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Our Lady of the Pearl is an Emerging Secular Franciscan Fraternity, meeting in Pearlington, Mississippi, and seeking canonical establishment. 

This page contains introductory information about the Secular Franciscan Order, its origin, purpose and symbols, and the life of penance, going from Gospel to life and life to the Gospel.  There also are buttons on the left to our blog and to our online newsletter.

INTRODUCTION

The Franciscan family consists of Catholic laity, religious and priests who recognize that they are called to follow Christ in the footsteps of Saint Francis of Assisi.  In this family there are four orders:  First Order of Friars Minor, Second Order of Poor Clare nuns, Third Order religious and the Secular Franciscan Order.

The Secular Franciscan Order is an order in the Church, but is not, properly speaking, a religious order because it does not have the public profession of the vows to live the evangelical counsels of poverty, chastity and obedience nor a requirement to live in community.  The Secular Franciscan Order is a public association of the faithful.  (See Canon 298 - Canon 320, click here.) 

Secular Franciscans seek to deepen the universal call to holiness by following Saint Francis of Assisi and in accord with the General Constitutions and Rule of the Secular Franciscan Order.   The Rule was approved and confirmed by Pope Paul VI on June 24, 1978,

St. Francis and St. Clare

SECULAR FRANCISCAN ORDER
"Going from Gospel to Life and Life to the Gospel"

The Secular Franciscan Order has its origins in the penitential movement which existed prior to Saint Francis and then in the inspiration of Francis. Francis himself lived as a penitent after his conversion when he lived at San Damiano, and when Francis and the early brothers journeyed to Rome to see Pope Innocent III, they identified themselves as "penitents from Assisi."

The Secular Franciscan Order is composed of Catholic men and women, married and single, old and young, who live at home, according to their Rule of Life. They were originally known as the Little Brothers and Sisters of Penance. Francis is the man of penance in the sense that he accepted the gospel as a message to live in the world.

The spirit of the Rule of the Secular Franciscan Order is in Article 4:

The rule and life of the Secular Franciscans is this: to observe the gospel of our Lord Jesus Christ by following the example of Saint Francis of Assisi, who made Christ the inspiration and the center of his life with God and people.

Christ, the gift of the Father's love, is the way to him, the truth into which the Holy Spirit leads us, and the life which he has come to give abundantly.

Secular Franciscans should devote themselves especially to careful reading of the gospel, going from gospel to life and life to the gospel.

Francis puts the commandment of love as the foundation for the life of penance. To do penance is to love God and one's neighbor. As sons and daughters of Adam and Eve, we must have an attitude of examining ourselves daily, repenting of all sins and resisting the sinful tendencies of our fallen nature. This process is not possible through human effort alone. A sacramental life, the source of grace, especially the Eucharist, is necessary. One must act in conformity with the conversion that has been accepted, living in the spirit of the Beatitudes. The result of such conduct will be the attainment of that happiness which man desires and will effect the person's sharing in the Trinitarian life of God. This is the essence of the life of penance.

The Secular Franciscan vocation can be properly and effectively fulfilled only through life in fraternity. It is a communal experience. The Order is divided into fraternities, canonically established, at the local, regional, national and international level. Requests for admission are presented to the local fraternity. Admission is gradually attained through a time of initiation, a period of formation, and profession of the rule. Profession is a permanent commitment.

THE TAU CROSS

The “T” or “TAU CROSS” worn by Franciscans is an ancient Christian symbol.  Some trace it back to the time of the prophet Ezekiel.  Ezekiel spoke about people being marked with an “X” or “T” to indicate they belonged to God (Ezekiel 9:4-6).  Others connect the TAU with the cross of Jesus and his willingness to die for us.  As such it becomes a sign linking the wearer with the Lord.  In the book of Revelation, the TAU signifies God the Father and is related to the name of the Lord (Revelation 7:3).  In the “Didache,” an early Christian writing, the TAU means the word of God.  Dedicated to the crucified Lord, Francis used the TAU to sign his name and to identify with Jesus.  Throughout Franciscan history the TAU has been a sign of commitment and a reminder of the love that Jesus has for us.

“Penance is the pivotal and identifying mark
of the Secular Franciscan Order.”

“It [the Franciscan fraternity] exists
 to make Christ known, to announce the Reign of God,
and to rebuild the Church.”

-Benet A. Fonck, OFM-

Almighty God, and You my Lord Jesus Christ,
I pray you to enlighten me and to dispel the darkness of my spirit;
give me a faith that is without limit,
a hope that is ever unfailing,
and a love that is universal.
Grant, O my God, that I may really know You
and that I may be guided in all things
according to Your light and in conformity with Your will.
(St. Francis of Assisi)

THE PORTIUNCULA

During the early days of his deeper conversion and call, St. Francis was praying in the abandoned chapel of San Damiano, before a Byzantine style crucifix.  He heard the voice of the Lord, speaking from the crucifix and saying, “Francis, go and rebuild my house which is falling into ruins.”  Francis, not realizing that Jesus meant the spiritual church but thinking that he meant the physical building, immediately began to repair the chapel.  He also repaired two other chapels.  The third one was popularly called the Portiuncula or the Little Portion, dedicated to Saint Mary of the Angels and now enclosed in the Basilica of Saint Mary of the Angels.  

Basilica of Saint Mary of the Angels
A Symbol of the Greater World Church

The friars came to live at the Portiuncula in early 1211, and it became the “motherhouse” of the Franciscans.  It was the place where Clare came to the friars to make her vows during the night following Palm Sunday in the year 1212.  She received her habit before the altar of Our Lady, and Francis cut her hair.  The Order of the Poor Ladies was born (later it would be called the Order of Poor Clares and the Franciscan Second Order).  Henceforth Clare called herself “the unworthy servant of Christ and the little plant of Blessed Father Francis.”  Finally, the Portiuncula was the place where Sister Death came to reunite Francis with God on October 3, 1226.

The Portiuncula
A Symbol of the Franciscan
Community Inside the
Greater World Church

The way Francis and his friars came to live at the Portiuncula happened in this way.  They were staying at Rivo-Torto, and one day when the friars were in their poor abandoned hut, each praying and meditating in his own place, a peasant suddenly and unceremoniously barged into their midst, bringing in his donkey.  He shouted, “Come on in, my donkey, we can settle down comfortably here.”  Anyone else might have been angry, but Francis merely looked at the peasant a moment and then realized that he intended to transform this refuge of prayer into a stable.  Francis stood up and said to his followers, “It is certainly true, my brothers, that God has not called us to maintain an inn for donkeys, but to pray and show other men the path to salvation.” The friars understood what he meant, and they all stood up and left immediately, setting out for the Portiuncula.  At that time it belonged to the Benedictines, but the abbot gave the friars permission to use it.  They paid a modest rent each year of a basket of fish to the monks who, in return, gave the friars a flask of oil.

Pope John II
Praying in Basilica 
of Saint Mary of the Angels

St. Francis desired so greatly that the friars receive the same evangelical spirit as himself that long after the foundation of the order, he continued to exhort them in this manner:  “See to it, my sons,” he would say emphatically of the Portiuncula, “that you never abandon this place.  If you are driven out from one side, go back in at the other.  For this place is truly holy and is the dwelling place of God.  Here, when we were but few, the Most High gave us increase; here He enlightened the hearts of His poor ones by the light of His wisdom; here He set wills afire with the fire of His love.  Here he who prays with a devout heart will obtain what he prays for and he who offends will be punished more severely.  Wherefore, my sons, consider this dwelling place of God to be worthy of all honor, and with all your heart, with the voice of joy and praise, give glory to God in this place.”  (II Cel 19)

ALTIUS MODERAMEN

The purpose of the altius moderamen is to guarantee the fidelity of the SFO to the Franciscan charism, communion with the Church and union with the Franciscan family.  Arising out of this, it is the duty of the provincial minister to establish, canonically, new local fraternities and guarantee them spiritual assistance.

Can. 312 §1 states that the authority competent to erect public associations is the Holy See for universal and international associations.  The Secular Franciscan Order is an international association in the Church.  The spiritual and pastoral care of the SFO has been given by the Church to the Franciscan First Order and the TOR. The altius moderamen, of which Canon 303 speaks, belongs to them.  See also Can. 305 §1. 

The following is quoted from Koinonia, a publication by the Conference of General Assistants to the SFO, 2006-1, Year 13, n. 49.  It may be found here along with the footnotes: (http://www.ciofs.org/Koinonia/bka6en01.pdf).

3. The basis

There are three elements at the basis of the spiritual and pastoral assistance to the SFO. First, it is based on “belonging to the same spiritual family”, on the basis of their common origin and charism5. Secondly, the mission which all are called to carry out, although “in different ways and forms”, that is, “to make present the charism of their common Seraphic Father in the life and mission of the Church and of society”6. Thirdly, the kind of relationship which must characterise them, because everything has to be lived and carried out “in life-giving union with each other”7 since “the SFO has particular and close relations to the First Order and the TOR”8.

These three elements are the basis on which the Church has entrusted the “spiritual and pastoral care of the SFO” to the First Order and TOR. This care is carried out in a double service:

- the fraternal office of the altius moderamen on the part of the major Superiors;

- and the spiritual assistance to the Fraternities and their Councils.

4. The altius moderamen and its purpose

What is the altius moderamen? Altius moderamen is a Latin juridical expression9 found in canon

303 of the Code of Canon Law (CIC): “Associations whose members live in the world but share in the spirit of some religious institute, under the overall direction of the same institute, and who lead an apostolic life and strive for Christian perfection, are known as third orders, or are called by some other suitable title”10.

The juridical relationship between a religious institute and the association of faithful called a third order (or other suitable title) with which it shares a spirituality is called altius moderamen or “higher direction”11. The juridical relationship of the altius moderamen existing between the First Order, TOR and SFO, in contrast to other associations of faithful and of other religious institutes, has its own characteristics (because of what we have already said)12 in virtue of the apostolic privilege granted by the Church to the SFO13. This privilege directly commits the First Order and the TOR.  In what way? Let us go from the general to the particular. Can. 305 submits all the Associations of faithful to the “supervision of the competent ecclesiastical authority, which is to ensure that integrity of faith and morals is maintained in them and that abuses in ecclesiastical discipline do not creep in. The competent authority, therefore, has the duty and the right to visit these associations..." Can. 312 § 1 defines who the competent ecclesiastical authority is: for the SFO, as an “international public association in the Church”14, it is the Holy See. For the apostolic privilege, the competence, to which can. 305 refers, is exercised by the Major Superiors of the First Order and TOR. What does the particular legislation say? The SFO General Constitutions, corresponding exactly to the CIC, say:

The purpose of the altius moderamen is to guarantee the fidelity of the SFO to the Franciscan charism, communion with the Church and union with the Franciscan family 15.

It is a question of a triple fidelity16 which is important not to ignore. On the other hand, it must not be forgotten that the altius moderamen is “a fraternal service”, which, together with spiritual assistance to the fraternities and their Councils, constitutes a double service which “completes but does not substitute for the secular councils and ministers whose responsibility it is to guide, coordinate, and animate the fraternities at the various levels"17.

* * * *

Spiritual Assistance

(Note:  The following information is somewhat repetitious to that already given, but the source is different.)

Part of the Role of the First Order and the Third Order Regular (TOR) is spelled out in the General Constitutions of the SFO (2000):  

2. The spiritual and pastoral care of the SFO, entrusted by the Church to the Franciscan First Order and the TOR, is the responsibility, above all, of their general and provincial ministers. The altius moderamen, of which canon 303 speaks, belongs to them. The purpose of the altius moderamen is to guarantee the fidelity of the SFO to the Franciscan charism, communion with the Church and union with the Franciscan family, values which represent a vital commitment for the Secular Franciscans.

(General Constitutions - Article 85.2)  

The Statutes for Spiritual and Pastoral Assistance to the SFO (2002) offer another way of expressing the First Order/TOR responsibility for spiritual assistance.

1. The spiritual and pastoral care of the SFO, in virtue of its belonging to the same spiritual family, is entrusted by the Church to the Franciscan First Order and the TOR, to whom the Secular Fraternity has been united for centuries.  

2. Religious and Secular Franciscans in fact, in various ways and forms but in life-giving union with each other, aim to make present the charism of their common Seraphic Father in the life and mission of the Church and of society.  

3. Therefore, as a concrete sign of communion and co-responsibility, religious superiors must assure spiritual assistance to all the fraternities of the SFO.

(Statutes for Spiritual & Pastoral Assistance to the SFO - Article 1.1, .2, .3)  

First Order/TOR work with the Secular Franciscans as equals rather than through any form of domination. Life-giving union requires a true family sense, working together to achieve the goal of the whole Franciscan family, both in the Church and in the world. The statutes continue to clarify the role of spiritual assistants when they state:  

3. The purpose of spiritual assistance is to foster communion with the Church and the Franciscan family through witness and sharing of Franciscan spirituality, to cooperate in the initial and ongoing formation Secular Franciscans and to express fraternal affection of the religious towards the SFO.

(Statutes for Spiritual and Pastoral Assistance to the SFO – Article 2.3)  

Source:  Handbook for Spiritual Assistance to the Secular Franciscan Order

* * *

General Constitutions, Article 46.1

1.    Rule 22  The canonical establishment of the local fraternity belongs to the competent religious major superior at the request of the brothers and sisters concerned and with the prior consultation and collaboration of the council of the higher level to which the new fraternity will be related according to the national statutes.

       The written consent of the local Ordinary is necessary for the canonical establishment of a fraternity outside the houses or churches of the Franciscan religious of the First Order or the TOR.

Ouida L. Tomlinson, S.F.O.
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