemplation is very much present in the meaning of the Latin conspicere.

(5) The text has been simplified. It also replaces although weighed down by many sins by though wounded by many sins.

(6) Translation modified to make it more faithful to the original Latin (lapides vivos praebet qui coaedificantur in habitaculum Dei, quod est Ecclesia) = “provides the living stones that are built up together to form the dwelling-place of God, which is the Church” and to Eph 2,22, on which the text of the Constitutions depends.

N. 107 (98)

Explanatory notes

(1) Project 2006 (n. 74,1) proposed to change the current text as follows: “Saint Francis, by divine inspiration, understood that he had been invited to live the gospel, thereby also encouraging others to embrace a new life”. Reason: Francis had neither the awareness nor the style of a “reformer”: he wanted to convert himself to the gospel (note 250). After long reflection, the Commission decided not to follow this proposal. The text in the current Constitutions at this point was part of one that had been proposed by the C.C.L.: “Saint Francis, greatly rejoicing in the created and redeemed world, recognized through divine inspiration that he had been sent into the world to reform peoples in a newness of life. Hence he sent his sons into the world according to the form of the gospel to preach the good news of penance and peace, witnessing to it in deed and word. The brothers should underpin this evangelical life by prayer and penance, so that they never conform to this world and may excel in charity and poverty”. This draft of the C.C.L. gives sufficient motivation, with ample references from the Franciscan sources^[68]. The Chapter of 1968 accepted the text of the C.C.L. and successive Chapters kept it in the Constitutions. It refers to St. Francis’ missio paenitentialis: “He then began to preach penance to all with a fervent spirit and joyful attitude. He inspired his listeners with words that were simple and a heart that was heroic” ^[69], because “he had a mission from heaven to call men to weep and mourn, to shave their heads and to wear sack-cloth, and to sign the Tau on the foreheads of those mourning and grieving”^[70]. The Poverello did not see the proclamation of penance as a gift to himself alone, but as a special mission of his spiritual Family. This is why in the Rule he admonishes the brothers to announce “to the faithful vices and virtues, punishment and glory”^[71], and in the Letter to the Custodians he writes: “In every sermon you give, remind people to do penance”^[72]. But as soon as the Lord gave him the gift of his first six brothers, Francis laid down for them a program for the proclamation of penance, saying: “Dearest brothers, let us consider our vocation, to which God has mercifully called us, not only for our own good but for the salvation of many. We are to go throughout the world, encouraging everyone, more by deed than by word, to do penance for their sins and to recall the commandments of God.” And he went on: “Do not be afraid that you seem few and uneducated. With confidence, simply proclaim penance, trusting in the Lord who has overcome the world, because by His spirit, He is speaking through you and in you, encouraging everyone to be converted to Him and to observe His commandments.”^[73]

N. 108 (99)

Explanatory notes

(1) We have added religion, since we all know that, sadly, differences of religion can create divisions and strong disagreements.

(2) The introduction to the new paragraph corresponds to Project 2006 (n. 75,3), which proposed “The promotion of human rights and dignity, especially of the poor, is an integral part of our gospel mission”. In the judgement of the Commission, it is sufficient and stylistically perhaps more effective, to include a direct exhortation to promote human dignity and rights. The Constitutions speak of the subject, and recognise that it is part of our mission. Furthermore, our mission does not consist in promoting the dignity and rights of people: every person, as an image of God, is born with his or her own dignity and rights. A person’s dignity and rights are conferred in their creation and redemption. Our mission is to recognise and respect, and bring others to respect and recognise, each person’s dignity and rights. We prefer to say, more concretely and directly, especially of the poor and outcasts, but do not think it is right to lengthen the text with more examples [cf. Prot. N.; VI-00096; above all with respect to the poor, immigrants and those on the edge of society].

(3) The current text talks about latent energies, but Project 2006 (n. 75,4) proposes present forces. The Commission prefers a less triumphalistic and simpler: be eager to co-operate, where the adjective eager indicates readiness and a dynamism in action^[74].

n. 109 (100)

Explanatory notes

(1) There have been many translations of the word “vain” applied to “anxieties” (useless; excessive). Project 2006 (n. 76,1) proposed to replace useless by excessive on the grounds that not all anxieties are “useless”. We think it preferable to keep to the Latin Liberati a vanis sollicitudinibus huius saeculi and translate it literally (“freed from the empty cares of the present age”) considering the biblical texts (Mt 13,22; Lk 8,14) and the Writings of Saint Francis (Rnb 7,10-12; 22,15f) which underlie the text of the Constitutions^[75]. It should especially be remembered that when the text was drafted in the General Chapter of 1968, there was a deliberate reference to the Writings of Saint Francis and a note was added to the text; Ex verbis ipsis S. Francisci^[76](from the very words of St.Francis). Indeed: “The Lord teaches in the gospel: Watch, beware of all malice and greed” and “Guard yourselves against the anxieties of this world and the cares of this life”(Rnb 8,1-2); “I counsel, admonish and exhort my brothers in the Lord Jesus Christ to beware of all pride, vainglory, envy, avarice, of care and anxiety for the things of this world, of detraction and murmuring” (Rb 10,7).

(2) The meaning of the Latin oportet ut vivamus should not be weakened in the translations. Oportet (= we must, we should, it is fitting that we…, it is necessary or appropriate). The § was added by the General Chapter of 1982, and ever since the Italian versions of 1983, 1990 and 2002 have always translated it by dobbiamo vivere (we should live).

(3) The Italian translations of 1990 and 2002 do not do justice to the Latin animo affecti, We propose a new translation (eager to serve them wholeheartedly as brothers), which is also closer to the French edition of 2001: et mettons tout notre cœur à leur apporter un soutien fraternel.

(4) A milder statement seems preferable.

(5) The adjective new applies to ideas. However, it would be worthwhile to check whether the Latin per conceptus mentis is adequately translated by through new ideas.

(6) Accepting Project 2006 (n. 76,4 and note 257), we replace ideologies by life experiences. Ideology today has a negative meaning; and, on the other hand, experiences are important as well as ideas.

(7) The present text speaks about “trends in thought and ideology that are regarded as signs of the times”. In this regard: Project 2006 noted: “In line with the teaching of the Council, it is good to underline that not all the signs of the times are necessarily signs of the Spirit and that therefore not all of them can be accepted, as the text of the Constitutions seems to suggest” (note 258 al n. 76,4). Therefore it proposed to say which are to be considered as signs of the times in the light of the Spirit. In fact the current text of the Constitutions shows a certain ambiguity due to an insufficient hermeneutic of the texts of Vatican II, but the note of Project 2006 itself would need some clarification.^[77] Consequently, in PdR1 the Commission, preferred to suggest the need for discernment with reference to 1Ts 5,21, and proposed this formulation: let us see in these the signs of the times, evaluating everything and keeping what is good. Now in PdR2, considering that the Constitutions frequently mention the signs of the times, especially in n. 89, 3 (Chapter V), the Commission preferred to delete the expression let them see in them the signs of the times, only retaining the call for discernment. In any case, further thought must be given to whether this deletion is appropriate (cf. the following note).

(8) In PdR1 the addition proposed at the beginning of this paragraph was conceived to make a greater connection between the text here and the text in the preceding paragraph, most of all because it emphasised the aspect of the signs of the times. In fact, attention to signs of the times which is in accord with the teaching of John XXII and that of the Second Vatican Council and which is considered to be a locus theologicus should necessarily result in action. The signs of the times connect our activity with the activity of God. Therefore, as was already anticipated in the previous note the deletion of let the see in them the signs of the times needs to be rethought. If we want to avoid being repetitious it might be better to rethink the text of n. 89,3 (Chapter V).

(9) Replacing we will lead by we will help makes the text less determined and more suited to an attitude of humble service.

(10) The idea of recognising God is not alien to the Latin confiteri; but it does not render sufficiently the sense of confession contained in the Latin text.

1. The Introduction to PdR1, signed by the President and the Secretary of the Commission, is dated 17 October 2009. The Letter of the General Minister which accompanied the Commission’s contributions, bears the date 28 November 2009. ↑
2. Herein referred to as PdR1. ↑
3. The Explanatory Notes and footnotes show the attention given to the decision of the General Chapter of 2006: “In preparing the new texts of the Constitutions and General Statutes the material prepared during the past sexennium and presented at the this Chapter should be borne in mind.” ↑
4. Herein referred to as VFC ↑
5. Herein referred to as VC ↑
6. We say the new chapter six because until 1968 the Constitutions did not contain a special chapter on fraternal life. In the General Chapter that year the theme of fraternal life was organised into one chapter alone. That Chapter contained material, such as Article One, previously assigned to chapter six that previously corresponded to chapter six of the Rule: to poverty, begging alms, and the infirm friars. Article Two, the part on the life of the friars in the world, had previously been contained in chapter three, again corresponding with chapter three of the Rule. ↑
7. Cf Acta Capituli generalis specialis Ordinis Fratrum Minorum Capuccinorum Ropmae a dioe 19 Augusti ad 25 Octobris 1968 celebrati, two volumes, Romae, Curia Generalis OFMCap; cf. II, 315, nota 2. Herein these two volumes will be cited as Acta 1968, I and Acta 1968, II. ↑
8. Translator: the Italian text has ‘cesura’, in English caesura. ↑
9. In PdR1 this paragraph had been inserted in chapter XI. It was ten observed that its natural context is chapter VI. ↑
10. Cf. Costanzo Cargnoni, Significati e rapporti dell’itineranza francescana in Pellegrini e forestieri. L’itineranza francescana edited by Luigi Padovese (Teologia Spirituale, 1), Bologna, EDB, 2004, p. 167-204. ↑
11. The English text of the Commission’s “Proposed revision” differs in many places from the English text of the Constitutions found in the left-hand column. The translation has been revised to make it more faithful to the Latin original. The different English versions of the 1992 Constitutions were compared and corrected in the light of the Latin version of 2002. ↑
12. Cf. Acta 1968, II, 315. ↑
13. Cf, Acta 1968, II, 315, note 5. ↑
14. Cf. Acta 1968, II, 382, nota 7. ↑
15. Cf. Enchiridion Vaticanum II, n. 865. ↑
16. Acta 1968, II, 435, n. 72. ↑
17. Cf. Const 1975, n. 73. ↑
18. Cf. Acta Capituli Generalis LXXIX Ordinis Fratrum Minorum Capuccinorum. Romae a die 1 iunii ad 11 iulii 1982 in Collegio S. Laurentii a Brundisio celebrati. Roma, Curia Generalis OFMCap., 1983; 242, n. 73,§ 5. Il volume in seguito verrà citato con Acta 1982. ↑
19. Cf. Fr. Iglesias (ed.), Constitutiones Fratrum Minorum Capuccinorum post Concilium Vaticanum II retractatae (a.1968-1988). I. Textus; II. Fontes aliaeque Referentiae complementares circa Textum Constit. 22 Maii 1988. Romae, Curia generalis OFMCap., 1988. Cf. vol I, 78, nota 3. Subsequently quoted as Iglesias I or Iglesias II. ↑
20. L’identità dell’Ordine Francescano nel suo momento fondativo, p. 35. ↑
21. Cf. Iglesias I, 78, note 4 ↑
22. Cf. Acta 1982, 242, n. 74,§ 2. ↑
23. Cf. Cf. Constitutiones Ordinis Fratrum Minorum Capuccinorum saeculorum decursu promulgatae. Vol. I. Constitutiones Antiquae (1529-1643). Editio anastatica. Vol. II. Constitutiones Recensiores (1909-1925). Editio anastatica. Accedunt Constitutiones an. 1896 Bibliographia et Indices. Roma, Curia generalis OFMCap.,1980-1986. For the specific reference of what has been affirmed above, Cf. vol. I,133; 197-198; 252-253; 365; 491-492; 600; vol. II, 95-96; 247-248; 401; 516. ↑
24. Cf. Project 2006, n. 63,1. ↑
25. Cf. Iglesias I, 79, nota 10. ↑
26. LG 8; Cf. LG 48-51. ↑
27. Hyppolitus Romanus, Traditio Apostolica. Cf. B. Botte (ed.), La Tradition apostolique de Saint Hippolyte: essai de reconstitution (Liturgiewissenschaftliche Quellen und Forschungen). Münster, Aschendorffsche Verlagsbuchhandlung, 1963. ↑
28. Saint Irenaeus of Lyons, Adversus haereses, 2, 24, I; Cf. Catechism of the Catholic Church, n. 727. ↑
29. Cf. Project 2006 (n. 63,1). ↑
30. Paul VI, Address to the United Nations, 4 October 1965. ↑
31. John Corriveau, Circular Letter n. 11, 2 February 1997; n. 2,3. ↑
32. Comunione e comunità. Pastoral Document of the Italian Bishops (1 October 1981) in Enchiridion CEI. Vol. III (1980-1985) nn. 646-647). ↑
33. Cf. Analecta OFMCap 107 [1991] 443-462. ↑
34. Cf. Evangelica testificatio n. 32-34; CIVCSVA, Elementi essenziali… n. 18-22; Potissimum Institutioni n. 27. ↑
35. Cf. VFC, especially part II: Religious community as the place for becoming brothers and sisters; VC 41-42; Novo Millennio Ineunte (nn. 43-47); Riparire da Cristo (nn. 28-29), John Corriveau, Gospel Brotherhood in a Changing World, Circular Letter (31 March 2002); n. 20. ↑
36. “The principal official texts which seem pertinent to our evaluation of the Constitutions regarding the ecclesiology of communion can be divided into different types. […]In third place are the Post-Synodal Apostolic Exhortations of John Paul II, devoted to the various states of life – Christifideles laici (1987), Pastores dabo vobis (1990), Vita consecrata (1995) and Pastores gregis (2001) –, which apply the ecclesiology of communion to the understanding of these vocations in the Church” (W. Henn, Le attuali Constitutions dei Frati Minori Cappuccini alla luce dei recenti insegnamenti del Magistero nell’area dell’ecclesiologia, specialmente riguardo all’ecclesiologia di comunione; n. 9. Cf. P. Martinelli, Il recente magistero della Chiesa sulla vita consacrata e le Costituzioni dell’Ordine dei Frati Minori Cappuccini ; 2, 4-5). ↑
37. Cf. Letters of Obedience. Decree of the General Minister (1st May 2001; Prot. N. 00246/01) in Analecta OFMCap 117 (2001) 79-81. ↑
38. Cf. M. Steffan (ed.), Fraternità minoritica ed ecclesiale in un mondo che cambia. Atti del Capitolo delle stuoie dei Cappuccini italiani (Assisi, 27-31 ottobre 2003). Roma, Ed. Italia Francescana, 2004; 360. ↑
39. Cf. also P. Rodgers, Collaboration as an expression of fraternity. Paper given at the meeting of the General Minister and his Definitory with CIMPCap and CIC (June 2009). ↑
40. Bernardino da Colpetrazzo, Historia Ordinis Fratrum Minorum Capuccinorum (1525-1593). Liber tertius: Ratio vivendi fratrum. Ministri et vicarii generales. Cardinales protectores. In lucem editus a Melchiore a Pobladura. (Monumenta Historica Ord. Min. Cap., 4). Romae 1941, 187s. ↑
41. Cf. C. Cargnoni, Significati e rapporti dell’itineranza francescana … 167-204. ↑
42. Br. Mauro Jöhri, Letter to the Commission for the Constitutions (25 November 2008). ↑
43. Cf. Acta 1968, II, 437. ↑
44. Cf. Acta 1982, 247. ↑
45. Cf. Acta 1982, 247-248. ↑
46. 1Cel 37. Cf. Giuliano da Spira, Vita Sancti Francisci 23: omnibus vivendi regulam tribuit. ↑
47. Urban IV, the Pope who entered profoundly into the Franciscan world on account of his pastoral concerns, while noting that there was no juridical relationship between the three Orders founded by Saint Francis, affirmed the unbreakable unity that exists between them, defining them as tamquam eiusdem membra corporis existents (like limbs of the same body) (Bolla Spiritus Domini, 1. c., 671). Cf. A. Boni, Tres Ordines hic ordinat (Collectio Assisiensis, 26). S. Maria degli Angeli, Edizioni Porziuncola, 1999; 169. ↑
48. Cf. TestCl 29. ↑
49. Ch. A. Lainati, osc, Una “lettura” di Chiara d’Assisi attraverso le fonti in Approccio storico-critico alle Fonti Francescane. Roma, Edizioni Antonianum, 1979; 162-163. ↑
50. J. Sanz Montes, ofm, Francesco e Chiara di Assisi icona e parola di amicizia. Roma, Movimento Religiose Francescane, 1990; 81-82. Cf. anche C. Paolazzi, ofm, Francesco per Chiara (Presenza di San Francesco 40). Milano, Edizioni Biblioteca Francescana, 1993; 25-45. ↑
51. Cf. R. Bartolini, Lo Spirito del Signore. Francesco di Assisi guida alla esperienza dello Spirito Santo (Collectio Assisiensis 18). Assisi 1993; 101 ↑
52. 2Cel 204; FF 793. ↑
53. Acta 1968, II, 453. ↑
54. Cf. Acta 1982, 247; Iglesias I, 87, nota 7. ↑
55. Cf. F. Cangelosi, Altius moderamen o camminare assieme nelle vie del Signore? in Vita Francescana n. 3(1997)6-34.45-47. ↑
56. Cf. G. Andreozzi, Storia delle Regole e delle Constitutions dell’Ordine Francescano Secolare. Manuale ad uso dei dirigenti e degli assistenti. Perugia, Ed. Guerra, 1988; 178-179. ↑
57. Cf. AOFMCap 118 (2002) 362-373. The Statuto per l’Assistenza spirituale e pastorale all’Ordine Francescano Secolare was approved, for the first time ad experimentum, on 13 June 1992. During their meeting of 3 July 1995, the General Ministers of the First Order and of the TOR decided that the time ad experimentum of the Statuto per l’Assistenza should continue until the definitive approbation of the General Constitutions of the SFO. ↑
58. Const SFO 99,1 ↑
59. Cf. Const SFO 98-103. The ecclesial dimension of the Secular Franciscan vocation and the duty of every secular Franciscan to live and witness to ecclesial communion, in the light of the three-fold priestly, prophetic and regal office, are sufficiently developed in the Constitutions and Ritual of the SFO. Cf. F. Cangelosi, Promessa e Consacrazione. La Professione nell’Ordine Francescano secolare. Messina, Centro Provinciale SFO-GiFra Cap, 1995; 147-178. ↑
60. Cf. Const SFO, Chapter III, Title III, artt. 51-75. ↑
61. Cf. Const SFO, Chapter III, TitleV, artt. 85-91. ↑
62. Cf. Const SFO, Chapter III, Title VI, artt. 92-95. ↑
63. Cf. Const SFO, Chapter III, Title VIII, artt. 98-103. ↑
64. Cf. F. Cangelosi, Unità e Autonomia dell’Ordine Francescano Secolare. Annotazioni – Riflessioni – Proposte in Vita Francescana n. 4(1998) 13-25; n. 1(1999)15-38; n. 2(1999)13-30.39; Idem, Autonomia e Unità dell’Ordine Francescano Secolare. A cura della Segreteria CISFO. Roma 2000. ↑
65. Cf. Iglesias I, 90, note 1. ↑
66. Cf. PCO VI, 26; Gn 2, 15. ↑
67. Cf. s. Bonaventurae… Collationes in Exaёmeron… ed. F. Delorme (Bibliotheca Franciscana Scholastica Medii Aevi, VIII). Ad Claras Aquas 1934; I, 1-37 (p. 1-19). Ad Claras Aquas 1934; I, 1-37 (p. 1-19): “In Christo ergo, qui tenet medium in omnibus, incipiendum est et per ipsum perveniendum est ad Creatorem… Primum medium fuit Christus in aeterna personarum emanatione, secundum in incarnatione, tertium fuit in passione, quartum in resurrectione, quintum in ascensione, sextum erit in futuro examine, septimum erit in aeterna beatitudine” (Collatio I, 10; Ibid. p. 4-5). ↑
68. Cf. Schema provisorium capitis tertii Constitutionum OFMCap. a Commission Capitulari Legislationis elaboratum et iudicio Provinciarum submissum (Pro Manuscripto) Ad usum exclusivum Fratrum Ordinis nostri. Romae, Officium Secretariatus C.C.L., 1967; 186-190. ↑
69. 1Cel X,23; Cf. 1Cel 36 1; 3Comp 25; 33.1436; AnPer 15. ↑
70. LM 2. ↑
71. Rb IX,4. ↑
72. First Letter to the Custodians. ↑
73. 3Comp X, 36; ; Cf. parallel passage in AnPer 18. ↑
74. Cf. PCO V, n. 49. ↑
75. Cf. Iglesias II, 27. ↑
76. Cf. Acta 1968, II, 6, nota 17. ↑
77. CF. R. Fisichella. La rivelazione: evento e credilibità. Saggio di teologia fondamentale. Bologna, EBD, 1985; 346-352; P. SCARAPONI, I segni dei tempi. Segni dell’amore. Milano, Ed. Paoline, 2002; P. ARCHIATI, Segni dei Tempi all’alba di un nuovo millennio. Achiati Verlag, 2005. ↑