Gospel and Constitutions of Friars Minor Capuchin

Guidelines for the Constitutions of the Capuchin Friars Minor

A.D. 2020

The Gospel and the Constitutions of the Capuchin Friars Minor

Br. Roberto Martinez OFMCap

Table of Contents

1. Introduction

As the early biographers of St Francis of Assisi bear witness, the Word of God was always very much present in the life of our Seraphic Father. When, in search of the will of the Most High, he went to the church of St Nicholas accompanied by his friend Bernard of Quintavalle, the poor young man from Assisi came across three passages that spoke of the demands of following Jesus, who was poor, humble and crucified (Mt 19:21; Lk 9:3; Mt 16:24; Const. 2.1). From that moment on, Francis resolved that his life would be lived in accordance with the Holy Gospel.

However complex the count may be, it is estimated that there are approximately 196 biblical quotations in the writings of St Francis: 32 from the Old Testament and 164 from the New Testament (115 from the Gospels). Furthermore, according to the judgement of editorial critics, in the margins of some editions of the Constitutions, there are approximately 325 allusions to Sacred Scripture—including a direct quotation from the Gospels (Mt 25:25 [Const. 104:1]). It was, therefore, entirely fitting that St Francis should be known as an ‘evangelical man’, and that the Capuchin Constitutions should begin as follows: ‘The Holy Gospel of our Lord Jesus Christ is always the foundation of the whole life of the Church and a message of salvation for the whole world’ (Const. 1:1; see also 53:2)[1] .

As followers of St Francis, the life of the Capuchins is characterised by a constant endeavour to cooperate with divine grace in order to identify more and more closely with Jesus Christ each day. Our Constitutions are brimming with Gospel values which, on every page, seek to encourage us to follow in the footsteps of Jesus through the example of our founder. This commentary on the Constitutions is an attempt to help us delve deeper into the Gospel riches contained within them; it is also an effort to highlight those values of the Kingdom of God which the authors wished to emphasise most strongly in the text. In accordance with the recommendations of the Minister General and his Council, the commentaries in this work, whilst retaining a scientific basis, are intended specifically for all friars with the aim of encouraging them in their ongoing formation, and may be used for both individual and communal reading.

The Gospel content of our Constitutions is extensive and, as such, attempting to deal exhaustively with all the biblical themes that appear in their pages is beyond our capabilities. Space constraints compel us to select those themes which, either explicitly or implicitly, recur throughout the new Constitutions and seem to us to be most relevant. Each section will begin with an exposition of the most important aspects of some of these themes as they appear, principally, in the New Testament (NT), before going on to show how each of them is reflected in the Constitutions.

II. The Kingdom of God

As Capuchin Friars Minor, we must live according to the Holy Gospel of Our Lord Jesus Christ (1:2–5); therefore, we must identify with and embrace the values of the Kingdom of God with ever greater fervour and enthusiasm each day. The main thrust of Jesus’ preaching is summed up in the phrase: ‘The Kingdom of God is at hand’ (Mk 1:15), which is identified, in this context, with the ‘Gospel of God’ (Mk 1:14) or the ‘Gospel of the Kingdom’ (Mt 4:23; 9:35; 24:14). Whilst this concept forms the core of Jesus’ preaching, delving deeper into it must be one of the fundamental requirements for committing ourselves to living out the Gospel of Our Lord Jesus Christ ever more closely each day.

The Constitutions, like the Gospel, presuppose the content of the Kingdom, yet never define it. The difficulty involved in defining the Kingdom of God is well known; this is largely because the Kingdom proclaimed by Jesus constitutes a ‘tensive symbol’ that does not evoke a single meaning, but rather a whole range of interpretations. To attempt to understand what it might signify, one must approach this Kingdom through the multitude of parables and references found in the Gospels. The precursor to this concept is found in the Old Testament (OT), where the idea of the ‘kingship of the Lord’ is reflected and God is presented as a sovereign (1 Sam 8:7; 12:12; Ps 47:3, 8) who reigns (Ex 15:18; Ps 93:1; 97:1) and exercises authority (Hab 21; Ps 145:11–13). In the New Testament, Jesus begins his ministry by proclaiming the Kingdom (Mark 1:15) as a seed that grows (Mark 4:30–32) and which, therefore, encompasses both a present phase (Luke 16:16; 17:21) and a future one (Luke 13:28–29; 22:29–30). Although the manifestation of the Kingdom is near, its coming is not physically perceptible (Luke 17:20–21) and the precise moment of its arrival is unknown (Mark 13:32), which is why we must be attentive to the signs of the times (Mark 13:29–31). For the Kingdom that Jesus proclaims, the poor are better prepared (Luke rk 6:20) than the rich, because worldly riches are often an obstacle to attaining it (Mark 10:23–25; Luke 16:9–15). Similarly, children and simple people are better able than others to understand its mysteries (Mark 10:13–16; Luke 10:21).

Although the Good News of the Kingdom is proclaimed to the whole world, its mysteries are revealed in a more intimate way to those who follow him (Mk 4:11, 33–34) and take part in its proclamation (Lk 9:1–6; 10:1–11). The demands of the Kingdom are great, and some must be prepared to leave everything behind to proclaim it (Luke 9:57–62). The entirety of Jesus’ ministry—his words and his deeds—centres on the proclamation of this ‘Gospel of the Kingdom’ (Matthew 4:23; 9:35; 24:14): the Good News that Jesus’ ministry inaugurates and in which those who repent and believe will share. In short, through his words and deeds, Jesus announced the imminent arrival of a state in which God’s sovereignty and rule would be established over a new people, whose relationships and values would be characterised by mutual love.

The Constitutions mention the ‘Kingdom of God’ (also the ‘Kingdom of Heaven’ or simply the ‘Kingdom’) on 30 occasions and contain 124 references to the ‘Gospel’ through a variety of nouns, adjectives or verb forms. These refer to the ‘Kingdom’ as a reality which, just as Christ did, we must proclaim (39, 1; 78, 2; 96, 1; 150:1; 175:4), bear witness to (4:1; 16:4; 165:4) and pray (51:1) for its establishment (10:1; 78:6). Fraternal life is the fruit of the coming of the Kingdom (13:4) and is also the reason why we take our vows and strive to identify with Christ (22:1–4; 169:1, 6; 173:7). This Kingdom is revealed to the simple (24:3) and our way of life, as well as our mutual esteem, proclaims it (33:2; 168:3) and manifests it as a reality already at work (106:3)—even as we continue to journey towards its fullness (107:1).

Accepting the Kingdom necessarily points to a radical change of life in order to be conformed to Christ through penance (109, 1), and for this reason it is sometimes necessary to endure suffering, affliction and persecution (110, 5). Our life is at the service of the Kingdom (145, 3) and, as a sign of its coming, we are called to share it with people of every walk of life, especially the poor and the afflicted (153, 2). To fulfil the mission of proclaiming the Kingdom, we must collaborate with others, particularly with our brothers and sisters in the Secular Franciscan Order (155, 2). Our vocation entails a commitment to strive to lead everyone to become part of the Kingdom (173, 3), for its promotion fosters the unity of the human family in the perfect charity to which we are called (109, 8). To live according to the Holy Gospel of Our Lord Jesus Christ is, therefore, to embrace the values of the Kingdom with the help of the Holy Spirit, so that, guided by the Church and through a continuous effort at conversion, we may proclaim it with joy and gladness in accordance with our own charism of minority and fraternity.

III. Followers and Disciples of Christ

Inspired by the Gospel, the Constitutions express the call to live the life of Jesus radically through two key terms: ‘disciples’ and those who ‘follow’ him. With these two expressions, the Gospels describe those first followers of Jesus who were called, through his own free initiative, to be with him (Mk 3:13–15). They were invited to share in his way of life and mission, which, as we have seen, consisted in proclaiming and establishing the Kingdom of God (Mark 1:15). As Jesus’ followers, they were to identify with Him (Mark 8:34–35) and collaborate in His work (Matthew 10:1–42) – an endeavour that would be welcomed by some but rejected by others, to the point of leading to persecution and suffering. His disciples would not only have to be intimately united with him (John 15:1–17; 17:23), but also with one another, to form a new brotherhood that would be a sign of the Kingdom’s presence (John 13:34–35; Acts 4:32–35). The authenticity of this following would be evident in the desire to fulfil God’s will (Matt 7:21–27; John 8:31–32; 15:14) and to live in an attitude of service, excluding any desire for domination (Luke 22:24–27).

Following Jesus implies that one must travel a certain path before becoming his true disciples. Even though the mysteries of the Kingdom have been entrusted to them, the disciples do not always understand the meaning of his teachings and actions (Mark 4:13; 6:52; 7:18–19; 8:14–21). That is why Jesus, with patient teaching, corrects their fears and lack of faith (Mark 4:40), their misguided aspirations (Mark 9:33–37; 10:35–45) and their misinterpretations of who he is (Mark 8:27–35). Jesus knows that until they understand that it is necessary to leave everything behind to follow him, they cannot become true disciples.

These characteristics of discipleship are reflected in the Constitutions, which present Francis as a disciple of Christ who taught us to follow in his footsteps (2:1; 21:4; 111:2). As might be expected, these characteristics make the ‘Little Poor Man of Assisi’ our model in following in the footsteps of Jesus (3:2). The Constitutions recognise that following Christ is a journey to be undertaken: ‘Formation for the consecrated life is a journey of discipleship guided by the Holy Spirit, leading to a progressive assimilation of the sentiments of Jesus, the Son of the Father, and to being conformed to his way of life—obedient, poor and chaste’ (23.1). Therefore, as disciples (and prophets) of Jesus, we are called not only to proclaim the Kingdom of God and its values (39.1; 181.1), but also to follow in the footsteps of his beloved Son so that we may be progressively transformed into his image by the power of the Holy Spirit (16.3; 44.4). It is by living in poverty, obedience and chastity that we bear witness to our status as disciples (22:2; 60:4–5; 61:1–2; 77:1). This following of Christ also requires us to love the poor just as Jesus taught us (60:3) and, nourished by the Word and the Eucharist, to love one another—a sign that we are on the path to becoming authentic disciples of Christ (88:8; 89:2). It must be remembered, however, that this journey of discipleship does not shield us from poverty and human frailty; for this reason, it is essential to live in constant prayer (45, 7; 55, 5).

A central element of this following of Christ is the life of fraternity that Francis established, following the example of Jesus and his disciples (88, 6; 146, 3). From discipleship also flows a willingness to face suffering for the sake of one’s neighbour (147, 8). Likewise, our particular charism of minority seeks to highlight a distinctive value of the disciple of Jesus: not to seek the first places, but the last (158, 5). As followers of Christ, we are called to persevere and deepen the faith we profess (182, 1) through both action and contemplation (15, 4). Our work is, moreover, a sign of our discipleship (78, 5), which also impels us to foster in others the desire to follow the Lord according to the example of St Francis (102, 6). Since for Jesus’ sake we have left everything, including our families, to embrace his demanding call to follow him (173, 6), we must never forget that the strength to follow him ultimately rests on his grace (189, 1).

IV. The Holy Spirit

The Gospels emphasise how the dynamic presence and power of the Holy Spirit filled Jesus from the moment of his virgin conception and impelled him to carry out his mission, just as they did the apostles and the Church. The Gospel of Luke, which in its two volumes (Luke–Acts) best highlights this aspect, emphasises from the very first chapters how the Holy Spirit acts in a special way upon those associated with Jesus: John will be filled with the Holy Spirit from his mother’s womb (1:15); the Holy Spirit will come upon Mary with his power and overshadow her (1:35); and Elizabeth will recognise the mother of her Lord when she is filled with the Holy Spirit (1:41–43). Likewise, Zechariah prophesies whilst filled with the Holy Spirit (1:67), and the elderly Simeon is moved by the Holy Spirit to recognise the presence of the Saviour in the Temple (2:25–27).

Building on these initial details, Luke presents the whole of Jesus’ public life within the context of the Holy Spirit’s action: the Spirit descends upon Jesus at his baptism (3:21–22), leads him into the wilderness (4:1), guides him to Galilee (4:14) and fills him at the beginning of his ministry (4:17–21). Jesus is filled with joy in the Spirit (10:21) and, by his power, heals the sick and casts out demons (11:14–20; cf. Mt 12:28). For their part, the apostles continue Jesus’ work of salvation because they are empowered by the Spirit (Acts 1:8). Throughout the Acts—which might well be called the ‘Acts of the Holy Spirit’—Luke emphasises how the dynamism of the Spirit progressively empowers the early Church to bear witness (2:4; 4:8; 6:8, 10; 9:17), perform miracles (5:12, 15–16; 8:5–7), to administer (6:3), to guide (8:29; 10:19; 13:2; 19:21), to make decisions (15:28) and to be strengthened in trials (20:23).

Just as in the Gospels, the Constitutions emphasise the importance of the Holy Spirit in his role of animating the life and mission of the Capuchin friars. They begin by reiterating what the Scriptures bear witness to regarding the role played by the Holy Spirit as the guide of the Church (1:2). Likewise, they highlight the Holy Spirit’s importance in the lives of the lesser brothers as they progress in following Jesus Christ (1, 4). They further emphasise that this Spirit enriches the Church with a diversity of gifts for its renewal and for the building up and establishment of the Kingdom of God (10, 1). They also point out that the Holy Spirit enlivens and guides the brothers throughout the process of formation (24, 1), whilst emphasising that we must desire his activity and holy operation above all else (38, 1; 44, 4).

The Holy Spirit disposes us to a life of prayer (45, 1) and enables us to pray sincerely, so that others may see in us an authentic witness to God’s goodness (45, 8). The lesser brother must always allow himself to be guided in his prayer by the Holy Spirit so that he may grow ever more in Christ (52, 4) and bear, with a willing and generous spirit, a joyful witness to the Gospel (157, 4). Therefore, it is obedience to the Spirit that enables us to serve the Church and to bear witness through example and word (146, 4). In short, the Holy Spirit impels and sustains us to persevere on the path we have begun (168, 5).

V. Joy

In the New Testament, the word ‘Gospel’ means ‘the good news of the Kingdom of God’ and encompasses the preaching about Jesus, who suffered death on the cross to bring about the eternal salvation of humankind. Paul calls his preaching ‘our Gospel’ (2 Cor 4:3; Rom 2:16; 1 Thess 1:5; 2 Thess 2:14; 2 Tim 2:8) and, as ‘good news’, is always a source of joy and gladness that flows from the jubilant message that in Christ Jesus it is possible to overcome sin and death. Although other gospels speak of the joy produced by the proclamation of Jesus (Mark 4:16; Matt 2:10; 13:44), it is Luke, once again, who best highlights this aspect. The terms ‘joy’, ‘delight’, ‘jubilation’ and ‘exultation’ permeate this evangelist’s work from beginning to end.

Thus, both the birth of John the Baptist (1:14) and that of Jesus are causes for ‘joy’ (1:28). This is evident during Mary’s visit to Elizabeth (1:44–47); it is also shared by the shepherds when they receive the glad tidings of the Saviour’s birth (2:10–11), and the elders Simeon (2:28) and Anna (2:38) sing praises that reflect the Lord’s joy. All of them symbolise the Lord’s poor (the anawim), who rejoice at the proclamation of the Gospel. It is the ‘joy’ felt by Jesus himself, as well as by his disciples for taking part in his mission and in the spreading of his word (10:17, 20, 21). It is a ‘joy’ shared by the crowd because of the wonders that God works in their lives (13:17). It is God’s ‘jubilant joy’ when he finds what was lost (15:6, 9, 23–24), Zacchaeus’s ‘joy’ at meeting Jesus (19:6) and the overflowing ‘joy’ of the disciples who see their promises fulfilled (19:37). Finally, it is the rejoicing that comes from encountering the risen Lord (21:41) and knowing that he has conquered death once and for all (24:52).

If, as St Thomas More said, ‘joy is the great secret of Christianity’, St Francis found the hidden treasure (Mt 13:44) and left it as a legacy to his followers. This is how the Constitutions express it when they remind us that we are called to follow in the footsteps of Christ with joy (2:1; 147:2) and to celebrate the Eucharist daily with fraternal joy (2:2). For this reason, our austere way of life must reflect a joyful penance (5:3; 61:1; 109:5): “Franciscan penitents must always be distinguished by a gentle and affectionate charity and joy, just as our saints were: austere towards themselves, yet full of kindness and forbearance towards others” (110, 2). In this spirit, we must learn to offer up the trials of daily life and even our sufferings, as we conform ourselves to Christ (110:5). Living joyfully amongst the poor, the weak and the sick (5, 4), we wish to share with them not only their sufferings but also their joys (50, 5), whilst encouraging everyone to experience the joy of God’s love (15, 5).

The grace of our vocation is one of the greatest reasons for our joy (16:3) and, for this reason, we are called to serve with joy (16:5). Every brother is a cause for rejoicing (28:1) and shares with us the mission of bearing joyful witness through our lives (17:2; 67:4; 106:2.4; 108:1; 157:4). We must celebrate with joy the Lord’s Day, the weekly Easter, and the gift of creation (52:2), and work with a cheerful spirit (78:5; 172, 8), willingly devoting our energies (79, 2). This joy in which we are called to live must be expressed in our welcome of our brothers and sisters (98, 1), as well as in the witness of our chastity (171, 1; 172, 4; 173, 7). The call we extend to all towards conversion and salvation must also be joyful (173, 2; 176, 1), whilst we strive to persevere in our vocation with a spirit of joyful renewal (184, 3).

VI. The Church

From its very beginnings, the joyful proclamation of the Gospel has had a communal dimension (Mark 1:16–20; 2:13–14; 3:7–19). The proclamation and living out of the values of the Kingdom of God took concrete form in a community of Jesus’ followers which, in its time, came to be called the Church. The Gospel of Matthew is the only Gospel in which the word ekklesia appears; it is used twice in reference to the local community or Church (18:17) and on one occasion is applied to the whole new people of Jesus (16:18). For Matthew (16:16–20), the origin of the Church lies in Jesus and in the creation of a community that brings together those who have accepted him and committed themselves to continuing his mission to all peoples (Mt 28:18–20). Jesus is always present in the midst of his community (Mt 1:23; 18:20; 28:20) in a permanent way that provides the Christological foundation for the life and very being of the Church. His disciples are in close relationship with him (Mt 10) and share in the proclamation of his message, his works, his way of life and his struggles. His followers form a new family (Mt 12:46–50) within which they must learn to build, in times of disagreement (Mt 18:15, 21, 35), a brotherhood in which there is no inequality (Mt 23:8–10). It is a community in which its members have distinct responsibilities (Mt 10:41; 13:52) and different charisms (23:34).

The importance of the Church in the lives of the lesser brothers is reflected in the Constitutions and forms an essential part of their exposition. The Order considers itself an integral part of the Church (Art. II) and St Francis wrote the Testament so that we might observe the Rule in accordance with the spirit of the Church (8:3), for which our charism is a gift (10:2; 33:5; 179, 1), and the Church cares for the Order so that the face of Christ may shine forth in it (10, 3). Having been approved by the Church (10:4), we are called to love her (10:5), to profess a special devotion to her (183:2) and to observe her doctrine and her magisterium (10:6; 18:3c; 40:3; 156:4; 183:1). In this way, we must obey her through her representatives, who are an expression of the Church’s spiritual and visible unity by exercising authority in an attitude of service and pastoral care (11:1–2; 12:1–2; 117:2; 148:5).

Within the Church, we carry out our apostolic work (15:1) and strive to perfect our charity (16:1), collaborating in and promoting her saving mission (16:5; 175:4). Within it, we nurture our identity (24:4) and remain united to it through prayer and the liturgy (49:1–2, 6; 51:1). Our status as children of the Church moves us to follow its norms and provisions (39:4; 67:4; 111:7; 123:9; 164, 2; 185, 1) and to live in accordance with her teachings on matters of social doctrine (76, 6; 78, 8). The mystery of communion that is the Church is reflected in fraternal life (88, 3), which constitutes an essential witness to the fulfilment of the apostolic mission (88, 4). Its sacraments renew us and help us to participate more closely in its life (114, 1–3). The Constitutions emphasise adherence to the Church’s evangelising mission (146, 3), within which we carry out our service (146, 4; 148, 2; 165, 1) and our apostolate, with the aim of meeting their needs (147, 6; 148, 4; 154, 1). To obey and feel in harmony with the Church, as St Francis did (158, 4; 183, 3), it is necessary to study her documents and those of the Order frequently (161, 4). In this way, we cooperate with the Holy Spirit, who conforms us to Christ and enables us to share in the mystery of the Church (169, 4), so that we may fulfil our call to evangelise as part of her mission (175, 2).

As a figure of the Church, we express our special devotion to the Blessed Virgin Mary (52.6), who is an example for our vocation to live the Holy Gospel (1.5; 21. 4). Out of our love for the Church, let us honour “the Virgin Mary, Mother of God and Virgin conceived without sin, daughter and handmaid of the Father, mother of the Son and spouse of the Holy Spirit, made Church, in the words of Saint Francis, and let us promote devotion to her amongst the people” (52, 6). In her, who stood at the foot of the cross (Jn 19:25–27), we find a sublime model of perfect consecration to God (170, 2) and fidelity to the Church (Acts 1:14; Const. 181, 3).

VII. The Eucharist

For Christians of various eras and traditions, the Eucharist has always held special significance and importance. Both the accounts of the origin of this supper in the Synoptic Gospels (Mt 26:26–29; Mk 14:22–25; Lk 22:19–20) as well as John’s account (13:1–30; cf. 6:53–58) bear witness to how significant this celebration was for Jesus and his disciples. These accounts, as well as certain discourses (John 6:26–58) and episodes (Mark 6:30–44) interpreted in the light of the Paschal event, indicate that this event was powerfully etched into the memory of Jesus’ first followers. Likewise, certain traditions found in Paul’s letters (1 Cor. 10:16–17; 11:23–27), which predate the Gospels, and in the Acts of the Apostles (Acts 2:42, 46; 20:7, 11; 27:35), demonstrate the importance of this gesture in the frequent celebrations of the Early Church. By taking part in them, Christians had a special certainty that they were re-enacting the events of the Lord’s Passion, whilst at the same time uniting themselves to him in a particular way. They were convinced that, in performing this act, they remained faithful to Jesus’ express command and to the mission entrusted to them to proclaim the Gospel until his return.

The Constitutions, mindful of the example of our Father Saint Francis, also reflect the importance that this sacrament holds for the lives of the lesser brothers. For this reason, from their very beginnings, they clearly establish the privileged place that this practice occupies within our charism: “Inflamed with the love of Christ, let us contemplate him daily in the self-emptying of his Incarnation and of the Cross, so that we may become more like him; and, as we celebrate the Eucharist with fraternal joy, let us share in the Paschal Mystery, experiencing in advance the glory of his Resurrection until he comes” (2, 2). Our life of minority and service is nothing other than an extension of the humble, servant Christ whom St Francis contemplated with such love in the Eucharist (14, 1–2). For this reason, we profess a special devotion to this sacrament, knowing that St Francis intended it to be an essential part of the entire life of the fraternity (47, 2). We must participate in it fully, consciously and actively, convinced that it is the source of ecclesial life, whilst at the same time being the foundation, centre and heart of our fraternal life (48, 1; 52, 2; cf. 33, 6). Furthermore, the reverence with which we seek to safeguard the sacred Body and Blood of Christ in our churches and chapels bears witness, following the example of Saint Francis, to our faith and devotion to Jesus present in the Eucharist (48, 3–4).

The grace of this sacrament extends throughout our day through the prayer of the Liturgy of the Hours (49.1). In the celebration of the Eucharist, as well as praying for the dead (51.2), we are called to offer to the Father the toil and the fruit of our daily labour (80.4). It is our sustenance and nourishment, helping us to love one another so that the world may recognise us as disciples of Christ (88.8). The Eucharist helps us to nurture, strengthen and develop the chastity consecrated to God (171.2). From it we draw the pastoral charity that impels us to give ourselves for the good of our neighbour, and the strength to promote amongst the faithful a Christian life centred on the Eucharist (151, 3). For this reason, the Constitutions recommend celebrating this sacrament daily, if possible, on a regular basis (48, 2).

VIII. Mutual Love

It is well known to all that the commandment of love constitutes the cornerstone of Jesus’ teachings. When asked which of the commandments was the most important, Jesus replied without hesitation that love for God and for one’s neighbour surpasses all others and sums up all the teachings of the Law and the Prophets (Mk 12:28–34; Mt 22:34–40; Lk 10:27). Jesus made the practice of love the greatest justice and perfection of the law, without which no one can enter the Kingdom of Heaven (Mt 5:20–48).

The love that Jesus instils in his followers is not an abstract concept limited to an emotion, but a way of life expressed through concrete actions (Mt 25:31–46). Jesus showed particular love for those in need (Mk 1:32–34; Mt 15:29–31; Lk 4:16–21; 7:21–22; 10:29–37) and taught his disciples that it was essential to love one another, not with an exclusive affection (Mt 5:43–48), but with an expansive and inclusive one. The Gospel of John – as well as other writings attributed to him (for example, the First Epistle of St John) – is the one that most clearly and explicitly conveys the tradition of mutual love (John 15:9–17). In this Gospel, the account of the Last Supper begins with a reference to Jesus’ love for his disciples, which is the key to understanding the subsequent commandment of mutual love: ‘Having loved his own who were in the world, he loved them to the very end’ (Jn 13:1). This love, which expresses God’s tenderness towards humanity and which led him to give up his only Son for the salvation of many (John 3:16), forms the foundation of our love for one another. Jesus, as the beloved Son of God and the Good Shepherd (John 10:1–21), lays down his life for the sheep, who are his disciples. The love of the Good Shepherd is, in turn, the basis for the mission that Jesus entrusts to Peter to care for and watch over his sheep (John 21:15–17), that is, to love his brothers and sisters. At the same time, Jesus calls on his disciples to demonstrate their faithfulness by loving one another: ‘I give you a new commandment: that you love one another… by this everyone will know that you are my disciples, if you have love for one another’ (John 13:34–35). In this way, the sincere follower of Jesus is bound to love, for the practical consequence of wishing to be his disciple is the desire to strive to keep his commandments (John 14:23).

In line with the teachings of the Gospel, the Constitutions affirm that the love of Christ, as revealed in the Incarnation and on the Cross, is the basis and foundation of our life (2:2; 157:1)[2] . This love of God, as an essential part and justification of our charism, is emphatically reiterated in the Constitutions (3:1; 12:2; 22:2; 46:7; 50:2; 61:3; 78:1; 108:5; 111:3; 147:7; 157:1; 158:5; 162:1; 177:2; 188:3, etc.). Indeed, Christ, in Trinitarian union with the Father and the Holy Spirit, is the source of love and the greatest incentive to love everyone (33:1; 60:1; 88:1; 173:3).

As beneficiaries of this Trinitarian love, the Constitutions exhort us, having been nourished at the table of the Word and the Eucharist, to love one another so that the world may recognise us as disciples of Christ (88, 8; 157, 3; 168, 1–3). This love, which demonstrates that we are true disciples of the Lord, must be manifested all the more in spite of our differences and shortcomings (89, 1–2). This love is expressed through solidarity with one another (72, 2) and mutual aid (90, 4). It is also manifested through prayer, communion (koinonia) and shared work, which make our fraternities homes and schools of communion (94, 3–4). The life of the lesser brothers is justified by, and constitutes, an endeavour to practise perfect charity in all areas, particularly in our treatment of one another (16, 1; 18, 2; 33, 1.4; 92, 1; 98, 1; 99, 4; 112, 3; 159:4; 161:1; 166:1). Love also compels us to practise fraternal correction (113:2; 163:2) and to care for, watch over and help a brother who is in danger (116:1). Finally, love for God and for one another impels us towards mutual forgiveness and reconciliation (114, 4) and helps us to persevere in the vow of chastity (172, 5), through which we love God with an undivided heart in order to serve the Church (169, 1–6; 170, 1).

IX. Forgiveness, mercy and compassion

Few things during Jesus’ public ministry were as characteristic of his mission as his mercy and compassion towards the poor, the sick and sinners. The Gospels are full of accounts which bear witness to the fact that Jesus, who was gentle and humble of heart (Mt 11:29), showed himself to be particularly understanding and kind towards those marginalised by society. Jesus not only forgave their sins (Mk 2:1–11; Lk 7:36–50; Jn 8:2–11), but also insisted that his followers practise forgiveness (Mt 6:14–15; Luke 17:3–4) and show mercy (Matthew 9:13; 12:7; Luke 6:36; cf. James 15:32). Moved by compassion, Jesus taught and fed the people (Mark 6:34; Matthew 15:32), ate and drank with the marginalised and sinners (Matthew 11:19), and welcomed the sick and the needy (Mark 1:32–34; Matt 15:29–31; Luke 7:21–22) – an attitude which, ironically, provoked hostility and opposition to the point of costing him his life (Mark 3:6; Matt 26:3; Luke 11:53–54; John 5:18; 10:31–33). In summary, it can be said that Jesus resolutely reached out to those who were lost (Mark 2:17), confident that there would be more joy in heaven over a single sinner who repented than over ninety-nine righteous people who had no need of repentance (Luke 15:7; cf. 15:8–31; 18:9–14; 19:1–10).

In several sections, the Constitutions echo this conduct of Jesus and his exhortations to practise forgiveness, mercy and compassion. This document begins by emphasising how Saint Francis began his life of penance by practising mercy and compassion towards lepers (3:1; 109:4). Following the example of Jesus and of St Francis, his faithful disciple, we too are called to be truly poor, meek and merciful brothers (44:4). This compassion must be expressed through the practice of the works of mercy (111, 3.6), especially towards the poor and the infirm (60, 6), and must form part of our life of prayer (50, 5). Compassion and mercy draw us to live more closely with our brothers and sisters in need, especially the sick (108, 3), and to practise mutual forgiveness (114, 4). In a particular way, the brother priests to whom the Church has entrusted the administration of the sacrament of reconciliation are called to exercise mercy with generosity and zeal (152, 1–2). Likewise, the ministers and guardians of the fraternities—to whom St Francis said that no brother should ever leave them without having received their mercy—have the important responsibility of being a sign and instrument of that compassion with which God welcomes and forgives (116, 2, 5; 163, 1).

X. The poor, the weak and the sick

The Letter to the Galatians, one of the first written by Paul—possibly in the early 50s AD—contains one of the earliest testimonies to the importance that ministry amongst the poor held for the early Church. In this letter, Paul refers to his meeting with Peter, James (the Lord’s brother) and John in Jerusalem (Gal 2:1–10) some five years earlier. During that meeting, the request made by the ‘pillars of the Church’ (Gal 2:9) to him—approximately 15 years after Jesus’ resurrection—remained etched in Paul’s memory: ‘… that we should remember the poor, something I have endeavoured to do’ (Gal 2:10). The emphasis of this request highlights that the early Church kept very much alive that way of life and teaching of Jesus which is evident in the Gospels.

The Synoptic Gospels indicate on more than one occasion that Jesus’ ministry took place amongst the poor, the weak and the sick. The programmatic statement in Luke’s Gospel, based on the reading from the prophet Isaiah, illustrates this dimension of Jesus’ ministry in an exemplary way: ‘The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor; he has sent me to proclaim release to the captives and recovery of sight to the blind, to set the oppressed free, and to proclaim the year of the Lord’s favour’ (4:18–19). As the other Gospels confirm, Jesus walked amongst the poor, the weak, the sick and the sinners; he shared with them, had compassion on them and directed his message to them in particular (Mt 5:1–12; 6:25–34; Mk 3:7–11). Jesus asked those who wished to follow him more closely to lead a simple life (Mark 6:8–9; 10:21), to avoid greed (Mark 10:25; Luke 16:19–23) and to seek always the company of the poor, rather than that of the rich and powerful (Luke 14:12–14). In this way, he reminded his disciples that only those who had met the needs of the hungry, the thirsty, the strangers, the naked, the sick and those in prison would enter the Kingdom of Heaven (Mt 25:34–40).

Closeness to the poor constitutes today not only one of the pillars of the new evangelisation, but also – as might be expected – one of the core elements of the Capuchin Constitutions. In the style of a concise creed, the first chapter, when speaking of our way of life according to the Gospel, states: ‘Gathered together in Christ as a unique family, let us cultivate fraternal spontaneity amongst ourselves; let us live joyfully amongst the poor, the weak and the sick, whilst sharing in their very lives; and let us maintain our special closeness to the people’ (5:4). From this point onwards, the Constitutions will continually remind us that our life, like that of Jesus and St Francis, must always be linked to the lives of the poor, the weak and the sick (2:1; 60:6; 108:3; 146:1; 181:1).

Called to embrace evangelical poverty (2:3; 5:3; 22:3), our charism, being at the service of the poor (10:3), maintains a special closeness to them (24:3) and to the sick (108:3; 149:2; 153, 1) in order to share in brotherhood their hardships and their humble condition (14, 3; 46, 3). It is precisely amongst the poor that we must, above all, spread the message of the Kingdom of God (16, 4), whilst striving to defend their dignity (107, 3). Through our work, an essential aspect of evangelical poverty (78, 7), we show solidarity with them and share the fruits of our labour (79, 2; 108, 2).

Our participation in humble domestic tasks is another expression of our poverty and minority (83, 1), through which we identify with the plight of the most needy. Indeed, our life of penance brings us closer to the poor and becomes a testimony to our desire to build an evangelical fraternity (109, 3). These and other elements are explored in greater depth in Chapter Six of the Constitutions (nos. 60–77), where the concept of the poverty of Christ, the meaning of our vow of poverty, and the need for closeness and solidarity with the poor are set out in a more comprehensive and didactic manner.

XI. Pilgrims and Strangers

The greeting in the First Epistle of Saint Peter (1:1) contains an expression that plays a very important hermeneutical role in its interpretation and in understanding a fundamental Gospel concept amongst the early Christians. In the opening prayer, the author addresses his readers as ‘those who live as strangers in the diaspora’ (1:1; see also 1:17; 2:11). This expression identifies the community as outsiders within a geographical region, yet it is also a striking metaphor describing the believer as a pilgrim in a world where they have no permanent home. This designation does not reflect a hostile view of the world, but rather the conviction that, through baptism, believers are transformed to live out the time between Easter and the Parousia, proclaiming the Gospel and sustained by the joyful hope of Jesus’ resurrection. This vision of the Church reflects the ministry of Jesus, who travelled through towns and villages proclaiming the Gospel amongst the poor and the helpless (Mk 1:38–39; Mt 9:35). In the same way, Jesus sent his disciples out as pilgrims, without moneybags, to travel through towns and villages to proclaim the Gospel (Mt 10:1, 5–12, 23, 40–42; Lk 10:1–9). Like Jesus, they were not to have a permanent dwelling: ‘Foxes have their dens and the birds of the air their nests, but the Son of Man has nowhere to lay his head’ (Mt 8:20; Lk 9:58). His disciples had to understand that the mission required mobility and detachment, but above all, trust in divine providence (Mk 6:7–12). To fulfil their mission, they would have to be prepared to be sent out to preach the Gospel to all nations, with the certainty that he would always be with them (Mt 28:19–20).

This missionary spirit of the early communities is also an essential element of the Franciscan charism. Faithful to the witness of St Francis, the Constitutions emphasise that our life of poverty, austerity, fraternity and minority must reflect our condition as joyful pilgrims and strangers on the Lord’s paths (5:3). As part of the People of God journeying through the world (10:1; 175:2), our charism was given to the Church to make the sign of Christ shine forth upon her (10:3). For this reason, we consecrate ourselves as a pilgrim fraternity (16:5) in the Church’s saving mission. The Constitutions rightly remind us, then, that ‘as pilgrims and strangers in this world, we are to serve the Lord in poverty and humility whilst we journey towards the land of the living’ (66.3). This status as strangers in a world where we have no permanent home must be reflected in the humility and poverty of the houses in which we dwell (73.1). This must also be reflected in the sensitivity with which we welcome those who come to our fraternities, receiving them as Christ himself (104.1–2). Finally, the Constitutions encourage us to ensure that, through both voluntary mortification—by which we willingly exercise moderation in food, drink and entertainment (112.2)—and in every other activity, our life bears witness to our wholehearted endeavour to follow and imitate Jesus as pilgrims who make use of visible things whilst aspiring to those that are eternal (189.1).

XII. Conversion and Renewal

In the Gospels, both John the Baptist and Jesus begin and summarise their message with a call to conversion (Mk 1:4, 14–15; Mt 3:1–2; 4:17; Lk 3:3–6), an exhortation linked to the proclamation of the Gospel and the nearness of the Kingdom of God (Mk 1:15). The meaning of ‘to be converted’ or ‘to repent’ is ‘to turn’ or ‘to turn back’ to God in obedience and trust, in order to fulfil the law and His will (Neh 9:29; Isa 55:7). In the Gospels, this call represents an inner transformation of life, the adoption of a new mindset (Matt 5:20; Rom 12:2), not as a momentary act, but as part of a prolonged and continuous effort aided by God’s grace (Matt 7:13–14). For Jesus, who is in harmony with the prophets (Amos 5:21–24; Hosea 6:6; Micah 6:6–8), a return to the Lord required repentance demonstrated through one’s conduct (Matt 7:15–27; cf. Mt 3:8–9), through concrete actions that manifested justice and mercy. It was not enough merely to appear pious and religious (Mt 23); rather, conversion also required an authentic transformation of the heart (Mk 7:18–23; Mt 18:35). Repentance had to be demonstrated through a new way of thinking, living and acting, renouncing attachment to rigid and ritualised forms of religious practice (Mt 9:13).

This call to conversion, which is a lifelong journey, is reaffirmed in the Constitutions, whose purpose is to be a sure means of spiritual renewal in Christ and a valuable aid to living out one’s consecration to the full (9:2). These Constitutions, faithful to the Gospel and to our genuine spiritual tradition, encourage the brothers to return constantly to the original inspiration of St Francis, through interior conversion and a permanent state of change (5:2; 17:2; 41, 3; 157, 2; 184, 3): ‘moved by that same spirit and recognising sin within ourselves and in human society, let us constantly strive for our own conversion and that of others, so that we may be conformed to Christ crucified and risen’ (109, 7). In this sense, it is necessary to realise that the various gifts and charisms of the friars have been bestowed upon the Church and the Order for the sake of the renewal essential to the establishment of the Kingdom of God (10, 1; 28, 1).

The desire to transform life in accordance with Gospel values, a fundamental aspect of our charism, is expressed symbolically through the wearing of the penitential habit, which is a call to our own conversion and that of others (35, 3). Just as it inspired Saint Francis’s desire to embrace lepers and proclaim the Good News (50, 2–3), so too does it guide us in our choice to be apostles—including the call to repentance addressed to the powerful and those in authority (147, 5). This profound transformation requires us to maintain a constant familiarity with the Word of God so that we may be a reflection of the Gospel for the Church and the world (1, 4; 53, 2). In this way, communal work and mutual support lead us to take steps towards the conversion of our hearts (81, 4).

Our attitude of penance reflects this ongoing transformation through which, with the help of the grace of the Holy Spirit, we strive to conform our lives to our Lord Jesus Christ, following the example of Saint Francis (109–110). For this ongoing journey of conversion, the Constitutions recommend to us, amongst other things, prayer, retreats, listening to the Word of God, bodily mortification and fasting within the fraternity (111, 6). In this regard, we must not forget the sacraments of the Church as privileged means for our ongoing conversion and renewal (114, 3). The various bodies of our Order, such as the Plenary Council, the Regional Conferences, the General and Local Chapters, as well as pastoral visits, are important resources to assist us in the renewal of our lives (125, 1; 141, 2; 143, 2; 144, 6; 164, 1). The Constitutions also remind us that “emotional and sexual maturity gradually follows the path of conversion from selfish and possessive love to self-giving love, capable of giving oneself to others” (172, 1). Finally, we must not forget that our life of penance and conversion requires us to be joyful and peaceful heralds of universal and cosmic brotherhood (173, 2).

XIII. Humility

There are numerous teachings in the Gospels in which Jesus condemns the attitude of the proud and arrogant whilst extolling the conduct of the humble. On the one hand, Jesus frequently denounces the behaviour of those who seek to do things in order to be seen, to be exalted and praised (Mt 11:29); he exhorts his disciples not to act in this way, but rather to seek the lowest places and to live humbly (Lk 14:7–11). In the account of the episode involving the sons of Zebedee (Mark 10:35–45), he instructs his disciples not to seek the places of honour with the intention of dominating and oppressing others, but rather to adopt, like him, an attitude of not expecting to be served, but of serving. Jesus makes a point of reminding them frequently that his disciples should not aspire to titles or seek honours, but rather to be humble servants (Mt 23:8–11; Luke 17:7–10). To reinforce these teachings, he himself takes on the role of a servant of the lowest ‘rank’ (John 13:2–5; cf. Phil 2:6–11) and performs a dramatic gesture in order to impress upon his disciples that their greatest aspiration must be to serve one another (Jn 13:13–15).

In the parable of the Pharisee and the tax collector (Luke 18:9–14), the humble attitude of the sinner who stands ‘at a distance’ and does not even dare to lift his eyes emphasises this behaviour that Jesus wishes to commend. Finally, with a refrain frequently repeated in the Gospels, Jesus seeks to guard his followers against the desire for domination and power, and to encourage them to choose a life of humble service: ‘For everyone who exalts himself will be humbled, and he who humbles himself will be exalted’ (Mt 23:12; Lk 14:11; cf. Mt 18:4; Lk 1:48, 52; Eph 4:2; 1 Pet 3:8).

This humble attitude of ‘minority’—which does not seek to stand out or occupy the highest positions, but rather to serve as the least—is reaffirmed in the Franciscan tradition through the example of Saint Francis (4:1; 14:2; 68:1; 175:4), who lived deeply moved and captivated by the poor and humble Christ (2:1; 10:3; 16:4; 35:4). For this reason, the Order not only describes its spirituality with the adjective ‘lesser’, but also imbues every page of the Constitutions with this important characteristic of following Christ: ‘In fraternity and minority we recognise the essential features of the charism which the Spirit has bestowed upon us…’ (4:2). Our apostolate, as well as our life of poverty, itinerancy and penance, is inspired by and centred on the charism of minority (5:3, 5; 64:3–4), which demands the renunciation of all forms of power and domination and requires, as in the Gospels, an attitude of service and humility (62:4–5; 123:5). This humble way of life enables us to be dependent on one another and to express our mutual needs (24:7; 72:1). Even in the way he dresses, the friar must reflect, sincerely and without pretence, his status as a humble servant (35:3–5).

The brothers’ prayer must bear witness to the minority of their lives through their conviction of faith and closeness to the poor (46:1–3; 54:2). Similarly, their use of material goods and the means employed in their tasks must reflect their status as lesser (71:6; 75:1, 5). This humble attitude must influence not only their desire to work (78:4–5) and the ministries they choose (84:2; 154:3) – often simple and difficult tasks (147:7) – but also their desire to make domestic work an essential part of their charism (83:1).

XIV. Conclusion

As we conclude our brief analysis of the biblical content of the Constitutions, it does not seem an exaggeration to say that when we read them, we are not far removed from the witness of the Gospels. Were this not the case, we would have to rewrite them, since our charism consists in living the Holy Gospel of Our Lord Jesus Christ. This brief biblical commentary on the Constitutions by no means exhausts the themes or the Gospel teachings contained therein. Numerous themes have been omitted from this commentary due to space constraints or because they are already dealt with at length in the Constitutions themselves (for example, prayer). What we have highlighted is intended so that – to paraphrase the Fourth Gospel (Jn 20:30) – we may believe ever more deeply in our Lord Jesus Christ and commit ourselves wholeheartedly to living out the marvellous vocation to which God has called us in the Church, following the example of Saint Francis.

  1. From now on, all numbering in brackets that is not linked to any of the Gospels refers to the Constitutions of the Capuchin Friars Minor. ↑
  2. In the Constitutions, the noun ‘love’ appears 66 times, whilst other lexical variants (‘to love’, ‘to love one another’, ‘lover’, ‘let us love’, ‘beloved’, ‘loving’, ‘lovingly’) occur on three occasions. The term ‘charity’, used in the same sense as ‘love’ and often interchangeably, appears a further 56 times. ↑