Commissio Constitutionum OFMCap.
DRAFT OUTLINE OF OUR CONSTITUTIONS FOR THE LXXXIV GENERAL CHAPTER
The conclusion of the Constitutions
Second Proposed Revision (PdR 2)
Rome — General Curia — 2012
Table of Contents
INTRODUCTION
In PdR1, the Introduction to XII observed:
“Numbers 183,184,185 of the Constitutions do not speak about spreading the faith, or about proclaiming the Gospel or about the brothers’ life of faith, but about the Laws of the Order: the Rule and Constitutions. Therefore these numbers cannot be considered as part of chapter XII; their current position – outside any natural context – makes them into a sort of appendix added on to the Constitutions.
Having carefully considered this state of affairs, the Commission recognised in the course of its work that it would be more logical and consistent to move the above numbers to chapter I, which outlines the constituent elements of our form of life and already begins to speak systematically of the Rule and Constitutions. In this way, fragmentation of the same material would be avoided and it would be treated in a unified and organic manner”.
So, for reasons of logical coherence in arranging the subjects dealt with in the Constitutions, and taking account of the factual history of our Constitutions, the Commission added an Appendix to chapter XII in PdR1, which outlined a proposal for a possible new arrangement or transfer of the material, which the Commission had already considered.
But it was repeatedly pointed out that before proceeding to transfer any material as outlined in the Appendix, the Commission should consult the Order on the matter, and so it was decided to ask the brothers for their opinion.
There was in fact no feedback from the Order on the matter, except for one group of brothers who declared “We agree that these numbers be moved to chapter I at the points suggested by the Commission” [Prot. N.: XII-00017].
During its last plenary meeting (November 2011), the Commission reflected again at length on where to place numbers 183,184,185 of the current Constitutions:
- it confirmed its previous view that, for reasons of logical consistency in the arrangement of the topics dealt with in the Constitutions, they should be transferred to chapter I;
- but it found that chapter I is different in character from that which the current nn. 183,184,185 have acquired since the changes made in the Constitutions from 1982 onwards. We will say more about this in a moment.
Our Commission tried to produce a harmonious and organic amalgamation of chapter I and the above numbers of the Constitutions, while being respectful of both sets of text. But we had to conclude that such an operation risked forcing the text and the result would be the alteration of article I of the Constitutions. That number has a very specific nature and constitutes the foundation of the entire Constitutions, underpinning their typical blend of spiritual and juridical norms.
It is true, however, that a careful reading of the recent history of our constitutional texts shows that in fact the linear thrust of the concluding part of the Constitutions, wholly centred on their observance, was altered by the transfers and new insertions of texts that were made in 1982 and in 1988.
Indeed, in keeping with the constant tradition of our basic Legislation, even the Constitutions drafted at the General Chapter of 1968, and substantially retained in the Chapters of 1970 and 1974, mentioned in the concluding section:
- first of all: fidelity to (observance of) the Constitutions;
- then: the interpretation, renewal, and application of the Constitutions, and dispensation from their disciplinary precepts, in cases where this was necessary.
As already amply demonstrated in the synoptic tables of chapter XII in PdR1 (see notes to the Introduction), up to the Constitutions published in 1975 by order of the General Definitory, chapter I:
- contained a special number on the authentic interpretation of the Rule;
- did not contain any text on the observance of the Constitutions, which instead came at the end. This fact too corresponded to the traditional structure of our Constitutions.
The General Chapter of 1982 made two transfers:
- 1°: the text on the authentic interpretation of the Rule; transferred from chapter I to the concluding section of the Constitutions. Today, n. 183 of the current Constitutions (cf. PdR2, n. 185) – except for a few modifications – corresponds to the one which in the 1975 Constitutions was found at n. 5;
- 2°: the text on the observance of the Constitutions; transferred from the concluding part to chapter I. Today, n. 7 of the current Constitutions (cf. Pdr2, n. 9) – save for a few redactional changes – corresponds to the one which in the 1975 Constitutions was found at n. 181.
The General Chapter of 1982, in addition to the two transfers mentioned above, introduced the following text into the concluding part of the Constitutions:
“Our Order is governed by the universal law of the Church, by the Rule and by the Constitutions. Only the present text of the Constitutions has the force of law in the entire Order” (current text, n. 185,1).
Subsequently the General Chapter of 1988 also inserted this sentence:
“All questions of contentious law, whether between religious or houses or circumscriptions of the Order, shall be resolved in accordance with our “Modus procedendi” (current text, n. 184,6)[1].
By this procedure a change was effected in the central objective of the concluding part of the Constitutions, as it had appeared throughout our tradition, from the first Constitutions in 1536 until those of 1925. This objective was substantially respected also in the Constitutions of 1968 and 1975. An exposition of all the Constitutions, with their spiritual motivations and relevant norms, makes it clear that the fundamental concern behind these final numbers was to exhort the brothers fervently to observe them and not to change them without grave necessity. So, the immediate aim of this concluding part was to act as an oratorical appeal to the emotions.
In it were placed, almost incidentally, the respective competence of the General Chapter and of the Holy See regarding changes to the Constitutions and their authentic interpretation, but nothing was said, for example, about dispensations from disciplinary matters in the same Constitutions: this latter subject was dealt with in chapter VIII (cf. Const 1925, n. 173).
Today, on the other hand, the final numbers of the Constitutions appear as a collection of juridical topics which have been progressively added to and which – so it appears – no-one quite knows where to place. But some of them would be better placed in a different context; so, for example, what is said about the authentic interpretation of the Rule could be better and more naturally placed in chapter I; dispensations from disciplinary norms, whether of Constitutions or of the Complementary Code, could go back to chapter VIII, as could the reference to the Modus procedendi in questions of contentious law. If, in fact, chapter VIII deals with governance in the Order, it is not out of place for the same chapter to deal also with the competence of those who govern.
At this point, then, it must be stressed that the judgement of our Commission in PdR1 (cf. Appendix to chapter XII) was entirely justified. In some way, taking account of the transfers and insertions made by the General Chapter of 1982, we intended to complete the process begun at that Chapter, by now transferring nn. 183-184-185,§1 of the current Constitutions to chapter I. This would have avoided a fragmentation in the treatment of the Order’s legislation, which would have been structured organically in one single section. The biggest difficulty regarding the transfer as envisaged derived from two current texts (n. 184,6 and n. 185,1), mentioned above and inserted in the Constitutions more recently. As we have already said, the insertion of these texts in chapter I, bearing in mind also the need for the further changes which our Commission proposes in the Complementary Code (see below), would have made it very cumbersome, as well as changing its character.
Therefore, for the reasons expressed above, and given that there is no explicit feedback from the Order on this point, the Commission has decided to keep the text of nn. 183,184,185 in their present context.
The fact remains that, at present, the conclusion no longer has the same character as it used to have in the Constitutions, whether the traditional ones or those renewed in 1968; particularly out of place is the text on the authentic interpretation of the Rule (currently n. 183).
The next General Chapter will be able to decide the matter as it sees fit. The simplest solution one could envision would be to return to the situation as it was prior to 1982, namely:
– relocate n. 183 of the current Constitutions in chapter I,
– and transfer n. 7 of the current text back to the conclusion of the Constitutions.
Meanwhile, given the situation regarding the concluding part of the current Constitutions and the recent changes they have seen, having decided to maintain all the material it presently contains, the Commission did see fit to restructure the material to make it more internally consistent, to add some explanations, and to make a few other additions to the Complementary Code. The explanatory notes account for the changes and additions we have made. However, at this point it must be said that, in the Commission’s view, the specific character and features of the concluding section of the Constitutions needs to be brought out more clearly. It cannot simply be added onto the end of chapter XII, nor is it sufficient merely to separate it by means of a few asterisks, as if it were an appendix to chapter XII itself. Our Commission therefore, echoing a request made at the time by the C.C.L.[2], proposes that the final numbers of the Constitutions should have their own title (Conclusion) and a sub-title, which as things now stand is worded thus: The observance of the Rule according to the Constitutions. This sub-title will need further discussion at the General Chapter, on the basis of the status quaestionis outlined above. Anyway, this part of the Conclusion is made up of three numbers (n. 185 [= part of current text 185,1 +183]: n. 186 [= current text 184]; n. 187 [= current text 185,2-3]). The rest (current text n. 186) we propose to divide into two numbers (PdR2, nn. 188-189), preceded by the title: Final Exhortation and Doxology, because of the specific content of this venerable text from our tradition.
CONCLUSION
The observance of the Rule according to the Constitutions
N. 185 (185,1 [part] +183)
| Current text | Proposed revision | |
| Constitutiones (2002) | Constitutions (1990) | Constitutions |
| 185,1. Ordo noster regitur iure universali Ecclesiae, Regula et Constitutionibus. Unicus hic Constitutionum textus in toto Ordine suam iuridicam vim habet. | 185,1. Our Order is governed by the universal law of the Church, the Rule and the Constitutions. Only this text of the Constitutions has juridical force in the entire Order. | Current text with additions (185,1) 1. Our Order is governed by the universal law of the Church, by the Rule of Saint Francis confirmed by Pope Honorius III, and by the Constitutions approved by the Holy See (1). |
| 183,1. Regulam sancti Francisci, a papa Honorio confirmatam, vi nostrae professionis simpliciter et catholice observare debemus. 185,1 …Unicus hic Constitutionum textus in toto Ordine suam iuridicam vim habet. | 183,1. By virtue of our profession, we must observe the Rule of Saint Francis, confirmed by Pope Honorius, simply and in a catholic manner. 185,1 … Only this text of the Constitutions has juridical force in the entire Order. | Current text (183,1 + 185,1) with changes and additions 2. By virtue of our profession, we are bound to observe the Rule simply and with Catholic faith (2), in accordance with these Constitutions (3), which are the only ones having force of law in the whole Order (4). |
| 183,2. Eius authentica interpretatio reservatur Sanctae Sedi, quae anteriores pontificias declarationes ipsius Regulae, quoad earum vim dumtaxat praeceptivam, abrogatas declarat, exceptis illis quae in vigenti iure universali et in his Constitutionibus continentur. | 183,2. Its authentic interpretation is reserved to the Holy See which has abrogated earlier pontifical declarations on the Rule only as regards their preceptive force, excepting those contained in the existing universal law and in these Constitutions. | Current text (183,2) 3. The authentic interpretation of the Rule (5) is reserved to the Holy See, which has abrogated earlier pontifical declarations on the Rule only as regards their prescriptive force, excepting those contained in the existing universal law and in these Constitutions. |
| 183,3. Insuper facultatem agnoscit Capitulis generalibus Regulam ad nova adiuncta opportune accommodandi, dummodo eaedem accommodationes vigorem legis obtineant per approbationem Sanctae Sedis. | 183,3. Furthermore, the Holy See recognizes the right of the General Chapter to adapt the Rule to new circumstances when appropriate. But these adaptations obtain force of law only through the approval of the Holy See. | Current text (183,3) 3. The Holy See recognizes the right of the General Chapter to adapt the Rule to new circumstances when appropriate. But these adaptations obtain force of law only through the approval of the Holy See. |
Explanatory notes
(1) In this first §, the statement currently found in n. 185,1 is placed first. The reason for the anticipation is explained in the Introduction: to make the concluding part of the Constitutions more organic and coherent. Now, in fact, the Rule is mentioned first, then the Constitutions, and only at the end is the universal law of the Church mentioned. The Commission thought it appropriate to begin with a statement of principle, hierarchically listing the sources of legislation on the basis of which our Order is governed. But the current text is also expanded, and specifies that:
– the Rule of Saint Francis was confirmed by Pope Honorius III (currently this is specified in § 1 of n. 183);
– that the Constitutions are approved by the Holy See. This aspect is never directly stated in the current Constitutions, which only at the end of n. 184,1 insert a clause: but such acts need the approval of the Holy See. The current text of n. 184,2 is formulated in such a way that one has to suppose that it is talking about the Constitutions; and moreover in the same text the accent is placed on the faculties enjoyed by the General Chapter in relation to the Constitutions.
The declaration, within the paragraph itself, that the Rule was confirmed by a pope and that the Constitutions are approved by the Holy See, has the additional value of underlining the fact that the authoritative nature of both is conferred by the authority of the Church. It also makes clear the difference between the Rule and the Constitutions, because the Rule’s authority is derived from the fact of its authentication by the Church through the supreme authority of the pope who approved it as a “form of life”: the Rule has apostolic authority.
(2) PdR1 had expanded the text, returning to the formula adopted by the General Chapter of 1974[3]. In other words, it declared that the Rule is the foundation of all other law in the Order. By doing so, the relevance and topicality of the Rule is asserted: the Rule is not a venerable document from the past, a fine museum piece, but an indispensible guide as to how to relive the gospel life embodied in the life of Francis and in the Rule itself[4]. The insertion of the new § 1 gives a rather different connotation to the text on the Rule, and so it was not thought pertinent to state that it is the foundation and source of every other law in our Order.
(3) It seems appropriate to specify that we commit ourselves to observe the Rule according to the Constitutions. By doing so, the wording is brought into line with the Formula of Profession (cf. Const 20,4; PdR2 21.4). Also, placing the Rule and Constitutions together is a reminder that the Rule is the primary source of inspiration for the Constitutions, and that their purpose is to help us to live the Rule more faithfully (cf. Const 7,1; PdR2 9,1).
(4) The reason for adding according to these Constitutions is that they are Constitutions approved by the Church (cf. the previous note to § 1). The further specification the only ones that have force of law in the whole Order (3) is a translation of the current statement:. Only this text of the Constitutions has juridical force in the entire Order.
The Commission did not think the Italian translation is appropriate: legal force. We wished to stay close to the Latin text, which better expresses the binding force of the Constitutions. However, it should be noted that perhaps the new formula does not fully express the sense of the current Latin text. It says: unicus hic Constitutionum textus… The stress is on textus. In other words, the intention is to state that this is the textus typicus of the Constitutions, and being the typical text it alone has the force of law in the Order. This is not just a minor detail, if we keep in mind that we have the Constitutions in various languages, and there can be discrepancies between them. Which text, in practice, are we to refer to? The General Chapter first of all, and the Holy See subsequently, do not approve the Constitutions in various languages, but in one only. Only the text approved in that one language has juridical force throughout the Order; the various translations must be in accord with that approved text, and it is the duty of the General Government of the Order to ensure that they are. In the light of these considerations, the next General Chapter should look for a better wording of the proposed formula. This question is not to be underestimated, because it involves real problems which the General Definitory has had to deal with in one way or another.
(5) The variations found in this paragraph and the following one are only stylistic and do not concern the content of the current text.
N. 186 (184)
| Current text | Proposed revision | ||
| Constitutiones (2002) | Constitutions (1990) | Constitutions | Complementary Code |
| 184,1. Sanctae Sedi authentica Constitutionum interpretatio reservatur. Capituli generalis est, de consensu duarum ex tribus partibus vocalium, Constitutiones complere, mutare eisque derogare vel eas abrogare, iuxta temporum necessitates, ut apta renovatio, continua quadam ratione, foveatur, salva tamen approbatione Sanctae Sedis. | 184,1. The authentic interpretation of the Constitutions is reserved to the Holy See. The General Chapter, with the consent of two-thirds of the vocals, may add to, change, repeal or abrogate the Constitutions, according to the needs of the times, so that appropriate renewal, with a certain continuity, may be fostered. [Such acts, however, require] the approval of the Holy See. | Current text (184,1) 1. The authentic interpretation of the Constitutions is reserved to the Holy See. The General Chapter, with the consent of two-thirds of the vocals, may add to, change, repeal or abrogate the Constitutions, according to the needs of the times, so that appropriate renewal, with a certain continuity, may be fostered. Such acts, however, require the approval of the Holy See. | C/1 New text It is for the General Chapter, with the consent of two thirds of the vocals, both to approve the norms of the Complementary Code and to expand, change, derogate from or abrogate them, as the needs of the times and of renewal require, while keeping within the furrow of our tradition. The same General Chapter is competent to issue an authentic interpretation of the Complementary Code (1). |
| 184,2. Extra Capitulum vero ministri generalis est, de consensu definitorii, solvere dubia et explere lacunas, quae in iure nostro proprio occurrant; quae tamen solutiones vim retineant usque ad proximum Capitulum. | 184,2. Outside the chapter, the general minister, with the consent of the definitory, has the right to settle doubts or to fill in the lacunas that may occur in our own law; these solutions remain in force until the next chapter. | Current text (184,2) 2. Outside the chapter, the General Minister, with the consent of the Council, has the right to settle doubts or to fill in the lacunae that may occur in our own law; these solutions remain in force until the next chapter. | |
| 184,3. Superiores a praescriptis disciplinaribus Constitutionum proprios subditos et hospites in casibus particularibus dispensare valent ad tempus, quoties id ad eorum bonum spirituale conferre iudicent. | 184,3. In particular cases, superiors may dispense their own subjects and guests according to circumstances from disciplinary regulations of the Constitutions, whenever they judge that it would be beneficial for their spiritual good. | Current text (184,3) modified 3. In particular cases Superiors, if they judge it to be useful for the sake of a greater spiritual good (2), may dispense their own subjects and guests from disciplinary regulations of the Constitutions. | |
| 184,4. Reservatur dispensatio temporaria totius provinciae ministro generali, totius fraternitatis localis proprio superiori maiori. | 184,4. A temporary dispensation of an entire province is reserved to the general minister, of an entire fraternity to its own major superior. | C/2 Current text (Const. 184/4) A temporary dispensation from the disciplinary norms of the Constitutions (3) for an entire province is reserved to the General Minister, and for an entire fraternity to its own major superior. | |
| C/3 New text It is for the General Minister to grant a temporary dispensation, case by case, from observance of the Complementary Code. Other ministers may do the same in accordance with the competences granted to them by the Complementary Code itself. (4). | |||
| 184,5. Ut Constitutionum praescripta condicionibus provinciarum et regionum apte applicentur, Capitula provincialia vel Conferentiae superiorum maiorum statuta particularia condere possunt, a ministro generali de consensu definitorii approbanda. | 184,5. Provincial chapters or the Conferences of Major Superiors may enact special statutes that must be approved by the general minister with the consent of the definitory, so that the prescriptions of the Constitutions may be appropriately applied according to the circumstances of provinces and regions. | Current text (184,5) 4. Provincial chapters or the Conferences of Major Superiors may enact special statutes that must be approved by the General Minister with the consent of the Council, so that the prescriptions of the Constitutions may be appropriately applied according to the circumstances of provinces and regions. | C/4 New text It is for the Provincial Minister or the Custos, with the consent of their Council, to approve statutes and particular norms for the individual fraternities or houses (5). |
| 184,6. Omnes quaestiones de iure contentioso sive inter religiosos vel domos, sive inter circumscriptiones Ordinis persolvuntur iuxta nostrum “Modum procedendi”. | 184,6. All questions of conflicting rights whether between religious or houses or between circumscriptions of the Order are resolved according to our Modus procedendi. | Current text (184,6) with changes and additions 5. Let us, as far as possible, avoid arguments. But if disputes should arise over the interpretation and application of the Rule and Constitutions (6), whether between religious or houses or between circumscriptions of the Order, are resolved in charity in accordance with the law and with our “Modus procedendi”. | |
Explanatory notes
(1) By analogy with what the Constitutions say about their authentic interpretation, and about making changes to them, we propose the same for the Complementary Code regarding its authentic interpretation (reserved to a General Chapter) and changes.
(2) The changes relate to the formulation, not to the substance of the text.
(3) Having stated the principle in the Constitutions about the power of the Superior to dispense from disciplinary constitutional norms in particular cases, the specific competences are relegated to the Complementary Code, along with the designation of who are the superiors with power to dispense. The part in italics does not introduce anything new, but is required for redactional reasons, since the norm is transferred from the Constitutions to the Complementary Code.
(4) Similarly to what happens in the case of the Constitutions, the text specifies who is competent to dispense from the norms of the Complementary Code.
(5) The new norm proposed for the Complementary Code proves to be opportune, or even necessary. However, it should not be understood in the same way as the one contained in the Constitutions, in the sense that it should not impact on the Constitutions themselves or on their faithful application. The particular norms for the individual fraternities or houses have a more secondary and provisional character. Nor can these norms be considered analogous to the Statutes for local fraternities depending directly on the General Minister or the Conference, as provided for in chapter VIII. (cf. PdR2, n. 119,9).
(6) The current text has been changed and, above all, expanded. We wanted to place the reference to the Modus procedendi in the context of a fraternal and pastoral exhortation to avoid quarrels and disputes, which, should they arise, must be resolved in charity according to the Modus procedendi.
N. 187 (185)
| Current text | Proposed revision | |
| Constitutiones (2002) | Constitutions (1990) | Constitutions |
| 185,2. Studeamus igitur in vocatione qua vocati sumus digne ambulare et magis excellere, recordantes Deum nunquam irrita facere sua dona, ideo neque vocationem datam. Gratia eius nos non deficiet ad superandas difficultates in hac arcta via quae ducit ad vitam. | 185,2. Since laws and statutes cannot be made for every particular case, in all our actions let us keep before our eyes the Holy Gospel, the Rule we have promised to God, sound traditions and the example of the saints. | Current text (185,2) 1. Since laws and statutes cannot be made for every particular case, in all our actions let us keep before our eyes the Holy Gospel, the Rule we have promised to God, sound traditions and the example of the saints. |
| 185,3. Superiores in vita nostrae fraternitatis et in Constitutionibus observandis fratres praecedant et ausu caritatis eos inducant ad illas servandas. | 185,3. Let superiors lead the brothers in the life of our fraternity and in the observance of the Constitutions, and inspire them in adhering to these Constitutions as a daring adventure of love. | Current text (185,3) Let superiors lead the brothers in the life of our fraternity and in the observance of the Rule and (2) Constitutions, and inspire them in adhering to these Constitutions as a daring adventure of love. |
Explanatory notes
(1) The proposed addition is justified because this whole section refers not only to the Constitutions, but also to the Rule, and because the previous paragraph also speaks of the Rule we have promised.
Final Exhortation and Doxology
Preliminary note
As already mentioned in the Introduction, the one number in the current text (186) is divided into two in this PdR2. In fact the text only brings together a part of what in the Constitutions prior to 1968 was distributed in 6 numbers (cf. Const. 1925, nn. 250-255). In particular, the three paragraphs now proposed for n. 189 in PdR2 correspond respectively as follows: the 1st to n. 253; the 2nd to n. 254; and the 3rd to n. 255 of the Constitutions of 1925.
N. 188 (186)
| Current text | Proposed revision | |
| Constitutiones (2002) | Constitutions (1990) | Constitutions |
| 186,1. Sanctus Franciscus, morti proximus, veris Regulae observatoribus benedictionem sanctissimae Trinitatis, simul cum sua, largitus est. Idcirco omnes, quacumque negligentia abiecta, ferventi amore evangelicam perfectionem in ipsa Regula et in Ordine nostro demonstratam consequi satagamus. | 186,1. When near death, Saint Francis imparted the blessing of the most holy Trinity, together with his own, upon sincere observers of the Rule. Therefore, after casting aside all negligence, let all of us endeavor with fervent love to follow the gospel perfection manifested in the Rule itself and in our Order. | Current text (n. 186,1) 1. When he was near to death, Saint Francis imparted the blessing of the most holy Trinity, together with his own, upon sincere observers of the Rule. Therefore, casting aside all negligence, let us all strive with fervent love to attain the gospel perfection manifested in the Rule itself and in our Order. |
| 186,2. Nobis in memoriam redeat, fratres carissimi, illud thema super quo seraphicus Pater ad Capitulum fratrum habuit concionem: nos quidem Deo magna promisimus, sed maiora a Deo promissa sunt nobis. Quocirca has Constitutiones, et quidquid promisimus, observare studeamus atque ardenti desiderio ad illa nobis desponsa aspiremus, adiuvante Dei Genetrice et Matre nostra Maria. | 186,2. Let us remember, dearest brothers, the text on which our seraphic Father preached to a chapter of the brothers: ‘Great things have we promised to God, but greater things has He promised to us.’ For this reason, let us strive to observe these Constitutions and whatever we have promised, and, with a burning desire, aspire to those goods that have been promised to us, with the help of Mary, the Mother of God and our Mother. | Current text (n. 186,2) 2. Let us remember, dearest brothers, the text on which our seraphic Father preached to a chapter of the brothers: ‘Great things have we promised to God, but greater things has He promised to us’. Let us therefore strive to observe these Constitutions and whatever we have promised, and, with a burning desire, yearn for the things that have been promised to us, with the help of Mary, the Mother of God and our Mother. |
| 186,3. Haec omnia exsequentes, oculos in Redemptorem nostrum coniciamus ut, eius beneplacito cognito, puro amore illis placere studeamus. Constitutionum observantia nos adiuvabit non solum ad promissam Regulam implendam, sed etiam ad divinam legem perficiendam et ad evangelica consilia exsequenda. In laboribus per Iesum Christum abundabit consolatio nostra, et omnia poterimus in illo qui nos confortat, quoniam nobis in omnibus intellectum tribuet ille qui est Sapientia Dei et affluenter omnibus largitur. | 186,3. While pursuing all these things, let us cast our eyes upon our Redeemer that, knowing his good pleasure, we may strive to please Him with pure love. Observance of the Constitutions will help us not only to observe the Rule we have promised but also to fulfill the divine law and follow the gospel counsels. As our labors abound so will our consolation in Christ Jesus. We will be able to do all things in Him Who strengthens us, for He Who is the Wisdom of God grants us understanding in everything and gives abundantly to all. | Current text (n. 186,3) 3. While pursuing all these things, let us cast our eyes upon our Redeemer so that, knowing His good pleasure, we may strive to please Him with pure love. Observance of the Constitutions will help us not only to observe the Rule we have promised but also to fulfill the divine law and follow the gospel counsels. As our labors abound, so will our consolation in Christ Jesus. We will be able to do all things in Him Who strengthens us, for He Who is the Wisdom of God and gives abundantly to all will grant us understanding in everything. |
n. 189 (186,4-5-6)
| Current text | Proposed revision | |
| Constitutiones (2002) | Constitutions (1990) | Constitutions |
| 186,4. Quinimmo Christus, qui est lumen et exspectatio gentium, finis legis, salutare Dei, Pater futuri saeculi, Verbum et virtus omnia portans et spes denique nostra, in quo omnia possibilis, suavia et levia sunt, et cui cognita est fragilitas nostra, non solum vires ad sua exsequenda mandata et consilia dabit, sed etiam sua caelestia dona in tanta copia effundet ut, cunctis sublatis impedimentis, ipsum maxima cordis alacritate sequi et imitari valeamus, visibilius ut advenae utentes et ad aeterna suspirantes. | 186,4. Christ then, Who is the Light and Expectation of the nations, the End of the Law, the Salvation of God, the Father of the world to come, the Word and the Power that upholds all things and, lastly, our Hope, in Whom all things are possible, delightful and easy, and to Whom our frailty is known, will not only give us strength for following His commands and counsels, but will also pour out His heavenly gifts in such abundance that, after overcoming all obstacles, we may be able to follow and imitate Him with the greatest eagerness of our hearts, using visible things as passers-by and as those yearning for things eternal. | Current text (n. 186,4) 1. Christ then, Who is the Light and Expectation of the nations, the End of the Law, the Salvation of God, the Father of the world to come, the Word and the Power that upholds all things and, finally, our Hope, in Whom all things are possible, delightful and easy, and to Whom our frailty is known, will not only give us strength to follow His commands and counsels, but will also pour out His heavenly gifts in such abundance that, having overcome all obstacles, we may be able to follow and imitate Him with the greatest eagerness in our hearts, using visible things as strangers and yearning for things eternal. |
| 186,5. In Christo igitur, qui est Deus et homo, lux vera et splendor gloriae, candor lucis aeternae et speculum sine macula, imago Dei bonitatis, qui a Patre constitutus est hominum iudex, legislator et salus, et cui Pater et Spiritus Sanctus testimonium reddiderunt, et in quo sunt nostra merita, vitae exempla, auxilia, et praemia, factus nobis a Deo sapientia et iustitia, omnis nostra cogitatio, meditatio et imitatio defixae sint. | 186,5. In Christ, Who is God and Man, the True Light, the Splendor of Glory, and the Brilliance of Eternal Light; in Christ, the Mirror without blemish, the Image of the Goodness of God; in Christ, appointed by the Father as the Judge, Law-giver, and Savior of all peoples; in Christ, to Whom the Father and Holy Spirit have borne witness and in Whom are our merit, model of life, help and reward; in Christ, Who by God has been made for us Wisdom and Justice, be all our thought, meditation and imitation. | Current text (n. 186,5) 2. On Christ, therefore, Who is God and Man, True Light, Splendor of Glory, and Brilliance of Eternal Light; on Christ, the Mirror without blemish, the Image of God’s Goodness; on Christ, appointed by the Father as Judge, Law-giver and Savior of all peoples; on Christ, to Whom the Father and Holy Spirit have borne witness and in Whom are our merits, our model of life, our help and our reward; on Christ, Whom God has made our Wisdom and Justice, be all our thought, meditation and imitation. |
| 186,6. Christo denique, qui cum Patre et Spiritu Sancto coaeternus, consubstantialis, coaequalis et unus Deus vivit et regnat, sit sempiterna laus, honor et gloria in saecula saeculorum. Amen. | 186,6. Lastly, to Christ, Who lives and reigns with the Father and the Holy Spirit, one God, co-eternal, consubstantial, and co-equal, be everlasting praise, honor and glory for ever and ever. Amen. | Current text (n. 186,6) 3. Lastly, to Christ, Who lives and reigns with the Father and the Holy Spirit, one God, co-eternal, consubstantial, and co-equal, be everlasting praise, honor and glory for ever and ever. Amen. |
- Cf. Analecta OFMCap 104 (1988) 228. ↑
- Schema Constitutionum nostrarum. Textus continuus quinquies emendatus cum indice alphabetico (Pro manuscripto ad usum PP. Capitularium). Romae, Officium Scretariatus C.C.L., 1968; 162. ↑
- cf. Analecta OFMCap 90 (1974) 341-347; Constitutiones Fratrum Minorum Capuccinorum, iussu Definitorii generalis editae. Romae, Curia generalis OFMCap, 1975; n. 5. ↑
- cf. O. Schmucki, Gli Scritti legislativi di san Francesco in Approccio storico-critico alle Fonti Francescane. Roma 1979; 98. ↑