The monastic house is suspended

Dear brothers and sisters in Christ.

The existance of the monastic house, where all the OFM brothers lived is suspended due to financal problems. We will inform about all the changes here.

Your servant,

Raphael Zimer OFM

Guardian Father, Bishop

THE RULE OF ST. FRANCIS

THE RULE OF SAINT FRANCIS

A.D. 1223

Chapter 1. In the name of the Lord begins the life of the Friars Minor

The Rule and life of the Friars Minor is this, namely, to observe the Holy Gospel of our Lord Jesus Christ by living in obedience, without property, and in chastity. Brother Francis promises obedience and reverence to his holiness Pope Honorius and his lawfully elected successors and to the Church of Rome. The other friars are bound to obey Brother Francis and his successors.

Chapter 2. Of those who wish to take up this life and how they are to be received

If anyone wants to profess our Rule and comes to the friars, they must send him to their provincial minister, because he alone, to the exclusion of others, has permission to receive friars into the Order. The ministers must carefully examine all candidates on the Catholic faith and the sacraments of the Church. If they believe all that the Catholic faith teaches and are prepared to profess it loyally, holding by it steadfastly to the end of their lives, and if they are not married; or if they are married and their wives have already entered a convent or after taking a vow of chastity have by the authority of the bishop of the diocese been granted this permission; and the wives are of such an age that no suspicion can arise concerning them: let the ministers tell them what the holy Gospel says (Mt. 19:21), that they should go and sell all that belongs to them and endeavour to give it to the poor. If they cannot do this, their good will is sufficient.

The friars and their ministers must be careful not to become involved in the temporal affairs of newcomers to the Order, so that they may dispose of their goods freely, as God inspires them. If they ask for advice, the ministers may refer them to some God- fearing persons who can advise them how to distribute their property to the poor.

When this has been done, the ministers should clothe the candidates with the habit of probation, namely, two tunics without a hood, a cord and trousers, and a caperon reaching to the cord, unless the ministers themselves at any time decide that something else is more suitable. After the year of the novitiate, they should be received to obedience, promising to live always according to this life and Rule. It is absolutely forbidden to leave the Order, as his holiness the Pope has laid down. For the Gospel tells us, No one, having put his hand to the plough and looking back, is fit for the kingdom of God (Lk. 9:62).

The friars who have already vowed obedience may have one tunic with a hood and those who wish may have another without a hood. Those who are forced by necessity may wear shoes. All the friars are to wear poor clothes and they can use pieces of sackcloth and other material to mend. them, with God's blessing.

I warn all the friars and exhort them not to condemn or look down on people whom they see wearing soft or gaudy clothes and enjoying luxuries in food or drink; each one should rather condemn and despise himself.

Chapter 3. Of the Divine Office and fasting, and how the friars are to travel about the world

The clerics are to recite the Divine Office according to the rite of the Roman Curia, except the psalter; and so they may have breviaries. The lay brothers are to say twenty-four Our Fathers for Matins and five for Lauds; for Prime, Terce, Sext, and None, for each of these, they are to say seven; for Vespers twelve and for Compline seven. They should also say some prayers for the dead.

All the friars are to fast from the feast of All Saints until Christmas. Those who voluntarily fast for forty days after Epiphany have God's blessing, because this is the period our Lord sanctified by his holy fast (cf. Mt. 4:2). However, those who do not wish to do so, should not be forced to it. All the friars are bound to keep the Lenten fast before Easter, but they are not bound to fast at other times, except on Fridays. However, in case of manifest necessity, they are not obliged to corporal fasting.

And this is my advice, my counsel, and my earnest plea to my friars in our Lord Jesus Christ that, when they travel about the world, the should not be quarrelsome or take part in disputes with words (cf. 2 Tim. 2:14) or criticize others; but they should be gentle, peaceful, and unassuming, courteous and humble, speaking respectfully to everyone, as is expected of them. They are forbidden to ride on horseback, unless they are forced to it by manifest necessity or sickness. Whatever house they enter, they should first say, "Peace to this house" (Lk. 10:5), and in the words of the Gospel they may eat what is set before them (Lk. 10:8).

Chapter 4. The friars are forbidden to accept money

I strictly forbid all the friars to accept money in any form, either personally or through an intermediary. The ministers and superiors, however, are bound to provide carefully for the needs of the sick and the clothing of the other friars, by having recourse to spiritual friends, while taking into account differences of place, season, or severe climate, as seems best to them in the circumstances. This does not dispense them from the prohibition of receiving money in any form.

Chapter 5. The manner of working

The friars to whom God has given the grace of working should work in a spirit of faith and devotion and avoid idleness, which is the enemy of the soul, without however extinguishing the spirit of prayer and devotion, to which every temporal consideration must be subordinate. As wages for their labour they may accept anything necessary for their temporal needs, for themselves or their brethren, except money in any form. And they should accept it humbly as is expected of those who serve God and strive after the highest poverty.

Chapter 6. That the friars are to appropriate nothing for themselves; on seeking alms; and on the sick friars

The friars are to appropriate nothing for themselves, neither a house, nor a place, nor anything else. As strangers and pilgrims (I Pet. 2:11) in this world, who serve God in poverty and humility, they should beg alms trustingly. And there is no reason why they should be ashamed, because God made himself poor for us in this world. This is the pinnacle of the most exalted poverty, and it is this, my dearest brothers, that has made you heirs and kings of the kingdom of heaven, poor in temporal things, but rich in virtue. This should be your portion, because it leads to the land of the living. And to this poverty, my beloved brothers, you must cling with all your heart, and wish never to have anything else under heaven, for the sake of our Lord Jesus Christ.

Wherever the friars meet one another, they should show that they are members of the same family. And they should have no hesitation in making known their needs to one another. For if a mother loves and cares for her child in the flesh, a friar should certainly love and care for his spiritual brother all the more tenderly. If a friar falls ill, the others are bound to look after him as they would like to be looked. after themselves.

Chapter 7. Of the penance to be imposed on friars who fall into sin

If any of the friars, at the instigation of the enemy, fall into mortal sin, they must have recourse as soon as possible, without delay, to their provincial ministers, if it is a sin for which recourse to them has been prescribed for the friars. If the ministers are priests, they should impose a moderate penance on such friars; if they are not priests, they should see that a penance is imposed by some priest of the Older, as seems best to them before God. They must be careful not to be angry or upset because a friar has fallen into sin, because anger or annoyance in themselves or in others makes it difficult to be charitable.

Chapter 8. The election of the Minister General of the Order and the Pentecost Chapter

The friars are always bound to have a member of the Order as Minister General, who is the servant of the whole fraternity, and they are strictly bound to obey him. At his death the provincial ministers and the custodes are to elect a successor at the Pentecost Chapter, at which the provincial ministers are bound to assemble in the place designated by the Minister General. This chapter should be held once every three years, or at a longer or shorter interval, if the Minister General has so ordained.

If at any time it becomes clear to all the provincial ministers and custodes that the Minister General is incapable of serving the friars and can be of no benefit to them, they who have the power to elect must elect someone else as Minister General.

After the Pentecost Chapter, the provincial ministers and custodes may summon their subjects to a chapter in their own territory once in the same year, if they wish and it seems worthwhile.

Chapter 9. Of preachers

The friars are forbidden to preach in any diocese if the bishop objects to it. No friar should dare to preach to the people unless he has been examined and approved by the Minister General of the Order and has received from him the commission to preach.

Moreover, I advise and admonish the friars that in their preaching, their words should be examined and chaste. They should aim only at the advantage and spiritual good of their listeners, telling them briefly about vice and virtue, punishment and glory, because our Lord himself kept his words short on earth.

Chapter 10. On admonishing and correcting the friars

The ministers, who are the servants of the other friars, must visit their subjects and admonish them, correcting them humbly and charitably, without commanding them anything that is against their conscience or our Rule. The subjects, however, should remember that they have renounced their own wills for God's sake. And so I strictly command them to obey their ministers in everything that they have promised God and is not against their conscience and our Rule. The friars who are convinced that they cannot observe the Rule spiritually, wherever they may be, can and must have recourse to their ministers. The ministers, for their part, are bound to receive them kindly and charitably, and be so sympathetic towards them that the friars can speak and deal with them as employers with their servants. That is the way it ought to be; the ministers should be the servants of all the friars.

With all my heart, I beg the friars in our Lord Jesus Christ to be on their guard against pride, boasting, envy, and greed, against the cares and anxieties of this world, against detraction and complaining. Those who are illiterate should not be anxious to study. They should realize instead that the only thing they should desire is to have the spirit of God at work within them, while they pray to him unceasingly with a heart free from self-interest. They must be humble, too, and patient in persecution or illness, loving those who persecute us by blaming us or bringing charges against us, as our Lord tells us, Love. your enemies, pray for those who persecute and calumniate you (Mt. 5:44). Blessed are those who suffer persecution for justice' sake, for theirs is the kingdom of heaven (Mt. 5:10). He who has persevered to the end will be saved (Mt. 10:22).

Chapter 11. The friars are forbidden to enter the monasteries of nuns

I strictly forbid all the friars to have suspicious relationships or conversations with women. No one may enter the monasteries of nuns, except those who have received special permission from the Apostolic See. They are forbidden to be sponsors of men or women lest scandal arise amongst or concerning the friars.

Chapter 12. Of those who wish to go among the Saracens and other unbelievers

If any of the friars is inspired by God to go among the Saracens or other unbelievers, he must ask permission from his provincial minister. The ministers, for their part, are to give permission only to those whom they see are fit to be sent.

The Ministers, too, are bound to ask the Pope for one of the cardinals of the holy Roman Church to be governor, protector, and corrector of this fraternity, so that we may be utterly subject and submissive to the Church. And so, firmly established in the Catholic faith, we may live always according to the poverty, and the humility, and the Gospel of our Lord Jesus Christ, as we have solemnly promised.

Secular Franciscan Order

Secular Franciscan Order

Second Life

Prologue

Exhortation of Saint Francis to the Brothers and Sisters in Penance

In the name of the Lord!

Chapter 1

Concerning Those Who Do Penance

All who love the Lord with their whole heart, with their whole soul and mind, with all their strength (cf. Mk 12:30), and love their neighbors as themselves (cf. Mt 22:39) and hate their bodies with their vices and sins, and receive the Body and Blood of our Lord Jesus Christ, and produce worthy fruits of penance.

Oh, how happy and blessed are these men and women when they do these things and persevere in doing them, because "the spirit of the Lord will rest upon them" (cf. Is 11:2) and he will make "his home and dwelling among them" (cf Jn 14:23), and they are the sons of the heavenly Father (cf. Mt 5:45), whose works they do, and they are the spouses, brothers, and mothers of our Lord Jesus Christ (cf. Mt 12:50).

We are spouses, when by the Holy Spirit the faithful soul is united with our Lord Jesus Christ; we are brothers to him when we fulfill "the will of the Father who is in heaven" (Mt 12:50).

We are mothers, when we carry him in our heart and body (cf. 1 Cor 6:20) through divine love and a pure and sincere conscience; we give birth to him through a holy life which must give life to others by example (cf. Mt 5:16).

Oh, how glorious it is to have a great and holy Father in heaven! Oh, how glorious it is to have such a beautiful and admirable Spouse, the Holy Paraclete.

Oh, how glorious it is to have such a Brother and such a Son, loved, beloved, humble, peaceful, sweet, lovable, and desirable above all: Our Lord Jesus Christ, who gave up his life for his sheep (cf. Jn 10:15) and prayed to the Father saying:

"Oh, holy Father, protect them with your name (cf. Jn 17:11) whom you gave me out of the world. I entrusted to them the message you entrusted to me and they received it. They have known that in truth I came from you; they have believed that it was you who sent me. For these I pray, not for the world (cf. Jn 17:9). Bless and consecrate them, and I consecrate myself for their sakes. I do not pray for them alone; I pray also for those who will believe in me through their word (cf. Jn 17:20) that they may be holy by being one, as we are (cf. Jn 17:11). And I desire, Father, to have them in my company where I am to see this glory of mine in your kingdom" (cf. Jn 17:6-24).

Chapter 2

Concerning Those Who Do Not Do Penance

But all those men and women who are not doing penance and do not receive the Body and Blood of our Lord Jesus Christ and live in vices and sin and yield to evil concupiscence and to the wicked desires of the flesh, and do not observe what they have promised to the Lord, and are slaves to the world, in their bodies, by carnal desires and the anxieties and cares of this life (cf. Jn 8:41).

These are blind, because they do not see the true light, our Lord Jesus Christ; they do not have spiritual wisdom because they do not have the Son of God who is the true wisdom of the Father. Concerning them, it is said, "Their skill was swallowed up" (Ps 107:27) and "cursed are those who turn away from your commands" (Ps 119:21). They see and acknowledge; they know and do bad things and knowingly destroy their own souls.

See, you who are blind, deceived by your enemies, the world, the flesh and the devil, for it is pleasant to the body to commit sin and it is bitter to make it serve God because all vices and sins come out and "proceed from the heart of man" as the Lord says in the gospel (cf. Mt 7:21). And you have nothing in this world and in the next, and you thought you would possess the vanities of this world for a long time.

But you have been deceived, for the day and the hour will come to which you give no thought and which you do not know and of which you are ignorant. The body grows infirm, death approaches, and so it dies a bitter death, and no matter where or when or how man dies, in the guilt of sin, without penance or satisfaction, though he can make satisfaction but does not do it.

The devil snatches the soul from his body with such anguish and tribulation that no one can know it except he who endures it, and all the talents and power and "knowledge and wisdom" (2 Chr 1:17) which they thought they had will be taken away from them (cf. Lk 8:18; Mk 4:25), and they leave their goods to relatives and friends who take and divide them and say afterwards, "Cursed be his soul because he could have given us more; he could have acquired more than he did." The worms eat up the body and so they have lost body and soul during this short earthly life and will go into the inferno where they will suffer torture without end.

All those into whose hands this letter shall have come we ask in the charity that is God (cf. 1 Jn 4:17) to accept kindly and with divine love the fragrant words of our Lord Jesus Christ quoted above. And let those who do not know how to read have them read to them.

And may they keep them in their mind and carry them out, in a holy manner to the end, because they are "spirit and life" (Jn 6:64).

And those who will not do this will have to render "an account on the day of judgment" (cf. Mt 12:36) before the tribunal of our Lord Jesus Christ (cf. Rom 14:10).

Chapter One:

The Secular Franciscan Order

The Franciscan family, as one among many spiritual families raised up by the Holy Spirit in the Church, unites all members of the people of God - laity, religious, and priests - who recognize that they are called to follow Christ in the footsteps of Saint Francis of Assisi.
In various ways and forms but in life-giving union with each other, they intend to make present the charism of their common Seraphic Father in the life and mission of the Church.

The Secular Franciscan Order holds a special place in this family circle. It is an organic union of all Catholic fraternities scattered throughout the world and open to every group of the faithful. In these fraternities the brothers and sisters, led by the Spirit, strive for perfect charity in their own secular state. By their profession they pledge themselves to live the gospel in the manner of Saint Francis by means of this rule approved by the Church.

The present rule, succeeding "Memoriale Propositi" (1221) and the rules approved by the Supreme Pontiffs Nicholas IV and Leo XIII, adapts the Secular Franciscan Order to the needs and expectations of the Holy Church in the conditions of changing times. Its interpretation belongs to the Holy See and its application will be made by the General Constitutions and particular statutes.

Chapter Two: The Way Of Life

The rule and life of the Secular Franciscans is this: to observe the gospel of our Lord Jesus Christ by following the example of St. 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 gospel.

Secular Franciscans, therefore, should seek to encounter the living and active person of Christ in their brothers and sisters, in Sacred Scripture, in the Church, and in liturgical activity. The faith of St. Francis, who often said, "I see nothing bodily of the Most High Son of God in this world except His most holy body and blood," should be the inspiration and pattern of their Eucharistic life.

They have been made living members of the Church by being buried and raised with Christ in baptism; they have been united more intimately with the Church by profession. Therefore, they should go forth as witnesses and instruments of her mission among all people, proclaiming Christ by their life and words.
Called like Saint Francis to rebuild the Church and inspired by his example, let them devote themselves energetically to living in full communion with the pope, bishops, and priests, fostering an open and trusting dialog of apostolic effectiveness and creativity.

United by their vocation as "brothers and sisters of penance" and motivated by the dynamic power of the gospel, let them conform their thoughts and deeds to those of Christ by means of that radical interior change which the gospel calls "conversion." Human frailty makes it necessary that this conversion be carried out daily.
On this road to renewal the sacrament of reconciliation is the privileged sign of the Father's mercy and the source of grace.

As Jesus was the true worshipper of the Father, so let prayer and contemplation be the soul of all they are and do.
Let them participate in the sacramental life of the Church, above all the Eucharist. Let them join in liturgical prayer in one of the forms proposed by the Church, reliving the mysteries of the life of Christ.

The Virgin Mary, humble servant of the Lord, was open to His every word and call. She was embraced by Francis with indescribable love and declared the protectress and advocate of his family. The Secular Franciscans should express their ardent love for her by imitating her complete self-giving and by praying earnestly and confidently.

United themselves to the redemptive obedience of Jesus, who placed His will into the Father's hands, let them faithfully fulfill the duties proper to their various circumstances of life. Let them also follow the poor and crucified Christ, witness to Him even in difficulties and persecutions.

Trusting the Father, Christ chose for Himself and His mother a poor and humble life, even though He valued created things attentively and lovingly. Let the Secular Franciscans seek a proper spirit of detachment from temporal goods by simplifying their own material needs. Let them be mindful that according to the gospel they are stewards of the goods received for the benefit of God's children.
Thus, in the spirit of the Beatitudes, and as pilgrims and strangers on their way to the home of the Father, they should strive to purify their hearts from every tendency and yearning for possession and power.

Witnessing to the good yet to come and obligated to acquire purity of heart because of the vocation they have embraced, they should set themselves free to love God and their brothers and sisters.

As the Father sees in every person the features of his Son, the firstborn of many brothers and sisters, so the Secular Franciscans with a gentle and courteous spirit accept all people as a gift of the Lord and an image of Christ.
A sense of community will make them joyful and ready to place themselves on an equal basis with all people, especially with the lowly for whom they shall strive to create conditions of life worthy of people redeemed by Christ.

Secular Franciscans, together with all people of good will, are called to build a more fraternal and evangelical world so that the kingdom of God may be brought about more effectively. Mindful that anyone "who follows Christ, the perfect man, becomes more of a man himself," let them exercise their responsibilities competently in the Christian spirit of service.

Let them individually and collectively be in the forefront in promoting justice by the testimony of their human lives and their courageous initiatives. Especially in the field of public life, they should make definite choices in harmony with their faith.

Let them esteem work both as a gift and as a sharing in the creation, redemption, and service of the human community.

In their family they should cultivate the Franciscan spirit of peace, fidelity, and respect for life, striving to make of it a sign of a world already renewed in Christ.
By living the grace of matrimony, husbands and wives in particular should bear witness in the world to the love of Christ for His Church. They should joyfully accompany their children on their human and spiritual journey by providing a simple and open Christian education and being attentive to the vocation of each child.

Moreover they should respect all creatures, animate and inanimate, which "bear the imprint of the Most High," and they should strive to move from the temptation of exploiting creation to the Franciscan concept of universal kinship.

Mindful that they are bearers of peace which must be built up unceasingly, they should seek out ways of unity and fraternal harmony through dialogue, trusting in the presence of the divine seed in everyone and in the transforming power of love and pardon. Messengers of perfect joy in every circumstance, they should strive to bring joy and hope to others. Since they are immersed in the resurrection of Christ, which gives true meaning to Sister Death, let them serenely tend toward the ultimate encounter with the Father.

Chapter Three: Life In Fraternity

The Secular Franciscan Order is divided into fraternities of various levels -- local, regional, national, and international. Each one has its own moral personality in the Church. These various fraternities are coordinated and united according to the norm of this rule and of the constitutions.

On various levels, each fraternity is animated and guided by a council and minister who are elected by the professed according to the constitutions.
Their service, which lasts for a definite period, is marked by a ready and willing spirit and is a duty of responsibility to each member and to the community.
Within themselves the fraternities are structured in different ways according to the norm of the constitutions, according to the various needs of their members and their regions, and under the guidance of their respective council.

The local fraternity is to be established canonically. It becomes the basic unit of the whole Order and a visible sign of the Church, the community of love. This should be the privileged place for developing a sense of Church and the Franciscan vocation and for enlivening the apostolic life of its members.

Requests for admission to the Secular Franciscan Order must be presented to the local fraternity, whose council decides upon the acceptance of new brothers and sisters.
Admission into the Order is gradually attained through a time of initiation, a period of formation of at least one year, and profession of the rule. The entire community is engaged in the process of growth by its own manner of living. The age for profession and the distinctive Franciscan sign are regulated by the statutes.
Profession by its nature is a permanent commitment.
Members who find themselves in particular difficulties should discuss their problems with the council in fraternal dialogue. Withdrawal or permanent dismissal from the Order, if necessary, is an act of the fraternity council according to the norm of the constitutions.

To foster communion among members, the council should organize regular and frequent meetings of the community as well as meeting with other Franciscan groups, especially with youth groups. It should adopt appropriate means for growth in Franciscan and ecclesial life and encourage everyone to a life of fraternity. The communion continues with deceased brothers and sisters through prayer for them.

Regarding expenses necessary for the life of the fraternity and the needs of worship, of the apostolate, and of charity, all the brothers and sisters should offer a contribution according to their means. Local fraternities should contribute toward the expenses of the higher fraternity councils.

As a concrete sign of communion and co- responsibility, the councils on various levels, in keeping with the constitutions, shall ask for suitable and well prepared religious for spiritual assistance. They should make this request to the superiors of the four religious Franciscan families, to whom the Secular Fraternity has been united for centuries.
To promote fidelity to the charism as well as observance of the rule and to receive greater support in the life of the fraternity, the minister or president, with the consent of the council, should take care to ask for a regular pastoral visit by the competent religious superiors as well as for a fraternal visit from those of the higher fraternities, according to the norm of the constitutions.

"May whoever observes all this be filled in heaven with the blessing of the most high Father, and on earth with that of his beloved Son, together with the Holy Spirit, the Comforter."

(Blessing of St. Francis from the Testament)

FORMATION

The process of becoming a professed Secular Franciscan is a journey that involves three separate stages and culminates in a lifelong commitment to live the gospel following the example of St. Francis of Assisi. This formation process unfolds in regularly scheduled formation sessions during which the home study material is thoroughly discussed.

1. The first stage, Orientation (Postulate), provides time for dialogue and developing relationships in fraternity. During Orientation you will be introduced to the lives of St. Francis and St. Clare and share in Franciscan prayer life. You will be given general information about the Secular Franciscan Order. Orientation is a time to discern if the Spirit is calling you to a Secular Franciscan vocation. The period of Orientation is a minimum of three months.
2. The second stage, Inquiry (Novitate), is the first formal period of initiation. It is a time of in-depth study of the lives of St. Francis and St. Clare. During Inquiry you will learn about the Franciscan charism and Franciscan history. You will deepen your understanding of what it means to be secular and Franciscan, and you will continue to discern if the Spirit is calling you to the Secular Franciscan way of life. The period of Inquiry is a minimum of six months. If a vocation is discerned, the Inquirer is received into the Order.
3. The third stage, Candidacy, is the final formal period of initiation. It is a time of preparing for permanent commitment by immersion into fraternity life. Central to this stage of formation is Article 4 of The Rule of the Secular Franciscan Order which states, "The rule and life of the Secular Franciscan is this: to observe the gospel of our Lord Jesus Christ by following Saint Francis of Assisi, who made Christ the inspiration and the center of his life with God and people." The period of Candidacy is a minimum of eighteen months and culminates in permanent commitment to the gospel life.
4. After profession (OFS firar/sister) of the Rule and permanent commitment to the gospel way of life, the newly professed member joins the rest of the fraternity in ongoing formation.

Would you like to join to Secular Franciscan Order in SL? Please contact with Raphael Zimer OFM in-world. Pax et bonum!