Commissio Constitutionum OFMCap.

DRAFT OUTLINE OF OUR CONSTITUTIONS FOR THE LXXXIV GENERAL CHAPTER

Chapter II: The vocation to our life and the formation of the brothers

Second Proposed Revision (PdR2)

Rome — General Curia — 2012

Table of Contents

• INTRODUCTION
  • I. Enrichment of the text
  • II. The nature of formation within the Order
  • III. The vital context of the formation of the brothers
  • IV Pluriformity in unity
  • V. Constitutions and Complementary Code (CC)
• Chapter II
• Article I: The Vocation to our life
  • N. 16 (14)
  • N. 17 (15+16,1-2)
  • Complementary Code
• Article II: Admission to our life
  • N. 18 (17)
  • N. 19 (18)
  • N. 20 (19)
  • N. 21 (20)
  • N. 22 (21)
• Article III: Formation in general
  • N. 23 (22)
  • N. 24 (23)
  • N. 25 (24)
• Article IV: Initiation into our life
  • N. 26 (25,1-6)
  • N. 27 (25,8-10) ⁽¹⁾
  • N. 28 (26)
  • N. 29 (27)
  • N. 30 (28)
  • N. 31 (29)
  • N. 32 (20)
• Article V: Profession of our life
  • N. 33 (31)
  • N. 34 (32)
  • N. 35 (33)
  • Complementary Code 2/17 (34)
  • N. 36 (35)⁽¹⁾
  • N. 37 (36)⁽¹⁾
• Article VI: Preparation for ministry and work
  • N. 38 (37)
  • N. 39 (38)
  • N. 40 (39,4.3.2.5.1)
  • N. 41 (40)
• Article VII: Ongoing Formation
  • n. 42 (41)
  • N. 43 (42)
  • N. 44 (43,1-4; 39,7+43,5)
  • N. 45 (44)

INTRODUCTION

In November 2008 a Sub-commission, made up of four brothers, set to work on chapter II of the Constitutions on the basis of proposals that had come in from the Order, from Project 2006 and other proposals presented by members of the Commission. Every number and paragraph of this text was analysed and evaluated by the entire Commission during the plenary session held between 9-20 December, 2008. Subsequently, in January-February 2009, the Sub-commission revised the text in the light of what had emerged at the plenary meeting (December 2008) and of observations from Commission members. Finally, at the plenary session held from 2-14 March 2009, chapter II was again analysed on two occasions, and some particular questions were studied further, leading to the first “Proposed Revision” (PdR1), which was sent out to the Order on 1^st May 2009.

In its 11^th plenary session held from 31 January-10 February 2011 the Commission began to examine the feedback nd proposals that had come in from the Order, and in the light of these, and after further reflection, it revised the previous “Proposed Revision” (PdR1), modifying 48 of its 165 paragraphs. This resulted in the present “Proposed Revision” (PdR2). The Explanatory Notes accompanying the revised text of chapter II indicate the contents of the modified numbers and justify the changes that have been made.

I. Enrichment of the text

In its work of revision the Commission kept in mind the mandate of the General Chapter of 2006, the successive clarifications contained in the letters of the General Minister and other preliminary documents. In particular the Commission was mindful of the circular letter of the General Minister on initial formation “Let us the flame of our charism” (8 December, 2008) and the letter which he addressed to the members of the Commission for the Constitutions on 25 November, 2008 (Prot. N. 00879/08) in which, among other things, he stated that the work of “enrichment of the Constitutions” desired by the General Chapter of 2006 involved also taking into account the development of the Order over the last ten years and the new circumstances in which the Order finds itself today.

In the light of the above the Commission intended to respect the structure of chapter two which is set out in seven articles:

1. Vocation to our life
2. Admission to our life
3. Formation in general
4. Initiation into our life
5. Profession of our life
6. Ministerial and Professional Preparation
7. Ongoing formation

Drawing on the documents of the Magisterium of the Church, the text has been enriched in these areas:

• • the Trinitarian dimension of vocation (16,3)
  • the concept of formation (23, 1-2)
  • the Order’s work for formation (24,4)
  • the relationship between consecrated life and the mystery of Christ and of the Church (33,2)
  • the eschatological dimension of consecrated life (33,2)

The Commission has tried to pay special attention to the example and teaching of Saint Francis. Thus, some new references to Franciscan sources appear in the text (see for example in numbers 35, 3; 42, 1).

In drafting the text the Commission remained faithful to the document issued by the Fourth PCO (Rome 1981), but it also had in mind the documents on formation coming from the Church and the Order since 1982.^[1]

We have taken into consideration and evaluated the proposals made by the grass-roots of the Order^[2], as well as the concerns of Project 2006, which were accepted as often as it was possible to do so, even if not always in the same words and in the same place as in Project 2006. Traces of the latter can be found, for example, in nn. 16,4; 17,3; 18,1.2; 19,1; 23,2; 33,1.

II. The nature of formation within the Order

It is not necessary at this point to dwell on the first two articles of chapter two (The Vocation to out life and Admission to our life). Details will be found in the “Explanatory notes”.

Instead we shall briefly outline some aspects of formation.

1) Article 3 (Formation in general)

• • Presents a new description of formation from a Christological perspective (cf. n. 23, 1-3), which completes the description given in the present text. In fact, “all religious formation is directed towards the following of Christ, to the intense sharing of his mysteries made present in the liturgy and lived in the Church, and to the progressive gift of ourselves to our brothers, according to the sensitivity of our specific vocation, through the gradual sharing of the charism of our founder”.^[3]
  • Completes the present text with (n. 23) regard to the principal agents of formation: the Holy Spirit, the Church, the poor (cf. n. 24, 1-3). In this way two basic aspects of our consecrated life are displayed in the context of formation: the ecclesial dimension and our life as Lesser Brothers, called by vocation to live with the poor and to establish a relationship of reciprocal enrichment with them.^[4]
  • Affirms, on the basis of the documents of the Church,^[5] the duties and rights of the Order with respect to the formation of the brothers (cf. n. 24, 4).
  • Demonstrates the need for the training of formators (cf. n. 25, 4).
  • Outlines the role of the General Secretariat of Formation in more detail (cf. n. 25, 7) and proposes the suitability of a Ratio formationis, which is a need felt by the Order^[6] (n. 25, 9) and a requirement expressed in Church documents.^[7]

2) In article 6 (Initiation into our way of life), the “Proposal for Revision” attempts to define as much as possible the nature of formation in its various phases, seeking greater clarity with regard to initiation into our way of life, especially by giving greater emphasis to the aspect of initiation during postulancy (cf. n. 30), novitiate (cf. n. 31) and post-novitiate by setting their objectives more specifically.

3) With regard to specific formation (article 6: De formatione speciali) the intention was to make it clear that it is an integral part of initial formation (cf. n. 26,4) and its objective is the preparation of the brothers for apostolic activity (cf. n. 38, 1. 5-6; 39, 3), which is carried out in the exercise of the ordained ministry or by engaging in some profession. Therefore the new title given to article VI is: Preparation for ministry and for work. In this respect it is well to remember that part of the matter now contained in chapter 2 (article 6) was traditionally dealt with in chapter 9 on apostolic activity. The first article in chapter nine of the Constitutions of 1968, 1970 and 1975 was also about formation for the apostolate (De preparatione et formatione ad apostolatum). Accepting suggestions that had already been proposed in 1968, the General Chapter of 1982 thought that it was fitting that everything concerning the formation of the brothers should be dealt with in chapter two of the Constitutions. In this way the idea of a unilateral concept of the apostolate of the Capuchin Friars Minor that was narrowly ministerial (ordained ministry) was overcome. Thus the Constitutions intend to affirm the equal dignity of the brothers, based on the common fundamental vocation that commits us to provide preparation for all and by all, in whatever activity is in accord with our charism, in which and by means of which, always and everywhere, the apostolic aspect of Franciscan life is expressed.

III. The vital context of the formation of the brothers

Formation is carried out in the province because this is the natural setting of the life of the brothers (cf. n. 24, 8). Following PCO Seven (cf. Proposal n. 13), the “Proposal for Revision” states that the province is the conduit by means of which we establish our belonging to the Order. In effect according to canon law (can. 65, 4) and our Constitutions themselves (cf. current text n. 113, 1) the brothers, on the basis of their profession, are incorporated into the Order and attached to the province. If the province is defined as the “main fraternity, the Order is the prime fraternity, from which the provincial and local fraternities derive and take their inspiration. The Order is not a federation of provinces, but a “network” of provincial fraternities and circumscriptions.

In the last ten years many forms of collaboration in initial formation have been developed. This has come about either through necessity or out of conviction of the value of collaboration as an expression of life in fraternity and of the requirement of mutual dependence, passed down to us by Saint Francis, and one of the main ways of implementing them^[8]. Consequently following the suggestions received from the General Minister,^[9] the proposed text took into account the present situation within the Order. At this level we find ourselves in agreement with the goal set by the General Chapter for the enrichment of the Constitutions in the light of the PCO’s, especially the last two, but not only of these, with the documents and suggestions of the Church as well.^[10]

Therefore the “Proposal for Revision” (PdR2), taking into account that “the efficient structuring of collaboration in formation is an area that needs attention and deserves serious and creative study”^[11], was inspired by what has been the practice of the Order for some years regarding “solidarity in personnel”, whereby the circumscriptions entering into collaboration must draw up a contract, which has to be approved by the General Minister and his Council. Therefore, by analogy, the text proposed for the Complementary Code says “The formation structures for groups of circumscriptions must be approved by the General Minister with the consent of his Council

” (2/4), and that “interprovincial collaboration is to be regulated by special conventions and statutes, approved by the General Minister and his Council” (2/5).

In this way, using the legal instruments of the Constitutions and the complementary code, and recognising that “the main responsibility for ensuring the authenticity of the formation of the brothers” (cf. n. 24, 9) rests with the General Minister and his definitory, we intend to underline the significance of collaboration and to safeguard it, so as to achieve our aim in the best possible way, namely the initiation of candidates and the formation of the brothers. In fact “Initial formation that lacks clear structures of authority is often weak and unstable”.^[12]

IV Pluriformity in unity

The principle modi aptiores, etiam pluriformes (better ways, including different forms) sanctioned in chapter one of the Constitutions (cf. n. 5, 4-5 = PdR2, n.7,4-5), is applied in chapter two of the present Constitutions and continues to pervade the Commission’s proposed text (cf. for example nn. 25,10; 40,3; 44,2; 45,2; Complementary Code 2/1 [= Const n. 16]). In this light, the concern expressed in n. 24,7 of the current Constitutions is entirely appropriate, and we represent it literally in the “Proposal for Revision” with reference to the Ratio formationis for both individual circumscriptions and groups of circumscriptions: “The individual circumscriptions or groups of circumscriptions, according to the situation in the regions, shall have a formation plan [Latin: rationem formationis] in which the objectives, programmes and specific courses of the whole formative process of the brothers are set out” (n. 25, 10). This is to ensure that formation is carried out and developed coherently and consistently in the different geographical and cultural contexts.

Since “the vera pluriformis ratio” is what maintains unity in the one genuine spirit [= pluriformity in unity] and is founded on fraternal communion and obedience to superiors (Const. n. 5, 5 = PdR2, n.7,5), the “Proposal for Revision”, recognises the role of the General Minister: “[he] is appointed for the service and unity of the entire fraternity, as the successor of the saintly founder and the living link which unites us to the authority of the Church and to one another” (Const. n. 10, 1 = PdR2, n.12,1). It provides that the Ratio Formationis of individual circumscriptions or groups of circumscriptions must conform to the Constitutions and to the Order’s Ratio formationis and must be approved by the General Minister with his Council (Complementary Code 2/6,2). At this level, since each Ratio formationis must guarantee fidelity to the charism,^[13] and be an application of principles and guidelines sanctioned in the Constitutions, there is no departure from what is said in number 184, 5 of the current Constitutions: “Provincial chapters or conferences of Major Superiors may enact particular statutes so that the regulations of the Constitutions may be properly applied to the situations of provinces and regions” (cfr. PdR2, n. 186,4).

V. Constitutions and Complementary Code (CC)

According to the present “Proposed Revision” (PdR2) of chapter II, 11 norms have been transferred from the Constitutions to the Complementary Code, viz. nn. 16,3-6 (PdR2, CC 2/1,1-4), 27,1 (PdR2, CC 2/11), 25,8 (PdR2, CC 2/13), 28,1 (PdR2, CC 2/12), 34, 1-4 (PdR2, CC 2/17,1-4).

The Commission thought it right to keep in the Constitutions norms concerning the admission of candidates and “incorporation into the Order”, and consequently also, the norms relating to “separation from the Order”.

PdR2 assigns to CC 12 new norms, which the Commission proposes to introduce. (cf. PdR2, 2/4; 2/5; 2/6; 2/7,1-2; 2/8; 2/9; 2/10; 2/15; 2/16; 2/18; 2/19; 2/21).

Finally the CC incorporates 5 other norms which are present in the current Ordinances (cf. CC, 2/2 [= Ord 2/2]; 2/3 [= Ord 2/1]; 2/14 [= Ord 2/3]; 2/20 [= Ord 2/4]; 2/2 [= Ord 2/5]).

Chapter II: The vocation to our ife and the formation of the brothers^[14]

Article I: The Vocation to our life

N. 16 (14)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
14,1. Deus pro sua bonitate omnes christifideles in Ecclesia vocat ad perfectionem caritatis per diversos status vitae, ut uniuscuiusque sanctitas et salus mundi promoveantur.	14,1. God, in His goodness, calls all Christian faithful in the Church to the perfection of love through different states of life in order to promote the holiness of each one and the salvation of the world.	Current text (n. 14,1) with changes 1. God in his goodness calls all the Christian faithful in the Church to the perfection of charity through different states of life, so that by means of personal holiness the salvation of the world is advanced(1).
14,2. Cui vocatione unusquisque maxima cum libertate responsum amoris dare debet, ita ut dignitas personae humanae cum voluntate Dei concilietur.	14,2. Each one must give a response of love to this call with the greatest freedom, so that the dignity of the human person may be in harmony with the will of God.	Current text (n. 14,2) 2. With the greatest freedom each one must respond lovingly to this call, rooted in Baptism, (2) so that the dignity of the human person may be in harmony with the will of God.
14,3. Omnes grato animo laetemur de peculiari gratia vocationis religiosae nobis divinitus concessa.	14,3. All of us should gratefully rejoice over the special divine grace of the religious calling given to us.	Current text (n. 14,3) with additions 3. All of us (3) should gratefully rejoice that God has given us the special grace of a religious vocation. The Father, in fact, has called us to give ourselves to Him, keeping nothing of our own for ourselves, and to follow in the footsteps of His beloved Son, so that we may be transformed into His image by the power of the Holy Spirit(4).
14,4. Vocationi nostrae franciscanae capuccinae respondentes, testimonium publicum et sociale de Christi vita iam nunc praesenti et aeterna praebemus, Christum pauperem et humilem sequimur, nuntium eius hominibus, praesertim pauperibus, ubique diffundimus.	14,4. By responding to our Capuchin Franciscan calling, we offer a public and social witness to the abiding and eternal presence of Christ’s life; we follow the poor and humble Christ, and spread His message to [all] people, especially to the poor, wherever they may be.	Current text (n. 14,4) modified and with insertions 4. In responding to our calling as Capuchin lesser brothers (5), we follow the poor and humble Christ, and spread His message to people everywhere, especially to the poor, and we offer a public and social witness of the Reign of God(6).
14,5. Sic in fraternitate peregrinantium, corde et opere paenitentium, omnibus hominibus in spiritu minoritatis et laetitiae servientium, pro Ecclesiae missione salvifica impendimur.	14,5. In this way, in a brotherhood of pilgrims, of penitents in heart and deed, we devote ourselves to all in a spirit of minority and joy for the saving mission of the Church.	Current text (n. 14,5) 5. In this way, as a pilgrim brotherhood, penitent in heart and deed, we devote ourselves to the Church’s mission of salvation, serving all people in a spirit of minority and joy.

Explanatory Notes

(1) PdR1 stated: “God in his goodness calls all the Christian faithful, each in his or her own state of life, to the perfection of charity. Growth in personal holiness promotes the salvation of the world.” The Commission, upon further reflection, agreed that it was appropriate to keep as closely as possible to the current text. It reaffirmed, however, that that text (. . . calls all Christian faithful . . . to the perfection of love through different states of life in order to promote the holiness of each one and the salvation of the world) seems to make a distinction between the perfection of charity and holiness, considering the first as the means by which personal sanctity is promoted. In reality, the perfection of charity and holiness are equivalent (cf. above all Lumen Gentium, 40). As a consequence, the final part of the text has been modified to read: so that by means of personal holiness the salvation of the world is advanced. Thus the fact is underlined that it is precisely by means of personal sanctity that we become agents for the salvation of the world.

(2) This new addition seemed appropriate for obvious reasons: Baptism signifies the beginning of Christian life and of the call to sanctity.

(3) The pronoun we, already present in PdR1, has been retained.

(4) PdR1 prefaced the current text of the Constitutions with this phrase: In His great love, the Father has called us to give ourselves to Him, keeping nothing of our own for ourselves, and to follow in the footsteps of His beloved Son, so that we may be transformed into His image by the power of the Holy Spirit. Now the Commission has deleted the opening phrase (In his great love) and has inverted the two affirmations of the paragraph in order to ensure greater logical consistency between them. The vocation to religious life, mentioned in the first affirmation, is specified as to its nature in the second. Furthermore, the expansion of the current text, already carried out in PdR1, aimed to place the call to religious life within the Trinitarian dynamic by explicitly mentioning the three Divine persons. It again called attention to the Trinitarian dynamic proper to the consecrated life (from the Father, through Christ, in the Spirit), so clearly highlighted in nos. 17-19 of the Apostolic Exhortation Vita consecrata. Textually it is inspired by the same Apostolic Exhortation and by the Letter of St Francis to the entire Order (v. 29).

(5) We agree with the intention of Project 2006. The change from “Capuchin Franciscan vocation” to “vocation as Capuchin lesser brothers” makes the current text more concrete, and brings out the two fundamental co-ordinates of our vocation, brotherhood and minority, as specified by Capuchin spiritual tradition.

6) Compared to the PdR1 (n. 16,4) version, there are two variations worth pointing out. First, there is the deletion of the final part (and to those who are searching for God), which was inserted as a result of a suggestion that came from the first consultation of the Order. Second, there is the modification of the current text (we give public and social witness to the eternal life of Christ now present in time) and its transferal to the end of the paragraph. As far as the modification of the text is concerned (we offer a public and social witness of the Reign of God), some clarifications are needed. The expression “testimonium publicum et sociale de Christi vita iam nunc praesenti et aeterna praebemus” which comes from the Schema of the C.C.L. ^[15], presents some difficulties of interpretation by reason of the specification Christi. The Italian edition of 1971 eliminated it altogether, translating it simply as “of the eternal life already present in the world” ^[16]. By doing this it came closer to Paul VI’s Allocution Magno gaudio (23 May 1964), which was indicated at the beginning^[17] as the inspirational source of this Constitutional text. Magno gaudio reads:

On the other hand, right now it is of supreme importance for the Church to bear witness socially and publicly. Such witness is proclaimed by the way of life embraced by the Religious Institutes. And the more it is stressed that the role of the laity demands that they live and advance the Christian life in the world, so much the more is it necessary for those who have truly renounced the world to let their example radiantly shine forth. In this way it will be clearly shown that the kingdom of Christ is not of this world. (Cfr. John 18:36).

The other source explicitly mentioned in the Constitutional text is Lumen Gentium 44:

The profession of the evangelical counsels, then, appears as a sign which can and ought to attract all the members of the Church to an effective and prompt fulfillment of the duties of their Christian vocation. The people of God have no lasting city here below, but look forward to one that is to come. Since this is so, the religious state, whose purpose is to free its members from earthly cares, more fully manifests to all believers the presence of heavenly goods already possessed here below (status religiosus… magis etiam tum bona coelestia iam in hoc saeculo praesentia… manifestat). Furthermore, it not only witnesses to the fact of a new and eternal life acquired by the redemption of Christ (vitam novam et aeternam redemptione Christi acquisitam testificat), but it foretells the future resurrection and the glory of the heavenly kingdom (resurrectionem futuram et gloriam Regni coelestis praenuntiat).

In Magno gaudio the object of the witness is the reign of Christ which is not of this world. In the text of the Council as well, the here-and-now presence (possessed here below) is tied to heavenly goods. The presence is made manifest by means of the religious state, which—adds the Council—better foretells the future resurrection and the glory of the heavenly kingdom. Both in Magno gaudio and in Lumen gentium attention is focused on the eschatological dimension of consecrated life. When it speaks about “new and eternal life,” the conciliar text does not make reference to the Person of Christ, but rather to the new and eternal life of Christians, produced by the redemption wrought by Christ.

In light of this, the Commission decided to hold closely to the wording of Magno gaudio which spoke simply of public and social witness. It referred this witness not to the eternal life of Christ already present in time, but to the Reign of God—in conformity with Magno gaudio and with Lumen gentium, as well as with previous documents (cf VC1; 26). Besides, stylistically it makes little sense to repeat “Christ” twice in such a short space.

N. 17 (15+16,1-2)⁽¹⁾

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
15,1. Sollicitudo pro vocationibus oritur praesertim e fratrum conscientia se vivere et offerre aliis rationem vitae dotibus humanis et evangelicis ditissimam. Quam vitam amplectendo candidati Deo hominibusque genuinum servitium reddentes propriam humanitatem evolvunt (…).	15,1. Concern for vocations arises above all from the brothers’ awareness that they themselves are living and offering to others a program of life that is extremely rich in human and gospel values. By embracing this life candidates develop their own humanity and offer genuine service to God and people (…).	Current text (n. 15,1) with changes and additions 1. Concern for vocations arises above all from the awareness that we ourselves (2) are living and offering to others a way of life that is very rich in human and gospel values. This way of life fosters our full personal development and at the same time offers genuine service to God and people(3).
15,1 […] Ut perhibeamus perspicuum huiusmodi vitae testimonium, continua nostra renovatione opus est.	15,1 […] If we are to present convincing witness to this way of life, we ourselves must be continually renewed.	Current text (n. 15,1) with changes and additions 3. If however we are to present a clear and convincing witness to the life we have embraced we must be constantly renewed(4)
15,2. Ad vocationes fovendas omnes fratres actuose cooperentur ex desiderio consilium Dei exsequendi iuxta nostrum charisma. 15,3. Memores sollicitudinis sancti Francisci videntis incrementum primitivae fraternitatis, omnes fratres, in primis ministri et singulae fraternitates, potissimum vitae exemplo, oratione et verbo assiduam gerant curam cognoscendis et fovendis vocationibus genuinis.	15,2. All brothers should work together earnestly to foster vocations out of a desire to carry out God’s design according to our charism. 15,3. Mindful of Saint Francis’ concern when he saw the growth of the primitive brotherhood, let all the brothers, especially the ministers and the individual fraternities, exert indefatigable care in recognizing and cultivating genuine vocations especially by the example of their life, prayer and speech.	Current text (n. 15,2-3) with changes and an addition 3. We should (5)actively work together to foster vocations out of a desire to carry out God’s plan according to our charism(6). Therefore all of us, especially the ministers and individual fraternities, should assiduously discern and cultivate genuine vocations, chiefly by the example of our life, our prayer and our words, and also by explicitly proposing a vocation(7).
16,1. Sedulo promoveantur variae formae curae pastoralis vocationalis, praesertim in ambitu spiritui nostri Ordinis magis vicino. 16,2. Maiores obtinentur effectus ubi fratres ad promovendam et coordinandam animationem vocationalem specialiter destinati sunt. Omnes vero fratres, in signum fecunditatis vitae franciscanae, operam conferant.	16,1. Various kinds of pastoral care for vocations should be diligently promoted, especially in circles closer to the spirit of our Order. 16,2. Greater results are obtained where there are brothers specifically assigned for promoting and coordinating vocations. Let all the brothers, however, contribute to the effort as a sign of the fruitfulness of Franciscan life.	Current text (n. 16,1-2) with changes 4. We should zealously promote various forms of the pastoral apostolate for vocations especially in circles closer to the spirit of our Order, bearing in mind that(8) better results are obtained where brothers are specially assigned to promote and coordinate the vocations apostolate. However all the brothers should contribute to the work as a sign of the fruitfulness of Franciscan life.
15, 4. Sic Deo cooperamur, qui vocat et elegit quos vult, atque ad bonum Ecclesiae conferimus.	15, 4. In this way we work together with God Who calls and chooses whomever He wishes, and we contribute to the good of the Church.	Current text (n. 15,4) 5. In this way we co-operate with God who calls and chooses those he wishes and we contribute to the good of the Church.

Complementary Code

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
16,3. Ad vocationes fovendas multum iuvat praebere iuvenibus opportunitatem ad vitam nostram fraternam aliquo modo participandam. Quod autem optime fit in domibus idoneis in quibus insimul adiumentum pro personali reflexione offeratur.	16,3. To foster vocations, it is very helpfu1 to offer young people an opportunity of participating in some way in our fraternal life. This is best done in houses that, at the same time, are suitable for offering help in personal reflection.		2/1 Current text (n. 16,3)(9) 1. To foster vocations, it is very useful to offer young men an opportunity of participating in our fraternal life in some way. This is best done in suitable houses where help with personal reflection may be offered at the same time.
16,4. Ut vocationes intuitu vitae religiosae recte colantur aptiusque praeparentur, ministri provinciales, de consensu definitorii et, si opportune videtur, de consilio Capituli provincialis, peculiaria instituta erigant, pro regionum et temporum necessitate.	16,4. That vocations to religious life may be properly cultivated and more suitably prepared, the provincial ministers, with the consent of the definitory and, if it seems opportune, the advice of the provincial Chapter, may establish special institutes according to the needs of regions and times.		Current text (n. 16,4) 2. In order that vocations to religious life may be properly cultivated and more suitably prepared, the Provincial Ministers, with the consent of their Council and the advice of the Provincial Chapter if this seems appropriate, may establish special institutes according to the needs of regions and times.
16,5. Quae ita disponantur secundum sanae paedagogiae normas ut, institutione scientifica cum humana coniuncta, alumni in consuetudine cum societate et cum familia vitam christianam ducant, aetati, spiritui et evolutioni suae convenientem, ex qua vocatio ad vitam religiosam detegi et foveri possit.	16,5. They should be organized according to the norms of sound pedagogy in such a way that, in addition to science and the humanities, the students, in a manner consistent with their age, social and family backgrounds, may lead a Christian life suited to their age, spirit, and growth. [In these conditions] a vocation to religious life may be discerned and encouraged.		Current text (n. 16,5) 3. These should be organized in accordance with sound educational principles in such a way that, in addition to science and the humanities, the students may lead a Christian life suited to their age, spirit and stage of development, while maintaining contact with society and their families. In this way a vocation to the religious life may be discerned and fostered.
16,6. Studia ab alumnis peragenda sic ordinentur oportet ut ipsi ea sine incommodo alibi prosequi possint.	16,6. Studies undertaken by a student should be so arranged that they can be easily continued elsewhere.		Current text (n. 16,6) 4. The studies undertaken by the students should be so arranged that they can be easily continued elsewhere.

Explanatory Notes

(1) §1 was introduced by PdR1, reworking a text from Project 2006 that referred to the Gospel passage Rogate. It seemed too forced in the overall context of this number. What is more, solicitude for vocations does not seem to refer only to vocations to our life. Nor is a reference to prayer lacking (cf, § 3). Therefore the text introduced by PdR1 has been deleted.

(2) PdR1 began with “Concern with vocations to our life arises above all from our awareness”. This formulation is the result of the insertion of a preceding paragraph, which now has been deleted (cf. above note 1). The Commission judged it best, then, to stick closely to the current text and not to weigh it down. However, the addition of the pronoun we was retained since it gave the text a more personal sense, as is further shown in the second sentence.

(3) The choices the Commission made in the PdR1 were intended to give a greater logic to the text by deleting particularly and transferring the final part to the next number, where the content fits better. The proposed text stated more clearly that we embrace this life in order to render true service to God and to people, and while doing so we also achieve personal fulfilment (cf. Lumen Gentium 46). Also, we wanted to avoid the impression given in the current text that personal fulfilment automatically follows upon entering the Order. We prefer the more realistic approach of PCO IV (cf. n. 59), which states the possibility. The new modifications now introduced into the text were intended to simplify it and make it more flowing. It can perhaps be simplified even further, precisely in the direction of CPO IV.

(4) This text, which was already modified in PdR1, has again been reviewed in order to underline even more effectively the importance of continuous renewal and of the personal choice we make on a daily basis, as the foundation of any kind of vocations apostolate. The Commission thought it best to substitute the adjective convincing for joyful. It seemed a more appropriate attribute of witness. As a result the two adjectives “clear and convincing” qualify the witness of our life. It should be pointed out, however, that witness is convincing insofar as it is clear, or it is convincing because it is clear, and it is clear if it is also joyful: “Live your vocation with joy” (Benedict XVI to the General Minister of the Capuchins). It might be worthwhile to limit ourselves only to the attribute clear in the current text.

(5) The current wording “All the brothers should co-operate …” is changed to “We should co-operate…” out of fidelity to the principle adopted at the General Chapter of 1968: whenever possible, the first person plural is preferred, either as an exhortation or as a command. This makes it clear that the Constitutions originate from the Brotherhood of the Order, rather than being imposed by an external authority (cf. Acta 1968 I, 127.129-130). We are more involved in the process, which expresses the commitment freely undertaken by each of us. Later, the expression “they should zealously promote…” becomes “all of us should zealously promote…” for the same reason.

(6) Project 2006 dropped the reference to the example of St Francis with which the current text begins: “Mindful of Saint Francis’ concern when he saw the growth of the primitive brotherhood”. Our Commission agrees with that choice, on which some observations are appropriate. The text formulated by C.C.L. (Commission for Capitular Legislation), presented and approved at the 1968 Chapter, was different: “Memores ardoris quo seraphicus Pater desiderabat, ut nuper condita Fraternitas per orbem universum diffunderetur” [Mindful of the zeal with which the Seraphic Father wanted the newly-founded fraternity to spread throughout the world”] (Schema Constitutionum nostrarum… 1968;10; Acta 1968, II, 419, n.14). It had been compiled with reference to 1Cel 27. The observations on the text of 1968, consulted in the revision made in the General Chapter of 1982, show that “the Franciscan premise, of a proselytising nature, is very dubious”; and it underlined that “from the point of view of content, one has to ask whether Francis wanted the Order to spread … Francis was somehow upset by the way the Order had developed; it caused him anguish” (Osservazioni sulle Constituzioni 1975; 26-27).The text was therefore changed to what we have today: “Memores sollicitudinis sancti Francisci videntis incrementum primitivae fraternitatis”, (“Mindful of Saint Francis’ concern when he saw the growth of the primitive brotherhood”), the source of which is 1Cel 24.27. The same text thus formulated is very close to n. 17,1: “Sanctus Franciscus, de vitae puritate sollicitus, Fraternitatem suam in magnam multitudinem auctum iri praevidens, simul ineptorum fratrum numerum metuebat” (Saint Francis, being concerned about the purity of our life, foresaw that his Brotherhood would grow into a large multitude, and at the same time was afraid of having a number of unsuitable brothers). The reference to Franciscan hagiography, which is the inspiration behind this second text, is 2Cel 70, but one must note: while it is true that, at the literal level, there are similarities between the text of the Constitutions and that of Celano, it is also true that in the Constitutions the expression has a general character, whereas in 2Cel 70 the statement …the man of God was fearful of the great number of brothers is placed in the particular context of poverty: “The man of God feared a multitude in his solicitude for poverty, for a multitude has the appearance of wealth, if indeed it is not in fact wealth. Hence he used to say: “Oh, if it were possible, my wish would be that the world would see the Friars Minor but rarely, and be filled with wonder at the smallness of their number!” The attitude of the first Capuchins was exactly the same. (cf. Const 1536: I Frati Cappuccini I, 162; Cronache maggiori: I Frati Cappuccini II, 2647, 2692, 2698-2699, 2700, 2707, 2843). Between the two texts of Celano (1Cel 24.27 e 2Cel 70) one might notice a kind of contradiction, and this could be reflected in the Constitutions, despite the watered-down formulation of the current n. 15,3. It should also be noted that there is no intrinsic link between the reference to St Francis and what the text goes on to say about the friars’ commitment to promote vocations. The text can therefore be contracted without any detriment to its content and message.

(7) This number stresses the commitment of the whole fraternity to promote vocations, incorporating the last sentence of § 3 of the current text. The last sentence incorporates the proposal of Project 2006, in conformity with the recommendation of Vita consecrata which says: “Besides promoting prayer for vocations, it is essential to act, by means of explicit presentation and appropriate catechesis, with a view to encouraging in those called to the consecrated life that free, willing and generous response which carries into effect the grace of vocation” (n. 64).

(8) Here §§ 1-2 of number 16 of the current text are merged.

(9) The Commission accepts the suggestion of Project 2006 and proposes to transfer to the complementary Code n° 16, 3-6, because these are not fundamental guidelines, and therefore it is not necessary that they remain in the Constitutions.

Article II: Admission to our life

N. 18 (17)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
17,1. Sanctus Franciscus, de vitae puritate sollicitus, Fraternitatem suam in magnam multitudinem auctum iri praevidens, simul ineptorum fratrum numerum metuebat.	17,1. Saint Francis was concerned about the purity of our life. Discerning beforehand that his Brotherhood would grow into a large multitude, he was, at the same time, fearful of a number of unsuitable brothers.	Current text (n. 17,1) 1. Saint Francis, being concerned about the purity(1) of our life, foresaw that his Brotherhood would grow into a large multitude, and at the same time was afraid of having a number of unsuitable brothers.
17,2. Cum ergo Fraternitas virtute potius, caritatis perfectione atque spiritu quam numero in dies augeri debeat, ii qui vitam nostram amplecti voluerint serio examinentur et seligantur.	17,2. Since the Brotherhood should, therefore, increase continually in virtue, in the perfection of charity, and in spirit rather than in number, let those who wish to embrace our life be seriously screened and selected.	Current text (n. 17,2) with changes and additions 2. Therefore, since the Brotherhood should constantly grow in virtue, in the perfection of charity and in the spirit of the gospel(2) rather than in number, those who wish to embrace our life must be diligently(3) examined and carefully accompanied in the discernment of their vocation(4).
17,3. Ministri provinciales diligenter inquirant, utrum qui ad vitam nostram admittendi sunt, requisita habeant in iure universali et nostro contenta ad eorum validam et licitam admissionem. Speciatim quae sequuntur serventur: a) candidati indole sua idonei sint ad fraternum vitae nostrae evangelicae consortium; b) comprobatum sit eos frui necessaria sanitate physica et psychica ad vitam nostram ferendam; c) candidati vita sua ostendant oportet, se firmiter credere quae credit et tenet sancta mater Ecclesia, atque praediti sint sensu catholico; d) constet eos praesertim apud homines sibi consuetudine coniunctos, bonam famam habere; e) sint debita maturitate et fervida voluntate praediti, compertumque habeatur eos Ordinem ingredi, ut unice Deo et hominum saluti sincere serviant, iuxta Regulam ac vitae rationem sancti Francisci et Constitutiones nostras; f) instructi sint iuxta exigentias suae cuiusque regionis, et spes habeatur fore ut cum fructu sua propria munia exercere possint; g) praesertim si agatur de candidatis maturioris aetatis et de iis qui quandam vitae religiosae experientiam iam habuerunt, omnes utiles notitiae de eorum vita anteriore colligantur; h) si de admittendis clericis saecularibus iisve qui in aliud institutum vitae consecratae, in societatem vitae apostolicae vel in seminarium admissi fuerint, aut de readmissione alicuius candidati agatur, praescripta iuris universalis serventur.	17,3. The provincial ministers shall diligently inquire whether those who are admitted to our life meet the requirements of the universal law as well as our own for their valid and lawful admission. The following must especially be observed: a. candidates should be suited by disposition for the communal living of our gospel fraternal life; b. it should be evident that they enjoy the physical and mental health necessary to lead our life; c. candidates should show by their lives that they firmly believe what holy mother Church believes and holds and are endowed with a Catholic sense; d. it should be established that they enjoy a good reputation especially among those who know them well; e. they should be endowed with the required maturity and a fervent will, and certainty should be had that they have entered the Order to serve with sincerity God alone and the salvation of people, according to the Rule and way of the life of Saint Francis and our Constitutions; f. they should be taught according to the standards of each one’s region and there should be hope that in the future they will be able to carry out their respective duties with fruitfulness; g. especially if there is question of older candidates or of those who have already had some experience of religious life, all useful information concerning their earlier life should be obtained; h. if it be a matter of admitting secular clergy or of those who have been admitted into another institute of consecrated life or seminary, or of the re-admission of some candidates, the prescriptions of the universal law should be observed.	Current text (n. 17,3) with changes and additions 3. The Provincial Ministers must carefully enquire whether those who are asking to be admitted(5)to our life meet the requirements of universal law as well as our own for their valid and lawful admission. In particular, the following must be observed(6): a. candidates must be temperamentally suited for the fraternal living of our gospel life; b. it must be evident that they enjoy the physical and mental health necessary to lead our life; c. candidates should show by their lives that they firmly believe what holy mother Church believes and teaches and that they are endowed with a Catholic spirit; d. it should be established that they enjoy a good reputation especially among those who know them well; e. they should be endowed with appropriate human maturity, particularly affective and relational(7), and with a generous will. In addition, it must be certain that they enter the Order with the sole purpose of sincerely serving God and for the salvation of people, according to the Rule and life of Saint Francis and our Constitutions; f. they should be educated according to the standards of their own region and should show promise of being able to carry out their future duties successfully; g. all useful information should be collected about their previous life, especially in the case of older candidates or of those who have already had some experience of religious life; h. for the admission of diocesan clergy, or of those who had been admitted into another institute of consecrated life, a society of apostolic life or a seminary, or the re-admission of a candidate, the prescriptions of universal law must be observed.

Explanatory Notes

(1) Project 2006 replaced purity by authenticity. Others suggest purity and authenticity. The Commission decided in its PdR1 to accept the suggestion, adding an explanatory term to the word “purity”. Upon further thought the Commission decided that it was better to stick to the current text of the Constitutions.

(2) The specific addition of “in the spirit of the gospel” was highlighted in Project 2006, which simply suggested: “…to grow day by day in the gospel life”. The Commission did not think it right to spoil the current text.

(3) The verb examine in the current text is a clear reference to Rb 2,2: “And the Ministers shall diligently examine them concerning the Catholic faith and the sacraments of the Church”. For this reason the Commission proposes to reinstate the adverb diligently, which indicates that in the examination or discernment of candidates to the Order one has to begin with love and charity (diligenter is an adverb derived from diligere = to love). From the beginning, the Minister’s relationship with the candidates, in order to verify their suitability for our life and the other requirements for admission, must be developed in the context of love. From the very first meeting with the candidates, the golden rule Francis gives to his brothers must be applied: “If a mother loves (diligit) her son according to the flesh, how much more diligently(diligentius) ought one to love (diligere) and cherish his brother according to the spirit?” (Rb 6,8). The words of Rnb are even more significant in this regard: “ If anyone, wishing by divine inspiration to accept this life, comes to our brothers, let him be received by them with kindness … On his part, let the Minister receive him with kindness, encourage him and diligently explain the tenor of our life to him” (Rnb II,3).

(4) We accept the recommendation of Project 2006, which is in some way already present in the current text of the Constitutions (“let them be seriously examined and selected”). The adverb carefully reinforces, but does not replace, the meaning of diligenter, and adds to it the extra sense of “competence”. The text is further enriched by the prospect of vocational accompaniment.

(5) “Those who are asking to be admitted” is closer to the original Latin: qui ad vitam nostram admittendi sunt. The most recent Italian edition of the Constitutions has translated this expression by aspiranti alla nostra vita (aspirants to our life) and has always translated candidati by aspiranti. Project 2006 also adopted this practice, but it is inexact and incorrect, because the Code of Canon Law reserves the term aspirant to those preparing for the diaconate or the priesthood. Cf. for example Can. 1027: “Aspirants to the diaconate and the priesthood are to be formed by careful preparation in accordance with the law”. Referring to the religious life, the CCL and the documents of the Church always use only the term candidate. The Commission has therefore avoided the use of aspirant(s), and used instead the noun candidate(s) out of fidelity to the documents of the Magisterium of the Church, the CCL and the current official and typical Latin text of the Constitutions of the Order and, in the final analysis, out of fidelity to the Order’s identity.

(6) The Commission unanimously proposes to keep these particulars in the Constitutions, given their universal and permanent importance. Other, more specific elements can be introduced into the complementary code or the Ratio formationis.

(7) The required maturity in the current text is expanded by the addition of particularly affective and relational. Many of the proposals received from the Order underlined the need to pay attention to these aspects. The Ministers and vocations directors must discern whether the candidates have the affective and relational capacity to live our life of brotherhood.

N. 19 (18)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
18,1. Christus, sapientissimus magister noster, respondens adolescenti, qui aeternae salutis adipiscendae desiderium ostenderat, dixit ut, si perfectus esse vellet, prius omnia sua venderet et pauperibus erogaret.	18,1. Christ, our most wise teacher, when responding to the young man who manifested a desire to achieve eternal salvation, said that whoever wanted to be perfect should first sell all that he had and give to the poor.	Current text (n. 18,1) with addition 1. Christ, our most wise teacher, responding to the young man who expressed the desire to attain eternal salvation, said that whoever wanted to be perfect should first sell all he had and give to the poor and then follow Him(1).
18,2. Quod imitator eius Franciscus non solum in se et in aliis quos recipiebat docuit atque opere complevit, verum etiam in Regula servandum praecepit.	18,2. His imitator Francis not only fulfilled this in deed and taught it to the others whom he received, but also decreed in the Rule that it should be observed.	Current text (n. 18,2) with changes and additions 2. Francis, the imitator of Christ(2), not only fulfilled the counsel of the Master in his own life(3), but taught it to others whom he received and placed it in the Rule as a norm(4) to be observed.
18,3. Ideo ministri provinciales curent, candidatis qui interiore Christi amore invitati ad Ordinem nostrum veniunt, praefata sancti Evangelii verba nota facere et exponere, ut suo tempore ante professionem perpetuam bonis suis renuntient in favorem potissimum pauperum.	18,3. Let the provincial ministers, therefore, take care that these words revealed in the Holy Gospel be made known and explained to the candidates who, invited by an interior love of Christ, come to our Order. In this way, at the proper time before their perpetual profession, they may renounce their goods above all in favor of the poor.	Current text (n. 18,3) with changes Therefore the ministers(5) should make sure that these words of the Holy Gospel are made known and explained to the candidates who are moved by an interior love of Christ to come to our Order so that, at the proper time before perpetual profession, they may renounce their property, above all in favour of the poor.
18,4. Candidati futurae bonorum renuntiationi interius se praeparent et ad servitium omnium hominum, praesertim pauperum, se disponant.	18,4. Candidates should prepare themselves interiorly for the future renunciation of goods and condition themselves for the service of all peoples, especially the poor.	Current text (n. 18,4) with changes 4. The candidates should prepare themselves interiorly for the future renunciation of goods and dispose themselves for the service of their neighbour(6), especially of the poor.
18,5. Fratres vero, iuxta Regulam, quamlibet occasionem sese ingerendi in haec negotia evitent.	18,5. Let the brothers, however, avoid involving themselves in any way in these arrangements, according to the Rule.	Current text (n. 18,5) 5. However, as the Rule directs, the brothers are to avoid becoming involved in this matter in any way.
18,6. Insuper, candidati prompti sint conferre universae fraternitati intellegentiae et voluntatis vires necnon naturae et gratiae dona in exsequendis muniis quae in servitium populi Dei accipient.	18,6. Moreover, let the candidates be ready to contribute to the entire fraternity their strengths of intellect and will as well as their gifts of nature and grace in fulfilling the duties which they accept in the service of the people of God.	Current text (n. 18,6) with changes 6. Moreover, the candidates should be ready to make their strengths of intellect and will and their other gifts of nature and of grace available to the entire brotherhood(7) in fulfilling the duties which they will receive in the service of the people of God.

Explanatory Notes

Project 2006 proposed to complete the text by adding at the end in order to follow Him. The addition corresponds to Mt 19,21 and to its use in Rnb 1; the Constitutions of 1536, 1552 and 1909 also explicitly mentioned the following of Christ at this point. Those who drafted Project 2006 point out that “leaving everything is only the first step to following Christ”. The Commission accepts the point, but with greater fidelity to the words of the Gospel, by adding and then follow Him.

The structure of the sentence, connected to the previous §, suggests that one should say imitator of Christ, which makes the Latin imitator eius (=his imitator) more explicit.

The inversion of the parts of the sentence was rightly proposed by Project 2006, because Francis, too, coepit facere et docere (= began to do and to teach). But what was it that Francis put into practice and what did he teach to others? The initial Quod in the Latin text, while it introduces the new statement, at the same time links it to the previous one. This link does not always remain clear in modern languages with the use of the pronoun “it”. It needs more explanation. The Commission proposes to say: he fulfilled the counsel of the Master in his own life (opere complevit).

Francis “placed it in the Rule”: by this is meant not a mere proposal but a rule of conduct prescribed with authority, hence a norm.

Not just the Provincial Ministers, because other ministers have to fulfil the task mentioned by the Constitutions.

Better than all people. The proposed formulation is more realistic. No-one can serve everyone.

The Constitutions are talking about an aptitude for poverty on the part of the candidates, intending to refer not only to material poverty which requires them, among other things, to renounce their goods, but to a much more profound and radical poverty – interior poverty – moving in the direction of Francis’ ideal: vivere sine proprio (living without anything of one’s own) or expropriation. The intention of the Constitutions is to point out and highlight this ideal effectively, by giving an abundance of detailed explanation of the inner, effective disposition to “live without anything of one’s own” and the horizons it should help a person to aim for. The expression “and their other gifts of nature and of grace” completes the meaning of the phrase.

N. 20 (19)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
19,1. Admittere ad postulatum, novitiatum et professionem, praeter ministrum generalem, in unaquaque provincia ministri provincialis est, qui hanc facultatem vicario provinciali, viceprovinciali et superiori regulari delegare potest.	19,1. In addition to the General Minister, it is the responsibility of the provincial minister in each province, to receive candidates to the postulancy, novitiate and profession. He can delegate this faculty to the provincial vicar, vice provincial and superior regular.	Current text (n. 19,1), with deletion and change 1. Besides the General Minister, it pertains to the Provincial Minister in each province to admit candidates to the postulancy, novitiate and profession. He can delegate this faculty to the Provincial Vicar and to the Custos(1).	2/2 Current text (Ord 2/2) The Minister Provincial with the consent of his Council , shall determine the manner of probation for a religious who transfers to our Order from another religious Institute. Once the three years have passed (cf CIC can. 684 §2), the time of such probation shall not be prolonged for more than a year.
19,2. Qui superiores antequam candidatos ad novitiatum admittant, proprium Consilium aut tres vel quattuor fratres ab eodem Consilio nominatos consulant; ut autem ad primam professionem et ad professionem perpetuam admittere possint, consensu sui Consilii indigent.	19,2. Before they admit candidates to the novitiate, superiors should consult their own council or three or four brothers named by that council. Before they can admit them to first profession and to perpetual profession, they need the consent of their council.	Current text (n. 19,2) with one change 2. Before these ministers admit candidates to the novitiate, let the superiors consult their own council or three or four brothers appointed by the council. Before they admit a candidate to first profession and to perpetual profession, they must have the consent of their council.
19,3. Si casus fert, consulantur etiam ii qui in re competentiam specialem habent.	19,3. If need be, they should also consult those who have special competence in the matter.	Current text (n. 19,3) 3. If necessary, they should also consult those who have special competence in the matter.

Explanatory Notes

(1) The words to the vice-Provincial have been deleted. The term custos replaces the term Regular Superior in conformity with the proposal made in Chapter VIII on the subdivisions of the Order.

N. 21 (20)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
20,1. Magistri novitiorum est actum seu ritum recipiendi novitios, quo novitiatus incipit, peragere, nisi minister provincialis aliter ordinaverit.	20,1. The master of novices is responsible for conducting the rite of receiving novices by which the novitiate begins, unless the provincial minister decrees otherwise.	Current text (n. 20,1) with deletion 1. It pertains to the master of novices to conduct the rite of receiving novices unless the Provincial Minister decrees otherwise.
20,2. Profitentium autem vota nomine Ecclesiae ipse minister provincialis excipit; potest tamen alium fratrem Ordinis ad hoc delegare.	20,2. The provincial minister himself, however, receives, in the name of the Church, the vows of the professed. He can, nevertheless, delegate another brother of the Order for this.	Current text (n. 20,2) with additions 2. The Provincial Minister himself, however, in the name of the Church and the Order, receives the vows of those making profession, but he may delegate another perpetually-professed brother of the Order to do this(1).
20,3. In receptione ad novitiatum et emissione professionis serventur praescripta liturgica.	20,3. Let the prescribed liturgical rites be observed in the reception to the novitiate and the making of profession.	Current text (n. 20,3) with changes and additions 3. At the beginning of the novitiate and for the profession of our life, the celebrations should be conducted in a simple and sober form, observing the liturgical norms(2).
20,4. Professio religiosa ordinarie intra Missarum sollemnia emittatur, adhibita sequenti formula a Sancta Sede pro familiis franciscalibus approbata: “Ad laudem et gloriam Sanctissimae Trinitatis. Ego frater N.N., divina inspiratione impulsus ad Evangelium et vestigia Domini nostri Iesu Christi pressius sequenda, coram fratribus adstantibus, in manibus tuis, frater N.N., firma fide et voluntate: voveo Deo Patri sancto et omnipotenti vivere toto tempore vitae meae (vel: per… ann…) in oboedientia, sine proprio et in castitate, atque simul profiteor vitam et Regulam Fratrum Minorum a papa Honorio confirmatam fideliter observare secundum Constitutiones Ordinis Fratrum Minorum Capuccinorum. Me igitur toto corde huic Fraternitati committo, ut, Spiritus Sancti operatione, exemplo Mariae Immaculatae, intercedente Patre nostro Francisco et omnibus Sanctis, fratribus adiuvantibus, in Dei, Ecclesiae hominumque servitium perfectam persequar caritatem”.	20,4. Religious profession is made ordinarily within the solemnity of the Mass, using the following formula approved by the Holy See for the Franciscan families: “To the praise and glory of the Most Holy Trinity. Since the Lord has given me this grace to follow more closely the Gospel and the footsteps of our Lord Jesus Christ, before the brothers here present, into your hands, brother, N.N., with a firm faith and will I, brother N.N., vow to God the Father, holy and All-powerful, to live for the whole of my life (or for … years …) in obedience, without property and in chastity; and, at the same time, I profess to observe faithfully the life and Rule of the Friars Minor, confirmed by Pope Honorius, according to the Constitutions of the Order of the Capuchin Friars Minor Capuchins. Thus I commit myself to this fraternity with my whole heart, so that by the working of the Holy Spirit, after the example of Mary Immaculate and with the intercession of our Father Saint Francis and all the Saints, and with the help of the brothers, I may pursue perfect charity in the service of God, the Church and men”.	Current text (n. 20,4) with one change 4. Religious profession is ordinarily made during Mass, using the following formula approved by the Holy See for the Franciscan First Order and for the Regular Third Order of Saint Francis(3): “To the praise and glory of the Most Holy Trinity. Since the Lord has given me this grace to follow more closely the Gospel and the footsteps of our Lord Jesus Christ, before the brothers here present, into your hands, brother, N.N., with a firm faith and will I, brother N.N., vow to God the Father, holy and All-powerful, to live for the whole of my life (or for … years …) in obedience, without property and in chastity; and, at the same time, I profess to observe faithfully the life and Rule of the Friars Minor, confirmed by Pope Honorius, according to the Constitutions of the Order of the Capuchin Friars Minor Capuchins. Thus I commit myself to this fraternity with my whole heart, so that by the working of the Holy Spirit, after the example of Mary Immaculate and with the intercession of our Father Saint Francis and all the Saints, and with the help of the brothers, I may pursue perfect charity in the service of God, the Church and men”.

Explanatory Notes

(1) The current text says that the Provincial Minister receives the vows of those making profession in the name of the Church. The Commission proposes to add: of the Order, i.e. of the entire universal fraternity, bearing in mind that by religious profession we are incorporated into the Order and simply assigned to a circumscription (cf. can. 654; Const 113,1).

(2) It seems opportune to the Commission to propose an addition concerning the “restraint” and “simplicity” of the rite, in line with what is said in the Roman-Seraphic Rite of Religious Profession (n. 30) about the rite of investiture: “The rite of initiation, which may not take place during Mass, is presided over by the Provincial Minister or his delegate and is reserved to the religious fraternity; in addition, it should be very simple and sober in form”. CPO VII (n. 17) asked for perpetual professions, ordinations and other fraternity events to be celebrated with similar simplicity. The text of PdR1 has been reformulated by the Commission, leaving its content unaltered.

(3) It is not appropriate to speak of Franciscan Families in the plural. There is only one Franciscan Family, comprising the First Order, the Second Order of the Poor Sisters and the Secular Franciscan Order. In its turn the Franciscan First Order is made up of three religious Institutes, each of which enjoys full juridical autonomy in relation to the others, and is legitimately called an “Order”. The Commission therefore proposes that the Constitutions should speak of a profession formula, approved by the Holy See for the Franciscan First Order and for the Third Order Regular of St Francis.

N. 22 (21)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
21,1. Ratio et finis trium consiliorum evangelicorum, quae in professione voto promittuntur, est Christo corde per gratiam liberato nos consociari in vita casta, paupere et oboedienti propter Regnum caelorum, vestigia sancti Francisci sectantes	21,1. The nature and goal of the three gospel counsels, promised by vow at profession, is that, with a heart liberated by grace, we may be united with Christ in a chaste, poor and obedient life for the sake of the Kingdom of heaven following the footprints of Saint Francis.	Current text (n. 21,1) with changes 1. The nature and goal of the three gospel counsels, which we promise(1) by vow at profession, is to unite us to Christ, our hearts freed by grace, in a life that is obedient, has nothing of its own and is chaste(2), for the sake of the Kingdom of heaven, after the example(3) of Saint Francis.
21,4. Evangelicum oboedientiae consilium, spiritu fidei et amoris in sequela Christi usque ad mortem oboedientis promissum, obligat ad submissionem voluntatis propter Deum erga legitimos superiores, “in omnibus quae non sunt contraria conscientiae et Regulae”, cum secundum nostras Constitutiones praecipiunt.	21,4. The gospel counsel of obedience, promised in a spirit of faith and love in the following of Christ who was obedient even to death, requires, for God’s sake, a submission of the will to legitimate superiors whenever they command according to our Constitutions “in everything that is not contrary to our conscience and the Rule.”	Current text (n. 21,4) 2. The gospel counsel of obedience, promised in a spirit of faith and love in order to follow Christ, who was obedient even to death, obliges us to submit our will, for God’s sake, to legitimate superiors whenever they command according to our Constitutions “in anything that is not contrary to conscience and the Rule”.
21,3. Evangelicum paupertatis consilium ad imitationem Christi, qui cum esset dives egenus factus est, praeter vitam re et spiritu pauperem, secumfert dependentiam a superioribus atque limitationem in usu et dispositione bonorum necnon, ante professionem perpetuam, etiam voluntariam renuntiationem capacitatis acquirendi et possidendi, forma, quantum fieri potest, etiam iure civili valida.	21,3. The gospel counsel of poverty in imitation of Christ, Who though he was rich was made poor, entails, in addition to a life poor in fact and in spirit, a dependence upon superiors, a limitation in the use and disposition of goods and also a voluntary renunciation, before perpetual profession, of the capacity of acquiring and possessing goods. Let [this renunciation be made] in a form which, as far as possible, is also valid in civil law.	Current text (n. 21,3) 3. The gospel counsel of poverty in imitation of Christ, who though he was rich became poor, in addition to a life which is poor in fact and in spirit, entails a dependence upon the ministers and a limitation in the use and disposition of goods and, before perpetual profession, also a voluntary renunciation of the capacity of acquiring and possessing goods, made in a form which, as far as possible, is also valid in civil law.
21,2. Evangelicum castitatis consilium propter Regnum caelorum, quod est signum mundi futuri et fons uberioris fecunditatis in indiviso corde, obligationem secumfert continentiae perfectae in caelibatu.	21,2. The gospel counsel of chastity for the Kingdom of heaven, a sign of the world to come and a fountain of a more abundant fruitfulness in an undivided heart, entails the obligation of perfect continence in celibacy.	Current text (n. 21,2) 4. The gospel counsel of chastity for the Kingdom of heaven, a sign of the world to come and a source of greater fruitfulness in an undivided heart, entails the obligation of perfect continence in celibacy.

Explanatory Notes

(1) The Latin text uses the verb promittere in conformity with the writings of Saint Francis. We prefer to say: “We promise”, out of fidelity to the principle we have adopted: whenever possible, we prefer the first person plural, both as an exhortation and as a command.

(2) Accepting the proposal of several brothers, the sequence of the evangelical counsels is changed in line with Rb 1,1 and with the formula of religious profession (cf. Const n. 20,4). The present draft follows the sequence of the vows found in the documents of Vatican II, in the Code, in the Catechism of the Catholic Church etc. But the Council never intended to make that sequence of religious vows binding. So much is this the case that the Ordo Professionis Religiosae promulgated after Vatican II (in 1970) gives each religious Institute wide freedom to compose their own formula of religious profession, as long as it is approved by the CICLSAL. The documents of the Magisterium place particular stress on the vow of chastity, seeing in virginity and celibacy the highest expression of an undivided heart, and hence the most essential element in religious consecration. But even the tradition of the Church and of the consecrated life place the choice of virginity-celibacy within the form of Christian discipleship or following of Christ, and hence of obedience. Besides, for Saint Francis obedience was theologically fundamental, inasmuch as it is the element that encompasses all the other elements of religious life, and is much more than a vow.

(3) The change is necessary, precisely in order to respect the intention of Saint Francis, who reserved the expression sequi vestigia (to follow in the footsteps) for the following of Christ alone, in other words, following in the footsteps of Christ. We are not called to follow in the footsteps of Francis, but those of Christ in imitation of Saint Francis, and in him – according to the teaching of our first Capuchin brothers – we imitate Christ.

Article III: Formation in general

N. 23 (22)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
		New text 1. Formation for the consecrated life is a journey of discipleship guided by the Holy Spirit who gradually leads one to assimilate the sentiments of Christ, the Son of the Father, and to shape one’s life according to His obedient, poor and chaste life(1).
22,1. […] Formatio debet esse continua, per totam vitam protrahenda cum quoad valores humanos, tum quoad vitam evangelicam et religiosam. 22,2. Integra nostra formatio totam personam respicit, praecipue aspectum psychicum, religiosum, culturalem et etiam professionalem seu technicum. Complectitur autem duas phases, quae sunt formatio initialis et formatio permanens.	22,1. […] Formation must be continuous, extending throughout our entire life as regards not only human values but also those of our gospel and religious life. 22,2. Our integral formation looks to the entire person, especially in its psychological, religious, cultural and even professional or technical aspects. But it embraces two phases: initial and ongoing formation.	Current text (n. 22,1-2) with changes and additions 2. Since formation tends towards the transformation in Christ (2) of the whole person, it must be life-long, as regards both human values and the evangelical and consecrated life(3). Therefore formation must involve the whole person in its various dimensions: physical, psychological, social, moral, religious, cultural and also professional or technical, taking every care to foster the harmonious integration of the various aspects(4).
22,1. Formatio est promotio fratrum et fraternitatum ita ut nostra vita in dies conformior fiat sancto Evangelio et spiritui franciscano, secundum exigentias locorum et temporum (…).	22,1. Formation is the development of the brothers and fraternities in such a way that our life may daily become more conformable to the holy Gospel and to the franciscan spirit according to the requirements of places and times (…).	Current text (n. 22,1) with changes and additions 3. The purpose of formation is to make the life of the brothers and fraternities become ever more conformable to Christ, according to the Capuchin- Franciscan spirit, taking into account the diversity of places and times(5).
22, 2 […] Complectitur autem duas phases, quae sunt formatio initialis et formatio permanens.	22,2 […] But it embraces two phases: initial and ongoing formation.	New text(6) 4. Formation in our Order is implemented in two phases: initial and ongoing. Initial formation includes initiation into consecration according to our form of life, lasting until perpetual profession, and ministerial or professional preparation. Ongoing formation follows initial formation and lasts a lifetime (7).

Explanatory Notes

(1) Project 2006 and other later contributions make proposals to enrich this number, which was introduced into the Constitutions by the General Chapter of 1982. Specifically, it highlights the fact that formation is a “path of gradual identification with the attitude of Christ towards the Father” and “The purpose of consecrated life is conformity to the Lord Jesus in his total self-giving” (Vita consecrata 65). Hence the Commission proposes to highlight 1) the Christocentric dimension of formation, 2) the dynamic and integral character of formation and 3) the function of the Holy Spirit.

The Christocentric dimension: the proposed text includes the idea of formation as assimilation of the sentiments of Christ, but (again with reference to Vita consecrata) completes it by also highlighting the adoption of the form of life assumed by the Word made flesh (cf. VC 14), because the specific nature of the consecrated life lies in this second aspect (VC 18), although it must not be misunderstood. It is necessary, therefore, to grasp the difference between the following of Christ understood as imitation of the way Jesus lived, and following Him as an act of faith in Him, as a choice to make Him the source of one’s life. In this latter sense the following of Christ applies to every disciple, whereas the first sense refers not only to the life, but also to the form in which the life was embodied and unfolded in history. What is proper to religious life is precisely this: to represent the virginal, poor and obedient Christ. In this “sacramental” way the consecrated life guarantees that Christ’s form of life will be present in the Church, which by the fact that it exists proclaims its unconditional dedication to God and to people.

Therefore, the reference to the form of life lived by Christ – obedient, poor and chaste – in this precise position in the Constitutions, acquires its full value, since it is the source of our specific way of following-imitating Christ; we are assimilated to Christ by way of the evangelical counsels.

Finally the proposed text already tells us that, for us, formation is in itself, essentially, growing in conformity to Christ. On this level the text adheres completely to the vision of Saint Francis and his personal experience, and is faithful both to the letter and the spirit of the Apostolic Exhortation Vita consacrata. These facts alone ought to lead us to speak more of conformity than of formation, and in any case they require that the “development” aspect, which first appeared in the 1982 text, should be replaced, or at least preceded, by the fundamental requirement of discipleship and conformity.

The dynamic and all-encompassing character: the Commission considers it necessary to complete the current text by expressing the Christocentric dimension and making even the structure of the text depend upon it. Formation involves a progressive journey of Christian discipleship (following of Christ) in growing conformity to Him with a view to transformation in Him. This is why it must be continuous and all-encompassing. This is precisely what is intended by the definition of formation as “a journey of discipleship”, in other words, a journey among many others that depends on a specific vocation. Indeed, all those who believe in Christ and follow Him are disciples. Discipleship, therefore, is taken as synonymous with “following”, with particular reference to the biblical term akolouthéō, frequently used in the Gospels. From this point of view, the formulation of n. 23,1 must be taken together with the statement in the Apostolic Exhortation: “In the consecrated life, then, it is not only a matter of following Christ with one’s whole heart, of loving Him “more than father or mother, more than son or daughter” (cf. Mt 10:37) — for this is required of every disciple — but of living and expressing this by conforming one’s whole existence to Christ in an all-encompassing commitment which foreshadows the eschatological perfection, to the extent that this is possible in time and in accordance with the different charisms” (VC n. 16).

The function of the Spirit: Vita Consecrata explains the many actions of the Spirit in the life of consecrated persons: “It is the Spirit who shapes and moulds the hearts of those who are called, configuring them to Christ, the chaste, poor and obedient One, and prompting them to make his mission their own”(VC n. 19). The verbs shapes and moulds evoke the creative action of God, who moulded man in His image and likeness; ‘to shape’ can be seen as synonymous with ‘to educate’, ‘modify’, etc.

(2) The aim of formation is the “christification” of the person, and later, his transformation in Christ, according to the ideal proposed in n. 109 of Vita Consecrata (“Do not forget that you, in a very special way, not only belong to Christ but that “you have become Christ!”) and the example we find in the spiritual journey of Saint Francis.

(3) In this case the proposed term is more precise, because we are talking about formation for the consecrated life.

(4) The text speaks of integral formation, and lists various aspects of the person. Project 2006 inserted physical and social. The Commission also thinks it appropriate to add moral. It is completely appropriate for the text to conclude with a harmonious summary of the various aspects listed. We have therefore included in the text a sometimes literal reference to n. 65 of Vita consecrata.

(5) Since the term “advancement” is ambiguous, the Commission has avoided it. The particular focus of this § 3 is on formation in our specific spirit, according to the principle of “dynamic fidelity”.

(6) This paragraph requires a detailed and well-developed comment.

The brief formulation present in n. 22, 2 b of the current text of the Constitutions (It [formation] embraces two phases: initial and ongoing formation)—according to a widespread opinion—required greater explanation. In PdR1 the Commission arrived at the following formulation: As regards the religious life, formation in our Order is implemented in two phases: initial formation or initiation into consecration according to our form of life, and ongoing formation. In addition, the Order has the duty to provide for the ministerial or professional training of the brothers, so that each one, according to the gift received from God, may engage in work that is both suitable and integrated into our form of life. This text, which followed a very difficult path during the drafting stage—on the one hand confirmed the wording of the text in force (the division of formation into two phases: initial and ongoing), and on the other hand proposed an equivalence between initial formation and initiation into religious consecration according to our form of life. This very formulation however did not include the aspect of “specific formation.” The text of PdR1 described the latter as ministerial or professional training, treating it apart, that is, divorced from the context of initial formation. The Commission was convinced that it had not succeeded in adequately clarifying the problem according to the indications given by the Church and the Order, in conformity with the Constitutions themselves. These differentiate between initiation into religious life and special or specific formation, which is also initial formation, even when initiation into religious life through postulancy, novitiate and post-novitiate has been completed.

The evaluations received from the Order highlighted several concerns with regard to the formulation of PdR1. One person suggested that this type of preparation (ministerial or professional) might be offered during the time of initial formation and that the Ratio might specify its role, duration and purpose in relation to the formative phases and to perpetual profession itself [Prot II-00265]. As a result, this alternative text was proposed: Formation in our Order is implemented in two phases: initial formation and ongoing formation. Initial formation encompasses initiation into our life and ministerial or professional preparation. Ongoing formation then follows initial formation. Concerns that arise from this text, which avoids the term “specific formation,” regard: the process of ministerial “preparation,” which not only includes the academic dimension but has other components as well; perpetual profession, which does not end initial formation, but concludes its first phase, in other words, it completes the “initiation” (composed of postulancy, novitiate and post-novitiate); the other phase concerns not only candidates to the priesthood but rather all the professed who, in the same house, are preparing [for ministry]—each according to his own talents. All are thus assured, not of the same formation, but of the same possibility of receiving formation [Prot II-00101]. Another text proposed as an alternative to that of PdR1 states: As regards the religious life, formation in our Order is implemented in two phases: initial formation and ongoing formation. Initial formation includes initiation into consecration according to our form of life, which concludes with perpetual profession, and the ministerial or professional preparation of the brothers. Ongoing formation begins with the acquistion of a ministerial or professional degree and lasts until death [II-00042].

In reality, during the first phase of the Commission’s work, all the concerns indicated above arose in connection with the first alternative text, and they were expressed in terms similar to those found in the second formulation proposed as an alternative. In fact, the Commission proposed to say: In our Order formation is divided into two phases: initial and ongoing. Initial formation comprises both initiation into religious consecration and into our form of life as well as initial specific preparation for apostolic life in ordained ministry or in a profession.

In light of the above and in pursuit of greater clarity, the Commission reformulated the text of PdR1. The new text (PdR2) consists of three statements: 1) the first keeps intact the concise wording of the present Constitutions, 2) the second expresses quite clearly that the category “initial formation” includes both initiation into consecration, lasting until perpetual profession, as well as ministerial and professional preparation, 3) the third statement, in light of the first, affirms that ongoing formation follows initial formation and lasts a lifetime.

It is necessary to clarify the implications of the second statement. It affirms, using other terminology, that there is no equivalence between “initiation” and “initial formation.” Perpetual profession concludes the course of initiation, but by it, i.e. by perpetual profession, initial formation is not finished. Put in another way, by what criterion can one judge that the period of initial formation is over? That criterion is not simply the fact of having reached the goal of perpetual profession, nor can initial formation be considered as accomplished simply by the fact that the brothers have been integrated into our Fraternity. It has a broader scope and it extends beyond perpetual profession.

As a result, the opening words of PdR1 have been dropped (As regards the religious life: n. 23,4). It had been necessary to insert them because the PdR1 text dealt with initiation into religious life and initial formation. But there is not only the rationale of religious life, as such. Nor is it solely that point which needs to be considered. There is also the rationale of religious life in its apostolic expression. With reference to realizing this apostolic dimension, which for us may be either ministerial in the strict sense of the word or professional, a specific formulation is required, which must also be divided into initial formation (basic training) and specialized training.

As already indicated, the new text is more faithful to the requirements of the Church and of the Order as well as to the intent of the current Constitutions. Moreover, these same present Constitutions (n. 25, 7) indicate clearly that there is a special initial formation. After having spoken about formation in the disciplines of philosophy and theology (cf. n. 39, 3) they require “appropriate centers for the brothers special formation,” which are to be established by the provincial ministers (cf. n. 39, 5). Immediately afterwards they state: “However, if the brothers in the period of initial formation attend centres of instruction outside the Order according to the conditions and needs of the region or province, their Capuchin Franciscan religious formation must be meticulously supplied” (n. 39,6). The context of these affirmations is the formation of friars called to holy orders (cf. Const. 39,1). Here the Constitutions clearly state that initial formation refers to so-called special formation. (It is better to say specific formation.) It is not to be identified with the phases of initiation into our life. In full harmony with the Church, it has been the constant conviction of the Order, expressed as well in the Constitutions of 1968 and 1982, that friars heading towards holy orders are in initial formation, even if they have made their profession of final vows. In n. 39,1, the current Constitutions state: “The brothers who are called to sacred orders must be taught [Latin text: institui debent] according to the norms laid down by the Church taking into account the nature of our brotherhood. The consent of the provincial minister and his definitory is required for the reception of sacred orders”. Here one must emphasize the institui debent of the Latin text, noting how it differs from the verb praeparare, which the existent Constitutions use in n. 39,7 when speaking of specializations: “The provincial ministers should take care that suitable brothers receive special training (praeparentur) at institutes, schools and universities in the sacred sciences, as well as in the other sciences, and in the arts and technical skills, as it seems appropriate for the service of the Church and the Order”. The two distinct verbs (instituo and praeparo), used in completely different contexts, are particularly significant. Two different verbs were chosen to emphasize the fact that the Constitutions are addressing themselves to different groups. The preparation given to brothers preparing for holy orders is a true institution (initial formation) ^[18]. It is to be distinguished from higher specialization. Similarly for brothers who are not called to holy orders: their formation goes beyond “initiation.” After perpetual profession, in the period of specific initial formation, there must be a specific training plan that makes use of structures, systems and techniques appropriate for professional work.

(7) This final point could perhaps cause perplexity in some who might wish to discuss ongoing formation first and then speak about initial formation. The Commission is aware that our whole life is one of ongoing formation, and it is within this context that initial formation finds it just treatment. It did not seem right, however, to disturb the structural organization of Chapter II in its entirety. Therefore, faithfully keeping to the mandate given by the General Chapter of 2006, the Commission has sought to respect the sequence of the current text, enriching it every time it was possible or perceived necessary or fitting. It should not be forgotten that the Constitutions express themselves quite clearly, in reference to this assumption, when they affirm: “Throughout his life, every brother is at the same time the person needing to be formed and the one forming because everyone always has something to learn and to impart. This principle should be laid down as the program for formation and should be put into practice in our life” (n. 23,3 = PdR1–PdR2 n. 24,6). It was precisely in the light of this principle that the Commission thought it opportune to introduce into art. VII on ongoing formation this new statement: “Care should be taken to instill in those who are admitted to the Order the conviction that they must attend to their own formation for the whole of their lives (n. 43,1). In fact, it is only when this conviction is acquired upon entering the Order, that it will be possible to live one’s own life out of the conviction that formation is ongoing, truly believing in the need to actualize and continually develop one’s vocation. If on the one hand it is true that initial formation finds its right place within the context of ongoing formation, it is also true on the other that the exigency of being continually in formation is generated during initial formation.

N. 24 (23)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
23,1. Omnis formatio praeprimis est operatio Spiritus Sancti qui ab intus tum formatores tum formandos vivificat.	23,1. All formation is primarily the work of the Holy Spirit That gives life from within to those forming and those being formed.	Current text (n. 23,1) 1. All formation is first of all the work of the Holy Spirit, who energises from within both formators and those being formed.
		New text 2. As it was for Francis, the context and essential point of reference for any formation journey is the Church, universal and particular, since the Spirit is unceasingly at work in it. (1).
		New text 3. The same Spirit, ‘Father of the Poor’, reveals the divine predilection for those who are little and humble. We should recognize therefore that being close to the people and sharing the life of the poor are particularly favourable conditions for our formation. Let us remain open to learn also from them(2).
		New text 4. Our fraternity, called to cultivate its own identity in the Church, has the duty and the right to ensure the formation of the brothers in conformity with our charism. Therefore formation is a priority commitment of the Order and of all its circumscriptions(3).
23,2. Formatio activa exigit laboris consortium formandorum, qui principales auctores et responsabiles proprii incrementi sunt.	23,2. Active formation demands the cooperation of those being formed, who are the principal authors of and the ones responsible for their own growth.	Current text (n. 23,2) 5. Active formation demands the cooperation of those being formed, who are the principal authors of their own growth and the ones primarily responsible for it.
23,3. Omnis frater est simul et per totam vitam formandus et formator, quia semper et ab omnibus est aliquid discendum et docendum; hoc principium tanquam programma formationis statuatur et in praxim vitae perducatur.	23,3. Throughout his life, every brother is at the same time the person needing to be formed and the one forming because everyone always has something to learn and to impart. This principle should be laid down as the program for formation and should be put into practice in our life.	Current text (n. 23,3) 6. Throughout his life, every brother is at the same time in need of formation and imparting formation, because everyone always has something to learn and something to teach. This principle should be laid down as the program for formation and should be put into practice in our life.
23,4. Vivere ut fratres minores invicem inter se est pars primordialis vocationis franciscanae. Inde vita fraterna in processu formationis semper et ubique exigentia fundamentalis sit.	23,4. To live together as lesser brothers is a principal part of our Franciscan vocation. Therefore fraternal life should always and everywhere be a basic requirement of the formation process.	Current text (n. 23,4) with addition 7. To live together as lesser brothers is a principal part of our Franciscan vocation. Therefore fraternal life(4) is always and everywhere a basic requirement of the formation process.
23, 5. Ut singulae fraternitates, praesertim quae sunt specifice formativae, hanc primariam functionem explere possint, necesse est ut inspirationem et stimulum ex fraternitate hauriant praecipua, quae est fraternitas provincialis.	23,5. In order that individual fraternities, especially those specifically formational, be capable of carrying out this primary function, it is necessary that they draw inspiration and encouragement from the primary fraternity, the provincial fraternity.	Current text (n. 23,5) with changes and addition 8. In order that individual fraternities, especially those specifically devoted to formation, are able to carry out this primary function, it is necessary that they draw support and encouragement from the principal fraternity, which is the province, through which our belonging to the whole Order is established. Candidates should be made aware that the Order constitutes a single family, to the good of which we are bound to contribute with a sense of responsible participation(5).
23, 6. Quamvis omnes fratres formatores sint, requiruntur quidam fratres maiore responsabilitate praediti et ad hoc munus deputati. Inter quos primi habentur minister provincialis et guardiani, qui sunt ordinarii animatores et coordinatores processus formationis fratrum. Dein vero adsunt formatores qualificati, qui hoc specificum munus assumunt nomine fraternitatis.	23,6. Although all of the brothers are the ones forming, some brothers are required to be charged with greater responsibility for this duty. Foremost among these are the provincial minister and the guardians, who are the ordinary animators and coordinators of the formation process of the brothers. Then there are qualified formators who assume this particular duty in the name of the fraternity.	Current text (n. 23,6) with changes and additions 9. Although all the brothers have a formative role, it is necessary that some be invested with greater responsibility(6). It is the primary task of the General Minister and his Council to guarantee the authenticity of the formation of all the brothers of the Order (7). In each circumscription this responsibility falls to the ministers(8) and the guardians, who are the ordinary animators and coordinators of the formation process of the brothers. Then there are qualified formation personnel who undertake this particular duty in the name of the fraternity.

Explanatory Notes

(1) Speaking of the agents of formation, it seemed opportune to add a new paragraph to fill a gap in the current Constitutions, by making it clear that the Church is the subject of our formation: we are formed in the Church and by the Church. A statement to this effect, as well as enriching the text, corresponds to the particular ecclesial sensibilities of Saint Francis. The text of PdR1 stated: Since the Spirit is unceasingly at work in the Church, the Church is for us, in its universal and particular dimensions, the context in which we live and the essential point of reference for any formation journey, just as it was for Saint Francis. Subsequently the Commission modified the formulation of this text, leaving its content unchanged. The reader should be warned, nevertheless, that in the formulation of PdR1 the beginning of the sentence (Since the Spirit is unceasingly at work in the Church) linked it to the previous paragraph, intending to affirm thereby that the Church is an agent of formation since it is the place of the Spirit and is inspired and guided by the Spirit of the Lord. Furthermore, in the new formulation the Church becomes the predicate of the sentence, not the subject. Because of this, the efficacy of the text could be diminished. For this reason it seems appropriate to suggest further reflection on the formulation of the text.

(2) The same Spirit, invoked in the ancient Pentecost hymn (ca. 1200) as “Father of the Poor”, teaches us to learn also from the poor and the little ones to whom the Father has revealed His knowledge (cf. Lk 10,21). Francis said: “The Holy Spirit, the General Minister of the Order, rests equally on the poor and simple”. (2 Cel 193). The proposed text arises from the findings of PCO VI and PCO VII , from Circular Letter no. 16 of Br John Corriveau, The Poor, our Teachers (2 December 1999), and from many suggestions found in Project 2006. Following comments received, the Commission has revised the text of PdR1, and while it has made the wording more refined, it has also enriched it, above all through the biblical reference to Mt 11,25. “I thank^* you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants”.

(3) The new § makes explicit another subject of the brothers’ formation, which is the Order itself. It has to live, guard and develop in the Church the spiritual heritage received from the Founder. At the same time, it states that the formation of the brothers is a duty and an inalienable right of our fraternity. The proposed formulation is based on n. 7-7.1 of the Instruction of CICLSAL, Inter-Institute Collaboration in Formation (8 December 1998). The text of PdR1 (Our fraternity, called to cultivate its own identity in the Church in creative fidelity. . .) has been slightly modified, deleting in creative fidelity.

(4) By deleting the words according to the genuine properties of Capuchin tradition, which were inserted by PdR1, the Commission returned to the current text of the Constitutions.

(5) The most recent Italian edition wrongly translates the Latin praecipua by primigenia. Our primary fraternity is the Order, not the Province. The Province is rightly defined as the principal fraternity. The formation fraternities are in relation to the Province, from which they receive spiritual, moral and material support, but they must educate the brothers to appreciate the universality of the Order, because by virtue of profession we are incorporated into the Order, whereas we are simply assigned to a Province (cf. can. 654; Const. 113,1). The Province is relative to the Order. The proposed text draws on PCO VII (n. 13), the Code of Canon Law, on the General Minister’s letter to the Commission (25 November 2008 ) and on his Letter on Formation of December 8, 2008. The text of PdR1 has been shortened and streamlined by deleting the natural place where the friars live and by combining the first and second sentences. The third sentence of PdR1 as well, which has now become the second, has also been streamlined by the deletion of Therefore, from the beginning.

(6) The current text (n. 23,6) Although all the brothers have a formative role, it is necessary that some brothers have greater responsibility and be appointed to it, was changed in PdR1 to Although all the brothers have a formative role, it is necessary that some brothers have greater responsibility and be appointed to the ministry of formation. The translation of munus by ministry was judged more appropriate because formation is indeed a ministry and a service. It is a task, a moral obligation (munus formationis). At present the Commission wished to simplify the text, saying only: Although all the brothers have a formative role, it is necessary that some be invested with greater responsibility.

(7) This phrase fills a serious gap in the current Constitutions, which attribute no prerogative at all to the General and his Definitory in the formative journey of the brothers. In fact, in virtue of his unique role in the Order, the General Minister is called upon to exercise the function of animating and forming the brothers. Already The General Plan for the Ongoing Formation of the Capuchin Friars Minor speaks of the formation of the friars as “the principal task of the General Minister and his definitory” (34). For these reasons, despite the different opinion of some evaluations that were received [cf. Prot N.: II-00223], the Commission decided to maintain the wording just as it was proposed in PdR1, while changing of the brothers to of all the brothers of the Order. The General Plan for the Ongoing Formation of the Capuchin Friars Minor speaks of the formation of the friars as “the principal task of the General Minister and his definitory” (n. 34).

(8) For obvious reasons, arising from the present situation of the Order, we prefer to replace the word “provinces” by “circumscriptions”, to cover the different juridical entities: provinces, vice-provinces etc. Furthermore, by saying this responsibility falls to the present text is strengthened. On the whole of this paragraph cf. the General Minister’s letter (December 8, 2008).

N. 25 (24)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
24,1. Ordini praesto sint instrumenta formativa, specificis proprii charismatis exigentiis respondentia.	24,1. The Order must have at its disposal the means of formation that meet the requirements of its own charism.	Current text (n. 24,1) 1. The Order must have at its disposal the means of formation that meet the requirements of its own charism.
24,2. Cum specialis attentio adhibenda sit fratribus in periodo formationis initialis, singulae circunscriptiones adaequatas structuras educativas provideant.	24,2. Since particular attention must be given to brothers in the initial stages of formation, each jurisdiction should provide adequate educational programs.	Current text (n. 24,2) with changes and additions 2. Since special attention must be given to the candidates during the period of initial formation, adequate educational structures must be provided for each circumscription or groups of circumscriptions(1).	2/3 Current text (Ord 2/1) To meet the need for novice masters and directors of students who are soundly formed in the Franciscan spirit, the Higher Institute of Franciscan Spirituality is established, offering suitable courses in ascetics and history, with the collaboration of all the Francisacn Families. 2/4 New text The educational structures for groups of circumscriptions must be approved by the General Minister with the consent of his Council(2). .
			2/5 New text Forms of inter-provincial collaboration should be regulated by special agreements and statutes, approved by the General Minister and his Council(3).
24,3. Processus educativus potissimum postulat coetum fratrum responsabilium, qui laborent criteriis cohaerentibus per totum iter formativum […].	24,3. The process of education requires above all a team of brothers in charge who follow consistent norms throughout the entire formation journey […].	Current text (n. 24,3) 4. The process of education requires above all a team of brothers in charge who follow consistent norms throughout the entire formation journey.
24,3. […] Qui coetus congruum totius fraternitatis auxilium habeat.	24,3. […] Let such a group have the appropriate assistance of the entire fraternity.	Current text (n. 24,3) expanded 5. Let the Ministers therefore take every care to provide qualified training for a sufficient number of formators, who assume and exercise their specific ministry in the name of the Order(4). They must therefore have the appropriate assistance of the entire fraternity.
		New text 6. The formators must be aware that the task assigned to them is of the greatest importance for the life of the Order and the Church, and they should devote themselves to it generously, placing any other duty in second place(5).
24,4. Cum secretariatus et centra formationis magni momenti sint, sollicita cura habenda est ut colantur et efficacia reddantur.	24,4. Since the Secretariate and centers of formation are of great importance, care should be taken that they be provided for and made effective.	Current text (n. 24,4) with changes and addition 7. Formation secretariats are of great importance, both at the general level and in each circumscription, and also at the level of Conferences and where areas collaborate(6). Therefore, care should be taken that they be well provided for and made effective.
24,5. Officium secretariatus generalis formationis tum superioribus generalibus, tum superioribus diversarum circumscriptionum praesto sit, adiumenta et informationes praebens, ut ipsi foveant ea quae ad formationem spectant.	24,5. Let the General Secretariate for Formation be at the disposal of the general superiors and the superiors of the different jurisdictions, providing them assistance and information that they may promote all that pertains to formation.	Current text (n. 24,5) with changes and additions(7) 8. The General Secretariat for Formation is the first structure of direct collaboration with the General Minister and his definitory in everything concerning the initial and ongoing formation of the brothers and the study centers of the Order. It is available to the different circumscriptions, to various areas that collaborate at inter-provincial level, and to the Conferences, offering them assistance and information so that they may promote all that pertains to formation.	New Text The General Secretariat for Formation carries out its task in accordance with the decisions of the General Chapter and the instructions given by the General Minister and his Definitory(8).
24,6. Similiter in singulis provinciiis habeatur consilium formationis et in centris formationis frater speciali responsabilitate praeditus qui promoveat ea quae ad formationem pertinent.	24,6. Likewise, let each province have a Council of Formation and, in centers of formation, let there be a brother with the particular responsibility of promoting whatever pertains to formation.	Current text (n. 24,6) with changes and additions 9. Likewise, each province or group of provinces approved by the General Minister and his definitory should have a Formation Council or Secretariat. In centers of formation, let there be a brother with the particular responsibility of promoting whatever pertains to formation.(9).
		New text 10. In order to preserve, during formation, the characteristics proper to our Order, principles valid everywhere are to be aptly set forth in a Ratio formationis or Formation Plan(10).	New Text The Order is to have its own Ratio Formationis or General Formation Plan, approved by the General Minister and his definitory after having consulted the General Secretariat and General Formation Council(11).
24,7. Singulae provinciae vel coetus provinciarum, iuxta regionum adiuncta, suam propriam habeant rationem formationis, in qua enuntientur proposita, programmata et itineraria concreta totius processus formationis fratrum.	24,7. Let individual provinces or groups of provinces, according to local circumstances, have their own program of formation in which the goals, plans and specific guidelines of the entire formation process are expressed.	Current text (n. 24,7) with one change 11. Let individual circumscriptions or groups of circumscriptions(12), according to regional circumstances, also have their own formation plan outlining the goals, plans and specific courses of the entire formation process.	New text The Formation Plan (Ratio formationis) of individual circumscriptions or groups of circumscriptions must conform to the Constitutions and to the Formation Plan of the Order, and must be approved by the General Minister with his definitory(13).

Explanatory Notes

(1) In light of experience, the proposed text expressly provides that in our Order educational structures may be organized either at the level of a single circumscription or of several circumscriptions. PdR1 stated: “Since special attention must be given to the candidates during the period of initiation into our form of life, and to the brothers who during the time of special formation are preparing for the ordained ministry or for other professions, adequate educational structures must be provided for each circumscription or groups of circumscriptions”. This text has been modified and simplified in light of the new formulation of n. 23,4, which clarifies that initial formation includes both initiation into our life as well as specific ministerial and/or professional formation (training).

(2) The text of paragraph 3, which in PdR1 (25,3) was assigned to the Constitutions, has now been transferred to the Complementary Code.

It is a new introduction, also arising out of the Order’s experience (cf. Introduction) and from the ever more pressing need to ensure that collaboration between the different circumscriptions in the field of formation is better co-ordinated and given greater stability and continuity (cf. the General Minister’s Letter on Formation). The text, as formulated here, leaves it to each circumscription to decide whether to embark on a journey of collaboration, but the General Minister, as part of his ministry of animation, can encourage and prompt the circumscriptions to co-operate among themselves in order to better guarantee the formation of the brothers.

(3) The norm we envisage for the complementary code follows the same logic we have just described. It responds to a need felt by many brothers in a globalised world. It requires that every instance of collaboration in formation should be regulated by a special agreement and that this be ratified by the General Minister with his Council. All it does is to apply the practice already followed in the Order with regard to solidarity of personnel.

(4) The current text is expanded, bearing in mind the ever-present need for the training of formators, and for our Constitutions to be brought into line, in this respect, with the explicit requests of the Church (cf. Vita Consecrata 66).

(5) This recommendation seems opportune, since the responsibility for formation is sometimes in danger of being subordinated to other more gratifying activities.

(6) In contrast to what happened in PdR1, all the text currently in effect has been restored (dropping, however, any mention of formative centres), making explicit the various levels where functioning formation secretariats are needed. Here too, the Order’s experience, matured in recent decades, is taken into account.

(7) In PdR1 this text was formulated in such a way as to include all the elements present in the current Constitutions. However, it also supplemented them by describing in a more detailed way the importance of the General Secretariat for Formation and its functions. Now this text has been reformulated in the light of the new wording in n. 23,4. Therefore, instead of everything concerning the initiation of candidates into our life, the formation of the brothers and the study centers of the Order (PdR1 25,8), it states with greater simplicity everything concerning the initial and ongoing formation of the brothers and study centers. At the same time, accepting a suggestion made [cf. Prot II-00104], the Commission has redistributed its content, assigning part to the Constitutional text and part to the Complementary Code.

(8) This text suggested for the Complementary code comes from the text which PdR1 had assigned to the Constitutions (cf. previous note).

(9) PdR1 had broadened the current text of the Constitutions in response to repeated requests, and taking particular account of the many instances of collaboration between circumscriptions. However the Commission decided to delete the last line of the current text: in the formation centers one brother should have special responsibility for promoting all that pertains to formation, presenting the following argumentation. This was a prescription already contained in the Constitutions of 1968: “in every house of study there shall be a Prefect of studies, whose task is to look after its organisation and functioning” (n.128). With the transfer of the material (from chapter IX to chapter II) ordered by the Chapter of 1982, the 1968 norm was fittingly changed into the current text. However, in the judgment of the Commission, it is unnecessary to keep this norm in the Constitutions. It can be inserted into the Ratio formationis. Accepting some suggestions [Prot II-00311; II-00105; Prot II-00242] the Commission decided to reinsert part of the current Constitutional text that was previously deleted: In centers of formation, let there be a brother with the particular responsibility of promoting whatever pertains to formation.

(10) The Constitutions of 1968 envisaged a Ratio generalis institutionis (General Formation Plan) for the Order (cf. n.128), but the current Constitutions do not talk about a Ratio at Order level. However, on more than one occasion in recent years, it has been felt to be an urgent need. (cf. Document on the Post-novitiate, Assisi 2004; n. 6.1; Letter of the General Minister: December 8, 2008). Vita Consecrata, too (nn. 68-69) states the urgency of such a programme at the level of the Institute as a whole, covering both initial and ongoing formation. In formulating the proposed text, which adapts that of 1968, the Commission in PdR1 intended to encourage (It is very beneficial) the adoption of such a document, while leaving the way open for reflection by the Order about the type of document involved: a Ratio or a Formation Plan? Accepting what has been suggested by some friars [Prot II-00243; II-00092; II-00076], The Commission reformulated the text of PdR1, suggesting that the Ratio formationis or Formative Plan be approved by the Minister General and his definitory after having consulted the General Secretary and Council of Formation. This question, in fact, in PdR1 still remained open.

(11) This new text, proposed for the Complementary Code, translates into a provision (The Order is to have its own Ratio formationis or General Formation Plan) what in the corresponding constitutional text is described as appropriate (Principles… are to be aptly set forth in a Ratio formationis or Formative Plan). At the same time, as already indicated (see the preceding note), it entrusts the approval of the Ratio formationis or Formation Plan to the jurisdiction of the General Minister and his definitory.

(12) The current text is maintained, linked to the previous § by the addition of also. But the generic term is used (circumscriptions) in order to include all the larger entities present in the Order.

(13) The clause envisaged for the complementary Code is opportune. In fact, there must be in the Order a higher authority which assesses how far the formation plans are in harmony with the Constitutions, the Ratio formationis and our charism. The General Minister and his definitory, since they approve the provincial statutes (cf. Const n. 184,5), also approve the formation plans, as these are an application of the Constitutions.

Article IV: Initiation into our life

N. 26 (25,1-6)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
25,1. Formatio initialis in vitam nostram requirit necessarias experientias et cognitiones, per quas candidati, sub ductu formatorum, in vitam franciscanam evangelicam progressive ingrediuntur.	25,1. Initial formation into our life requires that candidates, under the guidance of formation personnel, gain the necessary experience and knowledge and gradually enter into the Franciscan Gospel way of life.	New text with elements of the current (25,1) 1. Those who are admitted to the Order must be initiated and progressively introduced to the Franciscan gospel life. The candidates’ journey of initiation, under the guidance of their formators, must mature through the necessary experience and knowledge(1).
25,2. Initiationis tempore candidatorum formatio, quae elementum humanum et spirituale harmonice coniungit, sit omnino solida, integra et locorum et temporum necessitatibus accommodata.	25,2. During the period of initiation the formation of the candidates, which harmoniously unites the human dimension with the spiritual, should be thoroughly sound, integrated and adapted to the needs of places and times.	Current text (n. 25,2) 2. During the time of initiation the formation of the candidates, harmoniously blending the human element with the spiritual, should be sound, all-embracing and adapted to the needs of places and times.
25,3. Apta adhibeantur media activae educationis, et in primis exercitium operum et munerum quibus candidati gradatim ad acquirendum sui dominium et maturitatem psychicam affectivamque perducuntur.	25,3. Suitable means of education should be employed. Above all, let the candidate perform tasks and duties that gradually lead them to acquire self-control as well as psychological and emotional maturity.	Current text (n. 25,3) 3. Suitable methods of active education should be used. Above all, candidates should perform tasks and duties that gradually lead them to acquire self-control as well as psychological and emotional maturity.
25,4. Ratione habita de eorum peculiari indole et gratia, inducantur in vitam spiritualem, nutritam verbi divini lectione, actuosa liturgiae participatione, necnon personali reflexione et oratione, ita ut magis magisque ad Christum trahantur, qui est via, veritas et vita.	25,4. Taking into consideration their individual personalities and gifts of grace they should be introduced into a spiritual life that is nourished by the reading of God’s word, by active participation in the liturgy, and by personal reflection and prayer. In this way they may be drawn more and more to Christ, the Way, the Truth and the Life.	Current text (n. 25,4) with one change 4. With consideration for individual personalities and gifts of grace the candidates should be introduced into a spiritual life that is nourished by the reading of God’s word, by active participation in the liturgy, and by personal reflection and prayer, so that they may be drawn more and more to Christ, who is the Way, the Truth and the Life.
25,5. Fratres initiandi seriam spiritus franciscani capuccini cognitionem et usum acquirant per studium tum vitae sancti Francisci eiusque mentis quoad Regulae observantiam, tum historiae sanarumque Ordinis nostri traditionum, tum maxime per assimilationem internam et practicam vitae ad quam vocati sunt.	25,5. The brothers in formation should acquire a thorough knowledge of the Capuchin Franciscan spirit and its practice not only by studying the life of Saint Francis, his mind concerning the observance of the Rule, the history and sound traditions of our Order, but, most of all, by assimilating internally and practically the life to which they are called.	Current text (n. 25,5) modified and with one addition 5. During initial formation(2) the brothers should acquire a thorough knowledge of the Capuchin Franciscan spirit and its practice by studying the life of Saint Francis, his mind concerning the observance of the Rule, the history and sound traditions of our Order, and, most of all, by assimilating internally and practically the life to which they are called.
25,6. Praesertim vitam fraternam colant tam in communitate quam cum aliis hominibus, quorum necessitatibus praesto sint occurrere, ut actuosam consortionem cum Ecclesia in dies perfectius vivere discant.	25,6. Let them especially cultivate fraternal living both in a community and with other people whose needs they are ready to meet, so that they may learn to live each day more perfectly in active partnership with the Church.	Current text (n. 25,6) with changes and additions 6. They should particularly cultivate fraternal living both in community and with other people whose needs they should be ready to meet, so that they may learn to live more and more perfectly in active participation in the life and mission of the Church and of the Order(3).
		New text 7. They must therefore be led to make a generous and total gift of their life, and be taught to develop in themselves the availability of a missionary(4).

Explanatory Notes

(1) PdR1 kept the essential contents of the current text, while proposing a new formulation so that the aspect of a gradual initiation into religious consecration and to our form of life would be better highlighted. Some changes in the text, of a purely stylistic nature, have now been improved. In particular, it should be pointed out that in the second sentence must unfold through the necessary experience and knowledge has been modified to read must mature through the necessary experience and knowledge.

(2) The Commission returned to the current Constitutional text, skipping the modification made at the beginning (During the time of initiation and in all the other stages of formation the brothers) which was added by PdR1. This addition, however, was justified by the content of the text itself, whose value—precisely because of what was affirmed in it—could not be limited only to the stages of initial formation, but required that it be extended to the whole of life. This gave rise, in PdR1, to the specification the time of initiation and in all the other stages of formation, intending by this both “specific” initial formation as well as ongoing formation. In other words, the text—as it was framed at the beginning—intended to place greater emphasis on the perennial need for each brother to make constant progress in the acquisition of a more serious knowledge and experience of the Capuchin Franciscan spirit, and above all, in the interior assimilation and the practice of the life to which we have been called. Note that in this paragraph, in contrast to those that precede it (n. 26, 1-4), the explicit subjects are not the candidates, but the friars. This point as well had led to the reformulation of the opening words, for the reasons expressed.

(3) PdR1 added the final part of the text, stating: in active participation in the life and mission of the Church in the world. It gave as its reason: “The proposed additions are to expand the concept of active participation”. Now the text has been newly revised to read: an active participation in the life and in the mission of the Church and of the Order. However, it seems appropriate to suggest further reflection on this text, because neither one nor the other modification correctly renders the original Latin text of the current Constitutions. The Latin reads: ut actuosam consortionem cum Ecclesia in dies perfectius vivere discant. The text comes from the Schema of the C.C.L.^[19] and, except for small stylistic variations, has remained unchanged from 1968 until 1982^[20]. It seems that its source of inspiration is to be found in the exhortation of the conciliar decree Perfectae caritatis: All institutes should share in the life of the Church. . . (n. 2). Subsequently, reference was also made to CPO IV, which, when treating the primacy of the fraternal gospel life, draws as its conclusion: in vocation promotion and in formation “the accent should be on brotherly life as a characteristic of our form of life and not only on any particular activity…”(n.22)^[21]. In the Latin text of the Constitutions, attention must be given above all to actuosam consortionem. These two terms (both the noun consortio and the adjective actuosus) are of particular meaning and value. The adjective actuosus, often used in Conciliar and Post-Conciliar documents particularly in reference to participation in the liturgy (actuosa participatio) does not refer as much to purely external activity but rather to something more substantial, involving the whole person, arising out of one’s interiority (cf. Sacramentum caritatis, n. 52). As for the noun consortio, its derivation from the adjective consors (cum + sors), corresponding to the Greek term koinonia, must above all be emphasized. Even assuming multiple meanings, whether in Latin or in English, consortio—in the specific context of this number of the Constitutions which gives emphasis to fraternal life—seems to have to refer to the communal dimension, both of our fraternal life and of the Church. Certainly, in this passage of the Constitutions, the noun consortio can be translated in English as participation. It seems unlikely, though, that the Constitutions intend to speak about participation in our life or in the mission and work of the Church, but rather of us living (the subject of living is “the brothers”) out of an active (actuosa) sharing (communion) in the Church and with the Church. The more so since the expression is governed by the verb discere; ut actuosam consortionem cum Ecclesia in dies perfectius vivere discant. In other words, it seems that the Constitutions wish to say: the brothers should cultivate fraternal life as much ad intra (tam in communitate) as ad extra (quam cum aliis hominibus), promptly seeking to meet the needs of men and women (quorum necessitatibus praesto sint occurrere), so that they might learn (discant) to live out every day ever more perfectly (in dies perfectius vivere) [their] vital comunion with the Church. More simply put, the text of the Constitutions considers fraternal life ad intra and ad extra as a school for living out the mystery of the Church and for living with the Church and in the Church. The Latin text of this number of the Constitutions, difficult in truth to translate, today can be better understood in light of recent documents of the Magisterium (for example, Fraternal Life in Community and Vita consecrata), as well as from what the Commission proposes for Chapter VI (cf. n. 91,2-3). Therefore, it should either be reformulated better or translated more adequately along the lines of the Italian edition of 1969 and of 1971: thus learning to live always more perfectly and actively our communion with the Church.

(4) The purpose of this paragraph is to bring out the fact that initiation into our life includes the missionary dimension, which is also a constitutive element of our vocation. The text as drafted is based on the Minister General’s letter of December 8, 2008. In the judgment of some, the text is not in harmony with the rest of n. 26. It would be preferable to insert it in Chapter XII. Others [cf. Prot II-00245; Prot II-00013] have contested the formulation of PdR1 because of the various meanings of the term “missionary”. Nevertheless, the Commission preferred to maintain the text, while simplifying its formulation.

N. 27 (25,8-10) ⁽¹⁾

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
25,8. Omnes initiationis periodi peragi debent in fraternitatibus ad vitam nostram ducendam et ad formationem impertiendam peculiariter idoneis […].	25,8. All periods of formation must be spent in fraternities that are specifically suited for living our life and for imparting formation […].	Current text (n. 25,8) changed and with addition 1. Candidates to the Order must spend(2) all the stages of formation in fraternities that are particularly suited for living our life and for imparting their formation.
25,8. Omnes initiationis periodi peragi debent in fraternitatibus […] a ministro provinciali de consensu definitorii ad hunc finem designatis […].	25,8. […] and that have been designated [i.e. these fraternities] for this purpose by the provincial minister with the consent of the definitory […].	Current text (n. 25,8) changed and with addition 2. The choice of houses and the designation of the formation fraternities are made by the competent minister with the consent of his Council(3).	2/8 New text For the initiation(4) and formation of candidates from several circumscriptions, the choice of houses and the designation and composition of the formation fraternities are jointly agreed by the ministers concerned after consultation with their respective Councils. The interested parties are to draw up regulations for the running of these fraternities, which must be approved by the General Minister and his definitory.
			New text It is the responsibility of the Provincial Minister, or of the group of ministers of circumscriptions which collaborate in the initial formation(5) of the candidates to inform(6) the General Minister about the running of the formation houses, following the instructions received from the General Minister 7).
25,9. Domus novitiatus erectio, translatio et suppressio spectant ad ministrum generalem de consensu definitorii, et per decretum scripto datum fieri debent. Eadem auctoritas, in casibus particularibus et ad modum exceptionis, concedere potest ut candidatus in alia Ordinis domo novitiatum peragat, sub moderamine alicuius probati religiosi, qui vices magistri novitiorum gerat.	25,9. The establishment, transfer and suppression of a novitiate house pertains to the General Minister with the consent of the definitory and must be done in writing. In particular cases and by way of exception, the same authority may allow a candidate to make his novitiate in another house of the Order under the guidance of some approved religious who takes the place of the master of novices.	Current text (n. 25,9) 3. The establishment, transfer and suppression of the novitiate house pertains to the General Minister with the consent of the definitory and must be done with a written decree. In particular cases and by way of exception, the same authority may allow a candidate to make his novitiate in another house of the Order under the guidance of an experienced religious who takes the place of the master of novices.
25,10. Superior maior permittere potest ut novitiorum coetus, per certa temporis spatia, in alia Ordinis domo, a se designata, commoretur.	25,10. A major superior can permit a group of novices to live for a certain period of time in another house of the Order designated by him.	Current text (n. 25,10) 4. A major superior can permit the group of novices to live for certain periods of time in another house of the Order designated by him.

Explanatory Notes

(1) Given the importance and clarity of the subject, the Commission proposes to divide the current n. 25, making nos. 25,8-10 into a separate number, now n. 27.

(2) The first line of the text is slightly changed, making the candidates the subject, instead of all stages of initiation. The current text of § 8 can be divided into two parts. The first states a general principle: the candidates, during all stages of initiation, must live in suitable fraternities of the Order. The second part allows for an exception: the postulancy, in particular cases, can be spent outside fraternities of the Order. We prefer to transfer this second part to n. 30, which is entirely devoted to the postulancy. Again in § 8, the current text also speaks of the juridical competence to establish fraternities intended for the initiation of the candidates. We prefer to assign a special § to this aspect, which comes immediately afterwards.

(3) According to the current text, juridical competence to compose the fraternities intended for the initiation of candidates is reserved to the Provincial Minister alone with the consent of his definitory, but Project 2006 simply speaks of Minister, in fact proposing an extension of the competence to all ministers (Vice-Provincials and Custodies). The Commission thought it right to say “competent minister”, both to avoid reserving everything to the Provincial and so as not to entrust such faculties indiscriminately to all Custodes or Vice-Provincials. The text is now shorter and simpler compared to that of PdR1.

(4) PdR1 said: for the initiation and formation of the candidates.

(5) PdR1 said: they should collaborate in the initiation of the candidates and in the specific initial formation of the brothers.

(6) PdR1 said: each year.

(7) PdR1 added: or from the General Secretary for Formation. The two new texts proposed for the complementary code reflect the new realities in the Order, already outlined both in the Introduction and in previous notes.

N. 28 (26)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
26,1. Quivis frater, a Deo fraternitati datus, affert ei gaudium simulque est incitamentum ut nos spiritu vocationis nostrae innovemur.	26,1. Every brother, given to the fraternity by God, brings joy to it and, at the same time, is an incentive to renew ourselves in the spirit of our vocation.	Current text (n. 26,1) 1. Every brother, given to the brotherhood by God, brings it joy and, at the same time, is an incentive to renew ourselves in the spirit of our vocation.
26,2. Toti quidem fraternitati, quatenus ad eam candidati pertinent, incumbit initiationis opus.	26,2. Indeed, the work of initiation rests with the entire fraternity since the candidates belong to it.	Current text (n. 26,2) with change 2. The work of initial formation involves (1)the entire fraternity, since the candidates are part of it.
26,3. Eius tamen regimen minister provincialis cum consensu definitorii modo et limitibus a se determinandis, fratribus commitat, qui sint experientia vitae spiritualis, fraternae et pastoralis, doctrina, prudentia, discretione spirituum et cognitone animarum praediti.	26,3. However, let the provincial minister, with the consent of the definitory, determine the manner and limits within which the initiation is to take place and entrust its direction to brothers who are experienced in the spiritual, fraternal and pastoral life and are endowed with learning, prudence, discernment of spirits and knowledge of souls.	Current text (n. 26,3) 3. However, the Provincial Minister, with the consent of the definitory, in the manner and within the limits he determines, shall entrust its direction to brothers who are experienced in the spiritual, fraternal and pastoral life and are endowed with learning, prudence, discernment of spirits and knowledge of souls.
26,4. Magistri sive postulantium sive novitiorum et professorum ab omnibus oneribus vacare debent quae candidatorum curam et moderamen impedire possint.	26,4. The directors of postulants, novices and professed must be free from all duties that could interfere with the care and direction of the candidates.	Current text (n. 26,4) 4. The directors of postulants, novices and professed must be free from all duties that could interfere with the care and direction of the candidates.
26,5. Ubi vero peculiares rationes id suadeant, eis adiungi possunt socii praesertim in iis quae ad curam vitae spiritualis et ad forum internum spectant.	26,5. Whenever circumstances suggest, associates may be given them especially in those matters concerning the care of the spiritual life and the internal forum.	Current text (n. 26,5) modified 5. The directors should be assisted(2) by associates, especially in matters concerning the care of the spiritual life and the internal forum.

Explanatory Notes

1) Note that two changes have been made here: one in relation to the current text, which speaks of initiation, and the other in the wording of PdR1, which had introduced “into our life” and had tried to make the translation more in line with the Latin original. In Latin, the verb incumbere is quite strong. PdR1 was at pains to insist on the duty and responsibility of formation, rather than on the task itself (opus).

(2) The current text simply offers the possibility (may be given); the new formulation is stronger.

N. 29 (27)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
27,1. Tempus formationis initialis […] peragitur ad normam iuris universalis et nostri proprii […]. 3. Formatio initialis qua insertio in fraternitatem nostram, postulatum, novitiatum et postnovitiatum comprehendit.	27,1. The period of initial formation […] is carried out according to the norms of universal law and our own […]. 3. Initial formation, as the integration into our fraternity, embraces the postulancy, novitiate and postnovitiate.	Current text (n. 27,1 and 3) with changes 1. Initiation into our form of consecrated life unfolds through the stages of(1) postulancy, novitiate and post-novitiate, and is conducted according to universal law and our own particular law.
27,1. Tempus formationis initialis incipit a die quo quis, a ministro provinciali admissus, fraternitatem ingreditur, et protrahitur usque ad professionem perpetuam. Peragitur ad normam iuris universalis et nostri proprii […]. 27,2. Ex eo die candidatus, quoad formationem, vitam et laborem, ut membrum fraternitatis gradatim, modo a ministro provinciali cum consensu definitorii determinando, habendus est.	27,1. The period of initial formation begins on the day when, after being accepted by the provincial minister, one enters the fraternity and continues until perpetual profession. It is carried out according to the norms of universal law and our own […]. 27,2. From that day the candidate must be gradually considered a member of the fraternity in regard to his formation, life and work, in a manner to be determined by the provincial minister with the consent of the definitory.	Current text (n. 27,1-2) with changes 2. The time of initiation(2) begins on the day when the candidate is admitted to the postulancy by the Provincial Minister and continues until perpetual profession. From the moment of admission, the candidate, as far as formation, life and work are concerned, is gradually incorporated into the fraternity(3).	2/10 New text The Ratio formationis will provide the ways and means for the gradual incorporation of the candidate into the fraternity.

Explanatory Notes

1. n. 27 of the current text speaks of the time of initial formation, but, given its position in the context of art. IV on Initiation into our life, it is appropriate to harmonise the language and to use the term initiation, which is also applied to the postulancy, in so far as it is the first stage of initiation itself. The Commission has also found that the perspective throughout chapter II is somewhat deficient, in that it places more stress on the introduction into the fraternity than on the aspect of consecration. But consecration is precisely the first purpose of initiation. For this reason the proposed text begins with initiation into our form of consecrated life. The § then merges elements that at present are found in § 1 and in § 3 of n. 27. In this way, first comes a list of the stages of initiation into our life, then the legal norms are mentioned..
2. § 2 establishes when initiation begins (admission to the postulancy) and when it ends (perpetual profession). The beginning of postulancy also marks the entry into the fraternity. The Commission modified the text in order to clarify things as much as possible, as in the wording of proposed n. 27,2.
3. The text rightly speaks of a gradual insertion into the fraternity (a postulant is not yet a member of the Order), but leaves it to the Ratio formationis to specify the ways and means of how this is to be done.

N. 30 (28)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
28,1. Postulatus est periodus formationis initialis optionisque sumendae vitae nostrae (…).	28,1. The postulancy is a period of initial formation and of the choice of accepting our life (…).	Current text (n. 28,1) with changes 1. The postulancy is the first period of initiation(1) when one makes the choice to adopt our life.
27,1. […] Documentum conficiatur de hoc ingressu.	27,1. […] A document should be drawn up concerning this.		2/11 Current text (n. 27,1), modified A document attesting to admission to postulancy(2) must be drawn up.
28,1. […] Tempus et diversi modi huius primae periodi a ministro provinciali de consensu definitorii determinantur. Qua in periodo candidatus vitam nostram cognoscit, dum fraternitas, ex parte sua, melius cognoscit candidatum et eius discernere potest vocationem	28,1. […] The time and different ways of this first period are determined by the provincial minister with the consent of his definitory. During this period the candidate comes to know our life, while the fraternity, on its part, comes to know the candidate better and is able to discern his calling.	Current text (n. 28,1) with changes and additions 2. During this period, which lasts at least a year, the candidate comes to know our life and makes a further and more careful discernment of his vocation(3). The fraternity, on its part, comes to know the postulant better and ascertains the growth of his human maturity, especially affective maturity, and his ability to discern the signs of the times according to the Gospel(5).	Current text (n. 28,1) with changes and additions In cases of proven necessity, other possible ways of living this first period may be determined by the respective minister with the consent of his council(4).
25,8. […] Ministro provinciali, consentiente definitorio, facultas est permittendi ut periodus postulatus extra fraternitates nostras peragatur.	25,8. […] The provincial minister, however, with the consent of the definitory, may permit the period of the postulancy to be spent outside our fraternities.		2/13 Current text (n. 25.8) with changes The competent minister, with the consent of his council(7), has the faculty to allow the period of postulancy to be spent outside our fraternities.
28,2. Formatio postulantium tendit praesertim ad catechesim fidei perficiendam et complectitur introductionem in liturgiam, methodum orationis, instructionem franciscanam et primam laboris apostolici experientiam. Comprobanda quoque est et promovenda humana, in primis affectiva, maturitas necnon aptitudo ad evangelice temporum signa discernenda.	28,2. The formation of postulants aims primarily at completing their catechesis in the faith and includes an introduction to liturgy, methods of prayer, Franciscan instruction and an initial experience of apostolic work. It must also reinforce and promote human maturity, especially emotional maturity, and an ability to discern the signs of the times in light of the Gospel.	Current text (n. 28,2) with changes and additions 3. The candidate, therefore, must be helped in particular to deepen his faith life(6). To this end, the formation of the postulants is chiefly aimed at completing their catechesis in the faith, introducing them to the liturgical life, to the methods and experience of prayer, the study of Franciscanism and to an initial experience of apostolic work.

Explanatory Notes

(1) The current text is respected as far as its content is concerned, but we have tried to improve the language by using a more exact terminology more in line with n. 62 of PCO IV: “Postulancy, as the first period of initiation, is a time of discernment and choice of the Franciscan life.”

(2) At present the text does not provide for a document attesting to admission to the postulancy, but in n. 27 it prescribes: “A document should be drawn up concerning this entrance into the fraternity” (27,2). Since, as noted above, in our proposed revision(n. 29,2), the entry into the fraternity coincides with admission to postulancy, it seems appropriate to provide a document that attests to both (entry into the fraternity and admission to postulancy). The Commission believes it is sufficient that this norm be inserted into the complementary code. The proposed formulation is more concrete than the previous one: “entry into the fraternity”.

(3) After long reflection the Commission, following PCO IV 63 and the recommendation of the Order’s Document on Postulancy (1993, n. 10), thought it appropriate to indicate the minimum duration of the postulancy: at least a year. Furthermore, while maintaining the content of the present text, (n. 28,1-2), we have tried to organise it more logically and to arrange the parts accordingly. Thus, in § 2 of our proposed draft, we first specify the aim of the postulancy. From the candidate’s point of view the aim is two-fold: 1) to get to know our life; 2) continued and more careful discernment of his vocation. At this second level the text is connected to § 1 and is inspired by the Document of the Order on Postulancy (Scegliere per essere), which says: “By postulancy is normally understood the period of verification and choice prior to the novitiate. It begins when the candidate is inwardly convinced that the Lord is calling him to follow Him in the Franciscan life according to the style which is proper to our family” (n. 1). Therefore postulancy, the first period of initiation, is a verification of the choice previously made by the candidate. No-one can be admitted to the postulancy unless he already has a clear inclination to our life, consciously understood as a calling to follow Christ in accordance with our form of life.

(4) The current text envisages that “The length of time and the different ways of conducting this first period are determined by the Provincial Minister with the consent of his definitory”(n.28,1). We have already mentioned the duration of the postulancy in the previous note. As far as its form is concerned, or the ways and means for its conduct, it seemed right to the Commission to confirm that these are determined by the Ministers (Provincials, Vice-Provincials and Custodes) with the consent of their respective councils. To this end, the norm proposed for the complementary code allows for flexibility and the provision of different possibilities.

(5) The second part of n. 30,2 brings nothing new, but merges elements of §§ 1 and 2 of the current n. 28. In this way the aim of the postulancy is stated once more, but this time considered from the point of view of the fraternity, whose task is to get to know the candidate, discern his vocation, ascertain his maturity and aptitude to discern the signs of the times in the light of the Gospel.

(6) The current text (n. 28,2) is substantially kept, but some details are introduced. First of all, a new statement is proposed (The candidate, therefore, must be helped in particular to deepen his faith life), the purpose of which is to link the text with the previous §, in view of the fact that it is impossible to discern the signs of the times according to the Gospel without mature faith, which in any case is necessarily required for the choice of any kind of religious life (an aspect that should never be thought obvious or taken for granted). Secondly, we thought it right to expand the text by including as part of the postulancy programme an introduction to the liturgical “life” (more than to liturgy) and to the “experience” of prayer (not just how to pray). Thus, by bringing out the experiential nature of initiation, we hope to avoid the danger of producing a type of formation aimed entirely at the acquisition of intellectual knowledge.

(7) The text we propose for the complementary code is made up of part of the present n. 25,8, which states that “The Provincial Minister, with the consent of the definitory, may permit the period of postulancy to be spent outside our fraternities”. The new formulation, for the reasons already explained, changes Provincial Minister to competent Minister, and definitory is replaced by Council.

N. 31 (29)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
29,1. Novitiatus est periodus intensioris initiationis et profundioris experientiae vitae evangelicae franciscano-capuccinae iuxta fundamentales exigentias, et liberam maturamque vitae religiosae optionem supponit.	29,1. The novitiate is the period of a more intense initiation and a more profound experience of the Capuchin Franciscan life of the Gospel according to its basic demands and presupposes a free and mature choice of religious life.	Current text (n. 29,1) with insertion 1. The novitiate is a period of more intense initiation and more profound experience of the Capuchin-Franciscan evangelical life in its fundamental demands; it requires a free and mature decision to try out our form of the religious life(1).
29,7. De novitiatus initio, quo vita in ipso Ordine incipit, documentum conficiatur.	29,7. A document is to be drawn up attesting to the beginning of the novitiate by which life in the Order begins.	Current text (n. 29,7) with insertion 2. On the day that marks the beginning of the novitiate a rite should be celebrated asking for the help of God so that the aims of this period may be achieved. It is fitting that the novices should receive the “clothes of probation”. This rite should be carried out in the religious fraternity(2). A document is to be drawn up as a record of the beginning of the novitiate, which is the beginning of life in the Order.	2/14 Current text (Ord 2/3) From now on young brothers shall retain their baptismal name; other brothers shall choose either their baptismal name or the religious name that they received, once and for all. No-one shall any longer use their place of birth to determine their personal identity; rather, they shall use their family name (2a).
29,3. Formatio novitii fundatur in valoribus vitae nostrae consecratae, qui cognoscuntur et vivuntur lumine exempli Christi, intuitionum evangelicarum sancti Francisci, sanarumque Ordinis traditionum	29,3. The formation of the novice should be based on the values of our consecrated life as known and lived in light of the example of Christ, the Gospel insights of Saint Francis, and the sound traditions of the Order.	Current text (n. 29,3) with changes 3. Il process of initiation during the novitiate(3) is based on the values of our consecrated life as known and lived in the light of the example of Christ, the Gospel insights of Saint Francis, and the sound traditions of the Order.
29,4. Rhythmus novitiatus primariis vitae nostrae religiosae aspectibus respondeat, praesertim ope experientiae specialis fidei, orationis contemplativae, vitae fraternae, contactus cum pauperibus et laboris.	29,4. Let the rhythm of the novitiate respond to the primary aspects of our religious life, particularly through a special experience of faith, contemplative prayer, fraternal life, contact with the poor, and work.	Current text (n. 29,4) 4. The rhythm of the novitiate should correspond to the primary aspects of our religious life, particularly through a special experience of faith, contemplative prayer, fraternal life, contact with the poor, and work.
29,2. Regimen novitiorum, sub auctoritate superiorum maiorum, uni magistro reservatur, qui frater Ordinis sit et vota perpetua nuncupaverit.	29,2. The direction of the novices, under the authority of the major superiors, is reserved to one director, a brother of the Order who has professed perpetual vows.	Current text (n. 29,2), with change 5. The direction of the novices, under the authority of the major superiors, is reserved to the director alone, who must be a professed (4) brother of the Order in perpetual vows.
29,5. Novitiatus, ut validus sit, duodecim menses in ipsa communitate novitiatus peragendos complecti debet. Eius initium et forma a ministro provinciali cum consensu definitorii determinentur.	29,5. In order to be valid, the novitiate must comprise twelve months spent in the novitiate community itself (…).	Current text (n. 29,5) 6. In order to be valid, the novitiate must comprise twelve months spent in the novitiate community itself. The Provincial Minister with the consent of the Council determines when it begins and how it is conducted.
consensu definitorii determinentur	29,5. (…) Its inception and form are determined by the provincial minister with the consent of the definitory.		Current text (n. 29,5) modified and with insertion The Provincial Minister with the consent of the definitory determines the start and the form of the novitiate, on the basis of the general and the particular Formation Plan(5).
29,6. Absentia a domo novitiatus quae tres menses, sive continuos sive intermissos, superet, novitiatum invalidum reddit. Absentia quae quindecim dies superet, suppleri debet. Insuper cetera iuris universalis circa novitiatum praescripta sedulo serventur.	29,6. An absence from the novitiate house that exceeds three months, either continuously or intermittently, renders the novitiate invalid. An absence that exceeds fifteen days must be made up. Everything else required by universal law must be diligently observed.	Current text (n. 29,6) 7. An absence from the novitiate house that exceeds three months, either continuously or intermittently, renders the novitiate invalid. An absence that exceeds fifteen days must be made up. All the other requirements of universal law in respect of the novitiate must be diligently observed

Explanatory Notes

(1) The changes introduced at the end of this § are intended to strengthen the current text, and to suggest that one enters the novitiate not simply because the time of postulancy is over, but because the objectives of the first stage of initiation have been achieved. It requires a free and mature decision ( PdR1 said: firm and free)”, it is not enough to take that decision for granted. The addition of (embrace and: in PdR1 ) to try out our form of the religious life reflects the intention of St Francis, who introduced “a probationary year, during which the novice is given the “clothes of probation” (Rnb 2,8; Rb 2,9.11: FF 7; 79). Cfr. PCO IV.

(2) This § anticipates what is put at the end of n. 29 of the current text (§ 7): “A document is to be drawn up as a record of the beginning of the novitiate, which is the beginning of life in the Order”. But the Proposal for Revision prefaces this prescription with another concerning the rite by which the novitiate begins. In fact, more important than the document is the Rite of Initiation into the Religious Life, here described according to the Roman-Seraphic Rite of profession nn. 28-31 (Milano 2001, p. 23). A majority of the Commission considered it appropriate to insert this text into the Constitutions, because it repeats norms that are envisaged at least in part by the Code in can. 669,1 and are important for the unity of the Order, at least at Conference level.

(2 ^a) In the course of its work the Commission did not consider Ordinance 2/3, neither was any comment made on it in the feedback received from the Order. Here we reproduce the current formulation of the text, which goes back to 1970 (cf. AOFMCap 86 [1970] 205), and which, as can be easily imagined, needs to be revised. Project 2006 had already done so, and said the following: “Admission to the novitiate and the profession of vows, the liturgical norms and our own law are to be observed, remembering thatr the young brothers retain their own baptismal name” (Statutes 2/7,3). However, it should be pointed out that that some provinces continue to give candidates the freedom to choose a religious name, instead of or alongside their baptismal name, preferably the name of a canonised or beatified Capuchin, or at least a Franciscan. One suggestion proposed that we should go in this direction, allowing a candidate, at the beginning of the novitiate, to choose another name instead of or alongside his baptismal name, preferably the name of a canonised or beatified Capuchin, or at least a Franciscan. And that would be the name by which he would be known among us, while officially keeping his family name to determine his identity. The proposal:

– is in line with a long tradition in the Order;

– would help to minimise situations where the same name is found two or three times in the same circumscription. When there are several brothers with the same name in a circumscription, the custom of calling them by their family name can easily arise, in order to distinguish between them. But in a fraternity the usual practice ought to be to call brothers by their given name;

– in many circumscriptions in Latin America, Africa and Asia candidates do not have Christian names or the name of a saint or beatified friar, and wish to take the name of a saint of our Order or of the Franciscan Family, because they may have read his biography or feel attracted by his example.

– one way of venerating our canonised and beatified brothers is to give their names to our churches, friaries, houses, schools, etc. Anyone wishing to assume a Franciscan name as his religious name should e supported.

We leave the question for the General Chapter to decide as it sees fit.

(3) The opening words of the current text (n. 29,3) are replaced by a formulation that brings out the dynamic character of initiation, and is a reminder that the novitiate is part of a much longer process of initiation. The values of the consecrated life, already known in an initial way, must be deepened and lived.

(4) The current text (29,2) says: “a brother of the Order who has professed perpetual vows”. PdR1 said: “a broche of the Order who has professed ⁽⁵⁾ perpetual vows”.

N. 32 (20)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
30,1. Postnovitiatus est periodus in qua fratres, in ulteriorem maturationem progredientes, sese ad definitivam vitae nostrae evangelicae optionem, per professionem perpetuam sumendam, praeparant.	30,1. The post-novitiate is the period in which the brothers, progressing further in maturity, prepare themselves for the definitive choice of our gospel life that is undertaken through perpetual profession.	Current text (n. 30,1) modified(1) 1. The post-novitiate, which begins with temporary profession and concludes with perpetual profession, is the third stage of initiation during which the brothers progress(2) further in maturity, and prepare themselves to make a definitive choice of the gospel life in our Order (3).
30,2. Cum in nostra vocatione primum locum vita evangelica fraterna teneat etiam in tempore postnovitiatus eidem prioritas tribuatur. Ideoque eadem formatio religiosa omnibus fratribus praebeatur, temporis spatio et modo a ministro provinciali cum consensu definitorii determinatis.	30,2. Since the fraternal gospel life holds the principal place in our calling, priority should also be given to it during the time of the post-novitiate. Therefore let the same religious formation be provided for all brothers for the period of time and in the manner determined by the provincial minister with the consent of the definitory.	Current text (n. 30,2) with changes and additions(4). 2. Because of its essential reference to religious consecration and to perpetual profession, the formation journey undertaken in the post-novitiate must be the same for all the brothers. Since the fraternal gospel life holds the first place in our vocation, it must also be given priority during this period.
30, 3. Fratres, secundum indolem et gratiam propriam, incumbant profundiori studio Sacrae Scripturae, theologiae spiritualis, liturgiae, historiae et spiritualitatis Ordinis, et exerceant varias formas apostolatus et laboris etiam domestici. Huiusmodi autem formatio semper fiat sub ratione vitae et assiduae maturationis personae.	30,3. Let the brothers, according to each one’s gift and grace, apply themselves to a more profound study of sacred scripture, spiritual theology, liturgy and the history and spirituality of the Order; let them also exercise various forms of the apostolate as well as domestic work. But such formation should always be made in view of the life and careful maturation of the individual.	Current text (n. 30,3) with changes and additions 4. The brothers are to be guided towards a living contact with Christ, so that they may be more and more conformed to Him and find their identity in Him(5), taking account of their growth to ever greater maturity as persons(6). Therefore, according to each one’s gifts of nature and grace, let them be introduced(7) to a more profound study of sacred scripture, spiritual theology, liturgy and the history and spirituality of the Order, and initiated into the exercise various forms of the apostolate and of work, including domestic work.	2/15 New text The Ratio Formationis of the Order outlines the method and the principles of post-novitiate formation. In application of these, individual provinces or groups of circumscriptions should draw up a structured programme, which must be approved by the General Minister and his definitory, for the guidance and initiation of the brothers(8).

Explanatory Notes

(1) The wording of PdR1 has been simplified by merging its two paragraphs (1 and 2), but without changing the content. Note that, in addition to keeping all the elements of the current text (n. 30,1), the length of the post-novitiate period is also determined. According to the intention of the Church (cf. Potissimum institutioni), it coincides with the time of temporary profession. This logically follows from what is said previously about the duration of the postulancy and the novitiate.

(2) Progressing in the current text (30, 1) and in PdR1 (32,1).

(3) Through perpetual profession in the current text (30,1) and in PdR1 (32,1).

(4) The text of PdR1 is shortened and simplified. The nature of the post-novitiate is expressed with greater rigour. As one of the stages of initiation, it is intrinsically and uniquely geared towards religious consecration in our form of life. The fact that during the post-novitiate all the brothers are to be given the same formation is not only based on the fraternal gospel life, but also, and primarily, on the common religious consecration which comes about in the profession of the three vows. For this reason the current text (30,2) has been slightly modified, especially by reversing the order of its parts. In the new formulation the Commission took into account a number of suggestions [cf. Prot II-00250; II-00169].

(5) The new addition prefaced to the current text (n. 30,3) insists on the Christ-centred character of post-novitiate formation, in line with the most recent teaching of the Magisterium: Christian and religious formation are essentially a growth in conformity, or rather conformity to Christ, and “Christ is the axis of formation” (cf. John Paul II, Message to the Conference of Religious of Brazil, 1986). Therefore, if formation tends towards transformation in Christ, this process will lead to the acquisition of a new identity. The Christological aspect of formation is particularly evident in the post-novitiate, since at first profession a religious “begins” to implement a particular way of being configured to Christ. So the new formulation of the text is focused on the true quality of formation during the post-novitiate, which must take on a mystagogical character, precisely because the “mystery” (a patristic category) of religious profession has been celebrated. PdR1 said: “Let the brothers be guided towards a living contact with Christ through careful listening to the word of God and active participation in the liturgy. The sentence now ends with “living contact with Christ”.

(6) It seems necessary, or at least appropriate, to reflect on the new arrangement of this sentence, because it could lack internal logic. The current text should be kept in mind, as well as the successive interventions of the Commission.

The current text says:

“Let the brothers, according to each one’s gift and grace, apply themselves to a more profound study of sacred scripture, spiritual theology, liturgy and the history and spirituality of the Order; let them also exercise various forms of the apostolate as well as domestic work. But such formation should always be made in view of the life and careful maturation of the individual”.

In PdR1 two changes were made to this §:

1° – In the last sentence, by changing Such formation should always be made to The initiation process should always be…. This change is intended to underline the dynamic and gradual character of initial formation during the post-novitiate.

2° – By opening the entire number with a new statement: The brothers are to be guided towards a living contact with Christ, so that they may be more and more conformed to Him and find their identity in Him.⁽

This new statement has now been reformulated as follows: The brothers are to be guided towards a living contact with Christ, so that they may be more and more conformed to Him and find their identity in Him, taking account of their growth to ever greater maturity as persons”.

In practice, the first sentence, introduced by PdR1, has not only been shortened but merged with the last part of the current text. By merging the two, the impression was given that the initial principle, value and educational goal (The brothers are to be guided towards a living contact with Christ …), was somehow subordinate to and conditioned by what was said in the second part: “taking account of their growth to ever greater maturity as persons”.

But both statements, which arose independently of each other and with different meanings, could acquire greater significance in the Constitutions if each were maintained as a statement in its own right. In actual fact, in the current text, the principle of taking into account the gradual growth of the person to maturity refers to the study of Sacred Scripture, spiritual theology, history and spirituality of the Order, etc. In other words, it refers to the means that lead to conformity to Christ, which is the goal towards which the means are geared. The same goal must always be kept in view and safeguarded, whatever the person’s degree of maturity. Therefore we think it would be appropriate to reflect some more on this text, and to see whether it might be preferable to keep the three statements distinct, as proposed in PdR1, while keeping the simplified form of the first one, as in PdR2.

(7) future tense in PdR1.

(8) The norm we propose for the complementary code, of great importance to the Order’s identity and unity, replaces the current rule (n. 30,2) by which the Provincial Minister with his definitory establishes the length and form of the post-novitiate. We have already said that the length of the post-novitiate spans the entire time (not part of the time) of temporary vows. As regards its form, it is appropriate to say simply that the ways of conducting the post-novitiate should be outlined in more detail in the Order’s Ratio formationis or Formation Plan, and then applied in the formation plans of each circumscription or group of circumscriptions, in accordance with the principle of pluriformity, but always respecting the proper character of the post-novitiate. The norm provides that these particular formation plans must be approved by the General Minister with his definitory, for the reason we explained before: they are an application of the Constitutions, similar to the particular Statutes mentioned in n. 184,5 of the Constitutions.

Article V: Profession of our life

N. 33 (31)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
31,1. Saepe cogitemus quanta sit professionis religiosae gratia. 2. Per eam enim, novo et peculiari titulo, amplectimur vitam ad Dei honorem et servitium, qua ad perfectionem caritatis impellimur atque, divino obsequio firmiter intimiusque consecrati, repraesentamus Christum cum sponsa Ecclesia indissolubili vinculo coniunctum.	31,1. Let us frequently consider how great is the grace of religious profession. 2. For through it we embrace, under a new and special title, a life dedicated to the honor and service of God that impels us to the perfection of charity. Firmly and more intimately consecrated to the service of God, we represent Christ united by an indissoluble bond to his spouse the Church.	Current text (n. 31,1-2) with changes and additions 1. Let us often consider how great is the grace of religious profession. By it we embrace, under a new and special title, in praise of the glory of the most Holy Trinity(1), a life which impels us to the perfection of charity. Firmly and more intimately consecrated to the service of God, we worship Him in spirit and in truth(2).
31,2. […] Divino obsequio firmiter intimiusque consecrati, repraesentamus Christum cum sponsa Ecclesia indissolubili vinculo coniunctum.	31,2. […] Firmly and more intimately consecrated to the service of God, we represent Christ united by an indissoluble bond to his spouse the Church.	Current text (n. 31,2) with changes and additions 2. In religious consecration the Holy Spirit unites us to Christ by a special covenant, makes us sharers in the reality of the mystery of Christ, who is united by an indissoluble bond to His spouse the Church, and places us in a state of life that foretells the future resurrection and the glory of the heavenly Kingdom(3).
31,3. Ut in hac consecratione uberiorem baptismalis gratiae fructum percipiamus, ad consiliorum evangelicorum exsecutionem secundum Regulam et Constitutiones nos obligamus.	31,3. In order that through this consecration we may gather more abundant fruit from the grace of baptism we bind ourselves to live out the gospel counsels according to the Rule and Constitutions.	Current text (n. 31,3) with an addition 3. So that through this consecration we may gather more abundant fruit from the grace of baptism, we bind ourselves to live out the gospel counsels in accordance with the Rule and Constitutions and the other prescriptions of our particular law(4).
31,4. Ita ab impedimentis liberari intendimus quae a caritate perfecta, spirituali libertate et divini cultus perfectione retrahere possunt.	31,4. In this way we intend to free ourselves from the impediments that can draw us away from perfect charity, spiritual freedom, and the perfection of divine worship.	Current text (n. 31,4) 4. In this way we aim to free ourselves from the impediments that could draw us away from perfect charity, spiritual freedom, and the perfection of divine worship.
31,5. Per professionem denique, dum in vita Ecclesiae peculiari dono divino fruimur, nostro testimonio missionem eius salvificam adiuvamus.	31,5. By means of profession, finally, while we enjoy a special divine gift within the life of the Church, we help its salvific mission by our witness.	Current text (n. 31,5) modified and with insertion 5. Finally, since, through profession, we enjoy a special divine gift within the life of the Church, we co-operate through our witness in its saving mission and in the sanctification of the people of God(5).
31,6. Exhortamur igitur fratres, ut magna diligentia ad eandem se praeparent spiritualibus exercitiis, intensa vita sacramentali, praesertim eucharistica, et ferventi oratione. Quod intensius et peculiari modo ante professionem perpetuam fiat.	31,6. We, therefore, exhort the brothers to prepare themselves for profession with great care, by spiritual exercises, by an intense sacramental life, especially one that is Eucharistic, and by fervent prayer. Let this be done more intensely and in a special way before perpetual profession.	Current text (n. 31,6) with literal translation 6. We therefore exhort the brothers to prepare themselves for profession with great care, by means of(6) an intense sacramental life centred above all on the Eucharist, by fervent prayer and by a spiritual retreat. This should be done more intensely and in a special way before perpetual profession.

Explanatory Notes

(1) The formula of profession (cf. n. 21,4) begins in a similar way. But here, instead of “For the praise and glory”, the Commission preferred to say: “In praise of the glory”, in harmony with Eph 1,6.12.14. God’s glory, in the bible, is the object of praise. Praise is a response to God’s glory, an immediate reaction to its manifestation. The formula in praise of the glory of the most Holy Trinity replaces the current for the honour and service of God to bring out the fact that the consecrated life is a Confessio Trinitatis and exists to give praise to the Trinity. (cf. Vita consecrata, cap. I, I, nos. 17-22). Furthermore the Trinitarian dimension is a distinctive feature of the spirituality of Francis and Clare and is strongly present in the Writings: in the writings of St Francis the theme of “praise” in various forms occurs 52 times.

(2) The last sentence in the § (we worship Him in spirit and in truth) comes from a suggestion made in Project 2006, which considered this terminology “more Franciscan and theologically more in tune with our times”. The Commission believes that this final phrase completes the praise dimension of the religious life, which has been underlined ever since 1968 up to the current Const 31,1-5.

(3) Project 2006 deleted the statement we represent Christ united by an indissoluble bond to His spouse the Church from n. 31,1, but used it again in a new paragraph which reads: “As consecrated men we represent in a special way the loving response of the Church to Christ her Spouse” (n. 22,3). This insight from Project 2006 is legitimate and is based on the teaching of Vita consecrata. The Commission, however, has developed a new formulation which is not based on the “sign value” of the consecrated life, with the idea of consecrated persons “representing” Christ (current text based on Lumen gentium) or representing the Church (text of Project 2006 based on Vita consecrata). In fact the truth is that consecrated persons are part of the reality (res) of the mystery uniting Christ and the Church, unlike marriage, which is a sacrament of that mystery. In the revision we propose, the text states a truth and at the same time steers clear of possible theological problems. In addition, in order to enrich the text of the Constitutions, it seemed right to hint at the “special covenant” which the consecrated life is (cf Redemptionis donum 2; 8; Vita consecrata 93;) and at its eschatological dimension, which is so much underlined in the documents of the Magisterium, from Lumen gentium to Vita consecrata. Thus the short text of the new § 2 has its foundation and inspiration in liturgical and patristic tradition and in the current Magisterium.

(4) Added to take account of the complementary code and the Ratio formationis.

(5) “We co-operate” is theologically more fitting than “we help”. PdR1 added at the end: and in the sanctification of the people of God as proposed by Project 2006.

(6) The preposition by means of seems more fitting. We have also changed the sequence, starting with the ordinary means, and then the extraordinary means.

N. 34 (32)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
32,1. Expleto novitiatu et idoneitate novitii probata, emittitur professio temporaria votorum ad tempus a ministro provinciali cum ipso novitio determinandum usque ad professionem perpetuam sponte renovandam. Quodsi dubium supersit de idoneitate potest probationis tempus a ministro provinciali, non tamen ultra sex menses, prorogari. Si vero idoneus non iudicetur, dimittatur.	32,1. When the novitiate has been completed and the fitness of the novice has been proven, temporary profession of vows may be made for a period determined by the provincial minister with the novice himself, [and] renewed freely until perpetual profession. But if a doubt arises concerning suitability, the time of probation can be prolonged by the provincial minister although not beyond six months. If the novice is judged unsuited, let him be dismissed.	Current text (n. 32,1) 1. When the novitiate has been completed and the suitability of the novice has been ascertained, temporary profession of vows is made for a period determined by the Provincial Minister with the novice himself, to be renewed freely until perpetual profession. But if his suitability is still in doubt the time of probation can be prolonged by the Provincial Minister, but not beyond six months. If the novice is judged unsuited, he must be dismissed.
32,2. Tempus huiusmodi professionis ex se neque triennio brevius neque sexennio longius sit, prorogari autem potest, si opportunum videatur, ita tamen ut totum tempus quo frater votis temporariis adstringitur non superet novennium.	32,2. Of itself the time of this profession shall not be shorter than three years nor longer than six; if it seems appropriate, however, it may be extended, but only in such a way that the entire period during which the brother is bound by temporary vows does not exceed nine years.	Current text (n. 32,2) 2. In principle the time of this profession shall not be shorter than three years nor longer than six, though it may be extended, if it seems appropriate, but in such a way that the entire period during which the brother is bound by temporary vows does not exceed nine years.
32,3. Professio perpetua, si frater idoneus iudicetur et sponte petat, emittitur tempore, quod a ministro provinciali determinatur audito ipso profitente, salva integritate trienni professionis temporariae et nunquam ante vigesimum primum aetatis annum completum. Per eam candidatus definitive incorporatur Fraternitati cum omnibus iuribus et obligationibus, ad normam Constitutionum.	32,3. If a brother is judged suitable and freely petitions for it, perpetual profession is made at a time determined by the provincial minister after consultation with the one making profession, safeguarding the integrity of the three years of temporary profession and never before the completion of his twenty-first year. By means of this profession a candidate is definitively incorporated into the fraternity with all rights and obligations according to the norm of the Constitutions.	Current text (n. 32,3) with insertion 3. If a brother is judged suitable and freely requests it, perpetual profession is made at a time determined by the Provincial Minister after consultation with the one making profession, as long as the full three-year period of temporary profession is observed and never before the completion of his twenty-first year. By means of this profession a candidate is definitively incorporated into the fraternity of the Order(1) with all the rights and obligations set out in the Constitutions.
32,4. Expleto professionis tempore, frater discedere potest et, si iustae causae adfuerint, a competenti superiore maiore, audito suo consilio, a subsequenti professione emittenda excludi potest.	32,4. When the time of temporary profession is completed, a brother can depart and, if there are just causes, can be excluded from subsequent profession by the competent major superior after he has heard his council.	Current text (n. 32,4) with changes and additions 4. When the period for which profession was made is completed, a brother may leave and, for a just reason, the competent major superior, after he has consulted his council, may exclude him from renewal of temporary vows or decline to admit him to perpetual profession(2).
32,5. Cetera iuris universalis praescripta quae ad professionem spectant, speciatim circa bonorum propriorum dispositionem ante professionem temporariam et perpetuam, serventur.	32,5. We should observe all other prescriptions of the universal law that concern profession, especially those concerned with the disposition of goods before temporary and perpetual profession.	Current text (n. 32,5) 5. All other prescriptions of the universal law pertaining to profession must be observed, especially those concerned with the disposal of the brother’s goods before temporary and perpetual profession(3).

Explanatory Notes

It seems pertinent to add of the Order to avoid any misunderstanding about incorporation. One is incorporated, not to any fraternity in general (local or provincial), but to the fraternity of the Order. Cf. can 654; Const 113,1.

The additions do not indicate any change of content, but make the text clearer and bring it more closely into line with can. 657,§ 1.

With regard to the disposal of a brother’s goods before profession, the actual possibilities vary greatly from place to place. For the moment, no change is proposed to the current text.

N. 35 (33)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
33,1. In primae professionis ritu habitus religiosus traditur, etsi prius vestes probationis susceptae fuerint […].	33,1. The religious habit is given during the rite of religious profession, even though the clothes of probation may have been previously received […].	Current text (n. 33,1) with changes 1. Our religious habit is given during the celebration(1) of first profession, even though the novices may have previously received the “clothes of probation(2)”.	Let us remember that the clothes we wear must be a sign both of our consecration to God and of our lowliness and brotherhood.
33,5. Habitus noster, iuxta Regulam et usum Ordinis, constat tunica cum caputio castanei coloris, cingulo et sandaliis, vel, iusta de causa, calceamentis. 33,6. […] Pluriformitatis norma quoad consuetudinem barbam deferendi valet.	33,5. Our habit, according to the Rule and custom of the Order, consists of a tunic with a hood, chestnut in color, a cord and sandals, or, for a just cause, shoes. 33,6. […] The norm of pluriformity applies to the custom of wearing the beard.	Current text (n. 33,5; 33,6) with addition 2. Our habit, according to the Rule and custom of the Order, consists of a tunic with a hood, chestnut in color, a cord and sandals, or, for a just cause, shoes. The norm of pluriformity shall apply to the custom of wearing the beard. (3).	2/16 New text Where it is impossible to wear our habit, simple clothing should be worn. In such a case the different circumscriptions of the Order should make appropriate regulations (4).
33,1. […] Memores simus vestes quas induimus debere esse signum et consecrationis Deo et nostrae minoritatis et fraternitatis. 33,6. Fratres, in signum suae consecrationis et in testimonium paupertatis, habitum Ordinis ferant […].	33,1. […] Let us remember the clothes we wear must be a sign both of our consecration to God and of our minority and fraternity. 33,6. Let the brothers, as a sign of their consecration and a witness of poverty, wear the habit of the Order. […].	New text with elements of the current one (n. 33, 1 and 6) 3. Let us remember that Saint Francis wore a penitential garment made in the shape of a cross. We too should wear the habit as a reminder of conversion, and as a sign of consecration to God and of our belonging to the Order. In this way we also express our condition as lesser brothers, so that even the clothes we wear are a witness to poverty(5).
33,2. Christum induti mitem et humilem, minores simus non ficti, sed vere tales et corde et ore et opere. 3. Humilitatis signa quae fratres externe deferunt, ad animarum salutem parum conferunt, nisi ipsi humilitatis spiritu animentur.	33,2. Clothed as we are with the meek and humble Christ, let us not be fraudulent minors but those who are sincere in heart, word and deed. 3. The signs of humility that the brothers wear outwardly contribute little to the salvation of souls unless they are animated by a spirit of humility.	Current text (n. 33; joining §§ 2-3) with changes 4. Having clothed ourselves in the meek and humble Christ, let us not pretend to be minors, but be truly lowly in heart, word and deed, since the signs of humility that we present outwardly contribute little to the salvation of souls if we ourselves are not animated by a spirit of humility(6).
33,4. Itaque ad exemplum sancti Francisci, omnibus contendamus viribus boni fieri, non tantum videri, idem esse lingua et vita, foris et intus, atque nosmetipsos, iuxta Regulae monitum, omnibus minores aestimantes, ceteros honore praeveniamus.	33,4. Following the example of Saint Francis, therefore, let us make every effort to become good and not merely to appear so, to be the same in word and in life, within and without and, considering ourselves less than all others, as the Rule admonishes us, let us surpass others in showing respect.	Current text (n. 33,4) with changes 5. Therefore, after the example of Saint Francis, let us make every effort to become good and not merely to appear so, to be the same in word and deed, within and without and, as the Rule admonishes us, considering ourselves “lowly and subject to all” let us show deference and respect to others(7).

Complementary Code 2/17 (34)⁽⁸⁾

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
34,1. Fraternitas localis, statutis a ministro provinciali cum consilio definitorii temporibus, post praeviam informationem magistri colloquium et reflexionem communem instituat de idoneitate candidatorum, necnon de sua erga candidatos agendi ratione.	34,1. At the times determined by the provincial minister with the advice of his definitory, let the local fraternity, after hearing the director’s report, conduct a communal reflection and discussion about the suitability of the candidates and its own program for dealing with them.		2/17 Current text (n. 34,1) At the times determined by the Provincial Minister with his Council (9), the local fraternity, after hearing the director’s report, shall discuss and reflect together about the suitability of the candidates and its own manner of acting towards them.
34,2. Tempore novitiatus et ante professionem perpetuam, fratres perpetuo professi, qui quattuor mensibus in respectiva fraternitate commorati sunt, etiam suffragio consultivo suum iudicium exprimant, modo a ministro provinciali determinando.	34,2. During the novitiate and before the time of perpetual profession, the perpetually professed brothers who have lived for four months in the respective fraternity should also express their opinion by a consultative vote in the manner determined by the provincial minister.		Current text (n. 34,2) 2. During the novitiate and before perpetual profession, the perpetually professed brothers who have lived for four months in the fraternity concerned shall also express their opinion by a consultative vote in the manner to be determined by the Provincial Minister.
34,3. Nec fratres a votis temporariis praetermittantur, qui mentem suam aperiant, quin tamen suffragium ferant.	34,3. Nor should the brothers in temporary vows be overlooked; they may express their opinion even though they do not have a vote.		Current text (n. 34,3) 3. The brothers in temporary vows should not be overlooked; they may express their opinion even though they do not have a vote.
34,4. De unoquoque huiusmodi conventu necnon de exitu votationum, si quae factae sint, relatio mittatur ad ministrum provincialem.	34,4. A report is to be sent to the provincial minister concerning every such meeting and the results of the votation.		Current text (n. 34,4) 4. A report on every such meeting, and the results of any votes taken, are to be sent to the Provincial Minister.

Explanatory Notes

(1) A rite is one of the actions in a celebration, which is carried out “per ritus et preces” (through rites and payers). (Sacrosanctum Concilium n. 48). The conferring of the religious habit is one of the rites in the celebration of religious profession. Hence the expression celebration is preferable, rather than rite.

(2) Our habit is specified here, which is not the same as the “clothes of probation” which the novices have previously worn. The current Latin text says vestes probationis (cf. n. 33,1), wrongly translated in Italian as i vestiti del noviziato. The Commission chose to keep the expression used by Francis in the Rule, while leaving it to the superiors to decide what the “clothes of probation” should consist of.

(3) In the current text our habit is described in n. 33,5. It seemed appropriate to restructure the number concerning the habit and to anticipate the description. The reference to the beard has been reinserted into the Constitutions. PdR1 had transferred this to the complementary code, because it considered the custom of wearing the beard as non-binding. At the same time, the last phrase (Where it is impossible to wear our habit, simple clothing should be worn) has been moved to the complementary code. It is suggested by current practice and by the effort to respect cultural differences.

(4) The proposal reminds us of the need to safeguard a degree of unity in the Order. According to some proposals for change, pluriformity takes place at the level of the circumscriptions, which are expected to express the Capuchin image in their territories, e.g. wearing a light-coloured habit in hot countries. On the other hand, Project 2006 and several other proposals we have received ask that the use or non-use of the habit should not be left to chance or to individual choice, but should be regulated in some way.

(5) The formulation of § 3 is a compilation of several elements which in the current text are found in n. 33, §1 and §6. Other details are also added which in the Commission’s view have a certain relevance. Therefore the new text begins with the reference to Saint Francis: for him, the change of clothing was an external sign of his conversion. . The penitential habit in the form of a cross is mentioned in 3Cel 2. That reference is linked to the current text: “Having clothed ourselves in the meek and humble Christ,…”. Basically, the Constitutions attribute a symbolic value to the religious habit, but this symbolism should fittingly reflect our specific stress on the centrality of the Cross and the following of the Christus patiens (the suffering Christ) in the experience and teaching of Saint Francis. The Commission therefore wished first to describe the habit of the Order, (cf. § 2) and then to talk about its symbolic value in Christological and penitential terms. In addition, the text indicates a further aspect of the value of the habit: as a sign of our belonging to the Order. The second sentence of § 3 repeats the elements already present in present in n. 33, 1 e 6, but with a new formulation.

(6) § 4 is a compilation of §§ 2 and 3 of the current n. 33, using the first person plural, according to the general principle that in the Constitutions we speak of ourselves.

(7) The Italian text had wrongly translated the Latin omnibus minores aestimantes by ritenendoci inferiori a tutti (considering ourselves inferior to all), which had led Project 2006 to say “considering ourselves serenely inferior to all, according to the admonition of the Rule”, “to avoid mistaking this attitude for an inferiority complex”. Also, the phrase ceteros honore praeveniamus (let us be the first to show respect) in the current text, with its literal reference to Rom 12,10, as it appears in the Constitutions, is a real translators’ nightmare. The Commission therefore decided to clarify the text by using the words of Saint Francis himself and, in the last expression (let us show deference and respect to others) move closer to the French translation of this text.

(8) The whole of n.34 is moved to the complementary code because, while it deals with important matters, these are more likely to be subject to revision.

(9) The change is necessary because of the option not to use the term Definitory, but Council.

N. 36 (35)⁽¹⁾

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
35,1. Insuper documentum emissae professionis, tam temporariae quam perpetuae, una cum indicatione aetatis ceterisque necessariis adiunctis conficiatur, subscriptum ab ipso profitente, ab eo coram quo professio emissa est, necnon a duobus testibus.	35,1. Moreover, a document of both temporary and perpetual profession is to be drawn up, together with a record of a brother’s age and other necessary information. This document should be signed by the professed, the one who receives his profession and two witnesses.	Current text (n. 35,1) 1. Moreover a document of both temporary and perpetual profession shall be drawn up, indicating the brother’s age and other necessary information. This document must be signed by the professed, by the one who receives his profession and by two witnesses.
35,2. Hoc vero documentum, cum aliis ab Ecclesia praescriptis, diligenter servetur in archivo provinciali; notetur etiam a ministro provinciali in libro professionum, in archivo asservando.	35,2. This document, together with others prescribed by the Church, should be carefully kept in the provincial archives; let it also be recorded by the provincial minister in a book of professions to be kept in the archives.	Current text (n. 35,2) 2. This document, together with the others prescribed by the Church, must be carefully kept in the provincial archives. It should also be recorded by the Provincial Minister in a book of professions to be kept in the archives.
35,3. Quod si agatur de professione perpetua, minister provincialis profitentis parochum loci baptismatis, de eadem certiorem reddat.	35,3. In the case of perpetual profession, the provincial minister should notify the pastor of the place of the baptism of the professed brother.	Current text (n. 35,3) 3. In the case of perpetual profession, the Provincial Minister must notify the pastor of the place where the professed brother was baptised.

Explanatory Notes

(1) Some proposals received from the friars suggested that these juridical norms be left in the Constitutions, because of their importance and because they are not subject to change. [Prot II-00291; II-00271]. Furthermore, it is part of our tradition that collections of data relating to the life of the friars should be preserved in the archives.

N. 37 (36)⁽¹⁾

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
36,1. Ministro provinciali et etiam, ex mandato speciali, aliis de quibus fuit sermo in numero 19, facultas est dimittendi postulantem aut novitium quem ad vitam nostram ineptum iudicent.	36,1. The faculty of dismissing a postulant or novice whom he judges unfit for our life belongs to the provincial minister and also, by special mandate, to the others mentioned in number 19.	Current text (n. 36,1) modified The Provincial Minister, and by special mandate those mentioned in no. 20(2), have the faculty to dismiss a postulant or novice whom they judge unfit for our life.
36,2. Ex gravi causa, quae dilationem non patiatur, eandem facultatem habet magister sive novitiorum sive postulantium, tamen cum consensu Consilii fraternitatis. Qua de re statim certior fiat minister provincialis.	36,2. The master of novices or postulants possesses the same faculty, but with the consent of the council of the fraternity, when there is a grave reason that will not permit any delay. The provincial minister is to be notified immediately of this action.	Current text (n. 36,2) 2. For a serious reason allowing of no delay, the Master of novices or postulants has the same faculty, but with the consent of the local council. The Provincial Minister must be notified immediately of this action.
36,3. Minister generalis cum consensu definitorii fratri vota temporaria professo, id gravi de causa petenti, concedere potest indultum discedendi, quod ipso iure secumfert dispensationem a votis necnon ab omnibus obligationibus ex professione ortis.	36,3. The General Minister, with the consent of the definitory, can grant an indult of departure to a professed brother in temporary vows who requests it for a grave reason. This indult, ipso jure, contains a dispensation from the vows as well as from all obligations arising from profession.	Current text (n. 36,3) 3. The General Minister, with the consent of the definitory, can grant an indult of departure to a brother professed in temporary vows who requests it for a grave reason. By the law itself, this indult includes a dispensation from vows and from all obligations arising from profession.
36,4. In ceteris quae ad transitum ad aliud institutum vitae consecratae aut ad societatem vitae apostolicae, ad egressum ab Ordine et ad dimissionem fratris post emissionem professionis tam temporariae quam perpetuae spectant, praescripta iuris universalis Ecclesiae serventur.	36,4. The prescriptions of the universal law of the Church should be observed in those other cases concerning the transfer to another institute of consecrated life or to a society of apostolic life, leaving the Order, and the dismissal of a brother after either temporal or perpetual profession.	Current text (n. 36,4) 4. The prescriptions of the universal law of the Church are to be observed in other cases involving transfer to another institute of consecrated life or to a society of apostolic life, leaving the Order, and the dismissal of a brother after either temporary or perpetual profession.

Explanatory Notes

Project 2006 suggested transferring the whole number to the complementary Code, but the majority of the Commission preferred to leave it in the Constitutions, since they considered it of a constitutional nature. (cf. Code of Canon Law 587,1).

According to the new numbering of our Proposed Revision.

Article VI: Preparation for ministry and work⁽¹⁾

N. 38 (37)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
		New text(2) 1. Called to the gospel life in the common religious vocation, all of us, in imitation of Saint Francis and following Capuchin (3) tradition, are bound to express the apostolic nature of our vocation by the witness of our life, in all the tasks we undertake in obedience and fraternal communion.
37,1. Scribit sanctus Franciscus in Testamento: qui nesciunt laborare, discant.	37,1. Saint Francis writes in the Testament: “Let those who do not know how to work, learn.”	Current text (n. 37,1) expanded 2. Therefore, mindful of the admonition of Saint Francis in his Testament: “Let those who do not know how to work, learn”, we should strive to acquire the necessary preparation for any service that is required of us (4).
37,2. Quod monitum in dies nobis sensum novum et urgentiorem ostendit. Vix enim labor convenienter peragi potest quin formatio specialis et adaequata acquiratur.	37, 2. This admonition reveals a new and, in our day, more urgent meaning for us. Work can hardly be performed properly without special and adequate formation.	Current text (n. 37,2) with deletion 3. Indeed, it is difficult to do any work properly without special and suitable formation.
37,3. Ordinis est omnem fratrem adiuvare ut propriam suam gratiam laborandi evolvat. Sic, laborem exercentes, fratres in vocatione ad invicem confortantur et harmonia vitae fraternae fovetur.	37,3. It is the responsibility of the Order to help every brother to develop his own grace of working. Thus, while working, let the brothers mutually encourage one another in their calling and foster the harmony of their fraternal life.	Current text (n. 37,3) 4. It is the duty of the Order to help every brother to develop his own grace of working. Thus, while working, the brothers mutually support one another in their vocation and foster the harmony of their fraternal life.
37,4. Singuli fratres secundum suas dotes formentur pro diversis muniis exercendis. Ideo alii artes et officia technica addiscant, alii vero studiis pastoralibus vel scientificis, praesertim sacris operam navent.	37,4. Each brother according to his gifts should be formed for the various tasks that must be performed. Therefore some may learn skills and technical trades, while others may engage in pastoral or scientific studies, especially those of a sacred character.	Current text (n. 37,4) with changes and additions (cf. n. 25,7 and 39,2) 5. Ministerial and professional formation should be planned in such a way that the brothers, in accordance with their talents, are sufficiently prepared(5) for the tasks and offices they will have to fulfil. Therefore some may learn skills and technical trades, while others may engage in pastoral or scientific studies, especially those of a sacred character.
		New text(6) 6. The greatest care should be taken to ensure that preparation for the ministry and the apostolate(7) is compatible with religious consecration and in harmony(8) with the journey of initiation, ensuring(9) the primacy of life in gospel brotherhood(5).

Explanatory Notes

(1) In the Introduction we explained that the Commission thought it appropriate to change the title Special formation, because it is ambiguous. Indeed, in art. VI of chapter II, the Constitutions deal with the training of the brothers for the apostolate in a broad sense. Even in the Const. of 1968, 1970 and 1974 the title of this section, then placed in chapter IX, was Preparation and formation for the apostolate; and currently, in the same art. VI of chapter II we find much of what was previously in chapter IX. The awareness of the equal dignity of lay brothers and cleric brothers, based on their shared fundamental vocation, calls for everyone to receive intellectual preparation for any type of activity that is compatible with our charism. Through this activity the apostolic dimension of our gospel life is expressed. The Commission discussed the choice of title: preparation or formation (training) or again preparation and formation (training). For the moment we choose to say: ministerial and professional preparation. Following a number of suggestions [Prot II-00258; II-00074; II-00047], we decided to say: Preparation for ministry and work. PdR1 said: Ministerial and professional preparation.

(2) The new text serves as an introduction and is linked to the statements made in nos. 4, 2 and 5,5 (chap. I) of the Proposal for Revision: fraternity-minority and apostolicity are the elements that constitute our Franciscan vocation. On the other hand, in several places in the current Constitutions our Order defines itself as “an apostolic Order or apostolic Brotherhood” (cf. Const 39,4; 144,3). The text which we now propose to introduce highlights the source of our apostolic life, in which all the brothers are involved: our shared religious consecration and our life according to the Gospel. It then refers to the example of St Francis and to Capuchin tradition to summarise the fields of our apostolic life and the conditions for exercising it (obedience and fraternal communion).

(3) In PdR1: following our tradition.

(4) The text of § 2 re-proposes the current one (n. 37,1), but with a new introduction to suit the new insertion (§ 1) and, at the same time, adding an exhortation to acquire due preparation for the tasks we have to do. PdR1 made it clear that our work may be either strictly ecclesial, or professional: let us commit ourselves to acquire due preparation in areas where we are called to engage in the apostolate, which may be ministerial or professional in nature.

(5) N. 25,7 of the current Constitutions has been deleted because it partly coincides with n. 37,4. The Commission wanted to avoid the repetition, and therefore redrafted the text by drawing on the content of n. 25,4 and of n. 37,4, but also expanding it to stress the need for proper preparation of the brothers for whatever activity they are involved in. It should not be forgotten, however, that the present n. 25,7 of the Constitutions speak of the special initial formation of the brothers, which has to be “arranged with a view to the different duties they are to perform and according to the particular circumstances and statutes of the circumscriptions”. Although we have now chosen to say The ministerial and professional formation of the brothers, there is no doubt that the formation spoken of in n. 38,5 of the Proposal for Revision is also to be understood as initial formation. In this connection cf. note 6 of n. 23, 4, and later in note 5 of n. 40,5.

(6) The last § refers to the relationship between specific initial formation and initiation into our form of life. The areas and the aims of the one and of the other, outlined in the Constitutions, are distinct, although initiation to our life must in itself have an apostolic dimension, because such is our vocation. “In this regard we must try to be very consistent, because there is a danger of wanting to achieve different objectives at the same time, for example, preparation for perpetual profession and formation with a view to sacred Orders. We do not realise, unfortunately, that by acting in this way we encourage a lack of clarity, to the detriment of the primary objective we are aiming for, namely affective maturity, an “adult” faith and the internalisation of our values, all of which are fundamental pre-requisites for admission to perpetual profession. But they are also, if you like, indispensible conditions for the scientific study of philosophy and theology with their serious and absorbing demands”. (Letter of the General Minister on Formation [ December 8, 2008]; n. 35; cf. also Br. John Corriveau, Circular Letter n. 9 [ February 2, 1996], n. 3.3; 3.6; Br. Flavio Roberto Carraro, Relatio de statu Ordinis in sexennio 1982-1988… in Analecta OFMCap 104 [1988] 196-197; Br. Pasquale Rywalski, Relatio… de Ordinis statu annis 1976-1982 in Analecta OFMCap 98 [1982] 216).

(7) In PdR1: The greatest care should be taken (to acquire) formation for ministry or for a profession.

(8) In PdR1: should be in harmony.

(9) In PdR1: safeguarding.

N. 39 (38)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
38,1. Omnes tamen fratres, Domino servientes in minoritate, attendant quod super omnia desiderare debent habere spiritum Domini et sanctam eius operationem.	38,1. While serving the Lord in minority, however, let all the brothers be aware that they must desire above all else to have the Spirit of the Lord and Its holy activity.	Current text (n. 38,1) 1. However, let all the brothers remember that, while serving the Lord in minority, they must desire above all else to have the Spirit of the Lord and His power working in them.
38,2. Curent igitur fratres ut, dum habiles manibus evadunt et solide mentibus instruuntur, in peculiari gratia laborandi competentes simul et sancti sint.	38,2. Let the brothers take care, therefore that, while becoming skillful with their hands and well equipped intellectually, at the same time they be proficient in the special grace of working and be holy.	Current text (n. 38,2) 2. The brothers should therefore take care that, while becoming skilful with their hands and well equipped intellectually, they also combine holiness with competence in the special grace of working.
38,3. Formationi speciali dent operam in spiritu abnegationis et disciplinae, secundum vires ingenii sui, ut promotione personae et cultura mentis ad bonum commune Ordinis, Ecclesiae et societatis humanae conferant.	38,3. Let them apply themselves according to their abilities to the work of special formation in a spirit of self-denial and discipline that, through the development of their personality and the cultivation of their mind, they contribute to the good of the Order, the Church and human society.	Current text (n. 38,3) with changes and additions 3. Let them prepare themselves for the apostolic life(1) according to their abilities in a spirit of self-denial and discipline(2). In this way, through personal formation(3)and the development of their education, they contribute to the good of the Order, the Church and society.
38,4. Studia, illuminata ac vivificata Christi caritate, indoli vitae nostrae omnino consona sint.	38,4. Let studies, enlightened and inspired by the charity of Christ, be entirely in keeping with our life.	Current text (n. 38,4) 4. Studies, enlightened and inspired by the charity of Christ, must be entirely in keeping with our way of life.
38,5. Ideo fratres in studiis peragendis corda et mentes ita excolant ut secundum intentionem sancti Francisci in vocatione progrediantur; nam formatio ad quodcumque laboris genus est pars integralis vitae nostrae religiosae.	38,5. When engaged in studies, therefore, let the brothers develop their minds and hearts in such a way that, in keeping with the intention of Saint Francis, they progress in their calling. In fact, formation for any type of work is an integral part of our religious life.	Current text (n. 38,5) 5. When engaged in studies, therefore, let the brothers develop their hearts and minds in such a way that, in keeping with the intention of Saint Francis, they grow in their vocation. In fact, formation for any type of work is an integral part of our religious life.

Explanatory Notes

(1) In line with the structure of art. VI, we speak of preparation for the apostolic life rather than special formation.

(2) Accepting a number of observations [cf. Prot II-00183; II-00253], we have revised the wording of PdR1 to bring it more into line with the current text. Note that the sentences have been rearranged (compared both to the current text and to PdR1): the first element to be stressed is the spirit of self-denial and discipline, then that they should respond to (according to) their abilities. The addition made by PdR1: conscious of the needs of the circumscription and compliantly accepting the instruction of their ministers, has been deleted.

(3) We have chosen to replace development of their personality by personal formation, so as to avoid any under- standing of formation as “promotion” or “self-fulfilment”. Ambiguities arise if the latter are the only reasons for choosing special formation.

N. 40 (39,4.3.2.5.1)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
39,4. Pastoralis sollicitudo, in Ordine nostro apostolico, integram formationem ita pervadat ut omnes fratres, pro uniuscuiusque facultate, Regnum Dei, sicut Domini nostri Iesu Christi discipuli et prophetae, opere et verbo annuntiare valeant, ratione habita de pastoralibus necessitatibus regionum necnon de munere missionali et oecumenico Ecclesiae.	39,4. In our apostolic Order, a pastoral concern should so permeate the entire formation that all the brothers, according to each one’s abilities, may be able to proclaim by deed and word the Kingdom of God as disciples and prophets of our Lord Jesus Christ. The pastoral needs of the regions as well as the missionary and ecumenical responsibilities of the Church should be kept in mind.	Current text (n. 39,4) with deletion(1) 1. A pastoral concern should so permeate the entire formation in our apostolic Order that all the brothers, according to each one’s abilities, are able to proclaim by deed and word the Kingdom of God as disciples and prophets of our Lord Jesus Christ. The pastoral needs of the regions as well as the Church’s missionary and ecumenical task should be kept in mind.
39,3. Formatio in philosophicis et theologicis disciplinis, praesertim iuxta franciscanam doctrinam tradita, concordi ratione conspiret ad mysterium Christi mentibus per gradus aperiendum.	39,3. Formation in philosophy and theology, especially according to franciscan teaching, should harmoniously and gradually reveal the mystery of Christ to the minds of the students.	Current text (n. 39,3) with changes 2.Formation in philosophy and theology, principally imparted according to Franciscan doctrine, should harmoniously and gradually work towards opening the minds of the students to the mystery of Christ(2).
39,5. Ministri provinciales de consensu definitorii sedes ad fratrum specialem formationem rite instaurandam in provinciis erigant; vel aliter provideant, praesertim per collaborationem inter provincias vel inter familias franciscanas, quatenus locorum adiuncta id permittunt. 6. Si autem fratres in periodo formationis initialis, secundum condiciones et exigentias regionis et provinciae, centra institutionis extra Ordinem frequentant, semper et quidem accurate formatio religiosa franciscano-capuccina supplenda est.	39,5. The provincial ministers, with the consent of the definitory, may establish in their provinces appropriate centers for the brothers’ special formation. Let them provide for this in other ways, especially through collaboration between provinces or the Franciscan families in so far as local circumstances permit. 6. However, if the brothers in the period of initial formation attend centers of instruction outside the Order according to the conditions and needs of the region or province, their Capuchin Franciscan religious formation must be meticulously supplied.	Current text (n. 39,5-6) with changes 3. This formation should take place in the study centers of the Order, either provincial or interprovincial(3). When this is not possible because of the conditions of the region or province or other special needs, the brothers should attend other study centers. When possible, collaboration with Franciscan Institutes(4) is preferred, and care should be taken to ensure suitable Capuchin-Franciscan formation(5).	2/18 New text When collaborating with other Institutes the Order’s primary duty and right to form its brothers must always be safeguarded. An assessment must be made to see whether the right conditions exist for such collaboration to arise, and whether it should be continued(6).
39 1. Fratres qui ad ordines sacros vocantur, institui debent secundum normas ab Ecclesia latas, ratione habita indolis fraternitatis nostrae. Ad sacrorum ordinum vero susceptionem consensus ministri provincialis eiusque definitorii requiritur.	39,1. The brothers who are called to sacred orders must be taught according to the norms laid down by the Church taking into acount the nature of our brotherhood. The consent of the provincial minister and his definitory is required for the reception of sacred orders.	Current text (n. 39,1) 4. The brothers who are called to sacred orders must be taught(7) according to the norms laid down by the Church, taking into account the nature of our brotherhood. The consent of the Provincial Minister and his definitory is required for the reception of sacred orders.	2/19 New text Consent to receive sacred orders is to be given to those aspirants who, as well as being endowed with due human and spiritual maturity, have competently completed the study of philosophy and theology as required by the Church(6).
			2/20 Current text (Ord 2/4) Permanent deacons can be admitted to the Order in particular cases with the approval of the General Minister and his Council, and observing the precepts of both general and particular law. Reception of the permanent diaconate does not give the religious the right to remain in or be assigned to a house within the boundaries of the diocese in which he received the diaconate. Like other religious, the permanent deacon can be transferred to another place. According to this decree, permission for the diaconate may be requested from the Holy See.

Explanatory Notes

(1) The Commission, following the proposal of Project 2006, has reversed the order of the §§ according to logic: moving from the general to the particular. The whole Order, as the principal subject concerned for the formation of the brothers, must be imbued with apostolic solicitude; then it talks about the study of philosophy and theology, in itself accessible to all the brothers, study centers, and finally, about brothers called to sacred Orders.

(2) The translations of this § vary greatly, both as regards the different Italian editions, including Project 2006, and the various translations in other languages. The final part of the text originates in n. 14 of the Decree on priestly formation Optatam totius, which is quoted literally in the original Latin. The conciliar Decree speaks of a harmony between philosophy and theology, so that either should result in a gradual opening of the minds of the students to the mystery of Christ. Therefore we propose a more literal translation of the conciliar text and, at the same time, we intend to highlight the fact that true formation is above all the transmission of life.

(3) Both §§ 39,5-6 are merged into one, which reflects the current situation in the Order today, which has both provincial and inter-provincial study centers. The text is formulated in such a way that collaboration among the circumscriptions is favoured as the first option, when it is not possible for an individual province to have its own centers. In the second instance, i.e. in cases where collaboration between our own circumscriptions is impossible, students can attend other centers outside the Order, as long as the full Franciscan-Capuchin formation is always safeguarded.

(4) In PdR1: with other Franciscan Institutes

(5) PdR1:, staying closer to the current Latin text (semper et quidem accurate formatio religiosa franciscano-capuccina supplenda est [n. 39,5]), said: “ always…to ensure that their Capuchin-Franciscan religious formation is complete”. Suitable formation is a a weaker expression than that their formation is complete.

(6) The new text proposed for the complementary code expresses a concern born of experience. Attendance at study centers outside the Order and/or collaboration with other Institutes cannot be determined by a lack of collaboration within the Order, nor can the Order, or any of its jurisdictions, ever abdicate or deny its own inalienable right to provide formation for the brothers. One cannot disregard this fundamental right, nor adopt easy compromises that could affect the soundness of the formation. For this reason the text also speaks of whether the right conditions exist for such collaboration to arise, and whether it should be continued.

(7) In the Latin text of the current Constitutions (n. 39,1) we read: Fratres qui ad Orders sacros vocantur, “institui” debent secundum normas ab Ecclesia latas, ratione habita indolis fraternitatis nostrae. (“The brothers who are called to sacred orders must be taught according to the norms laid down by the Church, taking into account the nature of our brotherhood”). Institui debent must be properly translated as must be formed or trained, avoiding any other translation or interpretation that might miss the precise meaning of the verb instituere. In this passage of the Constitutions it is used deliberately, according to the mind and language of the Church, to indicate explicitly priestly formation or training, which is nothing other than the formation (training) of the priest or for the priesthood. Since this Institutio (formation) is destined for brothers called to sacred Orders, it too has the character of “first formation” or “initial formation”. This is the so-called “ministerial course”, which must be distinguished from ongoing formation after priestly ordination. (cf. the Ratio fundamentalis institutionis sacerdotalis promulgated by the Congregation for Catholic Education on March 19, 1988). It was for this very reason that a number of the formation plans in our jurisdictions stated: “Brothers wgho are called to sacred orders begin a further period of formation”. In this connection, see above, n. 23,4 and explanatory note 6.

(8) The Commission is minded to include this new text in the complementary code on the basis of some not entirely positive experiences in some circumscriptions.

N. 41 (40)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
40,1. Formatores conscii sint fratres formandos esse auctores praecipuos acquirendae formationis, cuius responsabilitas his praeprimis incumbit in fidenti collaboratione cum formatoribus.	40,1. Let those responsible for formation be aware that the brothers in formation are the principal authors of their own formation, the responsibility for which rests primarily upon them in trusting collaboration with formation personnel.	Current text (n. 40,1) Formators(1) should be aware that the brothers in formation are the principal authors of their own formation, the responsibility for which rests primarily upon them, in trusting collaboration with formation personnel.
40,2. In methodo docendi, in colloquiis cum alumnis, in exercitationibus active ducendis, curent formatores ut fratres formandi culturam vivam et cohaerentem acquirant.	40,2. In their method of teaching, in conversations with students, and in conducting classes, formation personnel should ensure that the brothers in formation acquire a living and consistent cultural development.	Current text (n. 40,2) with changes and additions 2. The brothers charged with teaching should before anything else present the witness of their lives and promote among themselves and with the students a profound communion of thought and action. In their teaching and in conversations with students they should adopt an active method which enables the brothers in formation to acquire an education that is alive and consistent(2).
40,3. Lectionibus vero parandis et tradendis diligentem curam adhibeant sub Ecclesiae magisterii ductu, suarum disciplinarum progressui studeant eiusque postulatis lectiones suas accommodent.	40,3. Let them manifest diligence in preparing and presenting their lectures, under the guidance of the Church’s magisterium; let them keep up with the progress of their own disciplines and adapt their lectures to their demands.	Current text (n. 40,3) with changes 3. They should prepare and present their lectures carefully, guided by the Church’s magisterium, taking care(3) to keep up-to-date in their own disciplines and to adapt their lectures to new requirements.
40,4. Commendatur denique ut inquisitionibus operibusque scientificis, praesertim de re franciscana, exarandis et in vulgus edendis vires suas impendant; ad quod eis et aliis fratribus subsidia praebere possunt Instituta Franciscana ab Ordine promota.	40,4. Finally, it is recommended that they exert their energies upon scholarly research, writing and publication, especially in Franciscan matters. To this end, Franciscan Institutes promoted by the Order can offer assistance to these and other brothers.	Current text (n. 40,4) 4. Finally, it is recommended that they engage in scholarly research, writing and publication, especially in Franciscan subjects. For this purpose, Franciscan Institutes promoted by the Order can offer assistance to these and other brothers.
40,5. Praeter bibliothecam centralem vel regionalem, quae valde commendatur, in omnibus domibus nostris habeatur bibliotheca communis, quae sit ad uniuscuiusque fraternitatis necessitates convenienter instructa. Accessus ad bibliothecas nostras ubi fieri potest, etiam extraneis pateat, servatis tamen debitis cautelis.	40,5. In addition to a central or regional library, which is highly recommended, there should be a common library in all our houses adequately supplied to meet the needs of the particular fraternity. Access to our libraries, where it is possible, should be provided for outsiders, while taking the necessary precautions.	Current text (n. 40,5) 5. In addition to a central or regional library, which is highly recommended, there should be a community library in all our houses, adequately supplied to meet the needs of the particular fraternity. Where possible and with due precautions, our libraries should be accessible to non-members of the Order.	2/21 New text As far as possible we should ensure that our libraries can benefit from the new information systems(4).

Explanatory Notes

(1) N. 40 refers to brothers who have the task of teaching during initial formation, in other words, those who were traditionally known as “lectors” in the Order. By maintaining the current text with the noun formators, the Commission intends to affirm the principal objective of teaching, which is formation, transmitted through teaching. In our tradition, the “lector” was a formator and not simply a teacher.

(2) The current text has been revised and expanded, first of all by making the subject explicit, namely the brothers charged with teaching. Our intention is to respect the roles proper to each person, and then to state the distinction between the teaching brothers and the other formators whose task is to guide the brothers in formation through personalised accompaniment. The text is made up of two statements. The first, with the exception of the subject, restates the text of 1968 with a single alteration: before anything else, instead of above all. The alteration is logical because this is the beginning of a whole section dealing with the teaching brothers, whereas the 1968 text was preceded by another which said:… they should be endowed with sound doctrine, suitable pastoral experience and evident spiritual, pedagogical and psychological formation. The second statement is a reformulation of the current text. We propose to speak both of teaching and of conversations with the students, to suggest that the teacher-student relationship should not be confined to school time or lessons. Teachers are advised to adopt an active teaching method, both in lectures and in conversations. The reference to practical sessions has been deleted from the current text because we believe it is a detail that can be said to be covered by the term active method. We point out that in 1968 the expression in exercitationibus active ducendis was introduced on the strength of one amendment… in order to express more clearly the active method of working together between students and teachers (Acta 1968, II, 243-244, nota 30). The Working Paper of the C.C.L. said: Sound educational principles should be followed in the teaching method, in conversations with the students and in the private study of the students themselves, the first concern being that the students should acquire a sound and consistent education (Schema, p. 126, n. 166).

(3) The exhortation has been changed slightly to make it more incisive. For the same reason, to encourage teachers to keep up to date in their subjects, they should take care to.

(4) The suggested addition to the complementary code seems appropriate, because of its topicality and usefulness.

Article VII: Ongoing Formation

n. 42 (41)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
		New text 1. Saint Francis, untiring in his resolve to pursue holy renewal, always wished to start afresh. Mindful of him and of his exhortation: “Brothers, let us begin to serve the Lord God, because until now we have done little or nothing!”, we should all be conscious of the need for ongoing formation(1).
41,1. Formatio permanens est renovationis personalis ac communitariae et cohaerentis structurarum accommodationis processus, per quem idonei reddimur semper vocationem nostram vivendi secundum Evangelium in condicionibus quae reapse cotidie habentur.	41,1. Ongoing formation is a process of personal and community renewal and of harmonious adaptation of structures by which we continue to be capable of living our vocation according to the gospel in the actual circumstances of the time.	Current text (n. 41,1) with insertion 2. Ongoing formation is a process of personal and community renewal and of harmonious adaptation of structures and activities(2), by which we are enabled to live our gospel vocation in the actual circumstances of the time.
41,2. Etsi totam personam modo unitario involvit, formatio permanens duplicem habet aspectum: spiritualem conversionem per continuum reditum ad fontes vitae christianae atque primigenium Ordinis spiritum eorumque aptationem ad tempora; necnon renovationem culturalem et professionalem per quasi-technicam temporum condicionibus accommodationem. Quae omnia maiori nostrae vocationis fidelitati prosunt.	41,2. Though it involves the person as a unified whole, ongoing formation has a two-fold dimension: spiritual conversion through a continual return to the sources of Christian life and to the primitive spirit of the Order and their adaptation to the times; and, cultural and professional renewal by means of a quasi-technical adaptation to the conditions of the times. All these contribute to greater fidelity to our vocation.	Current text (n. 41,2) with changes and additions 3. Though it involves the person as a unified whole, ongoing formation has a two-fold dimension: that of spiritual conversion, through a continual return to the sources of Christian life and to the primitive spirit of the Order, which must be carried out in forms adapted to the times and to cultures(3); and cultural and professional renewal, through technical adaptation to the conditions of the times. All these contribute to greater creative(4) fidelity to our vocation.

Explanatory Notes

(1) The Commission agrees with one explicit proposal to begin the text on ongoing formation with an introductory paragraph authoritatively stating its foundation and justification. This is effectively missing from article VII of the current text. It seemed right, therefore, to refer to the personal example of Saint Francis and to his exhortation given in the sources. (cf. 1Cel 103).

(2) The addition is reasonable, since it is not enough to update structures, but also activities, discerning the signs of the times (cf. Gaudium et Spes 4; 35; 38).

(3) The text has been slightly modified, with a more appropriate formulation and an addition requested by several brothers, given the growing international character of the Order.

(4) The addition is intended to guard against a sterile, repetitive fidelity, and to encourage us to look for new forms in which the original spirit of the Order can be embodied.

N. 43 (42)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
42,1. Frater qui tempus formationis initialis absolvit, se plene instructum pro tota vita sua aestimare haud potest. Ideo formatio permanens omnibus fratribus destinatur.	42,1. A brother who has completed the period of initial formation can hardly claim to be fully equipped for all his life. Ongoing formation, therefore, is intended for all brothers.	Current text (n. 42,1) modified and expanded 1. A brother who has finished initial formation(1) can hardly claim to be prepared for the rest of his life. Ongoing formation, therefore, is intended for all the brothers. Care should be taken to instil in those who are admitted to the Order the conviction that they must attend to their own formation for the whole of their lives(2).
42,2. Procul dubio et prae ceteris singulorum fratrum officium et ius est ut propriae formationi permanenti incumbant, cum formatio permanens aliud non sit nisi continua vocationis nostrae exsecutio.	42,2. Without a doubt, it is primarily both the personal obligation as well as the right of each brother to apply himself to his own continuing formation, since this is nothing other than a continuous development of our vocation.	Current text (n. 42,2) with changes 2. Therefore, without a doubt, it is primarily both the personal obligation and right of each brother to apply himself to his own ongoing formation, since this is nothing other than a continuous development of our vocation(3).
42,3. Simul autem huiusmodi formatio perspicienda est tamquam ordinarium et pastorale officium omnium superiorum.	42,3. At the same time, however, this formation must be regarded as the ordinary and pastoral duty of all superiors.	Current text (n. 42,3), modified 3. At the same time, however, this formation must be regarded as the ordinary and pastoral duty of all the ministers and guardians(4).

Explanatory Notes

(1) The expression initial formation here refers both to initiation into our life and to the “first” preparation for ministry or for a profession, and should therefore be understood in the light of clarifications made in explanatory notes 6 of n. 23,4; 5 of n. 38,5; 7 of n. 40,4; 4 and 6 of n. 44,6.

(2) Apart from stylistic changes in the previous sentence, the new sentence stresses a primary educational principle. It makes no sense to affirm the priority of ongoing formation over initial formation if at the same time one does not teach that the task of initial formation is to arouse awareness of the need for ongoing formation and to place it on firm motivational foundations.

(3) The § makes no modifications to the Latin text, which is translated with its original structure intact, thereby giving the statement greater force. At the same time it is more appropriate to translate the Latin exsecutio by development instead of by implementation.

(4) This change was introduced to specify the responsibility of the superiors whose task it is. The proposal comes from Project 2006.

N. 44 (43,1-4; 39,7+43,5)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions	Complementary Code
		New text(1) 1. The Order should have at its disposal formation resources compatible with our charism, and should make them available to all the brothers.(1).
43,1. In unaquaque provincia normae peculiares formationem permanentem respicientes emanentur, iuxta diversa loca et condiciones personarum et temporum.	43,1. Particular norms for ongoing formation should be developed in each province according to the different places and conditions of persons and times.	Current text (n. 43,1), modified 2. Each circumscription(2)should make its own norms for ongoing formation adapted to the different circumstances of place, time and personnel.
43,2. Programa sit organicum, dynamicum et completum, amplectens totam vitam religiosam in luce Evangelii et spiritus fraternitatis.	43,2. The program should be organic, dynamic and integral, embracing the entire religious life in the light of the gospel and in the spirit of brotherhood.	Current text (n. 43,2) 3. The program should be systematic, dynamic and integrated, embracing the whole religious life in the light of the gospel and the spirit of brotherhood.
43,3. Vitae cotidianae consuetudo formationi permanenti valde favet. Revera prima formationis schola est cotidiana experientia vitae religiosae, in normali rhythmo orationis, reflexionis, conviventiae et laboris.	43,3. The manner in which our daily life is led greatly assists ongoing formation. The first revered school of formation is the daily experience of religious life, in a normal rhythm of prayer, reflection, community life and work.	Current text (n. 43,3) with changes 4. Daily fraternal living(3) greatly assists ongoing formation. Indeed, the first school of formation is the daily experience of religious life, with its normal rhythm of prayer, reflection, community life and work.
43,4. Praeterea valde commendantur media seu subsidia extraordinaria, videlicet nova vel renovata formationis permanentis incepta, ope fraternitatum localium et provincialium, in ambitu singularum provinciarum vel regionum vel Conferentiarum superiorum maiorum existentium.	43,4. Moreover, extraordinary means or resources are also highly recommended, e.g., new or renewed ventures in ongoing formation, with the help of either the local or provincial fraternity, within each province or region, or with that of the Conference of Major Superiors.	Current text (n. 43,4) 5. In addition, extraordinary means or resources are also highly recommended, e.g., new or renewed ventures in ongoing formation, with the help of either the local or provincial fraternity, within each province, region or Conference of major superiors.
39,7. Ministri provinciales curent ut fratres apti in institutis, facultatibus et universitatibus peculiari modo praeparentur in scientiis sacris, necnon in aliis, et in artibus et officiis, prout opportunum apparebit ad servitium Ecclesiae et Ordinis.	39,7. The provincial ministers should take care that suitable brothers receive special training at institutes, schools and universities in the sacred sciences, as well as in the other sciences, and in the arts and technical skills, as it seems appropriate for the service of the Church and the Order.	Current text (n. 39,7) with deletion (4) 6. The ministers (5) take care that suitable brothers (6) receive special training at institutes, schools and universities in the sacred sciences, as well as in the other sciences, and in the arts and technical skills, as it seems appropriate for the service of the Church and the Order.
43,5. Collegium nostrum internationale Romae erectum commendatur ad fovendum spiritum fraternitatis in toto Ordine, ad peragendam formationem et ad culturam franciscanam promovendam.	43,5. Our International College established in Rome is recommended for fostering the spirit of brotherhood in the whole Order, for pursuing formation and for promoting Franciscan learning.	Current text (n. 43,5) 7. Our International College established in Rome is recommended for fostering the spirit of brotherhood in the whole Order, for pursuing formation and for promoting Franciscan learning.	2/22 Current Text (Ord 2/5) Decisions regarding the International College pertain to the General Council.

Explanatory Notes

(1) Before speaking of formation plans at province level, it is well to mention the formation structures that exist at the level of the whole Order. The text proposed here is shorter than in PdR1, which added: In particular, the Formation Plan should also include a plan for ongoing formation, and the General Secretariat for Formation should respond creatively to the formation needs of our circumscriptions.

The text deliberately alluded to a General Plan for Ongoing Formation, which the Order already has, promulgated on 29 November 1991 (cf. Analecta OFMCap 107 [1991] 443-462). It should therefore be clear from all that has been said that the Ratio formationis of the Order should be structured as a Ratio initiationis, Ratio institutionis and Ratio formationis continuae. (Plan for Initiation; Plan for Formation and Plan for Ongoing Formation).

(2) In PdR1: Each circumscription, too.

(3) The formulation intends to make clear that not every style of daily living promotes formation, as the current text says. For us there is no other way of living except in brotherhood, and therefore «daily fraternal life» is the privileged place where progress in gospel living is supported and verified.

(4) In the current Constitutions this text is found in n. 39,7, in the context of special or specific formation which, as we have already underlined many times, is part of initial formation. From this point of view the context of § 7 is inadequate, or even ambiguous, since it is not speaking of first specific formation, (i.e. institutio), but of specialist studies in Institutes, Faculties and Universities, whether ecclesiastical or not. The text as it stands could therefore give rise to confusion between specific initial formation and specialisation. This is why it is advisable to transfer this number to a more suitable context. A further reason is the new structure given to the entire number (39 in the current Constitutions, 45 in PdR1, 43 in PdR2), which the Commission has chosen following the proposal made in Project 2006. We have already explained the reasons for this new structure (cf. above n.40,1 and explanatory note 1). Therefore, it seemed more appropriate to transfer the text of art. VII, placing it in the context of the means of ongoing formation, among which is the International College, which is recommended precisely in order to “foster a spirit of brotherhood throughout the Order, to improve formation and promote Franciscan culture”. In this way the transferred text (Const 39,7) takes on a more general connotation, while the International College is seen to be more particular or specific. The text was found in the Constitutions of 1968 with the same logic and sequence. It ran as follows: “The provincial ministers shall see to it that suitable brothers are specially trained institutes, faculties or universities in the sacred sciences and also in other subjects that are useful for the service of the Church and the Order. Our International College in Rome is recommended for the promotion of Franciscan culture and of the spirit of brotherhood in the whole Order” (Const 1968, cap. IX, art I, Preparation and training for the apostolate, n. 130)

(5) The more generic and broader term has been preferred here, with the deletion of provincial.

(6) We have already pointed out (cf. , n., nota) the use of the verb praeparare, to indicate the specialist preparation of suitable brothers, beyond initial formation. or first formation, which comprises both initiation and training.

N. 45 (44)

Current text		Proposed revised Text
Constitutiones (2002)	Constitutions (1990)	Constitutions
44,1. Unusquisque frater sedulo curet ut vocatione franciscano-capuccina, qua a Deo vocatus est, digne ambulet.	44,1. Let each brother take special care to walk worthily in the Capuchin Franciscan vocation to which he has been called by God.	Current text (n. 44,1) 1. Let each brother seriously commit himself to walk worthily in the Capuchin-Franciscan vocation to which he has been called by God.
44,2. Unde omnes donum religiosae vocationis atque perseverantiae nobis ceterisque conemur servare atque firmare cooperatione fideli, prudenti vigilantia atque oratione constanti.	44,2. Therefore, all of us should strive to maintain and strengthen for ourselves and for others the gift of a religious vocation and of perseverance by faithful cooperation, prudent watchfulness and consistent prayer.	Current text (n. 44,2) expanded, with changes 2. All of us therefore should strive to preserve the gift of a religious vocation and perseverance, in ourselves and in others(1), and to strengthen them by faithful cooperation with divine grace(2), prudent watchfulness and constant prayer.
44,3. Caveamus etiam, fratres, ne in cordis apostasiam incidamus, quae habetur cum quis, ob teporem sub aspectu religioso exteriore, cor mundanum gerit atque a vocationis suae spiritu affectuque recedit, et huius mundi spiritui superbiae ac voluptatis paret; sed, memores apostolici dicti “nolite conformari huic saeculo”, quidquid peccatum sapit atque vitam religiosam enervat fugiamus.	44,3. Let us also beware, brothers, of apostasy of the heart which occurs when, because of tepidity, someone hides a worldly heart beneath a religious exterior, abandons the spirit and love of his vocation, and yields to a worldly spirit of pride and sensuality. Remembering the apostle’s admonition: “Do not be conformed to this world,” let us, rather, avoid whatever savours of sin and weakens religious life.	Current text (n. 44,3) 3. Let us also beware, brothers, of apostasy of the heart, which occurs when, because of tepidity, someone hides a worldly heart beneath a religious exterior, abandons the spirit and love of his vocation, and yields to a worldly spirit of pride and sensuality. Remembering the apostle’s admonition: Do not be conformed to this world, let us, rather, avoid whatever savours of sin and weakens religious life.
44,4. Contendamus igitur ut, postquam mundum dimisimus, nihil aliud desideremus, nihil aliud velimus, nihil aliud delectet nos, nisi sequi spiritum Domini et eius sanctam operationem atque semper placere ipsi, ut fratres et pauperes revera simus, mites, sanctitatis sitientes, misericordes, mundi corde, tales denique, per quos mundus pacem et bonitatem Dei cognoscat.	44,4. After we have left the world, therefore, let us desire nothing else, let us wish for nothing else, let nothing else please us than to follow the Spirit of the Lord and Its holy activity and to please Him always that we may truly be brothers and men poor, meek, thirsting for holiness, merciful, clean of heart, those, in fact, through whom the world may know the peace and goodness of God.	Current text (n. 44,4) 4. Therefore, now that we have left the world, let us strive to desire nothing else, to wish for nothing else, to take pleasure in nothing else, than to follow the Spirit of the Lord and His holy power at work in us and to please Him always, so that we may truly be brothers, poor, meek, thirsting for holiness, merciful and clean of heart, men, in fact, through whom the world may know the peace and goodness of God.

Explanatory Notes

(1) We are responsible not only for our own vocation, but also for that of others: this is our first fraternal ministry.

(2) The changes in the text reflect the original Latin, and the insertion “with divine grace” makes the text more understandable and theologically more correct.

1. Note the following documents of the Order: 1. Piano generale di formazione permanente dei frati Minori Cappuccini in Analecta OFMCap 107 (1991) 441-462: 2. La Pastorale vocazionale dei frati minori Cappuccini “Essere per fare”; 3. Il Postulato dei Frati minori Cappuccini “Scegliere per essere” in Analecta OFMCap 109 (1993) 447-482 with the title Pastorale vocazionale e Postulato; 4. Formation alla vita francescana cappuccina nel Postnoviziato in Analecta OFMCap 120 (2004) 1041-1053. ↑
2. We refer tyou to stage one of the work, and then to the feedback received by the Commission between January and June 2008. ↑
3. Cf. John Paul II, Message to the participants of the XIV General Assembly of the Conference of Religious of Brazil (11 July 1986) n. 5. ↑
4. The topic was developed in a special way during the Sixth PCO and is reflected in the final Proposals (cf. n, 9-10-11; 21) and in those of the Seventh PCO (cf. n 29-30). Cf C. Bazarra, Fratelli dei poveri tra i poveri in Analecta OFMCap 114 (1998) 608-629; Br. JOHN CORRIVEAU, The Poor, our Teachers. Circular Letter n. 16 (2nd December 1999). ↑
5. Cf can. 646-653 and 659-661; CICLSAL, Inter-Institute Collaboration in Formation. Instruction (8th December 2008 n. 7). ↑
6. Cf. Formazione alla vita francescana cappuccina nel Postnoviziato in Analecta OFM 120 (2004) 1052, n. 6, 1; Fr. MAURO JÖHRI, Ravviviamo la fiamma del carisma. Lettera circolare a tutti i frati dell’Ordine sulla formazione iniziale (8th December 2008); “One notes the need to give the Order a ratio formationis or “Formation Plan” in which the objectives, programmes and concrete courses of the whole formation process of the brothers are outlined. Before beginning such a work, and as a prerequisite for it, it is necessary to define or describe at least in general the specific course of initiation into our way of life in the three stages of postulancy, noviciate and post-noviciate. Initiation into our way of life, which is considered in the Constitutions to be analogous to Christian initiation, implies the concrete outline of a “catechumenal” journey that leads to perpetual profession in our Order (n. 38). ↑
7. Cf, Vita consecrata, n. 68. ↑
8. Cf. PCO VII, n. 13. ↑
9. Cf. Br. Mauro Jöhri, Letter to the Brothers of the Commission for the Constitutions, (25 November 2008): “The concept of collaboration, as the privileged expression and implementation of life in fraternity in its various aspects and dimensions, is almost entirely 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 in formation, the fourth on the life of poverty, the sixth on fraternity, the eighth on the government of the Order, the ninth and tenth on the apostolic and missionary life of the Order”. Let us fan the flame of our charism. Circular letter to all the Brothers of the Order on Formation (8 December 2008): “Whatever happens, the Constitutions can always be further enriched and refined. In fact, with reference to some aspects of formation, the Constitutions should be expanded to promote in our fraternity a greater sense of communion and working together not just among the jurisdictions themselves but also with the central authorities of the Order, so that the latter may offer every possible contribution to the entire fraternity for the initiation of the candidates and the initial and ongoing formation of the brothers. The delicate area of formation constitutes a challenge for us all. On the one hand, it is true that the Ministers of the circumscriptions are the ones directly responsible. On the other hand, equally directly, the General Minister is also challenged, since he, together with his definitory, has a particular function of animation and governance which he cannot abdicate, given the fact that every Institute has the inalienable right and duty to provide for the formation of its members” (n. 37). “Some circumscriptions have only a few candidates and have begun to collaborate with other jurisdictions to ensure the best conditions for formation. This is a correct and wise option, because in this way each candidate is able to join others on the formation journey and to benefit from the presence of one or more formators who are “free from all duties which could interfere with the care and direction of the candidates” (Const. 26,4). It is certainly not appropriate to interrupt a relationship of co-operation just because, in a particular year, there may be a larger number of one’s “own” candidates. Our Order still has a way to go before it can see collaboration at all levels, and not just in formation, as a value that must be pursued and strengthened” (39). ↑
10. The PCO’s constantly spoke about collaboration between the Circumscriptions of the Order, beginning with the First at Quito in 1971 (cf. n. 63 [2]). Following that the General Chapter in 1974 sent out an urgent appeal to the Order, which today has become part of the Ordinances: “The General Chapter fraternally invites all the circumscriptions of the Order to undertake a sincere reflection on our identity, spiritual vigour and vitality. Should such reflection disclose that it is necessary or very useful to seek a new juridical structure, for example amalgamation or collaboration with another Province, Vice-province or Mission, the Chapter earnestly requests the brothers to think of the future, leaving the past behind”. (Ordinances 8/1). We find analogous statements in the Third PCO of Mattli (1978) regarding Missionary Activity in the Order (cf. n. 41), in the Fifth PCO of Garibaldi (1986) on Our Prophetic Presence in the World (cf. n. 27), in Proposal 21 of the Sixth PCO (Assisi 1998) and in Proposal 13 of the Seventh PCO (Assisi 2004). Among other things Proposal 21 of the Sixth PCO reminded us that “Sollicitudo rei socialis defined the moral virtue of solidarity as ‘a firm and constant determination to commit to the common good, that is to the good of each and every individual, since we are all responsible for everyone’ (SRS 38)”. The Sixth PCO continues: “Saint Francis strengthens this definition of solidarity by proclaiming a fraternity in which there is no shame in one being dependent on the other (cf. LR 9, 6-7). In fact Francis clearly stated that dependence is one of the consequences of creation and redemption, and thus is a right (cf. LR 9, 8). Furthermore, interdependence requires the theological gift of love which at the same time enriches the one who gives and the one who receives (cf. LR 9, 9). See also Formation for the Capuchin Franciscan life in the Post-novitiate in Analecta OFMCap, 120 (2004) 1053: “We wish to acknowledge the reality of co-operation between the circumscriptions and conferences of the Order as a value in itself and not only as a choice out of necessity. It is important to overcome provincialism in formation in favour of exchange at various stages” (n. 6, 4).In his Message of 23 October 2003 on the occasion of the Chapter of Mats of the Italian Capuchins, Pope John Paul II said: “As brothers and members of a fraternity you constitute an “Order of brothers”. This special brotherly lifestyle should reflect and nourish in each one a sense of belonging to a large family without borders. A continual and total conversion to “fraternity” by each individual and by local and provincial fraternities could lead you to a kind of globalisation of charity lived out as brothers at the level of the Order, with the real and completely normal possibility of giving your individual and communal resources, fraternal and lowly services to the pressing and general needs of the entire Capuchin Order”. Cf. M. STEFFAN (ed.), Fraternità minoritica ed ecclesiale in un mondo che cambia. Atti del Capitolo delle stuoie dei Cappuccini italiani (Assisi 27-31 October 2003). Roma, Edizioni Italia Francescana, 2003; 360, n. 2. ↑
11. Br JOHN CORRIVEAU, Report to the General Chapter of 2006 in Analecta OFMCap 122 (2006) 286, n. 12. 7. 2. ↑
12. Ibid. ↑
13. Cf. CICLSAL, Instruction: inter-Institute collaboration in Formation (8th December 1998) 7. 1; Fr FLAVIO ROBERTO CARRARO, Relatio de statu Ordinis in sexennio 1982-1988 … coram Capitulo Generali LXXX in Anelecta OFMCap 104 (1988) 192. ↑
14. The English text of the Commission’s “Proposed draft revision” differs in many places from the English text of the Constitutions found in the left-hand column. The translation was initially 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. ↑
15. Cf. Schema provisorium capitis primi et secundi Constitutionum nostrarum a Commissione Capitulari Legislationis elaboratum et iudicio AA.RR. PP. Superiorum Provincialium submissum (Pro manuscripto et sub secreto). Romae, Secretariatus Commissionis Capitularis Legislationis, 1966; 30. ↑
16. In subsequent Italian editions we read: (ed. 1983); “della vita di Cristo, già ora presente ed eternal” (ed. 1978); “della vita già ora presente ed eterna di Cristo” (ed. 1990); “della vita eterna di Cristo già presente nel tempo” (ed. 2002). The French translation has:  “nous témoignons ensemble et publiquement que le Christ est vivant aujourd’hui et à jamas ». The English translati has: “we give a public witness to Christ being presence always both in our time and in eternity”. The Portuguese translation reads: “demos um testemunho público e social da vida de Cristo, já presente entre nós e da Sua vida eterna». In the Portughese-Brasilian translation wde find: “demos um testemunho público e social da vida de Cristo, que já é presente e é eterna». The Spanish translation has: “nos convertimos ante la sociedad en testimonio vivo de la vida tanto presente como eterna de Cristo”. ↑
17. Cf. Schema provisorium capitis primi et secundi Constitutionum… 30; nota 1. ↑
18. Institui debent of the Latin text is all the more significant, for the context in which it is placed immediately evokes Institutio sacerdotalis, which refers solely to formation of the priest or for the priesthood. The Ratio fundamentalis institutionis sacerdotalis, promulgated by the Congregation for Catholic Education on March 19, 1988, uses the term “formation” more than 100 times and speaks of: spiritual formation, intellectual formation in general; literary and scientific studies; studies in philosophy and related sciences; theological studies; specializations; doctrinal instruction; strictly pastoral formation; continued formation after seminary. The Ratio fundamentalis institutionis sacerdotalis is not a plan of studies but it is rather a Ratio formationis in its various aspects. Internally, it makes a distinction between general formation for all and specialized preparation, with specific reference to the diversity of tasks to be carried out by individuals. Furthermore, it states that priestly formation by its very nature ought to be continual and ever more perfected during one’s lifetime. The rapport which Ratio fundamentalis institutionis sacerdotalis establishes between general formation in light of Orders on the one hand, and specialized preparation on the other is analogous or identical to that mentioned in our current Constitutions (n. 39,1 and 39,7), with the differences stated above.↑
19. Cf. Schema Constitutionum nostrarum. Textus continuus quinquies emendatus cum indice alphabetico (Pro manuscripto ad usum PP. Capitularium). Romae, Officium Scretariatus C.C.L., 1968; n. 19. ↑
20. Cf. Iglesias I, p. 27, notes 5-6. ↑
21. Cf. Iglesias II, p. ↑