Commissio Constitutionum OFMCap.

DRAFT OUTLINE OF OUR CONSTITUTIONS FOR THE LXXXIV GENERAL CHAPTER

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

Second Proposed Revision (PdR2)

Rome — General Curia — 2012

Table of Contents

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

INTRODUCTION

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

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

I. Enrichment of the text

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

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

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

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

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

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

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

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

II. The nature of formation within the Order

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

Instead we shall briefly outline some aspects of formation.

1) Article 3 (Formation in general)

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

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

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

III. The vital context of the formation of the brothers

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

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

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

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

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

IV Pluriformity in unity

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

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

V. Constitutions and Complementary Code (CC)

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

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

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

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

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

Article I: The Vocation to our life

N. 16 (14)

Explanatory Notes

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

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

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

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

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

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

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

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

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

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

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

N. 17 (15+16,1-2)⁽¹⁾

Complementary Code

Explanatory Notes

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

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

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

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

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

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

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

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

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

Article II: Admission to our life

N. 18 (17)

Explanatory Notes

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

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

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

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

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

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

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

N. 19 (18)

Explanatory Notes

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

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

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

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

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

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

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

N. 20 (19)

Explanatory Notes

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

N. 21 (20)

Explanatory Notes

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

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

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

N. 22 (21)

Explanatory Notes

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

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

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

Article III: Formation in general

N. 23 (22)

Explanatory Notes

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

N. 24 (23)

Explanatory Notes

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

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

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

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

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

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

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

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

N. 25 (24)

Explanatory Notes

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Article IV: Initiation into our life

N. 26 (25,1-6)

Explanatory Notes

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

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

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

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

N. 27 (25,8-10) ⁽¹⁾

Explanatory Notes

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

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

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

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

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

(6) PdR1 said: each year.

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

N. 28 (26)

Explanatory Notes

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

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

N. 29 (27)

Explanatory Notes

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

N. 30 (28)

Explanatory Notes

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

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

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

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

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

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

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

N. 31 (29)

Explanatory Notes

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

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

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

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

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

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

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

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

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

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

N. 32 (20)

Explanatory Notes

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

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

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

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

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

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

The current text says:

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

In PdR1 two changes were made to this §:

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

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

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

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

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

(7) future tense in PdR1.

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

Article V: Profession of our life

N. 33 (31)

Explanatory Notes

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

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

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

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

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

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

N. 34 (32)

Explanatory Notes

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

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

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

N. 35 (33)

Complementary Code 2/17 (34)⁽⁸⁾

Explanatory Notes

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

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

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

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

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

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

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

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

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

N. 36 (35)⁽¹⁾

Explanatory Notes

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

N. 37 (36)⁽¹⁾

Explanatory Notes

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

According to the new numbering of our Proposed Revision.

Article VI: Preparation for ministry and work⁽¹⁾

N. 38 (37)

Explanatory Notes

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

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

(3) In PdR1: following our tradition.

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

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

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

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

(8) In PdR1: should be in harmony.

(9) In PdR1: safeguarding.

N. 39 (38)

Explanatory Notes

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

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

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

N. 40 (39,4.3.2.5.1)

Explanatory Notes

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

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

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

(4) In PdR1: with other Franciscan Institutes

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

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

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

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

N. 41 (40)

Explanatory Notes

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

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

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

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

Article VII: Ongoing Formation

n. 42 (41)

Explanatory Notes

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

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

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

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

N. 43 (42)

Explanatory Notes

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

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

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

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

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

Explanatory Notes

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

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

(2) In PdR1: Each circumscription, too.

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

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

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

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

N. 45 (44)

Explanatory Notes

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

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

1. Note the following documents of the Order: 1. Piano generale di formazione permanente dei frati Minori Cappuccini in Analecta OFMCap 107 (1991) 441-462: 2. La Pastorale vocazionale dei frati minori Cappuccini “Essere per fare”; 3. Il Postulato dei Frati minori Cappuccini “Scegliere per essere” in Analecta OFMCap 109 (1993) 447-482 with the title Pastorale vocazionale e Postulato; 4. Formation alla vita francescana cappuccina nel Postnoviziato in Analecta OFMCap 120 (2004) 1041-1053. ↑
2. We refer tyou to stage one of the work, and then to the feedback received by the Commission between January and June 2008. ↑
3. Cf. John Paul II, Message to the participants of the XIV General Assembly of the Conference of Religious of Brazil (11 July 1986) n. 5. ↑
4. The topic was developed in a special way during the Sixth PCO and is reflected in the final Proposals (cf. n, 9-10-11; 21) and in those of the Seventh PCO (cf. n 29-30). Cf C. Bazarra, Fratelli dei poveri tra i poveri in Analecta OFMCap 114 (1998) 608-629; Br. JOHN CORRIVEAU, The Poor, our Teachers. Circular Letter n. 16 (2nd December 1999). ↑
5. Cf can. 646-653 and 659-661; CICLSAL, Inter-Institute Collaboration in Formation. Instruction (8th December 2008 n. 7). ↑
6. Cf. Formazione alla vita francescana cappuccina nel Postnoviziato in Analecta OFM 120 (2004) 1052, n. 6, 1; Fr. MAURO JÖHRI, Ravviviamo la fiamma del carisma. Lettera circolare a tutti i frati dell’Ordine sulla formazione iniziale (8th December 2008); “One notes the need to give the Order a ratio formationis or “Formation Plan” in which the objectives, programmes and concrete courses of the whole formation process of the brothers are outlined. Before beginning such a work, and as a prerequisite for it, it is necessary to define or describe at least in general the specific course of initiation into our way of life in the three stages of postulancy, noviciate and post-noviciate. Initiation into our way of life, which is considered in the Constitutions to be analogous to Christian initiation, implies the concrete outline of a “catechumenal” journey that leads to perpetual profession in our Order (n. 38). ↑
7. Cf, Vita consecrata, n. 68. ↑
8. Cf. PCO VII, n. 13. ↑
9. Cf. Br. Mauro Jöhri, Letter to the Brothers of the Commission for the Constitutions, (25 November 2008): “The concept of collaboration, as the privileged expression and implementation of life in fraternity in its various aspects and dimensions, is almost entirely absent from the present text of the Constitutions. However, it is a topic that should pervade the whole of the Constitutions, running through them and characterising them intrinsically. It should certainly be particularly evident in certain chapters, such as, for example, the second chapter in formation, the fourth on the life of poverty, the sixth on fraternity, the eighth on the government of the Order, the ninth and tenth on the apostolic and missionary life of the Order”. Let us fan the flame of our charism. Circular letter to all the Brothers of the Order on Formation (8 December 2008): “Whatever happens, the Constitutions can always be further enriched and refined. In fact, with reference to some aspects of formation, the Constitutions should be expanded to promote in our fraternity a greater sense of communion and working together not just among the jurisdictions themselves but also with the central authorities of the Order, so that the latter may offer every possible contribution to the entire fraternity for the initiation of the candidates and the initial and ongoing formation of the brothers. The delicate area of formation constitutes a challenge for us all. On the one hand, it is true that the Ministers of the circumscriptions are the ones directly responsible. On the other hand, equally directly, the General Minister is also challenged, since he, together with his definitory, has a particular function of animation and governance which he cannot abdicate, given the fact that every Institute has the inalienable right and duty to provide for the formation of its members” (n. 37). “Some circumscriptions have only a few candidates and have begun to collaborate with other jurisdictions to ensure the best conditions for formation. This is a correct and wise option, because in this way each candidate is able to join others on the formation journey and to benefit from the presence of one or more formators who are “free from all duties which could interfere with the care and direction of the candidates” (Const. 26,4). It is certainly not appropriate to interrupt a relationship of co-operation just because, in a particular year, there may be a larger number of one’s “own” candidates. Our Order still has a way to go before it can see collaboration at all levels, and not just in formation, as a value that must be pursued and strengthened” (39). ↑
10. The PCO’s constantly spoke about collaboration between the Circumscriptions of the Order, beginning with the First at Quito in 1971 (cf. n. 63 [2]). Following that the General Chapter in 1974 sent out an urgent appeal to the Order, which today has become part of the Ordinances: “The General Chapter fraternally invites all the circumscriptions of the Order to undertake a sincere reflection on our identity, spiritual vigour and vitality. Should such reflection disclose that it is necessary or very useful to seek a new juridical structure, for example amalgamation or collaboration with another Province, Vice-province or Mission, the Chapter earnestly requests the brothers to think of the future, leaving the past behind”. (Ordinances 8/1). We find analogous statements in the Third PCO of Mattli (1978) regarding Missionary Activity in the Order (cf. n. 41), in the Fifth PCO of Garibaldi (1986) on Our Prophetic Presence in the World (cf. n. 27), in Proposal 21 of the Sixth PCO (Assisi 1998) and in Proposal 13 of the Seventh PCO (Assisi 2004). Among other things Proposal 21 of the Sixth PCO reminded us that “Sollicitudo rei socialis defined the moral virtue of solidarity as ‘a firm and constant determination to commit to the common good, that is to the good of each and every individual, since we are all responsible for everyone’ (SRS 38)”. The Sixth PCO continues: “Saint Francis strengthens this definition of solidarity by proclaiming a fraternity in which there is no shame in one being dependent on the other (cf. LR 9, 6-7). In fact Francis clearly stated that dependence is one of the consequences of creation and redemption, and thus is a right (cf. LR 9, 8). Furthermore, interdependence requires the theological gift of love which at the same time enriches the one who gives and the one who receives (cf. LR 9, 9). See also Formation for the Capuchin Franciscan life in the Post-novitiate in Analecta OFMCap, 120 (2004) 1053: “We wish to acknowledge the reality of co-operation between the circumscriptions and conferences of the Order as a value in itself and not only as a choice out of necessity. It is important to overcome provincialism in formation in favour of exchange at various stages” (n. 6, 4).In his Message of 23 October 2003 on the occasion of the Chapter of Mats of the Italian Capuchins, Pope John Paul II said: “As brothers and members of a fraternity you constitute an “Order of brothers”. This special brotherly lifestyle should reflect and nourish in each one a sense of belonging to a large family without borders. A continual and total conversion to “fraternity” by each individual and by local and provincial fraternities could lead you to a kind of globalisation of charity lived out as brothers at the level of the Order, with the real and completely normal possibility of giving your individual and communal resources, fraternal and lowly services to the pressing and general needs of the entire Capuchin Order”. Cf. M. STEFFAN (ed.), Fraternità minoritica ed ecclesiale in un mondo che cambia. Atti del Capitolo delle stuoie dei Cappuccini italiani (Assisi 27-31 October 2003). Roma, Edizioni Italia Francescana, 2003; 360, n. 2. ↑
11. Br JOHN CORRIVEAU, Report to the General Chapter of 2006 in Analecta OFMCap 122 (2006) 286, n. 12. 7. 2. ↑
12. Ibid. ↑
13. Cf. CICLSAL, Instruction: inter-Institute collaboration in Formation (8th December 1998) 7. 1; Fr FLAVIO ROBERTO CARRARO, Relatio de statu Ordinis in sexennio 1982-1988 … coram Capitulo Generali LXXX in Anelecta OFMCap 104 (1988) 192. ↑
14. The English text of the Commission’s “Proposed draft revision” differs in many places from the English text of the Constitutions found in the left-hand column. The translation was initially revised to make it more faithful to the Latin original. The different English versions of the 1992 Constitutions were compared and corrected in the light of the Latin version of 2002. ↑
15. Cf. Schema provisorium capitis primi et secundi Constitutionum nostrarum a Commissione Capitulari Legislationis elaboratum et iudicio AA.RR. PP. Superiorum Provincialium submissum (Pro manuscripto et sub secreto). Romae, Secretariatus Commissionis Capitularis Legislationis, 1966; 30. ↑
16. In subsequent Italian editions we read: (ed. 1983); “della vita di Cristo, già ora presente ed eternal” (ed. 1978); “della vita già ora presente ed eterna di Cristo” (ed. 1990); “della vita eterna di Cristo già presente nel tempo” (ed. 2002). The French translation has:  “nous témoignons ensemble et publiquement que le Christ est vivant aujourd’hui et à jamas ». The English translati has: “we give a public witness to Christ being presence always both in our time and in eternity”. The Portuguese translation reads: “demos um testemunho público e social da vida de Cristo, já presente entre nós e da Sua vida eterna». In the Portughese-Brasilian translation wde find: “demos um testemunho público e social da vida de Cristo, que já é presente e é eterna». The Spanish translation has: “nos convertimos ante la sociedad en testimonio vivo de la vida tanto presente como eterna de Cristo”. ↑
17. Cf. Schema provisorium capitis primi et secundi Constitutionum… 30; nota 1. ↑
18. Institui debent of the Latin text is all the more significant, for the context in which it is placed immediately evokes Institutio sacerdotalis, which refers solely to formation of the priest or for the priesthood. The Ratio fundamentalis institutionis sacerdotalis, promulgated by the Congregation for Catholic Education on March 19, 1988, uses the term “formation” more than 100 times and speaks of: spiritual formation, intellectual formation in general; literary and scientific studies; studies in philosophy and related sciences; theological studies; specializations; doctrinal instruction; strictly pastoral formation; continued formation after seminary. The Ratio fundamentalis institutionis sacerdotalis is not a plan of studies but it is rather a Ratio formationis in its various aspects. Internally, it makes a distinction between general formation for all and specialized preparation, with specific reference to the diversity of tasks to be carried out by individuals. Furthermore, it states that priestly formation by its very nature ought to be continual and ever more perfected during one’s lifetime. The rapport which Ratio fundamentalis institutionis sacerdotalis establishes between general formation in light of Orders on the one hand, and specialized preparation on the other is analogous or identical to that mentioned in our current Constitutions (n. 39,1 and 39,7), with the differences stated above.↑
19. Cf. Schema Constitutionum nostrarum. Textus continuus quinquies emendatus cum indice alphabetico (Pro manuscripto ad usum PP. Capitularium). Romae, Officium Scretariatus C.C.L., 1968; n. 19. ↑
20. Cf. Iglesias I, p. 27, notes 5-6. ↑
21. Cf. Iglesias II, p. ↑