Commissio Constitutionum OFMCap.

DRAFT OUTLINE OF OUR CONSTITUTIONS FOR THE LXXXIV GENERAL CHAPTER

Chapter I: The life of the Capuchin friars minor

Second Proposed Revision (PdR 2)

Rome — General Curia — 2012

Table of Contents

• INTRODUCTION
• Article I: Our Life according to the Gospel
  • N. 1 (1)
  • N. 2 (2)
  • N. 3 (3,2)
  • N. 4 (3,1)
  • N. 5 (4)
  • N. 6 (3,3+4,3)
  • N. 7 (5)
  • N. 8 (6)
  • N. 9 (7)
• Article II: Our Life in the Church
  • N. 10 (8)
  • N. 11 (9)
  • N. 12 (10)
  • N. 13 (11)
  • N. 14 (12)
  • N. 15 (13)

INTRODUCTION

The first Proposed Revision (PdR1) of chapter I of our Constitutions, launched by the Commission in its plenary session of 9-21 December 2008, was sent out to the Order with an accompanying letter from the General Minister on 25 January 2009. The text was drafted taking into account Project 2006 and the roughly 500 evaluation sheets received, following the instructions initially given by the Commission itself (cf. Letter of February 8, 2008; Introductory Notes [to PdR1], nn. 2-3). Resuming work on the second phase of the Revision in its XI Plenary Session from 31 January-10 February 2011, the Commission considered the new feedback sent by the Order and proceeded to simplify some paragraphs of the previously proposed text and/or to restore the constitutional text currently in force.

The characteristic elements of the present text, already presented to the Order (cf. PdR1) and now submitted, in its newly revised form, for examination by the General Chapter, are the following in particular:

• n. 3: it is made up of 2 paragraphs, the 1^st t being a new text and the 2^nd corresponding to the current text (cf. Const 3,2). The new § 1 constitutes a sort of reminder of St. Francis’ spiritual journey. The intention here is to lay a more solid, more realistic foundation for the requirement to imitate St. Francis so as to acquire the form of a true disciple of Jesus Christ, which was manifested in him in a remarkable way (§ 2). The Explanatory Notes provide a better and more detailed explanation of the problems highlighted by the current Constitutions, as well as the starting point that led to the introduction of the new text;
• n. 4: it is also composed of 2 paragraphs, the first being an expansion of the current text (cf. Const 3,1). Here too we have a remainder of the origins or foundation of the Franciscan First Order, so as to underline in the new text of § 2 the essential original connotations of the Franciscan brotherhood. The Explanatory Notes will highlight the editorial adjustments made to the text of PdR1 following the evaluations received from the Order;
• n. 5: the current text (cf. Const n. 4) on Capuchin identity shows a few changes and especially a few additions. PdR1, following Project 2006, had changed the perspective of § 3 (= § 4 of PdR2), but after receiving the Order’s feedback the Commission preferred to keep to the current text, reiterating: “let us strive to give priority to a life of prayer, especially contemplative prayer”;
• n. 6, which gathers together elements of the current text (nn. 3,3 + 4,4), and highlights more the aspect of dynamic fidelity to our charism;
• in n. 10 (cf. Const n. 8) a paragraph has been added on the Christological foundation of the consecrated life and its place in the life of the Church
• in n. 13 (cf. Const n. 11) the new formulation of §§ 4-5 should be noted. This question had been a problem ever since 1968; criticism had been expressed in the Order at large about these two numbers in the first and second stages of the revision. The Commission considered the criticisms and eventually came up with a new formulation, which it submits to the judgement of the General Chapter;
• similarly, in n. 14 (cf. Const n. 12) we point out the expansion of the text regarding the Christological foundation of minority, which for St. Francis finds its ultimate expression and motivation in the humility of God;
• n. 15 (cf. Const n. 13) deals with the apostolic life, “which inseparably combines contemplation and action”. In it there is an redactional change in § 3, which refers to the example of St Francis. The change is motivated by the need to avoid historical questions – a fuller explanation is given in the Explanatory Notes. In the text, following Project 2006, we propose to insert a new paragraph (the 4^th in PdR2) referring to Capuchin tradition.

In the Introductory Notes to PdR1 it was said that: “At present the Commission does not believe it can identify any points in chapter one of the Constitutions that should be transferred to a complementary code, but reserves the right to examine at a later date the proposals contained in the 2006 Project for General Statutes”. The Commission carried out this task during its XIII Plenary Session from 7-18 November 2011, but from the considerations that developed, no particular reasons emerged for introducing those norms as a separate chapter of the Complementary Code corresponding to chapter I of the Constitutions. Some of these same norms are already present in the concluding part of the Constitutions and others, envisaged by the so-called Draft General Statutes of 2006, have been included, at least as far as the content is concerned. . The General Chapter, if it wishes, can reconsider the question.

Chapter I

the life of the Capuchin Friars Minor

Article I: Our Life according to the Gospel

N. 1 (1)

Explanatory Notes

(1) The Commission thinks it appropriate to replace the Latin verb accipere (accepit) by another suitable verb which expresses the affective connotation that characterised Francis’ particular attitude to the Gospel. Therefore in the Latin text we propose to say: “Sanctus Franciscus, Fraternitatis nostrae fundator, inde ab initio conversionis suae Evangelium amplexus est…”.

(2) The text approved in 1968 contained the insertion in Spiritu Sancto (cf. Acta1968, II, 415), which was maintained in the successive General Chapters of 1970, 1974 and 1982 (cf. Acta1982, 205; Const1988, 1, note 10). We think it opportune to reinstate this concept, which is expressed by Spiritu Sancto compulsi (led by the Holy Spirit) to give the text greater significance in relation to the “understanding of the Gospel” intellegentia Evangelii, which does not mean mere intellectual knowledge, but rather that “inner reading” intus legere, a penetration into the sensus Evangelii, which can only be achieved in Spiritu Sancto. The inserted phrase is not a repetition of the one in § 2: here, the subject is us (not the universal Church), who have to be docile to the action of the Spirit in order to achieve this understanding of the inner meaning of the Gospel. (intellectus Evangelii).

(3) The Commission, following Project 2006 and other earlier proposals, had proposed the formulation “to progress more and more in the knowledge and understanding of the Gospel”, in order to indicate a living process of deepening awareness of the Gospel. In the feedback from the Order, not all agreed with the Commission’s proposal; some brothers asked that the experiential aspect of the Gospel should be stressed, with such expressions as: “to penetrate ever more profoundly” or “let us live the Gospel fully” [Prot. N.: I-00396; I-00354; I-00355] or again, anticipating here the biblical expression, “let us receive and keep [the Gospel] in our hearts,” [Prot. N.: I-00397; N.: I-00357]. The Commission eventually decided to keep the more simple sense of the current Latin text, which translates as “to progress more and more in our understanding of the Gospel”. Moreover the verb “intelligere” already points to a profound knowledge (intus legere) which involves and transforms our whole life.

(4) The Commission’s previous proposal had been inspired by Project 2006 and by suggestions from various brothers, who underlined the need to highlight the fact that it is not enough to know the Gospel: it has to be lived and put into practice. Hence we thought it appropriate to formulate a text explicitly deriving from the words of St Francis in his Letter to the Faithful (cf. ?) and based on a patristic and Bonaventurian perspective, and on the whole of Christian tradition up to the 2008 Synod of Bishops, particularly with reference to the example of Mary, as the model of one who welcomes the word of God. The proposed text was implicitly based on Francis’ insight of the Virgin made Church (SalV).

But the Commission’s proposal prompted a number of alternatives. Some judged the text verbose and repetitive. In particular, there was the request to delete: “welcoming in faith the eternal Word of the Father in order to beget Him through the testimony of our good works”, as being redundant and because it weakens to basic concept of “bearing the Word in the heart” [Prot. N.: I-00089]. The image of “begetting” the eternal Word, when taken out of context, becomes unsuitable. In addition, it was pointed out that the expression “good works” is ambiguous; for Francis, it was the “holy operation” [Prot. N.: I-00295] that produces fruits of conversion or of the Spirit [Prot. N.: I-00006]. The Commission therefore accepts the suggestions to simplify the formulation and make it more effective [Prot. N.: I-00294].

The text that is now proposed is closer to the current one, but highlights the reference to Mary as the model of one who welcomes the Word.

N. 2 (2)

Explanatory Notes

(1) Various proposals we received asked that one should always say humble and poor or humility and poverty. In the Commission’s judgement, there is no need to strive for uniformity on this point Even Saint Francis uses humility and poverty and poverty and humility interchangeably (cf. Rnb 9,1; Rb 6,3 and 12,4; 90; 109. FA:ED I, 70, 103,106) and considers poverty and humility “sister virtues” (cf. Salvir: FA:ED I, 164) . We find the same in the writings of Saint Clare (cf. RsC 8,2; 12,13; TestsC 46; LEr 14)TestsC 56; 3LAg 4, 25: CA:ED, 70;76;57;53;58;41;45).

(2) According to the desire expressed in more than one proposal, we return to the formulation of 1968, 1970 and 1974. The text of the Constitutions itself, with the formula to follow in the footsteps of Christ seems to require the addition of and crucified. In this way the text conforms to the typical approach of Saint Francis, who often uses the phrase sequi vestigia Christi (to follow in the footsteps of Christ) (cf. Rnb 1,1; 22,2; 2Lf 1,13; LfL 3: FA:ED I,63,79), which he took from 1Pt 2,21 and which had considerable impact on his writings. From the Apostle, Francis derives the language and even more so the urgency of following in the steps of Christ: He “suffered for you, leaving you an example so that you should follow in his steps” (1Pt 2,21).

(3) The Commission had suggested the addition of the word daily, following the suggestion of Project 2006, in order to express the need for a constant attitude of contemplation of the mystery of the kenosis of Chist Jesus. This suggestion was not accepted, so we have maintained the current text.

(4) The addition of and faithfully reinforces the concept expressed in the text, highlighting the aspects of “loyalty” and “perpetuity”. The same adverb also recalls the dimension of the “special covenant” with God, which is proper to the religious life (fidelis, from fides; and fides, from foedus [pact, covenant]; cf. LTL 2, 472; DELL 414), which is underlined in some of the documents of the Magisterium, including Redemptionis donum (n. 8) and Vita consecrata (n. 93).

(5) Accepting the proposal of several brothers, the listing of the evangelical counsels is changed to conform with Rb 1,1 and with the Formula of Religious Profession (cf. Const n. 20,4). The question also concerns n. 21 of the present Constitutions. The present version, both in n. 2 and in n. 21, follows the “order of the vows” found in the documents of Vatican Council II, in the Code, the Catechism of the Catholic Church, etc. But the Council did not intend to give any doctrinally decisive character to the order of the religious vows. So much is this the case that the Ordo Professionis Religiosae promulgated after Vatican II (in 1970) gives ample faculties to every religious Institute to compose its own formula of religious profession, as long as it is approved by CICLSAL. The documents of the Magisterium particularly stress the vow of chastity, seeing virginity and celibacy as the highest expression of an undivided heart, and therefore the most essential element of religious consecration. But the Tradition of the Church itself and of the religious life places the choice of virginity-celibacy within the form of the sequela Christi (Christian discipleship) and, therefore, of obedience. Furthermore, for Saint Francis, obedience was theologically fundamental: as the comprehensive element embracing the whole of the religious life, it was much more than a vow.

N. 3 (3,2)

Explanatory Notes

(1) The need to introduce this text arises from a consideration of the current no.3, which refers to the origins of the Order of Lesser Brothers (§ 1), and where the brothers are exhorted to imitate Saint Francis so as to acquire the form, or pattern, of a true disciple of Jesus Christ (§ 2). There does not seem to be a logical connection or consequence between the two paragraphs: the basis of our attempt to imitate Saint Francis is the fact that he is the Founder of our brotherhood. The truth is that this is the only aspect that is not part of our striving to imitate him, which is founded on other reasons that make it compulsory. On the other hand, the structure of the entire constitutional text is founded on the following pivotal points: the Gospel; the following of Christ; the example of Saint Francis; Capuchin inspiration; the observance of the Rule and Testament and of the Constitutions. The centre and summit of our life is the sequela Christi (Const n. 2), in function of which stands the observance of the Gospel (Const. n. 1). On the sequela Christi depends the example of Saint Francis (Const. n. 3), (Const. n. 4), the observance of the Rule (Const. n. 5), of the Testament (Const. n. 6), of the Constitutions (Const. n. 7). At the same time, Constitutions, Testament, Rule, Capuchin inspiration and example of Francis all stand as functions of the observance of the Gospel and of the sequela Christi. The one insufficient element in the text of the present chapter 1 is the example of Saint Francis, or rather, the way in which our Father Francis imitated Christ. This is not to say that this aspect is absent from the Constitutions, or that it is absent from chapter I: see no. 2,1, no. 9,1 or no. 10,1. References to the exemplary status of Saint Francis are not lacking. Rather, it is a matter of systematically making them more explicit in the structure of chapter 1.

The new proposed text follows the spiritual journey of Saint Francis in a kind of crescendo (observance of the Gospel – following of Christ – conformity to Christ – transformation in Christ), beginning with the first words of the Testament, and recalls explicitly what the sources report about the events that gave rise to Francis’ spiritual journey: the encounter with the lepers and the encounter with the Crucified One of San Damiano. It brings out the purpose of the gospel life of Saint Francis: to follow in the footsteps of Christ in order to conform his life to His. The specification to conform himself to Christ in all things (cf. Fior XIII) is a response to a requirement highlighted in particular by the first hagiographical sources, with their frequent use of terms such as to transform himself, conform, reform, form, which refer to the mould or “shape” of Christ, which Francis, by undertaking the journey of discipleship, wishes to imprint in himself and to see imprinted in his brothers. The term most often used by the Sources is that of conformity to Christ “in all things” especially in the Passion, which reveals the need Francis felt to conform himself always to the pre-established model, as his biographers never cease to underline: “O truly the most Christian of men, who strove by perfect imitation to be conformed while living to Christ living, dying to Christ dying, and dead to Christ dead, and deserved to be adorned with an express likeness” (LegM XIV,4). This is why the text proposed for the Constitutions ends with the very words that Saint Bonaventure places after having spoken about the imprinting of the stigmata (LegM XIII, 5).

(2) The previous formulation proposed by the Commission was based on the Fioretti (XIII), which literally says in all things. In light of the feedback from the Order (cf. Prot. N.: I-00231), we preferred to replace “in all things” by “in everything”, which is broader and includes and includes, the sentiments, thoughts and actions of Christ (cf. Phil 2,5).

(3) The insertion of the adverb so strengthens the statement in order to underscore the truly wonderful way in which the pattern of the disciple of Jesus Christ was manifested in Saint Francis

(4) The addition of or rather, Christ in him is inspired by a constant statement in the Capuchin Constitutions: “Each brother is therefore exhorted to strive to imitate Father of ours…; or rather let them imitate in him our Lord Jesus Christ…” (Const. 1536; n. 6). To become like Francis in order to become like Christ is an aspect that is strongly stressed by our tradition and stands as the great yearning of the Capuchin Reform, for whom Christ is the definitive summit.

(5) According to the proposal of Project 2006 and the suggestion of others, we replace spiritual patrimony by spiritual inheritance, because we consider this expression more appropriate in reference to Saint Francis, as our Founder. The expression “spiritual patrimony” also has a particular meaning, but normally refers to an Institute, rather than to its founder. In the case of an Institute of consecrated life, the spiritual patrimony of an Institute comprises both the spirit and aims of the Founder and the holy traditions of the Institute.

(6) The new form of the verb (Therefore we should…) is made necessary by the changes inserted into the previous sentence.

N. 4 (3,1)

Explanatory Notes

(1) The formulation proposed by the Commission (cf. PdR 1, n. 4,1) – After hearing the account of the sending of the disciples – maintained the current text (n. 3,1), but the observations we received suggest that the (controversial) order of events: listening to the words of the gospel; the gift of brothers; the Lord’s invitation to live the gospel form of life as brothers – is not the important thing. [Prot. N.: I-00296]. Therefore, for reasons of historiography, we have deleted the reference to “the sending of the disciples”. However, the new opening words of the § (While Francis was living in penance) which we now propose, could cause some bewilderment, since Francis’ whole spiritual journey, starting from beginning to do penance, was described in the previous number (PdR, n. 3,1), by a faithful reference to the Testament. Furthermore, precisely because for Francis it is a question of beginning to do penance, his living in penance is not and cannot be restricted to the time before he received the gift of brothers. It seems that more reflection is needed on this aspect; the text of n. 4,1 could, for example, begin with: The Lord gave brothers to Francis and revealed to him that they were to live according to the manner of the holy Gospel. In that way, regardless of any chronological considerations, by referring directly to the Testament, there would be a sufficient and clear “memorial” of the events that lie at the origin of Francis’ spiritual experience (cf. the previous number) and of the beginnings of our Fraternity. However, the text does underline clearly the two-fold gift that Francis received: brothers; and the Gospel that was to be lived together with them. In this way, the text more clearly describes the essentially evangelical connotation of our brotherhood. Therefore, this passage does not say that Francis is the Founder of the Fraternity, but it does accept the observation of Project 2006: “It was the Lord who initiated the “fraternity”, not Francis”. On the other hand, the deletion of the reference to the sending of the disciples can be seen as an impoverishment of the constitutional text, in the very passage that describes the birth of our fraternity and of its original characteristics: brotherhood, minority, and apostolicity. After further reflection, this detail could perhaps be reinstated at the end of the §.

(2) This new paragraph proposed by the Commission was formulated in the light of the historical “memory” discussed in the previous paragraph. The conclusion is that brotherhood and minority are the essential components of our charism, but that at the same time the Order is born as an apostolic fraternity. (cf. Const 39,4; 144,3). The proposed text was strictly within the logic of chapter I of the Constitutions, which expounds further on these three dimensions of our charism: brotherhood, minority and apostolicity. Some brothers were against considering only brotherhood and minority as essential features charism [cf. Prot. N.: I-00164; I-00121). The observation was made: why not the life of prayer as well? [cf. Prot. N.: I-00297] or contemplative prayer? [cf. Prot. N.: I-00252] and a life of poverty [cf. Prot. N.: I-00121; 00456; I-00121)? More than ten alternative texts were put forward. The Commission, having evaluated them all, points out that here the text is not referring to the specific charism of the Capuchin friars, which is dealt with immediately afterwards (cf. n. 5), but to the charismatic claims underlying the origins of the Order of Friars Minor. We believe it is appropriate to retain the text, but in a softer formulation: we should speak of “brotherhod and minority as original (e not “essential”) aspects of the charism”, which “inform (and not from these it receives its proper form ) even the apostolic dimension of our vocation”.

N. 5 (4)

Explanatory Notes

(1) The current text of n.4 has been carefully maintained, but restructured and expanded in response to many requests. The first paragraph is by way of an introduction and aims to express a summary of the specific nature of Capuchin life in the light of the entire tradition of the Order (not just its initial moments) which is consistently geared towards the faithful implementation in practice of the gospel insights and intentions of St Francis. The text is formulated without any kind of triumphalism, but is inspired by the resonant words of Paul VI: “The whole spirit and life of the Capuchins express exactly the fact that what marks them out is this earnest desire to be genuinely faithful to the most humble, most arduous and most original expressions of the primitive Franciscan spirit” (Address to the General Chapter of 1968 [21 October 1968] in Analecta OFMCap 84 [1968] 314). Precisely in order to avoid any triumphalistic emphasis, the Commission accepted a number of suggestions [Prot. N.: I-00053], and now agrees to replace the expression filled with an ardent intention to be faithful with inspired by their intention to be faithful .

(2) The expression our life, correctly adapted to various times found in the current text, has not been suppressed but transferred and explained in the following number. (6,3).

(3) The previous text proposed by the Commission has been simplified by eliminating the adverb always.

(4) We follow the suggestion of Project 2006 (n. 4,2) in order to bring out more clearly the links between St Francis’ original intention, the purpose of the Capuchin Reform and our tradition.

(5) The adjective spiritual is deleted friom the previous formulation, for reasons of simplicity. Therefore the expression “our genuine tradition” replaces “the genuine tradition of our brothers” found in the current text, in order to underline once again not just the original moment, but the entire history and tradition of the Order. Cf. Project 2006.

(6) According to the unanimous opinion of the Commission, this text has to say “Our Father Saint Francis”. In this way it expresses both the relationship of proximity and affection (our Father) and the sense of reverence and veneration we owe to Francis: for us, his sons and brothers, Francis remains for ever not just a father and brother, but also a Saint, and as such an example for us to imitate. This is a case of terminology shared by the entire Franciscan Family (I, II, III Orders). Despite the contrary opinions expressed in some of the feedback (cf. Prot. N.: I-00017; I-00505; I-00082], the Commission believes it is right to maintain the expression “Father Saint Francis” (cf. LG 45 and our legislative texts: [Prot. N.: I-00204]).

(7) The entire paragraph sets out the significant content of our Reform within the First Order, but the text of the Constitutions avoids the use of the noun “Reform”, in continuity with the line adopted by the General Chapter of 1982 and with the sensitivity that had arisen even before the Chapter, moving the Capuchin Order to abandon the terminology of the reformers of the XIV and XV centuries, in favour of affirming the need to “return” to St. Francis and to his genuine spirit, as the first Capuchins understood and achieved this through the documents at their disposal. For us it is a question of “returning to the original inspiration, i.e. to the life and Rule, of our Father Saint Francis”. In other words, fidelity to our vocation requires us to look for Saint Francis with the love of the first Capuchins, but with modern eyes, so that we find him. The formulation of the proposed text faithfully reflects the present one, which in turn recalls the teaching of Paul VI cf. Address to the General Chapter of 1968 [21 October 1968] in Analecta OFMCap 84 [1968] 313-314).

(8) The text makes explicit the requirement of conversion of heart and of constant renewal in the Order (ita ut Ordo semper renovetur), precisely because we are a “Reform”: personal renewal of individuals and communities is the substance of the Reform. Renewal can be understood as being synonymous with reform.

(9) § 3 sets out the essential aspects of our form of life in line with the inspiration of St Francis and the fact that we are a “Reform” within the Franciscan Family, aiming to “return to the original inspiration, i.e. to the life and Rule of our Father Francis”. “With this aim in view…”, it says in the proposed text, in other words, with the aim of returning to the original inspiration.

(10) Since Project 2006 had proposed substantial changes to the text, our Commission tried to tidy up the content and formulation further by drawing from John Paul II’s allocution to the General Chapter of 1988 (cf. Analecta OFMCap 104 [1988] 163) and other documents of the Magisterium (Cf. can. 663, § 1; CICLSAL, The contemplative dimension of the religious life (March 1980); CICLSAL, The religious life in the teaching of the Church. Its essential elements in Institutes dedicated to the apostolate (31 May 1983); 28-30). But the proposed text provoked many reactions among the friars. Many insist on the primacy that must be given not just to a life of evangelical brotherhood (characteristic of the Franciscan experience in general), but to “a life of prayer, especially contemplative prayer”, which is a specifically Capuchin charism [Prot. N.: I-00463; I-00165; I-00122; I-00233; I-00277; I-000253]. The Commission, after examining the various alternative texts proposed, thought it right to keep at the beginning of the § the words of the current text: We should strive to give priority to a life of prayer, especially contemplative prayer”.

(11) The text is derived from the Speech of John Paul II to the General Chapter of 1988 and brings together the elements present in the current text and in Project 2006 (n. 4,3). In particular, it brings out the aspect of itinerancy, which is absent from the current text, in the words of Rb 6, 2: pilgrims and strangers in this world. The relationship between poverty-minority, as outlined in the current text, (radical poverty… together with the spirit of minority) gives the impression of a juxtaposition of the two elements. It is more exact to speak of poverty in minority or in the spirit of minority, because minority gives a soul and a particular content to poverty, detaching it from the merely material aspect of an absence of things, and transferring it to the more profound dynamic of living without anything of one’s own, or of the most radical expropriation (cf. Rnb 1,1; Rb 1,1; LOrd 2,29). For this reason we would prefer to say: living as pilgrims and strangers in this world, let us practise radical poverty, both individual and communal, animated by the spirit of minority. In this way, itinerancy, poverty, minority, essential components of our form of life, are all well highlighted and at the same time are seen to be interconnected.

(12) The austerity and penance demanded by our form of life are connected to love for the Cross of Christ. The formulation of the text draws on some words of Paul VI (cf. Address to the General Chapter [30 September 1974] in Analecta OFMCap 90 [1974] 290).

(13) The phrase in the light of the signs of the times, let us commit ourselves to search for new forms of our life approved by the lawful superiors has not been deleted, but transferred to the following number and restated more explicitly.

(14) The expression: Gathered together in Christ as one special family (cf. can. 602), prefaced to the current text to reinforce the idea of fraternal spontaneity, corresponds to the intention of Saint Francis, according to which the brothers should always show that they are members of the same family (cf. Rb 6, 7: FA:ED I, 103).

(15) The expression brothers of the people, present in the most recent Italian translation of 2002, does not fully convey the dynamic character of the original peculiarem nostrum ad populum aditum servemus: the Latin ădĭtŭs (from ădĕo) indicates going towards a place or a person, to advance, to come close, to approach, to visit, but also to be accessible or available (cf. LTL I,77-78).

Also the Latin noun accessus (from accedo), which our curial Latinists prefer to aditus, keeps the same dynamic character (cf. LTL I,31-32). Some brothers asked for the expression brothers of the people (frati del popolo) to be used, but this phrase is unusual outside of Italy, where it is well known [Prot. N.: I-00102)], However, closeness to ordinary people, especially the poor, is characteristic of a Capuchin attitude everywhere [Prot. N.: I-00134; I-00468]. Therefore, since the Italian phrase entratura nel popolo [approach to people] is considered archaic, the Commission proposes to say : maintaining our special closeness to people.

(16) The formulation of the text is intended to underline once again that apostolic dynamism is not something external to our form of life, but is an essential constitutional dimension of our charism and is to be promoted as such. Nevertheless, the phrase we are an apostolic Fraternity (found, incidentally, in the current Constitutions) has generated a certain confusion between our “apostolic brotherhood” and “apostolic Institutes” or “Societies of apostolic life” [Prot. N.: I-00283; I-00166; I-00213]. The Commission therefore preferred to delete the opening sentence “Since we are an apostolic Fraternity, we should promote this dimension of our life”, and simplify it to; “ We should promote the apostolic dimension of our life”. The proposed text in this second edition is simpler and closer to the current text, but highlights once more the aspect of minority (introduced in PdR 1), which ought to be a feature of the Capuchin apostolate.

(17) The specification various other forms (of the apostolate) which are in harmony with our charism reverts to a proposal of Project 2006, and is considered particularly important in discerning which apostolic commitments to undertake.

N. 6 (3,3+4,3)

Explanatory Notes

(1) The requirement of dynamic fidelity is already expounded in various chapters of the Constitutions, starting with the first, which speaks of the observance of the Rule in modi aptiores, etiam pluriformes (more suitable ways, even pluriform ones) (cf. n. 5 of the current text). Nevertheless the Commission unanimously believes that the subject deserves to be brought out even more, in a more systematic way, to provide a foundation and to nourish an ever greater awareness of the need to ensure fidelity – dynamic, creative and historical. This means fidelity in the midst of the changes that life involves, and making the core of fundamental values of our charism more and more in line with the times. In this sense it is fundamental to be in tune with the Church’s magisterium and the teachings addressed to the Order by Paul VI and John Paul II (cf. Paul VI, Address to the General Chapter of 1968 (21 October 1968) in Analecta OFMCap 84 (1968) 315; John Paul II, Message to the XIV General Assembly of the Conference of Religious of Brazil (11 July 1986), n. 1 and 4; Address to the General Chapter of 1988 (13 July 1988) in Analecta OFMCap 104 (1988) 163; Address to the capitulars of the General Chapter of TOR (15 June 1989) in Analecta OFMCap 105 (1989) 156; Vita consecrata n. 37; 110.

The proposed text consists of three paragraphs: the 1^st is an introduction; in the 2^nd and 3^rd paragraphs two current texts (n. 3,3 and part of n.4,3), appropriately modified and integrated, have been linked together.

With regard to the position of the text, the question arises whether this is the correct context, or whether it would be more appropriate to place the same text at the end of art. I, after having spoken of the Rule, the Testament and the Constitutions.

(2) Without lessening the importance of the additions previously introduced by the Commission, the text here has been simplified so that it flows better. The suggestion to stay with the current text [Prot. N.: I-00019; I-00284] is also more evident.

(3) The present content of n. 4,1 is reproduced here (so that our life, correctly adapted to various times) and of n. 4,3 (in the light of the signs of the times, let us furthermore commit ourselves to seek new forms for our life, with the approval of the legitimate superiors), adding a reference to different regions and cultures.

(4) The addition of “including new ways” has been deleted . PdR1, n. 6,3; , n. 4,1). It is sufficient to say: to search for suitable ways. The verb search and the adjective suitable certainly include the idea of “new” ways, but do not exclude the possibility that even traditional ways may be appropriate.

(5) In this case it is preferable to speak of lawful superiors, because the adaptation of our form of life in particular cases could also require reference to the authority of the Church, outside the Order.

N. 7 (5)

Explanatory Notes

(1) The formulation of the text, in its final part, accepts the proposal of Project 2006 with its reference not only to the first Capuchins but also to the tradition of the Order. Amongst other things, noting that the Latin text of the Constitutions speaks of priorum fratrum, [the first friars] it was pointed out that the word prior means not just first (of two), but can also mean earlier, previous. So for us, priores fratres are not only those of the origins, but also those who have gone before us (cf. Prot. N.: I-00147). The example of our Saints refers to all the Capuchin saints who have accompanied the stages of the Order’s life through the centuries; they offer us an authentic model for the observance of the Rule and enable us to attain the heart of our Franciscan inheritance.

(2) In line with the proposal of Project 2006, the requests of other brothers and the widespread sensitivity within the Order, which prefers ministers and guardians to superiors.

(3) Pronoun their deleted from PdR1.

(4) Major superiors is replaced by ministers, following the suggestion of Project 2006 and others, for the reasons explained above.

(5) The word diligent/diligently was present in the Constitutions of 1968, del 1970, and 1974, but was removed at the General Charter of 1982. We propose to reinsert it, because it is required in a context that is particularly important and sensitive, namely our relation to the Rule. The adverb is intended to suggest that the search for the more suitable ways, even pluriform ones by which to guarantee the observance of the Rule is first of all an expression of love for the Rule, for Saint Francis, and for our vocation (diligenter, from diligere = to love), and at the same time has to be done with care, attention and vigilance.

(6) Note that, unlike in the current text and in PdR1, the sentence is constructed in the plural form, to harmonise with the previous §, which speaks of a variety of forms. We should remember, too, that this text is an almost literal rendering of a passage from the Letter of Paul VI (20 August 1974) to the General Chapter of that year. Cf. Analecta OFMCap 90 (1974) 276-279.

(7) In this case it does not seem possible to make the change from major superiors to ministers because the search for and implementation of the more suitable ways, even pluriform ones by which to observe the Rule might also involve the Apostolic See, to whom the authentic interpretation of the Rule and the safeguarding of our charism are reserved.

(8) We should point out that the current Latin text uses the verb praebere (quo fit ut evangelica libertas in agendo praebeatur), reproducing the very words of the Letter of Paul VI quoted above, with one single change of word: quaedam libertas to evangelica libertas (Constitutions of 1982). The word guaranteed (as proposed here) is certainly stronger than the Latin praebere (= give, offer, provide, etc.).

(9) The addition vigour and fruitfulness, present in PdR1 and taken from Project 2006, has been deleted.

N. 8 (6)

Explanatory Notes

(1) The verb dictate seems more in keeping with the historical truth about the origin of the Testament of Saint Francis.

(2) The expression recalls his gospel experience and puts it forward once more corresponds to a proposal from Project 2006 and highlights “one” of the characteristics and purposes of the Testament, underlined by the most recent studies. But the purpose of the Testament is not only to “re-read, recount and re-propose the evangelical experience of St Francis; it is much more: a remembrance (recordatio), an admonition (admonitio), an exhortation (exhortatio); a Testamentum: “it is… my Testament”, declares Francis.

(3) The phrase more perfectly in the current text is replaced by constantly improve for the sake of greater fidelity to the letter of the Testament.

(4) The present formulation, drafted by the Capitular Legislation Commission between 1966 and1968 and further refined in the General Chapters of 1968 and 1982, re-presents in contracted form the venerable text of the Constitutions of 1536. In its present formulation, the text presents no juridical problems regarding the observance of the Testament.

N. 9 (7)

Explanatory Notes

(1) The text of PdR1 coincided with the current text, one part of which (“and more perfectly”) has now been deleted, while enriching it in the light of some of the feedback received.

(2) In the current text consecration is considered in an exclusively active sense, as the action of a person who gives him/herself to God. This could involve an ongoing theological problem regarding religious consecration, which undoubtedly also has a passive aspect. To avoid this difficulty, it seems appropriate to slightly modify the current text, and say “to complete the consecration of his life, which (= life) every brother has offered totally to God”. This gives, among other things, a certain correspondence with Rnb 16,10: “And let all the brothers, wherever they are, remember that they have given themselves and abandoned their bodies to our Lord Jesus Christ” (FA:ED I,74)

(3) It seems more correct to say: religious profession, rather than our profession.

(4) PdR1 had replaced the present The brothers are earnestly exhorted by let us devote ourselves out of fidelity to the principle adopted in the General Chapter of 1968: whenever possible, the first person plural form, either as an exhortation or a command, is preferred. This makes the point that the Constitutions arise from the Brotherhood of the Order, rather than from any organism or body that imposes them (cf. Acta 1968 I, 127.129-130). It is a more engaging process, aptly expressing the commitment freely taken on by each one of us. The change is also called for stylistic reasons, to match the exhortatory style of the previous paragraph: We should / let us observe… Now, accepting the suggestions made, we looked for a more sober but equally effective formulation [Prot. N.: I-00211]: We should feel strongly motivated [Prot. N.: I-00055]. The importance of studying the Rule, the Testament and the Constitutions, not only individually but also in community, is still highlighted. [cf. Prot. N.: I-00302].

(5) We preferred the form of an exhortation (Let us…), in line with the language of our Constitutions [(Prot. N.: I-00064)] as well as suppressing the previous addition “which supplement the Constitutions” (cf PdR1, n. 9,5), which was both unclear and unnecessary [Prot. N.: I-00378; I-00201; I-00173].

Article II: Our Life in the Church

N. 10 (8)

Explanatory Notes

(1) The many proposals we have received lead us to return to the entire text approved in the General Chapter of 1968 and retained also by the Chapter of 1982 (cf. Acta 1982, 208) The text was changed in the post-capitular revision by the drafting Commission appointed for that purpose. The original text of 1968-1982, to which we now propose to return, depends on Lumen Gentium 1: “The Church, in Christ, is in the nature of a sacrament (in Christo veluti sacramentum), a sign and instrument, that is, of communion with God and of unity among all mankind”. However, the Constitutions left out veluti (like, in the nature of) and stated outright that the Church is a sacrament, and at the same time, unlike Lumen Gentium 1, they defined it as a universal sacrament of salvation, making use of a venerable attribution of patristic and liturgical origin. In the Missale Romanum this conjunction of attributes, applied to the Church, is present twice. To this we must add the example totius Ecclesiae sacramentum in the Prayer after the VII reading at the Easter Vigil, which comes from the ancient liturgical sources of the Roman Church.

(2) The expression to usher in the Kingdom of God is a new addition to the text. The Commission, albeit with some perplexity, accepted the proposal of Project 2006, which says that “the Church is at the service of the kingdom of God” and that therefore any shadow of “ecclesiocentricism” must be avoided. The teaching of Lumen Gentium:, however, must not be forgotten: “But principally the kingdom is revealed in the person of Christ himself, Son of God and Son of Man, “who came to serve and to give his life as a ransom for many” (Mk 10, 45)”; “The Church while she is on earth is the seed and the beginning of that kingdom.. While she slowly grows to maturity the Church longs for the completed kingdom and, with all her strength, hopes and desires to be united in glory with her king” (n. 5).

(3) In the specific context of the charisms, with which the Church is enriched by the Spirit, (cf. § 1), the “enrichment” of the Constitutions in accordance with the decision of the General Chapter of 2006 requires a succinct reference to the value of the consecrated life and to its function in the mystery of the Church. The proposed text is made up of expressions taken from Lumen Gentium 43 and 44, Perfectae Caritatis 1, Ad gentes 18, Vita consecrata 1 e 3.

(4) With the proposed modification we return to the perspective of the Capitular Legislation Commission (1966-1968): “Holy Mother Church, with so great a variety of gifts bestowed by the Holy Spirit, accepted the religious Family of Saint Francis by approving and protecting its form of life”. The text approved by the General Chapter of 1968 said: “Eadem Ecclesia, in tanta varietate charismatum familiam Sancti Francisci genuit eiusque formam vitae auctoritate sua hierarchica approbavit et protexit, ut signum…”. The current text, approved by the General Chapter of 1982 (cf. Acta 1982, 208) and revised by the pre-capitular drafting commission (cf.Const1988, 7, is as follows: “In eadem Ecclesia, tanta varietate charismatum exornata, Sanctus Franciscus, Spiritu Sancto afflante, Fraternitatem religiosam suscitavit eique formam dedit. Ecclesia auctoritate sua hierarchica eam approbavit et materna cura protegit, ut signum…”. The perspective of the 1968 text is different from that of 1982. The 1968 text has the Church as its subject, which generates the spiritual family of Saint Francis, approves its form of life, protects it. In the text of 1982 the subject is Saint Francis who, by divine inspiration, (Spiritu Santcto afflante), raises up a religious brotherhood and gives it a form of life, which is approved by the Church. Therefore, an “ecclesiological impoverishment” was noted. In fact, while in the 1968 formulation it is the “motherhood” of the Church (an ecclesiological theme that is particularly evident in Lumen Gentium), which generated also the “family of Francis”, in the text of 1982 it is Francis as an “operational subject” who founds his fraternity within the Church. The Church’s relationship with the various charisms of consecrated life is not confined to a juridical function; it is a charismatic relationship arising out of mystery. The consecrated life, blossoming in a variety of charisms, is a gift of God to the Church. The Church does not receive the charisms of consecration from the Founders of the religious families, but from the Spirit of God who acts through the Founders. Therefore the formulation which is now proposed intends to mediate between the position of 1968 and that of 1982, by stating that the Franciscan brotherhood was raised up by the Holy Spirit, accepted by the Church and is approved by the Church’s hierarchical authority. In such a way, we ensure continuity and consistency with what we noted above at n. 4,1 and with the observation of Project 2006: “it was the Lord who initiated the “fraternity”, not Francis”. It should be noted that, compare to the previous proposal of PdR1 (n. 10,3), the Commission has now seen fit to replace our religious Fraternity with the Franciscan Fraternity. Also, the single sentence has been divided into two, to make the text read more easily.

(5) In the current text the meaning of the Latin expression eique formam dedit seems rather obscure. The Italian translation con una propria forma di vita or the French et lui a donné une forme de vie are satisfactory. But the actual intention behind the Latin meaning remains unclear. By proposing to say that the Church approved the form of life presented by Saint Francis the text becomes clearer and more explicit.

(6) Project 2006 and other proposals we have received move towards a new formulation of the text, and it is very appropriate to refer to the teaching of Saint Francis, who constantly defines the Church as “holy” (cf. ER 2,12;17,1;23,7;LR 3,1; 12,3-4; (Rnb 2,12: 17,1; 23,7; Rb 3,1; 12,3-4;) 1Test 6; 2Test 5; LOrd 30; FA:ED I, 65;75;82;124:119) and expressly speaks of “Holy Mother Church” (cf. 2Test 5: FA:ED I, 125).

(7) Project 2006 inserted into the current text a new exhortation: we should study her teachings. We accept the proposal and complete it by adding: diligently study her teachings and follow them faithfully. It seems appropriate to bring out also this second aspect, in conformity with the teaching of Saint Francis (cf. Rb 12,4: :ED I, 106), for whom sentire cum Ecclesia (being in harmony with the Church) is a fundamental principle on the same level as taking the gospel as one’s rule or following in the footsteps of Christ. Alongside following in the footsteps of Christ, Francis places complectere reverenda vestigia Matris, (“embrace the venerable footsteps of our Mother”) which has an equally important role in his thought and intention, his life and aspirations: he wants the brothers to follow, with particular devotion, their mother’s venerable footprints (Cf. 2Cel XVI 24: FA:ED II, 260).

(8) The context (our life in the mystery of the Church) suggests a preference for mission of the Church rather than initiatives (incepta) of the Church.

N. 11 (9)

Explanatory Notes

(1) The presence of the Spirit in the Church is a dynamic one. Therefore, following the proposal of Project 2006, we propose to say: “the spirit of Christ who lives and works in the Church”.

(2) The Commission, after examining the opinions and proposals (cf. Prot. N.: I-00126; Prot. N.: I-00043), believes the current text should be maintained, for its precision and conformity to can 590,§2. Consequently we have deleted the opening sentence of the § United in a communion of love and thought in the faith, which had been introduced into PdR1 in response to a specific request. The only change compared to the current text is the substitution of Pope for Supreme Pontiff, the former being the title used by St. Francis (cf. Project 2006).

(3) In n. 9 of the current text there are two paragraphs that speak of our presence in the particular (local) Church, but paragraph 3 of n. 9 speaks of the particular Church; paragraph 4 speaks of the diocesan bishop. It seems more logical to link the bishop directly to his Church. And so, the text has been unified in a single paragraph, without thereby losing any of its present content.

(4) Following a proposal of the Commission, we prefer to put according to our charism first, in order to highlight the fact that, while operating under the guidance of the diocesan bishop, our presence and action in the particular Church has to correspond to the specific nature of our vocation.

N. 12 (10)

Explanatory Notes

(1) Attention must be paid to the translation of the Latin est constitutus, which underlines the fact that the General Minister is established and placed at the service and for the benefit of the Fraternity, in whatever way he acquires the office (election, appointment, etc.). The text does not mention these ways.

N. 13 (11)

Explanatory Notes

(1) In order to give the text a trinitarian dynamic for reasons already explained, we have reinserted the expression inflamed by the Holy Spirit, which is close to the formulation of the 1968 General Chapter, maintained in 1970 and in 1974 (cf. Const1988, 9, note 5). The expression inflamed by the Holy Spirit recalls the words of Francis in the concluding prayer of the Letter to the whole Order (cf FA:ED I, 120).

(2) The text is introduced by a statement taken almost literally from the Document of CICLSAL, Fraternal Life in community (n. 42; cf. also Vita consecrata 51) in order to bring out more clearly that the social function of the fraternity has its origin in the transforming power of the gospel. In that sense we value this proposal we received: “Our fraternity, which draws its origin, meaning and strength from the gospel”. At the same time the text underlines the fact that with its sign value, the fraternity witnesses that the kingdom of God is already present in the world.

(3) Cf. CICLSAL, Fraternal life in community (n. 1b). The expression “model of social life” found in PdR1 (cf. current text n. 11,4) has been deleted as being too self-congratulatory [Prot. N.: I-00189] and already implicit in the evangelical idea of “leaven”.

(4) The current text has been changed to make certain human and evangelical values explicit: justice, equity, solidarity and collaboration. Brotherhood stands as a synthesis of these values and as a consequence of their implementation and development. For one thing, this alternative formulation has removed the expression “social progress” because of present-day problems with the term “progress”, especially in the social sciences, and also in anthropology. Progress, in itself, even if genuine, does not automatically imply justice, co-operation and solidarity. There is the additional grave question, still not entirely clarified or resolved, whether the earth, whose resources are notoriously limited, can sustain infinite progress given the premises and values of contemporary society (technology, consumer goods, etc.). Hence, a type of progress founded on equivocal premises would not lead to greater justice and fairness, but would damage humanity and brotherhood. Cf. Pontifical Council for justice and Peace, Compendium of the social doctrine of the Church, Vatican City 2004.

(5) Right from the first stage of the revision of the Constitutions, among the proposals reaching the Commission was also one to eliminate § 5 of the present n. 11, on the grounds that its formulation is rather triumphalistic and redundant. In particular, the statement Our special life of brotherhood has importance could be read as feeling pleased with ourselves. We therefore preferred to turn the sentence into an exhortation: let us therefore give effective witness, which is now replaced by let us therefore commit ourselves with all our strength to live a life of brotherhood … among ourselves and with all people….

(6) The second part of the exhortation is formulated according to the wording of n. 51 of Vita consecrata.

(7) The formula development of social relationships is generic, but also simple and sufficient to recall the multiple expressions and manifestations of the social process. The current text, which in the Italian version speaks of a process of healthy socialisation and solidarity (consociationis), has had a rather difficult ride and it is also difficult to understand and translate the meaning of the Latin word consociatio. Finally, one must point out that the § is substantially different from the current text, while still referring to the same values, and that its opening sentence (urged on by God) is all that is left of the phrase in a process of healthy socialisation and solidarity, by which God calls us to commit ourselves to live brotherhood in justice and peace and make it grow, which is part of the current text, which we have already commented ion in the previous note. . Previously we had pointed out that the Latin expression Deus nos interpellat in the current text (n. 11,5), has always been rendered as “God calls us” in the Italian translations. The use of these verbs is not correct, either in the original Latin or in the Italian translation. Here it is not a case of a calling or vocation, and not even of a challenge by God. The Latin interpello (composed of inter and pello) properly means to “interrupt with a word”. In fact, interpello is a synonym of interrumpo and, like the latter, can acquire the meaning of “to disturb during an activity”. This being the case, it does not appear that interpello is the most suitable verb to express the concern of the Constitutions. The verb impellere would be more appropriate (= incite, induce, move, push, rouse, incite, stimulate; cf. DELL 875); one gets the impression that what we have here is a Latinised form of the Italian interpellare. We have therefore chosen the verb permovere (to impel). It seems, in fact, as though the text of the Constitutions intends to mean a provocation on God’s part: in the process of socialisation and association we receive just such a provocation and a strong spur to devote ourselves to the promotion of justice and peace.

Now that the text has been substantially changed, and bearing in mind that it has acquired a different thought-pattern, one wonders if it makes sense to retain the opening phrase Urged on by God, which could now seem rather weak and maybe also superfluous given the economy of the new text. The option would be either a new opening phrase or a new formulation of the whole paragraph.

N. 14 (12)

Explanatory Notes

(1) The anamnesis of § 1 is amplified, strengthening the Christological foundation of minority. In this way even the message of n. 2,2 which speaks of the kenosis of the Incarnation and of the Passion, is completed by the mention of the continuation of the kenosis in the Eucharist. Hence the prototype which is the foundation of our life in minority is the Word made flesh, the Christus patiens and the Christ of the Eucharist. The text is completed with expressions from the Admonition (cf FA:ED I,128), where clearly Saint Francis considers and contemplates the Eucharist as the mystery of humiliation which perpetuates the abasement of the Incarnation.

(2) In the current text (n. 12) there is no mention of the example of Saint Francis. The proposed formulation is centred on the reference to Saint Francis who chose minority because he had been gripped by the kenosis of the Son of God in the Incarnation, in the Passion and in the Eucharist. For this reason, the statements of PCO VII are used (Proposal n. 2). The references to being “moved” and to “amazement” are intended to underline the importance of the aesthetic canon by which Franciscan tradition has expressed the encounter with Christ and the ecstasy caused by the beauty of divine love, paradoxically manifested in the self-emptying involved in the Incarnation and in the deformity of the Cross. In particular Francis, Clare and Bonaventure underline this aspect of the divine beauty. Furthermore, this parallels the current rediscovery of the aesthetic canon both in philosophy and in theology and finds confirmation in the Apostolic Exhortation Vita consecrata, which underlines the aesthetic dimension of the consecrated life.

(3 ) PdR1 had introduced this text: : Moved to the heart by God’s humility and compassion, Saint Francis chose to become lowly among the little ones. Thus he transmitted to others his amazement at the humility and patience of God⁽ (cf. PdR1, n. 14,2). We have accepted a suggestion [Prot. N.: I-00305] to simplify and merge the text with the following paragraph.

(4) The Commission’s observation in PdR1 remains valid: namely, that it is no longer sufficient to say (as the current text does) longing (cupientes) to be conformed to His image, but, in the light of the additions we have made, there needs to be a reference to the example of St Francis. Hence the paragraph begins with Following his (Francis’) example (cf. PdR1, n. 14,3 + explanatory note 3).

(5) The current text let us not presume to be greater, but let us spend ourselves as lesser ones in the service of all … (non maiores esse praesumamus, sed ut minores…) is slightly modified into: we should strive to become truly lowly, never presuming to become greater. The new formulation refers immediately to the state of minority, to being little ones. The proposed text is intended to state that there must be a real effort (truly), because the state of minority which we enter by virtue of profession cannot be considered as something one acquires once and for all. Minority requires the dynamic ascetical process of remaining “minors”. PCO VII itself reminded us of this when it stated that “Minority is not a natural way that is easily chosen” and that we “need ongoing formation in order to acquire a spirit of service and minority” (n. 31).

(6) As we have just said, the formulation of the text brings out our first task more clearly: to ensure that we ourselves are and remain in the condition of minority. But this does not exclude the concern expressed in the current text that we should be at the service of others. As lesser ones we should spend ourselves in the service of all… Thus, the single statement in the current text is divided into two, and the link between the two statements is provided by the opening phrase of the second: animated by this spirit (of minority). The rest of the text then follows the current formulation.

(7) We propose to change alongside the poor to among the poor. In this way the concept of sharing the life of the poor, expressed by the text, is reinforced. In addition, among the poor is more in line with Rnb 9,2: “They should rejoice when they live among people considered of little value and looked down upon, among the poor and powerless, the sick and the lepers, and the beggars by the wayside” (cf. FA:ED I,70) Finally, to be consistent with n.5,4, this number too requires among the poor.

(8) The entire paragraph stands as a conclusion of what has been previously affirmed, and the addition of the new expression we rediscover the genuine roots of our vocation is a natural consequence of our striving for minority in imitation of Christ and of Francis, and of our commitment to the poor. . The phrase is taken from n. 2 of PCO VII, where it occurs precisely in a similar context and is stated as the result of a commitment.

N. 15 (13)

Explanatory Notes

(1) We accept a suggestion of Project 2006 and the text is enriched by highlighting the fact that the apostolic life, in conformity with our evangelical vocation, if it is to be lived authentically, requires generosity. This same disposition of heart enables us to be faithful to the apostolic life, which unites contemplation and action in an unbreakable bond.

(2) The deletion of the insertion quamvis loca solitaria praediligeret (although he preferred solitary places) to avoid historical controversies, does not alter the content of the text.

(3) Using a proposal it had received during the first stage of its work, the Commission had proposed to say wisely alternating times of apostolic commitment with times of contemplation (cf. PdR1, n. 15,3). This was intended to replace the insertion found in the current text (n. 13,3) although he preferred solitary places (cf. PdR1, n. 15,3 + explanatory note 3). The text of PdR1 depends on the Legenda Maior of St Bonaventure (cf. XIII,1), which says: “ For he had prudently learned to divide the time given to him for merit, that he spent some of it working for his neighbour’s benefit, and dedicated the rest to the tranquil excesses of contemplation”. But later, it was suggested [cf. Prot. N.: I-00228] to put contemplation before the apostolate, for greater harmony with what the text says immediately previously. The Commission has accepted this suggestion; it iso f no great consequence, while leaving intact the example of St Francis, which for us becomes an inspiration and a rule of life.

(4) The expansion of the current text in order to highlight the teaching of Capuchin tradition was already envisaged by Project 2006. We value this insight, while developing the text with the aid of other elements from our tradition.

(5) The conjunction also, at the beginning of the paragraph, is intended to strengthen the link with the previous §.

(6) The reference to the example of Martha and Mary belongs to the constant legislative tradition of the Order, from the Constitutions of 1536 up to those of 1925, deriving from Saint Francis’ Rule for Hermitages .

(7) The expression teaches us teaches us the skill of harmoniously uniting contemplation and action, (in PdR1: to forge a unity between contemplation and action is central to the message of the text and hinges on the verb sapére in the Italian text (to be able, to know how to), and also on the Latin verb săpĕre. It should imply an attitude and conduct born of wisdom (sapientia), a commitment to acquire the taste (sapere: to savour, to relish) for a way of life that harmonises contemplation and action. Some similarity in this sense is found in Proposal 17 of PCO VI.

(8) The expression to follow Christ, both in his contemplation on the mountain, and when he proclaims the kingdom of God links up with the previous reference to the “mixed life” in imitation of Martha and Mary. Indeed, the Constitutions from 1536 onwards have constantly recommended the brothers: “Thus living a mixed life, imitating now Martha and now Mary, they will follow Christ who, after having prayed on the mountain, went down to preach in the temple. He even came down from heaven to earth in order to save souls” (Const. 1536, n. 114). The proposed text is a literal presentation of a phrase in Lumen Gentium 46, where the concept is expressed in language closer to our own. The theme of the “mountain of prayer and contemplation” was further expounded by the Constitutions of 1536 (and subsequently also by the others, right up to 1925): “Lest it should happen that, having preached to others they themselves be rejected, let them at times withdraw from the company of people, and with our most sweet Saviour ascend the mountain of prayer and contemplation, and in those heights let them endeavour to be like seraphs, aflame with divine love, so that their warmth will warm others« (Const. 1536, n. 120). Finally, ascend the mountain of prayer and contemplation is an expression that is rich in biblical precedents (cf. Ex 19; Mt 14,23; Jn 6,15.); it also brings to mind the Transfiguration, which is the recurring theme of the Apostolic Exhortation Vita consecrata. As far as we are concerned, what the Pope says there in n. 14 is very significant.

(9) The precision provided by the conjunction even or also seems necessary, in order to avoid the danger of thinking that people can only be drawn to the love of God by our activity.