Commissio Constitutionum OFMCap.

DRAFT OUTLINE OF OUR CONSTITUTIONS FOR THE LXXXIV GENERAL CHAPTER

Chapter XI: Our life in consecrated chastity

Second Proposed Revision (PdR 2)

Rome — General Curia — 2012

Table of Contents

• INTRODUCTION
• N. 169 (168)
• N. 170 (169)
• N. 171 (new text)
• N. 172 (170)
• N. 173 (171)
• N. 174 (172)
• N. 175 (173)

INTRODUCTION

The text of Chapter XI of the Constitutions, approved by the General Chapter of 1968 and later confirmed by the General Chapters of 1970 and 1974, was subject to various critical observations in preparation for the revision of the Constitutions made by the General Chapter of 1982. Apart from reference to the six numbers that go to make up the chapter, importance was given to the content and structure of the text, as well as the concept of chastity and the reasons behind it. The whole chapter, given the importance of the matter being treated, appeared to be short and general. It needed to be richer both at the biblical and theological levels, as well as the anthropological and pedagogical levels. Most of the suggestions collected at the time in the volume Osservazioni pervenute sulle Costituzioni 1975 (Rome 1982), 209-214 were accepted. The resulting text, though still articulated in six numbers, was more solid and substantial.

Our Commission, in its plenary session from 22 November – 4 December 2010, worked on the basis of the outline drafted previously by the special Sub-commission. Use was made of contributions from other members of the Commission. It intended to safeguard the content of the text currently in force – according to the mandate of the General Chapter of 2006 – on the basis of the teaching of the Magisterium of the Church, especially the post-synodal exhortation Vita consecrate (25 March 1996) of John Paul II.

During its plenary meeting from 7 to 18 November 2011 the Commission reviewed chapter XI in the light of observations received from the Order at large (reported in detail in the explanatory notes), drafted the text which will now be presented to the General Chapter.

The aspects which the Commission sought to develop or underline in a particular way concern:

• • • the Trinitarian dimension, in that chastity is a reflection of the Trinity’s love within itself and beyond itself (cf. PdR2, n. 169,2)^[1]
    • chastity as gift or charism, connected to a particular working of the Holy Spirit (cf. PdR2, n. 169,1.3-4). During the preparation for the Chapter of 1982 it was hoped that this aspect would be given priority over the aspect of the celibate life as a personal choice;
    • conformity with Christ’s life of virginity and sharing in the mystery of the Church in her spousal relationship with Christ. We have sought to highlight this aspect with somewhat controlled language (cf. PdR2, n. 169, 4). At the time of the preparation for the Chapter of 1982 there was already the wish to develop this aspect more fully. On this point, the teaching of the post-synodal Exhortation Vita consecrata, as well as theological developments regarding religious consecration and the complementary and reciprocal relationship between states of life (virginity and marriage), have been helpful;
    • the aesthetic dimension of the consecrated life, which is most evident at the level of virginity and celibacy (cf. PdR2, n. 169, 3-4; 171,2);
    • the personal relationship with Christ and with Mary, to which the Proposed Revision devotes a special number (n.171) with two paragraphs;
    • therefore the Marian or Mariological perspective of consecrated life is to be underlined, beginning with the idea and reality of consecration. This perspective unites religious with Mary and enables us to identify in the Blessed Virgin Mary the prototype and essential model – after Christ – of consecrated life. The Marian-Mariological perspective also serves to highlight further the aesthetic dimension of consecrated life (cf. PdR2, n. 171,2);
    • the relationship between chastity and the paschal mystery which, among other things, is the basis of the ascetic journey that we are called to travel in order to remain faithful to the gift of chastity (cf. PdR2, n. 172,1);
    • while maintaining the current text’s emphasis on the relationship between fraternity and chastity(cf. PdR2, n. 169,6; 173,6), the Proposed Revision develops the aspect of affective and sexual maturity and education in chastity (cf. PdR2, n. 173,2-3). Therefore a greater accent is placed upon ascetic commitment (the virtue of temperance, self-mastery and discipline, and the avoidance of dangerous situations: cf. n.173, §§2.4.7); also a clear expression of responsibilities towards third parties that can result from a diminished commitment to consecration (cf. 173,7);
    • a further element that the Proposed Revision underlines is the one that may be defined as the apostolate of chastity. While keeping all the present content, on the basis of the Apostolic Exhortation Vita consacrata, the Proposed Revision points out chastity’s challenge to a hedonistic culture (cf. PdR2, n. 173,4). Mention is also made of the promotion of the dignity and mission of women in society and in the Church (cf. PdR2, n. 174,2). The contribution that life in chastity can make to marriage and the family is also highlighted (cf. PdR2, n. 174,5). This last aspect is of great importance, given that marriage and virginity are two charisms, two particular manifestations of the Spirit for the benefit of all. In the scheme of faith, one leads to an understanding and esteem of the other, and vice versa. The history of the Church and of theology bear abundant witness as to how our grasp of the sacramentality of marriage is due to the development of the theology of virginity;
    • the last thing to be pointed out is the number that concludes the chapter. Added to the exhortation present in the current text (n.173, §2) is another by Saint Francis himself (PdR2, 175, §2). Its tone is more affective and affectionate. Moreover this connotation should characterize the entire chapter on chastity, drawing its inspiration precisely from the teachings of the Poverello and his passionate and vibrant love for the living God, who is our entire delight (cf. Laud.Al. 7), the only one whom we should please (cf. RnB XXII,9; LOrd II, 15; IV, 42; LfL 3).

As always, the Commission has kept Project 2006 in mind in the development of the Proposed Revision, accepting some of its proposals or taking a cue from them for new formulations.

CHAPTER XI: OUR LIFE IN CONSECRATED CHASTITY

N. 169 (168)

Explanatory notes

(1) The current text has been modified to highlight the fact that chastity, before being a personal choice, is first of all a gift. The fact that it is also a choice is explicitly stated later in § 5, and is also implied in this § 1 in the formula chastity for the sake of Christ and His kingdom, where the preposition for the sake of clearly expresses purpose and evokes Christ’s word in Mt 19,12. In addition, the entire § is constructed in such a way that it directly expresses first the objectivity of the gift, and then the subjective attitude to it, which is esteem.

(2) Following the suggestion of Project 2006 (n.128,1), the current text is amplified by an almost literal quotation from Vita consecrata 21, signifying that in the gospel counsel of chastity there is a reflection of the life of the Trinity. Here, we are following one of the principles applied generally in other chapters, and underline the Trinitarian dimension of the consecrated life.

(3) The proposed text reflects the ancient monastic tradition of seeing consecration as via pulchritudinis and as philokalia (“love of divine beauty”). It aims to stress the esthetic dimension of the consecrated life, which is made more visible in the choice of chastity. Celibacy is a diffusion of the enchantment of the divine beauty, to the love of which one dedicates oneself totally and unconditionally by vow. Once again, the proposed text comes from VC: “With penetrating insight, the Fathers of the Church have called this spiritual path philokalia, or love of the divine beauty, which is the reflection of the divine goodness. Those who by the power of the Holy Spirit are led progressively into full configuration to Christ reflect in themselves a ray of the unapproachable light. During their earthly pilgrimage, they press on towards the inexhaustible Source of light” (n. 19). There is also, in the background, an implicit reference to the Bonaventurian notion of beauty and its transforming power^[2].

(4) The proposed text is again inspired by n. 19 of VC , highlighting once more that life in chastity is a gift of the Spirit which “reaches, transforms and imbues with a mysterious likeness to Christ man’s being in its most hidden depths”^[3]. It is a question of being “configured” to the chaste, poor and obedient Christ, which is the work of the Spirit, who “shapes and moulds the hearts of those who are called^[4].

(5) This clause introduces an ecclesiological point of primary importance. In fact, religious consecration, which is the work of the Spirit, places the person at the heart of the mystery that unites Christ and the Church^[5].

(6) The iconic aspect of the consecrated life as an image of the Church is the justification for the last part of the proposed text. In fact, the sign value of the consecrated life in this sense has to be understood as part of the life-giving tension between the “already” and the “not yet” which characterises the Church’s life. Consecrated life is intrinsically related to the mystery of the Church and reproduces that mystery. With its charism of virginity, it manifests the essence of the Church, “betrothed to one Spouse and waiting to be presented to Him as a chaste virgin” (2Cor 11,2)^[6]. It is this eschatological nature of the Church which the consecrated life expresses through its choice of virginity, thus anticipating in a certain sense the world to come, but also preparing for it by its “yearning to meet Christ and to be with Him for ever”. (VC 26).

(7) The text has been modified to link up with the category of the evangelical counsels, currently expressed in § 1, and to highlight the vow by which we commit ourselves to observe the evangelical counsel of chastity. As regards the matter of the vow in the strict sense, cf. Const. n. 21, 2 (= Proposed revision, n. 22,4). One of the observations on PdR1 [Prot. N.: XI-00007], proposed to say: which we have freely “accepted” (instead of chosen) and promised with a vow. The Commission thought it appropriate to retain chosen, because the gift aspect, which one accepts or welcomes, is brought out in § 1. This paragraph, on the other hand, is intended to highlight precisely the aspect of personal choice.

(8) The Italian translation of ratio means more than “motivation”; it could also be translated as “foundation” (cf. It. trans. of 1990). The 1968 text spoke of unica ratio, (the sole motivation) and so it is preferable to say that “The evangelical counsel of chastity draws its sole motivation from the preferential love of God and, in Him, for every person”. It shows that the preferential love for God does not exclude love for one’s brothers and sisters but includes it, basing it, however, on love for God itself. Furthermore, we have used the phrase “every person” rather than “all men” to make it inclusive and also to point to the personal dimension of the relationship.

(9) The pronoun refers to the evangelical counsel.

(10) One observation asks [Prot. N.: XI-00008]: why speak of the “charism of celibacy” and not of the “charism of chastity” as we always have? In the Commission’s judgement, the choice of celibacy instead of chastity is justified by the relative clause that immediately follows: which not all can understand. This clearly refers to the saying of Jesus about celibacy (cf. Mt 19,11-12). For this reason we prefer to keep to the current text.

(11) The current text says that the charism of celibacy …… prophetically proclaims that kingdom in our midst. We have changed this expression to affirm not only the presence of the Kingdom in our day, but also its intrinsic dynamism. The proposed text is derived from VC: “It is in this perspective that we can understand more clearly the role of consecrated life as an eschatological sign. In fact it has constantly been taught that the consecrated life is a foreshadowing of the future Kingdom. The Second Vatican Council proposes this teaching anew when it states that consecration better “foretells the resurrected state and the glory of the heavenly Kingdom. It does this above all by means of the vow of virginity, which tradition has always understood as an anticipation of the world to come, already at work for the total transformation of man” (n. 26).

(12) The current Latin text has fideliter servando semperque colendo (“By always guarding and cultivating [this gift]”). But already at the General Chapter in 1968 there had been a proposal to replace semper with assidue (assiduously); no-one knows why the word semper still appears in the final text^[7].

(13) The changes point to a change of perspective compared to the current text. There, it is “our fraternity” that is the sign of the mystery of Christ and his Church: “By always guarding and cultivating this gift, our fraternity becomes a splendid sign of the mystery through which the Church is united to her only Spouse”. (n. 168,3). The modified text in this § 6 still presents the relation between chastity and fraternal life as a sign, but from a different angle, with reference to the meta-history, when marriage, as an earthly reality, will have completed its function and “men and women will no longer marry” (cf. Mt 22, 30). In the eschatological state there will be the manifestation of fraternity, which our own brotherhood, composed as it is of celibates, already anticipates and embodies in a special way in the here and now of history. We have therefore opted for the expression particular proclamation instead of witness, because both the “eschatological bias” of fraternal life and its function cannot simply be reduced to being a mere sign of the future or a reference to it. Rather, fraternal life in some way already makes the future present.

N. 170 (169)

Explanatory notes

(1) We accept the suggestion of Project 2006 (n. 128, 5) and reverse the first two §§, merging them into one. This makes the text more logically coherent.

N. 171 (new text) ⁽¹⁾

Explanatory notes

(1) The proposal to insert into the Constitutions this new number with two §§ takes its cue from the intimate union with Christ and His Virgin Mother, recommended in the current text (n. 170,2) simply as a means of guarding chastity. But this reduces the Christological and Mariological aspects to mere instruments. Chastity is not an end, but a means; it is an expression of the unique and exclusive relationship to Christ, and as a means to protect and nourish that relationship. Here the relationship with Christ and with Mary is highlighted more strongly, even before listing the other supernatural and natural means which are necessary in order to protect chastity.

(2) PdR1 (n. 172,1) said: like Francis, let us also bind ourselves indissolubly …). This expression prompted one observation [Prot. N.:XI-00009]: “it seems right to us to start this number with the paragraph on Mary, and then on Francis”. On further reflection, the Commission realised that in this number the reference to St Francis is somewhat forced. And so we thought of deleting the words like Francis, but also of eliminating the last part of the paragraph in PdR1: and live every affective relationship in the perspective of the Kingdom of God, as a freely given gift and free from self-seeking interests, because these aspects are expressed elsewhere in the same chapter. In the new draft of PdR2, the text is simpler and entirely centered on the relationship with the person of Christ, which was the reason why this new number was introduced. (cf. above, note 1).

(3) The mystery of the consecrated life, seen in the light of the evangelical life of the Virgin Mary, acquires new splendour. The consecrated life is a special way of sharing in the consecration and mission of Christ, and at the same time, a special way of imitating Mary’s consecration and mission: “It cannot be denied that the practice of the evangelical counsels is also a particularly profound and fruitful way of sharing in Christ’s mission, in imitation of the example of Mary of Nazareth, the first disciple, who willingly put herself at the service of God’s plan by the total gift of self” (VC n. 18d). The Marian aspect of consecrated life is firmly based on the biblical description of the figure of Mary, on the testimony of tradition and on the documents of the conciliar and post-conciliar magisterium (cf. LG 46; 56; PC 25). In particular, the Apostolic Exhortation Vita consecrata (cf. n. 28) brings out the objective and constitutive value of Mary’s example for the consecrated life. For religious, Mary is not simply an example we should imitate or be inspired by so that we can live our consecration perfectly^[8]. The action of the Holy Trinity consecrating Mary, described by Saint Francis in his Salutation to the B.V.M., constitutes the archetype of all religious consecration, so that Mary, together with Christ and after Christ, is the “prototype” of religious consecration. In it, Mary’s consecration is made present, and the course of her own dynamic response is in some way reproduced and realised here and now and for all time. Therefore the consecrated life, “a living memorial of Jesus’ way of living and acting as the Incarnate Word” (VC 22), is at the same time a memorial of Mary’s way of life and action. This explains the statement in the Apostolic Exhortation: “The consecrated life has always been seen primarily in terms of Mary” (VC 34), if for no other reason because Mary, having become the Virgin made Church, is the typus Ecclesiae and the religious life is “an image of the Church as Bride” (VC 34). “It is therefore of great benefit to consecrated persons to meditate regularly on the Gospel texts and the New Testament writings which describe the words and example of Christ and Mary” (VC n. 94a).

(4) Antiphon at Lauds for the Solemnity of the Immaculate Conception (8 Dec.) inspired by the Song of Songs, 4,7 applied to Mary by the Fathers and also by Bonaventure. Ct 4,7 found its way into many popular songs and into Marian iconography, especially after the definition of the dogma of the Immaculate Conception^[9]. It seems appropriate to mention this antiphon which is sung in our fraternities.

(5) The proposed text refers to the divine beauty reflected in Mary from her Immaculate Conception. The special configuration to Mary which occurs in consecrated persons is enacted also on the level of pulchritudo (beauty)^[10]. Similarly, the consecrated life itself has as its essential function to radiate the splendour of the divine beauty. In the Roman Missal, in the Preface of Holy Virgins and Religious, the Church proclaims: “We honor your saints who consecrated their lives to Christ for the sake of the kingdom of heaven. What love you show us, as you recall mankind to its innocence, and invite us to taste on earth the gifts of the world to come” – Thus, there is a polarity in the consecrated life: creation and the new creation converge, and the consecrated life embodies and portrays this. Standing forth as a reflection both of the new heavens and the new earth, as well as of the first creation, the consecrated life, adorned with original holiness and innocence, reflects the primordial beauty and that of the world to come.

N. 172 (170)

Explanatory notes

(1) The Kingdom is already present, it is in our midst, but is not yet fully accomplished and manifested. Therefore the proposed change is justified as being more exact.

(2) It is not chastity that entails sacrifice, but a life of chastity.

(3) The additions mostly concern the serenity with which we should accept the privation. The reference to Gal 5, 24 is particularly valuable, and is repeated literally. Already the reference to those who belong to Christ Jesus points to a special personal relationship with Him, through a life in chastity, but the specific purpose of the text is to allude to the relation between chastity and the paschal mystery^[11], recalling not only our sharing in Christ’s passion, but also in His victory, so that chastity is seen as a participation in the lordship of Christ.

4) PdR1 (n. 173,3) had used the first person plural in the text ( using “we” or “us” rather than “brothers” in general), thus making the text more precise. But the expression used in the current text (a celibate brother), in the Commission’s opinion, is not the most appropriate; hence we were inclined to say as celibates. Subsequently, one observation [Prot. N.: X-00038] proposed the phrase “as religious”. In the end the Commission preferred to say “our life as celibates”.

(5) It seems useful nowadays to make this aspect explicit. The Commission did not accept the request to delete improper [cf. Prot. N.: X-00038].

N. 173 (171)

Explanatory notes

(1) In order to understand consecrated chastity and live it authentically, it has to be approached in the context of the virtue of temperance. This virtue teaches us to integrate human sexuality into the inner unity of the person, as a bodily and spiritual being^[12]. In that sense, the positive value of chastity shines out more clearly, in its capacity to make the person grow, to strengthen him inwardly and free him from the “idolatry of the sexual instinct” (VC 88).

The new text seems necessary, particularly in our times of confusion and emotional fragility of various kinds. The proposed text underlines the fact that the journey of the consecrated life should enable a person to order his emotional and affective world in accordance with spiritual values, recognising the positive meaning of the body, of sexual identity, and of the differences between men and women, all of which are fully part of being created in the image and likeness of God, the mystery of communion.^[13] There can be no authentic choice of virginity “without reference to masculinity or femininity and to that spousal significance which is proper to human beings precisely in their masculinity or femininity as personal subjects. In fact, in the light of Christ’s words, we must admit that this second type of choice, namely continence for the sake of God’s Kingdom, is practised in relation to the masculinity or femininity of the person making the choice. It is practised in full awareness of that spousal significance which masculinity and femininity have. If virginity were to be practised on the basis of any kind of affected “rejection” of this treasure inherent in every human subject, it would fall short of what Christ meant in Mt 19, 11-12. Here, Christ explicitly calls for full understanding, when he says; “Let anyone accept this who can””^[14].

(3) This is a new formulation of the proposal of Project 2006 (n.131, 2). The text, which is still based on n. 88 of VC, highlights the apostolic value of life in chastity. According to the teaching of VC itself, it constitutes a challenge (or better, a counter-challenge or response) to the first provocation, which arises from a hedonistic culture. And because one cannot take everything for granted, because we too can suffer the consequences of such a culture, the text mentions self-mastery, the fruit of both asceticism and contemplation. It is in fact only on this level that “while those who follow the evangelical counsels seek holiness for themselves, they propose, so to speak, a spiritual “therapy” for humanity, because they reject the idolatry of anything created and in a certain way they make visible the living God. The consecrated life, especially in difficult times, is a blessing for human life and for the life of the Church” (VC 87).

(4) Text presented in the first person plural.

(5) The proposal of Project 2006 (n. 131, 3) has been accepted, but reformulated, and is derived from PCO VII (n. 22), referring to situations in which our fraternities might be involved.

N. 174 (172)

Explanatory notes

(1) Text presented in the first person plural.

(2) Following Mulieris Dignitatem 29-30, we add this aspect of promoting the dignity and special mission of women in Church and society.

(3) The corresponding sentence in the current text has been reformulated to make the point that family relationships need to be good and healthy if they are to contribute to the harmonious growth of the one who is called, avoiding both unhealthy conflicts and excessive attachments. The person calmly acknowledges his own history while accepting the requirements of his vocation.

(4) As well as acknowledging the value of relating well with one’s original family, it is also necessary to be clear that membership of the fraternity is fundamental. This is clear, both by analogy with the vocation to marriage, which requires the partners to leave father and mother, and from the texts explaining the radical following of Christ. The disciple is asked to leave behind literally everything, including the bonds of affection with one’s blood family.

(5) In PdR1 (n. 175) § 4 ended with this statement: Any spiritual or material needs of a brother’s family of origin should be considered with charity and discretion in conversation with the fraternity. The explanatory note to this nimber commented “One problem that arises in relation to the link with one’s family of origin concerns the presentation of particular needs of the family members, whether spiritual or material. In the words of PCO VI (proposal n. 23), it is important that such difficulties are tackled by the fraternity, rather than by the individual brother” The Commission gave further thought to this question and believes that the above statement would be better placed in chapter VI dealing with fraternal life. The statement has therefore been transferred to n. 104,§2.

(6) In the light of post-conciliar reflection, also expressed in many documents of the magisterium, especially in Christifideles laici, Pastores dabo vobis, Vita consecrata, we mention the link between consecrated life in celibacy and marriage and the family. An adequate ecclesiology of communion demands that the different vocations be considered in terms of reciprocity. This is particularly important in the case of virginity and marriage in view of the Kingdom of God. “Virginity or celibacy for the sake of the Kingdom of God not only does not contradict the dignity of marriage but presupposes it and confirms it. Marriage and virginity or celibacy are two ways of expressing and living the one mystery of the covenant of God with His people. When marriage is not esteemed, neither can consecrated virginity or celibacy exist; when human sexuality is not regarded as a great value given by the Creator, the renunciation of it for the sake of the Kingdom of Heaven loses its meaning” (Familiaris consortio, 16).

N. 175 (173)

Explanatory notes

(1) One general observation [cf. Prot. N.: XI-00041] notes that the text of chapter 11, while beautifully expressed, is often abstract and gives relatively few practical guidelines. We believe that the addition of this or a similar recommendation will help us all to pursue our commitment to grow and mature as whole persons, physically, affectively, intellectually and spiritually. The sentence suggested as an introductory § 1 to n. 175 is this: “There must be honest and open discussion of all the points contained in this chapter at every level and in every year of initial formation, as well as regularly in ongoing formation”. The Commission did not think it appropriate to insert the proposed sentence or to formulate a similar one. We believe that the practical directives requested can be deduced from the Constitutional text as a whole, and that practical directives need to be more explicitly dealt with in the Formation Plans and other documents of the Order and of the individual circumscriptions.

(2) The current text has been expanded to make it more like that of Saint Francis in Rnb 22,26.

(3) We propose this change because Saint Francis does not adore God in all creatures, but above all creatures, or more exactly according to Rnb, he asks the brothers to “worship the Lord God with a clean heart and a pure mind, above anything else” (22, 26).

(4) The current text is preceded by another expression taken from the “Franciscan preface” of Rnb 23,9-10, particularly pertinent to chastity, as it expresses a preferential love for God. This expression, so typical of Saint Francis along with many others in the Opuscula, testifies to the exuberance of his emotions, his intense affectivity and the highly affectionate way in which he addresses God: my God and my All, “my holy Father”^[15], or rather, “ my most holy Father”^[16] or “holiest Father of mine”^[17]. Francis has a profound experience of living an intimate relationship with the most high God, who alone is holy; he repeatedly calls God “Holy Father”^[18] and contemplates Him simultaneously as “supremely Good”, “love and charity”, “our charity”, the One whose love spurs Him to share the fullness of Being which He is. Irresistibly attracted by this holy Father, who is “all our wealth and sufficiency”^[19], in a relationship of love of ever-increasing intimacy, and completely satisfied by the fullness of the Father’s love^[20], Francis, in the Rnb, reacts like this: “ With our whole heart, our whole mind, with our whole strength and fortitude, with our whole understanding, with all our powers, with every effort, every affection, every feeling, every desire and wish, let us all love the Lord God…” (Rnb XXIII, 8).

(5) The exhortation of Saint Francis, which we propose to insert into the Constitutions, is introduced in the Latin text by the untranslatable redundant double negative Nihil ergo aliquid aliud, which the Poverello, who was so in love with all creation, uses to exclude categorically and forcefully any object of love that is not God. The three-fold repetition of nihil (nothing) shows the irrepressible need in the heart of Francis, who had no other love, and wished no other love, than God. On Him he poured the breadth, the intensity and the depth of his affection. This is why, in the following verse, (already present in the Constitutions) he repeats three times the nihil, again adding a forceful three-fold negation^[21] to warn against anything that might hinder the search for God, and to reaffirm the urgency of union with Him.

(6) This element in the sentence derives not from Rnb XXIII, 9, but from the Paraphrase of the Our Father. Its purpose is to bring out the Trinitarian aspect more clearly. In fact both texts have in common the titles “creator, redeemer and saviour” all attributed to the Father, but in the Paraphrase of the Our Father the Father is also called “consoler”. Francis exclaims: “O our Father most holy: our Creator, Redeemer, Consoler and Saviour”. In fact he does not see the Father as separated from the Son and the Spirit, but with the eyes of faith he plumbs the depths of the Mystery of the divine Persons jointly, attributing to the Father not only the operation that is properly His, (He is Creator), but also the operations of the Son (Redeemer – Saviour) and the operation of the Spirit (Consoler). Symbolically the mention of the four titles portrays the totality of the divine work, and its actuality^[22]. But in the Paraphrase of the Our Father the title “Consoler”, placed after Creator and Redeemer and before Saviour (Creator, Redeemer, Consoler, Saviour), means that Francis sees beyond Easter (Redeemer) and Pentecost (Consoler) and is already looking ahead to the coming of Christ the Saviour at the end of time, bringing to completion the gifts of creation and redemption given at Easter – Pentecost.

(7) The texts of St Francis are given in the new Italian translation of Carlo Paolazzi in Scripta / Scritti di Francesco d’Assisi, Grottaferrata 2009.

1. Translator: dell’amore intratrinitario ed extratrinitario ↑
2. Cf. st. Bonaventure, In Hexaem., XXI,1 (Opere di San Bonaventura, VI/1, 380). ↑
3. Cf. Evangelica Testificatio 13. ↑
4. Cf. VC 19b. ↑
5. Cf. VC n. 34; Roman Pontifical, Prayer for the Consecration of Virgins; John Paul II, Catechesis at the General Audience of 23 November 1994, n. 4; R. Cantalamessa, Virginity. Alba House 1995. ↑
6. St. Augustine explains 2Cor 11, 2 as follows: “We do not usually speak of virginity in relation to married persons. But even for them, there is such a thing as virginity of faith … Few remain physically virgins; but all must be so in their hearts”(st. Augustine, Sermo 93,4; PL 28,574-575). Elsewhere Augustine says: “As for the others, if they are no longer virgins in the bodily sense, they all are so in their souls. What is virginity of the soul? It is a faith that is complete, steadfast hope and love without pretence” (In Ioannem 13,12; PL 35, 1498-1499). ↑
7. Cf. Acta 1968, II, 261; 360 and note 10; 364; 459. ↑
8. The discussion of Mary’s “form of life” in the Apostolic Exhortation Vita Consecrata, based on the biblical texts quoted in the same Exhortation, already shows that the consecrated person’s relationhip to Mary is far more than imitation of a model in the strict sense. Cf. A. Pardilla, Dimensione biblica dell’Esortazione «Vita Consecrata» in «Vita Consecrata». Studi e riflessioni [a cura della] Conferenza Italiana Superiori Maggiori. Roma 1996; 303-304. C. Stucchi, Maria modello di vita consacrata nell’Esortazione Apostolica in Consacrati da Dio, dono alla Chiesa e al mondo. Approfondimenti sull’Esortazione «Vita Consecrata». [A cura della] Conferenza Italiana Superiori Maggiori. Roma 1997; 167-168. ↑
9. Cf. G.M. Lechner, Tota pulchra, in Marienlexikon 6, St. Ottilien 1994, 456-458. ↑
10. Cf. M. Ko Ha Fong, Maria, la «Tutta Bella», modello di vita consacrata in La vita consacrata (a cura di F. Vanzan e F. Volpi). Roma 1997; 139-144. ↑
11. John Paul II, Redemptionis donum 8 and 11; Idem, Catechesis at the General Audience of 23 November 1994, n. 6. Cf. R. Cantalamessa, o.c. 53-67. ↑
12. Cf. Catechism of the Catholic Church 2337. ↑
13. Cf. John Paul II, Mulieris Dignitatem 6-8; Idem, Uomo e donna lo creò. Catechesi sull’’amore umano. Roma, Città Nuova – Libreria Editrice Vaticana,⁴ 1995 (especially the sections on the theology of the body). ↑
14. John Paul II, Uomo e donna lo creò… 317.. ↑
15. Sal [I],5 ↑
16. Sal [II], 11; Sal [V],15. ↑
17. Sal [VI],11. In all, sanctissime Pater is found in 8 places in the Writings (cf. Officium passionis Domini, 1 Ad Matutinum 11; 1 Ad Primam 3; 1 Ad Sextam 15; 1 Ad Vesperam 3. 10; 5 Ad Vesperam 3) o Pater sanctissime (cf. Officium Passionis Domini, 1Ad Nonam 11; 4 Ad Matutinum 1). ↑
18. The Joannine expression Pater sancte recurs 9 times in the Opuscula (cf. Regula non bullata 22,45; 23,1; Epistula ad fideles (recensio prior) 1,14; Laudes Dei Altissimi 2; Officium Passionis Domini, 1 Ad Completorium 5. 9; 1 Ad Tertiam 9; 1 Ad Sextam 9; 1 Ad Nonam 12), while in 8 other places we find sanctissime Pater (cf. Officium passionis Domini, 1 Ad Matitinum 11; 1 Ad Primam 3; 1 Ad Sextam 15; 1 Ad Vesperam 3. 10; 5 Ad Vesperam 3) or Pater sanctissime (cf. Officium Passionis Domini, 1Ad Nonam 11; 4 Ad Matutinum 1). Cf. W. Viviani, L’ermeneutica di Francesco d’Assisi. Indagine alla luce di Gv 13-17 nei suoi Scritti (Pubblicazioni dell’Istituto Apostolico. Pontificio Ateneo Antoniano 9). Roma 1983; 256-263; Optatus van Asseldonk, Insegnamenti biblici «privilegiati» negli Scritti di san Francesco d’Assisi in Idem, La Lettera e lo Spirito. Tensione vitale nel Francescanesimo di ieri e di oggi. Vol. II (Dimensioni spirituali, 6/7). Roma 1985. ↑
19. LodAl , v. 5. ↑
20. Cf. J.-C. Cominardi, Quand la louange prend toute la place. Prier avec saint François (Presence de saint François, 36). Paris 1994; 173-175. ↑
21. The abundance of terms and statements arranged in threes is more than a literary device. It is considered as a sign of the Trinitarian dimension pervading the whole of chapter XXIII of the Rnb, and gives it an evident unity by linking it to the previous one. Chapter XXII of the same Rnb, inlaid in part I with synoptic gospel texts, concludes with quotations taken almost entirely from Jn 17, culminating in the idea of unity and love. This Trinitarian love is the burning-glass that set Francis aflame and prompted the ardent praise we find in chapter XXIII of Rnb. Cf. I. Rodriguez Herrera – A. Ortega Carmona, Los Escritos de san Francisco de Asis. Murcia ² 2003; 503. ↑
22. The suffix “tor”, common to the four attributes (Creator, Redemptor, Consolator, Salvator), indicates a habitual action; it designates a Person in action, acting at this moment. Cf. I. Rodriguez Herrera – A. Ortega Carmona, Los Escritos … 502. ↑