2012 Capuchin Constitutions preparations Chapter III

Commissio Constitutionum OFMCap.

DRAFT OUTLINE OF OUR CONSTITUTIONS FOR THE LXXXIV GENERAL CHAPTER

Chapter III: Our life of prayer

Second Proposed Revision (PdR2)

Rome — General Curia — 2012

Table of Contents

INTRODUCTION

An ad hoc sub-commission, using Project 2006 and the proposals received from the Order between January and June 2008, prepared the first outline for the revision of chapter III of the Constitutions. Lack of time prevented the Commission from examining the outline at its plenary meeting between l 9-20 December 2008, but the sub-commission, meeting again in Venice from 23 to 28 February 2009, revised it and redrafted it in the light of new suggestions from the Commission. The outline then went back to the full Commission for more study during the plenary session from 2-14 March 2009, and on May 1st 2009 the first “Proposal for Revision (PdR1) was sent out to the Order

The successive comments from the brothers substantially confirmed the Commission’s proposals; generally speaking, they asked that the language and style should be simpler and clearer, and sometimes also asked for the current text to be maintained. Meeting from January 31st to February 10th 2011, the Commission carefully studied all the replies and made changes to 23 out of the 80 paragraphs of PdR1, but it made no substantial alterations. As always, the Explanatory Notes, in addition to providing explanations for PdR1, also accounted for each of the changes made to the contents and gave the justification for those changes.

PdR1 had proposed to divide chapter III into 4 articles. This was reconsidered by the Commission, which did not see fit to re-propose it: the division would have meant a more radical restructuring of the entire chapter, which the Commission did not wish to do.

I. Enrichment of the Constitutions

1. The text of chapter three of the Constitutions, which was approved by the General Chapter of 1968, was notably enriched at the General Chapter of 1982. This enrichment dealt above all with the Franciscan and Capuchin tradition of our life of prayer. Its treatment of Liturgical prayer was less consistent. The 1982 text was substantially the same as that of 1968. When we compare numbers 33, 1-2; 34+36; 35; 37; 38 of 1968 with numbers 47, 1-2; 48; 49; 50; 51 of 1982 we see how the variations between the two texts are relatively few and, in general, of an editorial character, not touching their content.

Thus there were gaps in many parts, for example, with regard to Franciscan spirituality, the liturgical year and the sacraments; our specific formation for prayer, in acquiring an experience of mental prayer and passing this on to others etc.[1]

On the other hand, the Commission noted how some aspects, for example, our interaction with the Word of God, are actually exclusively contextualised within the Liturgy of the Hours, although of themselves they have value for every celebration. Further, it became apparent that certain theological and liturgical expressions needed further precision and the need was highlighted for a greater parity between what was said in the Constitutions and what is said in the Documents of the Church with respect to the Liturgy since 1968, especially with the Principles and Norms for the Liturgy of the Hours.

2. In the light of what has been said above it was considered necessary:

    • To transfer certain elements regarding liturgical participation (cf. the present text n. 51, 2-4) bringing them forward in PdR2 at n. 48,5-6, to the section which deals with liturgical prayer in general.
    • To rework the present text on the Eucharist (n. 47) to achieve greater theological and liturgical precision.
    • To revise the actual text (n.50) on the Liturgy of the Hours in practically all its parts, above all by sharpening its theological meaning and making clear why the Church gives us the commitment to celebrate the Liturgy of the Hours (cf. PdR2, n. 50).
    • To insert a new text (cf. PdR2, n.53) in which the meaning and function of the Liturgical Year would be described together with our attitude towards the Mystery of Salvation presented in the celebration of the “Lord’s Day” and the annual celebration of Solemnities and Feasts, of the Mother of God and the Saints. In this regard we also considered enhancing what the present Constitutions say in number 54 concerning our “special devotions”. The present text has a high profile but we undertook to upgrade it by contextualising it within the Liturgical Year. On the other hand, the exhortation of the Constitutions: “let us especially reflect on and preach to the faithful the mysteries of the humanity of Christ, especially His nativity and passion in which Saint Francis marvelled at the love and humility of the Lord” (n.54,2) brings us to the heart of the Mystery of Salvation, which is celebrated by the Church during the Liturgical Year. The process required some slight additions to the present text from which, however, nothing has been lost. In this way we took the chance to bring to light within the Constitutions a certain element of the Franciscan content of the Liturgical Year.
    • To enrich what the Constitutions now say on our interaction with the Word of God. At this level n. 51,1 of the current text was highlighted with a slight adaptation by adding a new paragraph, followed by number 58, 1-2 of the present text with some additions (cf. PdR2, n.54).

3. Separate emphasis was given to numbers 46, 4 and 49.

    • § 4 of number 46 did not exist in the Constitutions of 1968. There is no reference to it in PCO II. It did not appear in the outline produced for the Special General Chapter of 1974[2], nor in the Observations on the Constitutions of 1975[3]. It was completely redrafted during the Chapter of 1982, but in the printed minutes from that Chapter there is nothing regarding the introduction of the text in question[4]. It seems that its formulation was not sufficiently developed and, perhaps, the text was not completely relevant to the specific context (praying as a Lesser Brother), of which it appeared to change the structure. But this text expresses a matter of great importance which we wanted to emphasise, by developing it with Christological, Franciscan and traditional Capuchin elements in the light of PCO V, but also some evocative references to some Proposals of PCO VII (cf. PdR2, n.51).
    • In the majority opinion of the Commission the actual number 49 also needs a more basic motivational underpinning (theological and spiritual). For this reason it was decided to break number 49 into two paragraphs retaining the first for prayers for the living and the second for suffrages for the dead. With this addition, which maintains the present text, the meaning of intercessory prayer is explained in § 1 and – in § 2 – the communion of saints (cf. PdR2, n. 52).

Thus, in chapter three within the section devoted to liturgical life, the “Proposal for Revision” sets out two numbers (cf. PdR2, nn. 51-52) on our relationship with Christ, the Mediator of the New Covenant, who intercedes for mankind with the Father. Our prayer, in so far as it is an expression of universal solidarity and compassion, is presented as conformed to Christ’s prayer and as the implementation of our apostolic mission.

4. The section of chapter three on mental prayer (cf. nn. 52-53 of the present text) remains almost unchanged. We have simply moved forward § 6 of n. 52, which in the “Proposed Revision” becomes § 2 of n. 55, and n. 53,6 has been expanded, with the addition of a new paragraph (cf. PdR2, n. 56,6-7).

5. The last part of chapter III concerns some “resources for the life of prayer”. In this part (cf. PdR2, nn. 57 and 59) the present nn. 55 (Spiritual exerciswes and other times of retreat) and 57 (silence) find a place. Number 56 of the present text has received changes and additions; mainly in order to emphasize the fact of formation in prayer. The text has also been modified with the aim of further emphasizing the value of fraternities of retreat and contemplation, avoiding presenting them only as a means designed to make every fraternity actually a praying fraternity. Through the proposed revision (cf. PdR2, n.58) the text gains greater autonomy, similar to what it had in the Constitutions of 1968.

6. Finally, the “Proposal for Revision” intends to fill a gap in chapter three which lacks an appropriate conclusion. The passage from the earlier Rule (XXII, 26-27) which had been introduced into PdR1 (cf. n. 61), was the subject of further reflection, and we eventually drafted a final number (cf. PdR2, n. 60), made up of 3 paragraphs, in which the actual text of Rnb is presented again, but in a broader context, which, moreover, heightens the value of other Writings of Saint Francis. §§ 1-2 of the new n. 60 take up some of the ideas of n. 46,8 (= current text n. 45). In this way, as we have done in other chapters too, the subject matter is included between the prologue and the conclusion of chapter III.

II. The Constitutions and the Complementary code (CC)

In the opinion of the Commission chapter three does not contain many elements that should be transferred to the Complementary code. We thought it would be appropriate to transfer matters concerning:

    • liturgical animators (current text n. 47,3 = PdR2, CC 3/1);
    • the rules on special suffrages (current text n. 49,2-4 = PdR2, CC 3/2,1-3);
    • the organisation of times of retreat (current text n. 55,1 = PdR2, CC 3/4);
    • the competence of the provincial chapter or of Conferences with regard to advisability of establishing houses of recollection (current text n. 56,3 = PdR2, CC 3/5).

Furthermore, the Commission proposes to introduce a new norm on meditation in common (cf. PdR2, CC 3/3).

Chapter III: Our life of prayer(1)

N. 46 (45)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
45,1. Oratio ad Deum, ut respiratio amoris, initium sumit a motione Spiritus Sancti qua homo interior voci Dei ad cor loquentis attendit. 45,1. Prayer to God, as the breathing of love, has its origin from a movement of the Holy Spirit through which an interior person listens to the voice of God speaking to the heart. Current text (n. 45,1)(2)

1. Prayer to God, like a breath of love, originates from a movement of the Holy Spirit, by which a person listens inwardly to the voice of God speaking to the heart.
45,2. Deus enim, qui prior nos dilexit, multis modis nobis loquitur: in omnibus creaturis, in signis temporum, in vita hominum, in corde nostro et praecipue per Verbum suum in historia salutis. 45,2. For God, Who has loved us first, speaks to us in many ways: in all creatures, in the signs of the times, in people’s lives, in our heart, and, above all, in His Word in the history of salvation. Current text (n. 45,2)

2. For God, Who has loved us first, speaks to us in many ways: in all creatures, in the signs of the times, in the lives of people, in our heart and, above all, through His Word in the history of salvation.
45,3. In oratione, Deo nos alloquenti respondentes, plenitudinem consequimur in quantum ab amore proprio eximus et in communione cum Deo et hominibus in Christum Deum-Hominem transimus. 45,3. As we respond to God speaking to us, we achieve fullness in prayer to the extent that we move from our love of self and pass over into Christ, the God-Man, in communion with God and people. Current text (n. 45,3)

3. In prayer, as we respond to God speaking to us, we achieve fulfilment to the extent that we leave self-love behind and pass over into Christ, the God-Man, in communion with God and with people.
45,4. Ipse enim Christus est vita, oratio et operatio nostra. 45,4. For Christ Himself is our life, our prayer and our activity. Current text (n. 45,4)

4. For Christ Himself is our life, our prayer and our activity.
45,5. Propterea tunc vere filiale colloquium prosequimur cum Patre, quando Christum vivimus et in eius Spiritu oramus, qui clamat in corde nostro: Abba Pater! 45,5. We truly carry on a filial conversation with the Father, therefore, when we live Christ and pray in His Spirit which cries in our heart: Abba, Father! Current text (n. 45,5)

5. Therefore, we truly carry on a filial conversation with the Father when we live Christ and pray in His Spirit, who cries in our heart[s]: Abba, Father!
45,6. Per professionem consiliorum evangelicorum ad obsequium divinum intimius consecrati, contendamus in libertate spiritus hanc orationis vitam fideliter et constanter prosequi. 45,6. Since we have been more intimately consecrated for divine worship through the profession of the evangelical counsels, let us strive in freedom of spirit to pursue this life of prayer faithfully and continually. Current text (n. 45,6)

6. Since we have been more closely consecrated to serve God through the profession of the evangelical counsels, let us strive in freedom of spirit to pursue this life of prayer faithfully and constantly.
45,7. Spiritum ergo sanctae orationis et devotionis, cui cetera temporalia deservire debent, summopere colamus, ita ut veri sectatores efficiamur sancti Francisci, qui non tam orans quam totus oratio factus visus est. 45,7. Let us above all cultivate the Spirit of holy prayer and devotion to which all temporal things should contribute that we may become true followers of Saint Francis who was seen not so much as praying as having totally become a prayer. Current text (n. 45,7)

7. With the greatest care, then, we should cultivate the Spirit of holy prayer and devotion, to which all temporal things ought to be subservient, so that we may become true followers of Saint Francis, who seemed not so much to pray as to have become a living prayer.
45,8. Spiritum Domini et sanctam eius operationem super omnia desiderantes, orando semper Deum puro corde, testimonium authenticae orationis hominibus ita reddamus ut omnes, in facie nostra et in vita fraternitatum nostrarum, bonitatem et benignitatem Dei in mundo praesentis videant et sentiant. 45,8. Desiring above all things the Spirit of the Lord and Its holy activity, praying always to God with a pure heart, let us offer people a witness of authentic prayer in such a way that they may see and sense in our faces and in the life of our fraternities the goodness and kindness of God present in the world. Current text (n. 45,8)

8. Desiring above everything the Spirit of the Lord and his holy action, and praying to God always with a pure heart, let us offer people the testimony of genuine prayer, so that all may see in our faces and perceive in the life of our fraternities the goodness and kindness of God present in the world.

Explanatory Notes

(1) We believe it is right to change the title of chapter III, to bring it into harmony with that of the other chapters and to express more clearly that prayer is a reality that concerns “our” life. “The Brothers’ Life of Prayer” is a more general expression.

(2) N° 45 of the current Constitutions, drafted during the General Chapter of 1968 and improved in the General Chapter of 1982, is particularly successful as a text and has theological and spiritual depths. The Commission believes that it should not be modified.

N. 47 (46)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
46,1. Oratio nostra sit manifestatio peculiaris vocationis nostrae fratrum minorum. 46,1. Let our prayer be a special manifestation of our calling as lesser brothers. Current text (n. 46,1)

1. Our prayer should be a special manifestation of our calling as lesser brothers.
46,2. Tunc qua fratres vere oramus cum in nomine Christi congregamur, in mutua dilectione, ita ut Dominus reapse sit in medio nostri. 46,2. We truly pray as brothers when we gather in mutual love in the name of Christ so that the Lord may be really in our midst. Current text (n. 46,2)

2. We truly pray as brothers when we gather in Christ’s name, in mutual love, so that the Lord may be really in our midst.
46,3. Et tunc qua minores vere oramus, quando cum Christo paupere et humili vivimus, clamorem pauperum Patri porrigentes eorumque condicionem vitae effective participantes. 46,3. And we truly pray as lesser ones when we live with the poor and humble Christ, presenting the cry of the poor to the father and effectively sharing their lot. Current text (n. 46,3)

3. And we truly pray as lesser ones when we live(1) with the poor and humble Christ(2), presenting the cry of the poor to the Father and effectively sharing their lot.
New text

4. We must faithfully observe everything we have promised, by fulfilling in our lives what the Lord wills, and willing what is pleasing to Him(3).
46,5. Sic oratio et operatio ab uno eodemque Spiritu Domini inspiratae, quin inter sese opponantur, ad invicem complentur. 46,5. Thus prayer and work, inspired by one and the same Spirit of the Lord, far from being opposed to each other, complement one another. Current text (n. 46,5)

5. Thus prayer and activity, inspired by one and the same Spirit of the Lord, far from being in opposition, complement one another.
46,6. Oratio franciscana est affectiva, seu oratio cordis, quae nos ad intimam Dei experientiam ducit. Cum Deum summum bonum, a quo omne bonum procedit, contemplamur, e cordibus nostris erumpant oportet adoratio, gratiarum actio, admiratio et laus. 46,6. Franciscan prayer is affective, a prayer of the heart, which leads us to an intimate experience of God. When we contemplate God the Supreme Good from Whom all good flows, our hearts cannot but break in adoration, thanksgiving, admiration and praise. Current text (n. 46,6) with insertion

6. Franciscan prayer is affective, a prayer of the heart, which leads us to an intimate experience of God. When we contemplate God, who is the Supreme Good and All Good(4), from Whom proceeds everything that is good, our hearts should burst forth in adoration, thanksgiving, admiration and praise
46,7. Christum intuentes in omnibus creaturis, per mundum eamus pacem et paenitentiam annuntiantes, omnes invitantes ad laudes Dei, qua testes eius amoris. 46,7. Beholding Christ in all creatures, let us go throughout the world proclaiming peace and penance, inviting everyone to the praises of God as witnesses of His love. Current text (n. 46,7)

7. Beholding Christ in all creatures, let us go about in the world announcing peace and penance as witnesses of His love, inviting all to praise God.

Explanatory Notes

(1) The addition in the Spirit (“when we live in the Spirit with Christ”), which comes from Project 2006, could well enrich the text. Still this should not be looked at in isolation, but rather in the light of its context. In fact §§ 2 and 3 are a making specific of § 1: “Our prayer should be a special manifestation of our calling as lesser brothers”. Both texts (§§ 2-3) now have an exclusively Christological connotation. If one wishes to insert the pneumatological connotation also, consistency would require it to be found in both §§.

(2) On the inversion of the terms (saying humble and poor, instead of poor and humble), cf. the Explanatory Notes to Chapter I (n. 2, note 1).

(3) The Introduction has already spoken about § 4 of the current text. It seemed appropriate to highlight and develop its underlying concern, placing it in another context. It should be underlined here that the purpose of the first three paragraphs is to establish the relationship between prayer and life (oratio est actus vitalis)[5]. The text is derived from PCO II (n. 14), but the Constitutions bring out the prayer-life relationship more clearly. In fact the PCO, after having stated: We should pray as lesser brothers, seems to put aside the prayer aspect in the following two numbers. What it actually says is: We will really be brothers when…; We will be really minors when … Whereas in the Constitutions, we will really is replaced by We truly pray as…, but:

– as brothers is specified by the act of gathering together in the name of Christ and loving one another;

– as minors is specified by the fact of living with the poor, humble Christ, of offering to the Father the cry of the poor, not by means of explicit prayer (verbal or mental), but by the act of sharing the conditions of life of the poor.

In conclusion the Constitutions, even more than PCO II, identify the prayer of a lesser brother with the life of a lesser brother. Therefore the text would need no further elements to complete the concept it wants to express. Nevertheless it did seem appropriate to insert a new text to replace the present § 4, and this was compiled with reference to the correspondence that exists with St Francis in n. 9 of PCO II, specifically with Rnb 22,41 and L Ord 50. The first part of the text proposed as § 4 (Let us therefore keep faithful to what we have promised) would be much clearer if the Constitutions in the previous paragraph had also explicitly brought out the aspect of a life in poverty and obedience, as happened in the text of PCO II: “We will really be minors when we are living in poverty and loving obedience with the poor and crucified Christ, together with the poor. Our prayer ought to be the cry of the poor in the sight of God, and we should effectively share their condition” (n. 14).

(4) Similarly to the Writings of St Francis and his contemplative experience, we think it opportune to say not only Supreme Good, but to add All Good, in order to underline the radical otherness of God, in Whom goodness is not a quality that is achieved or arrived at: He is Goodness in its pure state, He is Goodness as its source. To say that He is Goodness means to define His deepest being. Moreover the Constitutions add from Whom all good proceeds, intending by this to bring out the fact that all goodness comes to us from the total Good, and all that human beings can do is to accept it in amazement, never detaching goodness from its source in an attempt to appropriate it, but rather referring it all back to the Giver. This – according to the Constitutions themselves – is done by means of adoration, thanksgiving, admiration and praise.

N. 48 (47 + 51,2-4)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions Complementary Code
47,1. Baptismate et professione religiosa ad servitium Dei consecrati, maxime aestimemus sacram Liturgiam, quae est Iesu Christi exercitatio sacerdotalis muneris et omnis actionis Ecclesiae culmen et christianae vitae fons; ac studeamus ex ea personalem et fraternam vitam spiritualem alere atque christifidelibus eiusdem thesauros adaperire. 47,1. Since we have been consecrated to the service of God by baptism and religious profession, let us place the highest value on the sacred Liturgy, which is an exercise of the priestly office of Jesus Christ, the summit of all the Church’s activity, and the source of all Christian life. Let us strive to nourish our spiritual life and that of the fraternity from the liturgy, and to open its treasures to the faithful. Current text (n. 47,1) with insertion

1. Since we have been consecrated to the service of God by baptism and more closely united to Him through religious profession(1), we should hold in the highest esteem the sacred Liturgy, which is the exercise of the priestly office of Jesus Christ, the summit of all the Church’s activity and the source of all Christian life. Let us nourish our spiritual life and that of the fraternity from this same font and open its treasures to the faithful(2).
47,2. Idcirco permagni habeamus Eucharistiae mysterium et Officium divinum, quae sanctus Franciscus voluit ut totam fraternitatis vitam informarent. 47,2. For that reason, we should have the greatest respect for the mystery of the Eucharist and the Divine Office, which Saint Francis wished to shape the entire life of the brotherhood. Current text (n. 47,2)

2. For this reason, we should have the greatest veneration for the mystery of the Eucharist and the Divine Office(3). Saint Francis wished them to mould the entire life of the brotherhood.
New text

3. We should take part in the sacred liturgy with inward devotion and with dignified external behaviour. Let us welcome and respect in faith the truth of the signs and the sober style of the liturgy in accord with Franciscan simplicity, (4).
47,3. […] ut hae [= actiones liturgicas] in fidelitate erga normas liturgicas et, iuxta earundem spiritum, cum creativitate et spontaneitate magis in dies renoventur. 47,3. […] So that each day, in fidelity to the liturgical norms and in their spirit, these [ = the liturgical celebrations] may be ever more renewed with creativity and spontaneity. Current text (n. 47,3) with changes and additions(cf. 51,2)

4. We should carefully pursue fidelity to the liturgical norms(5), and, at the same time, [foster] that creativity and spontaneity which accords with their genuine spirit6).
47,3. Ad hunc finem multum proderit in fraternitatibus designare fratres ad praeparandas actiones liturgicas (…). 47,3. To this end, it will be beneficial for the fraternities to designate brothers to prepare the liturgical celebrations (…). 3/1

Current text (n. 47,3) with additions

In our fraternities, when circumstances suggest, some brothers should be appointed to prepare the liturgical celebrations(7).
51,2. Ut verbum Dei altius corda nostra penetret et totam vitam nostram efficacius informet, Liturgia Horarum sit viva et actuosa, laudabiliter cum intervallis silentii, quae magnopere conferunt ad consciam et proficuam celebrationem. 51,2. That the word of God may penetrate our hearts more profoundly and form our entire life more effectively, let the Liturgy of the Hours be living and vibrant, with praise worthy intervals of silence that very fittingly contribute to an attentive and fruitful celebration. Current text (n. 51,2) with changes and additions

5. So that the word of God may penetrate our hearts more profoundly (8) and our lives may be ever more renewed by inward participation in the divine mysteries(9), we should observe in our celebrations appropriate times of silence, which is part of the same liturgical action (10).
51,3. Ad imitationem sancti Francisci, qui saepe cantu et concentu affectus suos exprimebat, actiones liturgicae, saltem diebus festis, quantum fieri potest, cantu celebrentur. 4. Fratres non tam attendant melodiam vocis quam potius consonantiam mentis, ut vox concordet menti, mens vero concordet Deo. 51,3. In imitation of Saint Francis who frequently expressed his feelings with song and music, let the Liturgy be celebrated with song, as far as possible, at least on feast days. 4. Let the brothers pay attention not so much to the melody of the voice as to the harmony of the mind, so that the voice may be in harmony with the mind and the mind with God. Current text (n. 51,3-4) merged and modified

6. In imitation of Saint Francis who frequently expressed his feelings in song and music, the Liturgy should be celebrated with singing, as far as possible, particularly on feast days. However, we should pay attention not so much to the vocal melody as to the inward harmony, so that the voice may accord with the mind and the mind be attuned to God(11).
47,4. Fratres quoad ritum se accomodent praescriptis quae pro illa regione, ubi morantur, auctoritas ecclesiastica competens ediderit 47,4. As for the rite, the brothers should conform to the prescriptions issued by the competent ecclesiastical authority of that region in which they live. Current text (n. 47,4)

7. With regard to the rite, the brothers should conform to the prescriptions issued by the competent ecclesiastical authority of the region where they live.

Explanatory Notes

(1) The text has been made more explicit here in order to bring out the importance of the fundamental consecration that becomes a reality in baptism, without losing sight of the special relationship with God established in profession.

(2) The text diverges slightly from the current text of the Constitutions and from the PdR1. The changes concern the last sentence and are introduced in order to simplify the text and make it flow better.

(3) The term Divine Office, has been maintained because it is used by Saint Francis in the Rule. Although the official term today is Liturgy of the Hours, the documents of the Church and the liturgical books themselves also maintain the use of Divine Office.

(4) The Commission thinks it appropriate to insert this recommendation, which corresponds to one that is constantly present in the text of the Constitutions with reference to the Divine Office[6]. The text was formulated with expressions taken from n. 99 of SC and from n. 75 of the Roman-Seraphic Rite of Religious Profession (cf. also PCO VII n. 17). It seemed appropriate to simplify the text of the PdR1, while maintaining its substance intact.

(5) The current text is not found in the Constitutions of 1968 (1970 and 1974). It was inserted by the General Chapter in 1982[7], which accepted the suggestion of PCO II (n. 38). The proposed changes in PdR 1 were intended to enhance the text, formulating it at the same time in such a way as to show that the preparation of the liturgical actions is aimed at achieving interior participation in the divine mysteries. However, in this latest revision, accepting some proposals which have come in [cfr. Prot. N.: III-00107: III-00096], the commission judged it correct to simplify the text, modifying its expression. It has therefore transferred the last section to the following paragraph where it has been linked to hearing the Word of God and to the silence which is to be observed in celebrations as dimension of the same liturgical action.[8]. Nonetheless the reader should take account of the fact that §§ 4 and 5 are interconnected and should be considered jointly: §4 highlights the means (fidelity to liturgical norms, spontaneity and creativity); § 5 underlines the end (hearing the Word and participating in the mysteries).

(6) The concept expressed in the current Constitutions is maintained; as is part of the same text, but respecting the order that is found in the official Latin edition, where priority is given to fidelity to the liturgical norms and to their spirit: ut hae in fidelitate erga normas liturgicas et, iuxta earundem spiritum, cum creativitate et spontaneitate magis in dies renoventur. The same order is found in the document of PCO II: “We should also develop fidelity to the liturgical laws as well as creativity and spontaneity in accordance with their spirit” (n. 38).

(7) The reformulation of n. 47,3 of the text in force (cfr. above § 4) requires that it be maintained in the constitutions. It is enough simply to transfer to the complementary code the recommendation of designating some friars as animators of the liturgy.

(8) The expression coincides with that in the present text in 51,2, which at that point refers only to the Liturgy of the Hours.

(9) In contrast to the current text (cfr. n. 47,3) the verb to renew refers rather to our life rather than to the liturgical actions. This seems a more appropriate way to proceed, because what needs to be renewed, rather than the external form of the celebration, is life itself, which is nourished and built up (summit) and/or which flows (fountain) from a well prepared and interiorly participated-in celebration. Liturgical renewal essentially refers to the potential for renewal based on the liturgy itself, which by nature has the power to effectively recreate, redeem, remake, reform, regenerate, bring rebirth, renew, repair, restore: all these verbs are used in the liturgical texts to express the fact that all the liturgical prayers look towards their fulfilment in the lives of the faithful. Therefore, full, active and conscious participation in the liturgy is not only external; it is not identical with taking part in the liturgical celebration and cannot be limited to just that aspect. Participation in the liturgy is above all interior, and involves the reality that each person is in contact with the Mystery being celebrated. The liturgy takes hold of life and extends to the time before and after the celebration, since it depends on life and leads back to it.

(10) This new formulation, which refers to all liturgical actions, is a substitute for that found in the current constitutions n. 51,2 There the text refers only to the Liturgy of the Hours. . . . The Liturgy of the Hours ought to be living and vibrant, with praiseworthy intervals of silence that very fittingly contribute to an attentive and fruitful celebration.

(11) Paragraph 6 is identical to the two numbers (n. 51,3-4) which in the current text refer only to the Liturgy of the Hours. The formulation has been slightly reworked in order to strengthen the importance of singing in our liturgical celebrations. Also the exhortation is put into the first person plural (“we should pay attention…”) instead of into the third (Let the brothers pay attention…”), in line with the general principle of the Constitutions.

N. 49 (48)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
48,1. Sacrificium eucharisticum, in quo Iesu Christi paschale mysterium celebramus donec ipse veniat, plene, conscie et actuose participemus nihil de nobis retinentes, ut nos totos recipiat qui se nobis totum exhibet. 48,1. Let us fully, consciously and actively participate in the Eucharistic sacrifice in which we celebrate the paschal mystery of Jesus Christ until He comes, holding back nothing of ourselves so that He Who gives Himself totally to us might receive us totally. Current text (n. 48,1) with changes and additions

1. We should fully, consciously and actively participate in the Eucharistic sacrifice, which is the source of the Church’s life, and the root, hinge and heart around which our fraternal life revolves(1). Let us celebrate the Paschal Mystery of Jesus Christ(2) until He comes, holding back nothing of ourselves, so that He Who gave Himself totally to us might receive us totally.
48,2. Quo melius appareat nos in fractione panis eucharistici ad communionem et cum Christo et inter nos elevari, in fraternitatibus nostris celebretur cotidie missa communitatis. Ubi hoc cotidie fieri nequit, saltem periodice celebretur et ab omnibus fratribus participetur. 48,2. Each day a Community Mass should be celebrated in our fraternities so that it may be more obvious that in the breaking of the Eucharistic Bread we are lifted up to communion with Christ and with one another. Where this cannot be done each day, it should at least be celebrated periodically and participated in by all the brothers. Current text (n. 48,2) with changes

2. To make it more apparent that in the breaking of the Eucharistic Bread we are raised to communion with Christ and with one another, a fraternity(3)Mass should be celebrated daily in all our houses. Where this is not possible, Mass with the participation of all the brothers should be celebrated frequently(4).
48,3. Ad manifestandam autem sacrificii, sacerdotii et fraternitatis unitatem, ubi singularis celebratio necessaria non est, laudabiliter concelebretur. 48,3. Where an individual celebration [of the Eucharist] is not necessary, it is laudable to concelebrate to manifest the unity of the sacrifice, of the priesthood and of the fraternity. Current text (n. 48,3) with addition

3. In order to manifest the unity of the sacrifice, of the priesthood and of the fraternity it is praiseworthy to concelebrate when individual celebration is not necessary for pastoral reasons.(5)
48,4. Eucharistia, in qua sub speciebus consecratis ipse Dominus Iesus Christus praesens nobis adest, in oratoriis vel ecclesiis nostris asservetur loco et modo praecellenti. 48,4. The Eucharist in which our Lord Jesus Christ is present to us under the consecrated species should be reserved in our oratories or churches in a preeminent place and manner. Current text (n. 48,4)

4. The Eucharist, in which our Lord Jesus Christ is present to us under the consecrated species, shall be reserved in our oratories or churches in a most dignified place and manner.
48,5. Exemplo sancti Francisci Iesum Christum in Eucharistia praesentem super omnia veneremur, cum eo nosmetipsos nostrasque actiones Deo Patri offeramus, et coram ipso, centro spirituali fraternitatis, frequenter devotas preces fundamus. 48,5. Following the example of Saint Francis, let us venerate above all else Jesus Christ present in the Eucharist. With Him let us offer ourselves and our actions to God the Father, and frequently pour out devout prayers before Him Who is the spiritual center of the fraternity. Current text (n. 48,5) with changes and additions

5. After the example of Saint Francis, let us adore above everything else Jesus Christ present in the Eucharist, with faith, humble reverence and devotion(6). With Him, through the Spirit(7) let us offer ourselves and our actions to God the Father, and frequently pour out fervent prayers before Him who is the spiritual centre of the fraternity.(8).

Explanatory Notes

(1) The expansion of the text agrees with a proposal of Project 2006 and has the aim of affirming first of all the relationship between Eucharist and Church, at least as an implicit reminder of our ecclesial reality, which depends on the Eucharist. At the same time, the relationship between Eucharist and fraternal life is defined by the use of three attributes: root, hinge[9] and heart[10], each of which expresses a different shade of meaning within the same relationship, all of which serves to remind the brothers that the Eucharist is indispensable.

(2) The present text of the Constitutions says: “Let us fully, consciously and actively participate in the Eucharistic sacrifice in which we celebrate the paschal mystery of Jesus Christ until He comes …”. In this sentence it appears that “Eucharistic sacrifice” is used in the sense of “Eucharistic celebration”, whose content is the Paschal Mystery. The impression is given that the text considers the sacrifice of Christ as the ritual framework within which there is the Paschal Mystery. But the sacrifice of Christ is not the ritual action (sacramentum-signum); rather, the Mystery itself is enacted and contained (res) in the celebration of the Eucharist, just as the celebration of the Eucharist enacts and contains the Paschal Mystery, which, moreover, in its first two aspects (the Passion and the Death) coincides with the sacrifice of Christ. The Commission, accepting various responses from the Order [cfr. Prot. N.: III-00103; III-00128; III-00086; III-00100; III-00136; III-00377; III-00042]., has reconsidered the text of PdR1, simplifying its formulation, conserving also the expression “paschal mystery.”

(3) We propose a change in the text to: “in all our houses” (instead of “in our fraternities”), because in the current text fraternity clearly means house; this also avoids the term community Mass, when it is preferable to say fraternity Mass.

(4) The adverb periodically in the current text is replaced by frequently, in order to express more forcefully the importance of celebrating the Eucharist with all the brothers taking part. The text corresponds to the explicit recommendation of PCO II: “The common celebration of the Eucharistic liturgy, especially concelebrated, is highly recommended as the source and summit of our fraternal life” (n. 37).

(5) The addition proposed in PdR1, which besides highlighting again the Paschal Mystery, underlines the Fraternity—Eucharist relationship, has been suppressed. According to the evaluations which have come in [cfr. Prot. N.: III-00137; III-00029; III-00102], this addition weighed down the text and repeated content expressed elsewhere. The value of concelebration has been maintained in the terminology used by the text in force.[Prot. N.: III-00083].

(6) We agree with the proposal of Project 2006, even if the motivation it adopts (“let us adore” is theologically preferable to “let us venerate”) is not well founded. In fact the verb venerare, in the liturgical texts, is also used with reference to the Eucharist (cf. the collect for the Solemnity of the Most Holy Body and Blood of Christ: ita nos Corporis et Sanguinis tui sacra mysteria venerari…; and the Hymn “Pange, lingua”: veneremur cernui).

(7) Adding the mention of the Spirit gives the text a Trinitarian flow. The formula is taken literally from n. 95 of VC.

(8) The adjective devout has been replaced by fervent, since the same § earlier already spoke of devotion. The PdR1 rendered the text in the plural, out of faithfulness to the original Latin of the Constitutions: devotas preces fundamus. Now the Latin text must be adjusted to the new formulation: sostiamo frequentemente in fervente preghiera.

N. 50 (50)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
50,1. Ecclesia non tantum Eucharistiam celebrando, sed etiam aliis modis, praesertim Liturgiam Horarum persolvendo, se ipsam in carmine laudis et precatione intercessionis Christo consociat […] 50,1. The Church joins in Christ’s song of praise and intercessory prayer not only in celebrating the Eucharist but in other ways as well, especially in celebrating the Liturgy of the Hours […] New text with elements from the current (n. 50,1)

1. The Liturgy of the Hours, which extends the grace of the Eucharist(1) to the different hours of each day, is the prayer of Christ(2), who unites the Church to Himself(3) in praising(4) and interceding unceasingly to the Father on behalf of all humanity(5).
50, 1 […] et nobis tale munus iniungit. 50,1 […] and it unites us to such a gift. New text with elements from the current (cf. n. 50,1)

2. We should celebrate worthily the Liturgy of the Hours, to which the Church binds us(6) in virtue of the charism of consecration(7), so as to share in the eternal hymn of praise, introduced into this world by the Incarnate Word(8), and join our voices to that of the Church speaking to Christ her Bridegroom(9). This is a foretaste of that praise which unceasingly resounds before the throne of God and of the Lamb(10).
50,2. Itaque tota fraternitas, Christi nomine, cotidie ad Liturgiam Horarum in communi celebrandam congregetur.

Ubi haec integra fieri nequit, Laudes et Vesperae minimum in communi celebrentur.

 50,2. Therefore, let the entire fraternity gather together each day in the name of Christ to celebrate in common the Liturgy of the Hours.

Where this cannot be done in its entirety, at least Morning Prayer and Evening Prayer should be celebrated in common.

 Current text (n. 50,2) with insertions

3. Therefore, let the entire fraternity gather together each day in the name of Christ, to give thanks to the Father in the Holy Spirit by recalling the memory of the mysteries of salvation(11) through the Liturgy of the Hours, by which the mystery of Christ permeates and transfigures all time(12). Where this cannot be done in its entirety(13), at least Morning and Evening Prayer should be celebrated in common(14).
50,3. Insuper suadetur ut idem faciant fratres ubicumque sint aut se invenerint; ac, iuxta locorum adiuncta, Liturgia Horarum cum fidelibus celebretur. 50,3. It is recommended, moreover, that the brothers do the same wherever they may be or meet one another; and, according to the circumstances of the place, the Liturgy of the Hours should be celebrated with the faithful. Current text (n. 50,3) with changes

4. We recommend, moreover, that the brothers do the same wherever they may be or meet one another, and, according to the circumstances of the place, the Liturgy of the Hours should be celebrated with the faithful.(15).
50,4. Capitulum locale, approbante superiore maiore, sic disponat horarium domus et laboris, ut cursus diei per laudem Dei consecretur, rite ratione habita etiam specialium adiunctorum personarum, temporum et culturarum. 50,4. The local chapter, with the approval of the major superior, should arrange the schedule and work of the house in such a way that the course of the day may be sanctified by the praise of God, taking into account the special circumstances of persons, times and cultures. Current text (n. 50,4) changed and with insertion

5. The local chapter, with the approval of the minister, should arrange the schedule and work of the house in such a way that the course of the day and whatever work we do(16) is sanctified by the praise of God, taking into account the special circumstances of persons, times and cultures.
50,5. Qui Liturgiam Horarum in communi celebrare nequeunt, memores sint se etiam in recitatione privata spiritualiter cum tota Ecclesia et praesertim cum fratribus coniungi; hac eadem profunda intentione orent illi fratres qui privatim Officium orationis dominicae dicunt iuxta Regulam. 50,5. Let those who cannot celebrate the Liturgy of the Hours in common remember that, even when celebrating in private, they are united spiritually with the whole Church and especially with their brothers. Let those brothers who say the Office of the Lord’s Prayer privately according to the Rule, pray it with the same profound intention. Current text (n. 50,5) with changes

6. Whenever we are unable to celebrate the Liturgy of the Hours in common let us remember that, even when reciting the office individually(17), we are united spiritually with the whole Church and especially with the brothers. Let those brothers who privately say the Office of the Lord’s Prayer according to the Rule pray it with the same profound intention.

Explanatory Notes

(1) The current text, drafted in the General Chapter of 1968, depends on n. 83 of SC, but it does not quite manage to express adequately the relationship of the Eucharist to the Liturgy of the Hours. And so we propose this formulation, using an expression taken from PNLO (n. 12), which better expresses the inherent link between Eucharist and Liturgy of the Hours. . . .In the second revision of the text (n. 51,1 of PdR1), the word “prerogatives” has been suppressed (the grace and prerogatives of the Eucharist).

(2) The Liturgy of the Hours “is the prayer of Christ”. This is its first definition, of deep theological value, which also serves to introduce the rest of the text.

(3) Theologically it is more exact to say that in the Liturgy Christ unites the Church to Himself (cf. SC n. 7). Christ is the first agent in the liturgy, not the Church. The liturgy is the action of Christus totus (the whole Christ): the Head and the members of His Body.

(4) Here we simply say praising, and leave the expression “hymn of praise” to the next paragraph.

(5) The paragraph concludes by stating the function of Christ who, as Priest of the New Covenant, intercedes for the salvation of the world, in conformity with the teaching of the Letter to the Hebrews. The phrase used in the current text, entrusts this task to us, or “commands us to do the same” is transferred to the next paragraph, but modified to match the Latin text and developed to make a specific point.

(6) The current text (n. 50,1), in the Italian translation, says the Church entrusts to us, but this expression does not render exactly the Latin Ecclesia… nobis tale munus iniungit. (“The Church…imposes this task on us”). The text drafted in 1968 (nos ad idem faciendum invitat: “invites us to do the same”) and maintained until the Chapter of 1982, was subsequently changed by the drafting committee in order to bring it into line with can 1174, § 1, which speaks of those who are bound by the obligation of the Liturgy of the Hours: Obligatione liturgiae horarum persolvendae adstringuntur... The committee therefore chose to say: Ecclesia…nobis tale munus ingiungit (“the Church… imposes this task on us”)[11]. The Constitutions intend to state that we are bound (obliged) to the commitment of celebrating the Liturgy of the Hours.

(7) Project 2006 rightly noted that we are not the only ones with this office, which is entrusted to us as an ecclesial mandate, and it proposed to say: The Church… entrusts this task to us “too”. But the point is not so much to stress that we are not the only ones with this task; rather, it is necessary to affirm the foundation for the munus we have received from the Church. This foundation resides in the ratio consecrationis (in virtue of the charism of consecration)[12]. Hence the obligation to celebrate the Liturgy of the Hours is not extrinsic, not derived merely from a disciplinary norm. Rather it is a service that is linked, joined to, attached to and adhering to, the fact that we are consecrated: the first meaning of the Latin verb iniungere (in + iungo) is to unite, link, join, add, fix, insert, attach. The very fact of consecration, or of our being consecrated, with the specific function of being a sign in the midst of the Church, in itself demands that we should attend to the Liturgy of the Hours, because we have been called and configured to “represent the praying Church in a special way” ; to “express more fully the model of the Church which praises God without interruption and with one voice”; “ to accomplish the task of “co-operating”, first of all by prayer, in the building and growth of the entire Mystical Body of Christ and for the good of the particular Churches”[13]. Therefore the whole paragraph is conceived and formulated in the light of the ratio consecrationis, as the foundation of the need and obligation to celebrate the Liturgy of the Hours: the theological-liturgical elements expressed subsequently have no other purpose than to bring out the relationship between Liturgy of the Hours and consecrated life.

(8) The text alludes to the Trinitarian source of the Liturgy of the Hours, on the basis of SC 83, LC and PNLO n. 3. In summary these sources remind us that: 1) there is a liturgy of praise at the heart of the Trinity; 2) with the Incarnation of the Word the perennial praise within the Trinity comes down among us: the Word made flesh is the temple in which the eternal hymn is sung by the three Divine Persons; 3) in the Liturgy of the Hours, both the hymn sung in the celestial mansions – the eternal praise – and its historical actualisation in the humanity of Christ, are “sacramentalised”.

(9) The immediate sources of this expression are once again SC 84, LC , PNLO n. 15, CCC 1174. The same expression links up with the preceding one (in virtue of the charism of consecration) and is completely appropriate to the context of the consecrated life, since consecration configures us intimately as an image of the Church, who lives out her complete and exclusive dedication to her Spouse, from which she receives every good. Since religious have an essential place within the mystery that unites Christ to the Church, the Liturgy of the Hours expresses our reality.

(10) The last sentence of this paragraph is connected to the previous one, and both are inspired by the teaching found in nn. 15-16 of PNLO, which speak of the praise offered to God in union with the Church in heaven. The sentence is also linked to all that was said about the Trinitarian dimension of the Liturgy of the Hours. In it we have the actualisation of the hymn of praise which is eternally sung in the heavenly mansions[14] and at the same time the anticipation of that praise. The Liturgy of the Hours, while not a sacrament, belongs to the sacramental structure and, like the sacraments, expresses the tendency or movement towards the eternal liturgy of heaven. We may briefly deduce: 1) through the Liturgy of the Hours we are not only united with the heavenly Church but we anticipate the praise we will one day sing before the face of God; 2) above all, the Liturgy of the Hours is already the true beginning of that eternal praise: the opus Dei is the only part of the liturgy that will not be interrupted by the advent of the heavenly phase, but will continue, albeit in different modes. Therefore the eschatological dimension of the Liturgy of the Hours is the one that is best suited to ourselves, and interprets our specific situation, because religious profession finds its place in the Church uniquely as prophecy, with its essential connotation as a sign and anticipation of the eschatological realities. In conclusion, we can say that the contents of § 2 are intrinsically and essentially related to the consecrated life.

(11) The current text is briefly expanded in order to highlight two further intrinsic functions of the Liturgy of the Hours: it is a thanksgiving and in it is accomplished the memorial of the mysteries of salvation (cf. PNLO n. 12). At the same time, the aim is to give the text a Trinitarian flow.

(12) The expression comes from CCC (n. 1174) and preserves all its theological value because it recalls the relationship between the mystery of Christ and time.

(13) The teaching of the current text is maintained: the whole fraternity or every one of our fraternities is bound to celebrate each day the Liturgy of the Hours in its entirety; only a case of impossibility can lead us to reduce the times scheduled for liturgical prayer and, given such an impossibility, one must safeguard the celebration of Lauds and Vespers. At least (i.e. not only) indicates clearly that for a Capuchin fraternity, if it wants to be a truly praying fraternity, the normal schedule of daily life cannot limit itself merely to praying Lauds and Vespers. Here, the principle of n. 67,3 of the Constitutions needs to be reversed: not the minimum allowed (which actually is not even allowed), but the maximum necessary. In 1968 the Order made a fundamental choice to move from an obligation of choral recitation to that of reciting the Office in common[15]. It was an authoritative choice that indicated what the quality of our life should be, but from it one can in no way deduce that it involves a lesser degree of moral obligation than in the case of the choral Office. The change of perspective was derived from a greater understanding of the (non-monastic) identity of the Order, but the inspirational motive it brought with it was the evangelical and Franciscan ideal to pray always, not only individually but also in fraternity.

(14) In the first revision (PdR1) the phrase “which are the double hinge of the Liturgy of the Hours” was added. For the motivations behind this insertion see n. 51,3 and explanatory note 14, with its reference to Project 2006.

(15) Having accepted the comments made [cfr. Prot. N.: III-00170; III-00140; III-00033); III-00034], the Commission returned to the current text, retaining—for logical consistency—the third person plural.

(16) The text, substantially identical to the current one, is amplified by speaking not only of the course of the day, but also of everything we do, since “ the sanctification of the day and of all human activity is part of the purpose of the Liturgy of the Hours” (PNLO 11). The text of the Constitutions is thereby completed, because the sanctifying action carried out in the Liturgy of the Hours refers not only to the succession of the hours in the rhythm of the day, but also to human activity, which in itself has liturgical and cultic value and which always acquires more of such value through prayer. Hence the Liturgy of the Hours cannot be considered as a parenthesis, unrelated to the experience of work and the apostolate. This aspect is extremely valuable and we believe it should be expressed in the Constitutions. This would help us to understand, on the one hand the unbreakable unity between liturgy and life, found at the heart of New Testament revelation, and which Vatican II has once again taught us, and on the other hand, the intrinsic unity between action and contemplation, which is so important for us.

(17) The text is formulated in the first person plural, in fidelity to the principle adopted in 1968. It points out, in addition, that it is not appropriate to speak of private recitation of the Office, because the action of praying the Office is not done merely “in one’s own name,” but rather “in the name of the ecclesial community.” It is better to speak of “individual” prayer, in so far as the subject is an individual., keeping in mind that liturgical prayer, by its very nature, besides being “ecclesial” is also “personal.” Whether it is celebrated individually or communally, the act of praying always involves the person.

N. 51 (cfr. 46,4)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
46,4. Sicut prophetae, psalmistae et ipse Christus nos docuerunt, oratio nostra non evadat a realitate, […] 46,4. As the prophets, psalmists and Christ himself taught us, our prayer should not evade reality, […] New text inspired by n°. 46.4(1)

1. Our prayer should be inspired by the teaching of the prophets and psalmists(2)and above all by the example of the Son of God who, in taking on the human condition, even in His prayer(3) shared in all the brothers and sisters experience. Offering himself, he intercedes for them before the Father(4).
46, 4 […] sed, exemplo sancti Francisci, qui Dominum in leproso invenit, 46,4 […] but, after the example of Saint Francis, who found the Lord in a leper, New text inspired by n°. 46.4

2. St Francis, who in contemplation discovered the divine plan, wished to share fully in Christ’s love for humanity by embracing lepers and proclaiming to all the Good News of hope and peace through conversion(5).
New text

3. Our first Capuchin brothers too, while giving primacy to a life(6) of contemplation and solitude, were attentive to and solicitous for the needs of people, and experienced God’s presence in everyday events and human realities(7).
46, 4 […] magis in dies incarnetur in condicionibus vitae, in historiae eventibus, in religiositate populari et in peculiari regionum cultura. 46,4 […] let it become each day more incarnated in life’s situations, in the events of history, in the popular religiosity and practices of the people, and in the particular culture of the regions. New text with elements from the current (cf. n. 46,4)

4. Following their example(8), let us strive to perceive how God’s love manifests itself in history(9), in the religious sense of the people and in the particular culture of the different regions(10).
46, 4. […] oratio nostra non evadat a realitate, […] 46,4. […] our prayer should not evade reality; […] New text (cf. current text n. 46,4)

5. Therefore our prayer should be an expression of universal solidarity and compassion. By allowing the prayer of Christ to mould us, we become the voice of all creation, taking on ourselves the joys and hopes, the grief and the anguish of every human person(11).

Explanatory Notes

(1) The text in n. 46,4 expresses a very valid concern, which finds an echo in the PCO documents, especially in V and VII. Following the directives of the General Chapter of 2006 about the enrichment of the Constitutions, we intend to develop the aspect of our prayer being in tune with the realities surrounding us in each particular culture, Church setting and society we live in. The text also intends to express the universal scope of prayer, because we are brothers of all people and all creatures. His perspective complements that of the other paragraphs of n. 46 (cf. “Proposals for Revision”, n. 48), but it is also different: in the latter, the stress is placed on who we are, lesser brothers, and this has to be manifested in prayer; on the other hand, in the new proposed text the accent is placed on reality outside ourselves, but of which we are part. Therefore it must be assumed and expressed in our prayer. The text is placed in the context of the liturgical life, after the Eucharist and the Liturgy of the Hours, which mark (or ought to mark) the rhythm of the day for each friar and each fraternity: within this obligatory frame of reference, we “brothers of the people”, called to walk alongside our people and with the whole of humanity, are obliged to develop a prayer of universal intercession.

(2) cf the current text of n. 46,4: “As the prophets and Christ Himself taught us…”

(3) In the revision of the text, the word “spokesman” has been eliminated (cfr. PdR1, n. 52,1).

(4) Christ teaches by His example as the Incarnate Word, Who is one with the whole of human kind in all things and intercedes for them with the Father; cf CCC n. 2602. The text of the PdR1, which reads in English “offering them to the Father in His own self-offering” is changed to “Offering himself, he intercedes for them before the Father.”

(5) We propose as the basis for this statement the teaching and example of St Francis, with expressions taken from PCO V (n. 7). The expression embracing lepers is echoed in the current text (n. 46,4).

(6) The text of the PdR1 has been modified (having embarked on a journey of contemplation: n. 52,3) becomes while giving primacy to a life of contemplation and solitude. This is in conformity with the suggestions that have come in [cfr. Prot. N.: III-00172]

(7) The example of the first Capuchins is also described using expressions drawn from PCO V (n. 6 and 7); cf also PCO VII, n, 31.

(8) The text as a whole adequately interprets the message of the current n. 46, 4 and, through the formulation §§ 5-6 we hope to render more appropriately the sense of our prayer being more in tune with the concrete circumstances surrounding us and acting as an exponent of those circumstances.

(9) cf Evangelica testificatio, n. 44. In PdR1 (n. 52,4): in events becomes in history.

(10) cf current text n. 46,4,

(11) The intention is to bring out the universal scope of prayer, in as much as it is an expression of fraternity extended to all people, and as the first way in which we live solidarity and compassion towards all. The expression, taken from CCC (n. 2634), gives the meaning of intercession: it is the way in which we conform to Christ’s prayer. cf also the Roman Missal, Eucharistic prayer IV: Preface; Gaudium et Spes 1; Fr. John Corriveau, Compassion. Circular Letter n. 12 (1 November 1997).

N. 52 (49)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions Complementary Code
49,1. In sacrificii eucharistici celebratione et in nostris precibus, conscii sensus catholici sancti Francisci, Deum obsecremus pro sancta matre Ecclesia, pro iis qui nos in potestate regunt, pro omnibus hominibus totiusque mundi salute, speciali autem modo pro universa familia franciscana et pro benefactoribus (…). 49,1. In the celebration of the Eucharistic Sacrifice and in our prayers, conscious of the catholic sense of Saint Francis, let us implore God for Holy Mother Church, for those who govern us, for all peoples, and for the salvation of the whole world, especially for the whole Franciscan family and for all our benefactors (…). Current text (n. 49,1) with changes and insertions(1)

1. Being aware that in prayer we co-operate with God to hasten the coming of His kingdom and to build up the Body of Christ, and mindful of the Catholic sense of Saint Francis(2), let us implore God for Holy Mother Church, for the Pope(3), for those who govern us, for all peoples, and for the salvation of the whole world, especially for the entire Franciscan family and for all our benefactors
49,1. In sacrificii eucharistici celebratione et in nostris precibus […], pio caritatis affectu omnes defunctos Deo commendemus. 49,1. In the celebration of the Eucharistic Sacrifice and in our prayers […], with a devout sense of charity, let us also commend to God all the deceased. Current text (n. 49,1) with changes and insertions (cf n. 49,2-3)

2. Faith in the risen Christ sustains our hope and keeps alive our communion with brothers who are resting in the peace of Christ. United in an exchange of spiritual gifts(4), in the celebration of the Eucharist and in our prayers let us commend all the deceased to the merciful God. With gratitude(5) and sentiments of charity, we should offer special(6) suffrages in accordance with what has been stipulated in the Complementary Code(7).
49,4. Quolibet anno, post sollemnitatem sancti Francisci, celebretur ab omnibus fraternitatibus nostris commemoratio pro universis fratribus et benefactoribus defunctis. 49,4. Every year, after the solemnity of Saint Francis, each local fraternity shall celebrate a memorial liturgy for all deceased brothers and benefactors. 3/2

Current text (n. 49,4)

1. Every year, after the solemnity of Saint Francis, each local fraternity shall celebrate a commemoration of all deceased brothers, sisters, relatives and benefactors(8).
49,2. Quoad suffragia statuitur: adveniente obitu Romani Pontificis, ministri generalis et ex-ministri generalis, ab unaquaque fraternitate celebretur missa pro defunctis. Idem fiat pro definitoribus et ex-definitoribus generalibus in singulis fraternitatibus illius coetus ad quem pertinebant. 49,2. Regarding suffrages, it is decreed: a Mass for the Dead shall be celebrated by each fraternity at the death of the Roman Pontiff, of a general minister, and of a former general minister. Let the same be done for general definitors and former general definitors in each fraternity of the group to which they belonged. Current text (n. 49.2)

2. Regarding suffrages, it is decreed: a Mass for the Dead shall be celebrated by each fraternity at the death of the Roman Pontiff, of a general minister, and of a former general minister. Let the same be done for general definitors and former general definitors in each fraternity of the group to which they belonged.
provinciale spectat statuere de suffragiis peragendis pro ministris et ex-ministris provincialibus, pro fratribus, pro parentibus et benefactoribus. 49,3. It is the responsibility of the provincial chapter to determine the suffrages to be offered for deceased provincial ministers, former provincial ministers and for deceased brothers, parents and benefactors. Current text (n. 49.3)

3. It is the responsibility of the provincial chapter to determine the suffrages to be offered for deceased provincial ministers, former provincial ministers and for deceased brothers, parents and benefactors.

Explanatory Notes

(1) It seems more appropriate at this point to move the text of the current n. 49, and place it after the Eucharist and the Liturgy of the Hours, linking it to the preceding number on intercessory prayer (cf. “Proposal for Revision” n. 52). This brings us to the heart of the argument about a subject that is constantly developed in our Constitutions. The General Chapter of 1968 saw fit to anticipate the subject of prayer for the living and the dead, because suffragia fiunt in missa (suffrages are made in the Mass)[16]. The argument followed at the time is not a sound one: it is not only during Mass that prayers are said for the living and the dead. For example, in the Liturgy of the Hours, going back to medieval times, and with the contribution of the Friars Minor, a widespread custom arose which continued until Vatican II, of concluding each liturgical hour with the versicle Fidelium animae per misericordiam Dei requiescant in pace. The post-conciliar liturgical reform abolished this custom, but introduced a special intention for the departed into the intercessions at evening prayer each day. Besides, when St Francis, both in the Earlier and Later Rules, recommends prayer for the dead, he links that recommendation more to the Office than to the Eucharist[17], which he does not speak about in the Rule.

(2) It is appropriate to give a more solid theological foundation to the intentions for prayer and to suffrages for the dead, not limiting ourselves to simply remembering the “Catholic sense” of St Francis, as happens several times in the Constitutions. In any case, the Catholic sense of the Poverello is based on his awareness of belonging to the Church as Body of Christ, and of his special vocation to build (repair) the Church and, therefore, to be a fellow-worker of God. This same concern is present in the III Letter of Clare to Agnes of Prague: “I judge you to be a co-worker of God Himself and a support for the weak members of His ineffable Body”. For us religious, this “universal prayer” derives from a specific munus we have been given in the Body of Christ (cfr. LG n. 42; PC n. 1); Francis himself, in the Letter to the Entire Order, talks about “ (we) who are more especially charged with divine responsibilities” (n.34).

(3) The text of the Constitutions is inspired by the famous passage in 1Tim 2,1-2 . For entirely understandable reasons, the Commission considers it opportune to insert a prayer for the Pope among the prayer intentions.

(4) The text asserts our faith in the “communion of the saints”, which is “the reality of a family bound together by deep bonds of spiritual solidarity that unites the faithful departed to those who are pilgrims in the world. It is a mysterious but real bond, nourished by prayer and participation in the Sacrament of the Eucharist. In the Mystical Body of Christ the souls of the faithful meet, overcoming the obstacle of death; they pray for one another, carrying out in charity an intimate exchange of gifts”[18].

(5) We think it appropriate to add with gratitude: suffrages for fellow friars, relatives and benefactors are or should be expressions of gratitude.

(6) It says special suffrages, because these are what is meant here, and because these suffrages do not exhaust the duty of praying for all the faithful departed.

(7) The text remains formulated in a general way, leaving the details to be dealt with in the “supplementary Code” and in the directives of individual circumscriptions. Note the difference from what was written in PdR1 (n. 53,2), the last sentence of which reads: “With gratitude and sentiments of charity, we should offer special suffrages for the Roman Pontiff, for deceased General Ministers, and in the various circumscriptions, for General Definitors, ministers, friars, parents and benefactors.” For greater simplicity and in order to avoid repetition the Commission decided to modify the text. Therefore the specifications of particular suffrages are given only in the Complementary Code.

(8) This text, which the PdR1 (n. 53,3) still kept in the Constitutions, has now been transferred to the Complementary Code.

(9) The wording of the current text of the Constitutions (for all deceased brothers and benefactors: n. 49,4), maintained in PdR1 (n. 53,3), has been amplified.

N. 53 (54)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
New text(1)

1. Each Sunday, the Church keeps the memory of Christ’s resurrection, and during the liturgical year, which is itself centered on the Paschal Triduum, recalls the mysteries of redemption and dispenses them to all the faithful, so that they may be filled with the grace of salvation(2).
New text

2. We should embrace wholeheartedly(3) the wealth of grace that flows to us from the celebration of the liturgical year and of the sacraments, as from a fountain of spirit and of life. It is an inexhaustible source of spiritual nourishment, the royal road of our formation(4).
54,1. Qua filii Dei, sinamus nos manu duci a Spiritu Sancto in oratione, ut nos in dies crescere faciat in communione cum Patre et cum fratribus. 54,1. As sons of God, let us allow ourselves to be led in our prayer by the Holy Spirit so that It may make us grow day by day in communion with Father and with our brothers. Current text (n. 54,1) with insertion

3. Celebrating the mysteries of salvation(5), as children of God let us allow the Holy Spirit to lead us in prayer so that he may make us grow daily in communion with the Father and with our brothers.
54,2. Mysteria humanitatis Christi, praesertim Nativitatis et Passionis, in quibus sanctus Franciscus amorem et humilitatem Domini mirabatur, in spiritu sancti Evangelii modo speciali recolamus et fidelibus praedicemus. 54,2. In the spirit of the Holy Gospel, let us especially reflect on and preach to the faithful the mysteries of the humanity of Christ, especially His nativity and passion in which Saint Francis marvelled at the love and humility of the Lord. Current text (n. 54,2) with insertion

4. In the spirit of the Holy Gospel and following the itinerary of the liturgical year(6), we should in a special way reflect on and preach to the faithful the mysteries of Christ’s humanity, particularly His nativity and passion, in which Saint Francis marvelled at the love and humility of the Lord.
54,3. Deiparam Mariam Virginem sine labe conceptam, filiam et ancillam Patris, matrem Filii ac sponsam Spiritus Sancti, Ecclesiam factam iuxta verba sancti Francisci, peculiariter veneremur, praesertim cultu liturgico et rosario mariano, et eius devotionem in populo promoveamus. Ipsa enim est mater nostra et advocata, patrona Ordinis nostri, paupertatis et passionis Filii sui socia, et, experientia teste, via ad spiritum Christi pauperis et crucifixi attingendum. 54,3. Let us, in particular, venerate, especially through liturgical worship and the rosary, the Virgin Mary, the Mother of God, conceived without sin, daughter and handmaid of the Father, mother of the Son, and spouse of the Holy Spirit, “[the virgin] made Church,” according to the words of Saint Francis, and let us especially promote devotion to her among the people. For she is our mother and advocate, the patroness of our Order, the companion of her Son’s poverty and suffering, and, as experience witnesses, the way to arrive at the spirit of the poor and crucified Christ. Current text (n. 54,3) with insertions

5. The Church proclaims the Passover of her Lord also on the feasts of the Virgin Mary and on the memorials of the saints(7). With particular devotion therefore(8), especially through the liturgy, the Angelus(9)and the rosary, we should venerate the Virgin Mary, Mother of God, conceived without sin, daughter and handmaid of the Father, Mother of the Son, and spouse of the Holy Spirit – the virgin made Church in the phrase used by St Francis – and promote devotion to her among the people. For she is our mother and advocate, the patroness of our Order, the companion of her Son in his poverty and sufferings, and, as experience shows, the way to acquire the spirit of the poor and crucified Christ.
54,4. Itemque e traditione antiqua beatum Ioseph eius sponsum pie colamus. 54,4. In the same way, let us venerate, according to ancient tradition, Joseph her spouse. Current text (n. 54,4) with insertion

6. In the same way, in accordance with ancient tradition, let us devoutly venerate Saint Joseph, the faithful spouse of the Virgin Mary, guardian of the Redeemer and humble workman(10).
54,5. Venerationem sancti Patris Francisci, formae minorum, necnon sanctorum praesertim nostrorum, secundum consuetudinem locorum foveamus et promoveamus, eo tamen sensu, ut huiusmodi veneratio sacrae liturgiae spiritui semper congruat 54,5. Let us encourage and promote, according to local custom, veneration of our holy Father Francis, the form of the minors, and of the saints, especially our own, but in a way that such veneration is always in conformity with the spirit of the sacred liturgy. Current text (n. 54,5) with insertion

7. We should encourage and promote, according to local custom, veneration of our holy Father Francis, the model of lesser ones, of Saint Clare (11) and of the saints, especially our own, but always in such a way that this veneration is in harmony with the spirit of the sacred liturgy.

Explanatory Notes

(1) The absence, in the current Constitutions, of even the slightest reference to “Sunday” and to the Liturgical Year has been frequently noted. The proposed text consists of several paragraphs: the first two are new, the others make use of n° 54 of the current text, and place within the context of the liturgical year what actually applied to the “particular devotions” of the Order.

(2) The text outlines a summary of the meaning of the liturgical year, based on SC (n. 102), on the Motu Proprio “Mysterii Paschalis” of Paul VI (14 February 1969); on the General Norms for the ordering of the liturgical year and Calendar (21 March 1969); and on the Proclamation of the date of Easter day contained in the Roman Missal (6 January). Yet the Commission thought it best to shorten the formulation of PdR1 in order to produce a text which, while retaining the same content, is more concise and flows better.

(3) Here, our commitment to live the Liturgical Year is highlighted. The opening words of the text (We should embrace wholeheartedly) are inspired by the Fathers of the Church who speak of embracing within oneself the object of the celebration: Amplectamur salutaris Paschae mirabile sacramentum (“Let us embrace the wonderful sacrament of Easter”)[19].

(4) The text concludes by underlining the formative value of the Liturgical Year, which is put before Christ’s faithful not simply as a means of glorifying Christ and as a journey of fidelity to the Father in the Spirit, but also as a tool and opportunity to imitate the Lord and conform oneself to Christ [20]. From this point of view the Liturgical Year, with its theology and its spirituality, becomes the motive, occasion and the source from which to develop the journey of ongoing formation[21].

(5) It has already been pointed out in the Introduction that what the current Constitutions say in n. 54 about our devotions, with particular reference to the mysteries of Christ’s humanity (above all His birth and Passion) is not to be seen in a merely “devotional” context, but in that of the “Mysteries” which the Church celebrates and lives in the Liturgy according to the rhythm of daily, weekly and annual celebrations. The same is true also of devotion to Our Lady, to St Joseph, to St Francis and to all our saints, which is better placed in the context of liturgical life, rather than as a separate, merely devotional treatise. For this reason we propose that the text of the current n. 54 should be moved entirely into the context of the Liturgical Year. Hence the slight modification to the opening words of n. 54,1, to adapt them to the new context.

(6) The addition and following the itinerary of the liturgical year can be understood in the light of the above.

(7) The first sentence of the paragraph, compiled with reference to the liturgical texts (cf SC 103), is there to provide a context for devotion to Our Lady, St Joseph, St Francis and to our saints within the Liturgical Year.

(8) The conjunction therefore is needed to link the text to the preceding sentence.

(9) We propose to include the Angelus because of its biblical character, its quasi-liturgical rhythm which sanctifies different moments during the day, and because it reminds us of the Paschal Mystery: while recalling the Incarnation of the Son of God we pray that we may be led “through his passion and cross to the glory of his resurrection; its historical origin, which links it to the prayer for peace and safety, for its long tradition in the Church and its profound fruits in the piety of the Christian people[22].

(10) The Commission thought it right to briefly expand the text by indicating some of St Joseph’s attributes, based above all on his role in the economy of salvation and in the beginnings of the Redemption, but also keeping in mind “his noble example, which transcends all individual states of life and serves as a model for the entire Christian community, whatever the condition and duties of each of its members may be”[23].

(11) For many obvious reasons, it seemed appropriate to insert in this text some mention of St. Clare. The addition was already present in PdR1 (n. 54,7).

N. 54 (51,1 + 58,1-2)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
51,1. In Liturgia Horarum Deum alloquimur eius verbis ex Scriptura desumptis, et ipse Deus verbo suo nobis obviam venit et sermonem nobis confert. 51,1. In the Liturgy of the Hours we speak to God with His words taken from Scripture and God Himself comes to meet us in His word and speaks to us. Current text (n. 51,1) with changes and insertions(1)

1. In the liturgy God Himself comes to meet us in His word and speaks to us, and we respond to Him by trustfully opening our hearts(2), praying in His own words taken from Scripture.
58,1. Lectio Sacrae Scripturae et aliorum librorum spiritualium est medium efficax ad nutriendam veram devotionem et ad fovendam experientiam Dei. Pro qua lectione singuli fratres sufficiens temporis spatium sibi sumant 58,1. The reading of Sacred Scripture and other spiritual books is an effective means of nourishing true devotion and of fostering the experience of God. Let each brother faithfully take a sufficient period of time for himself to do such reading. Current text (n. 58,1) with one change and an insertion

2. Since our consecrated life arises from and is built up by the Word of God, following the example of St. Francis we should become intimately familiar with it. We thus may grow in the experience of God and become clear Gospel witnesses to the Church and to the World(3). Let us therefore give sufficient time each day to the prayerful reading of Sacred Scripture and also nourish true devotion by means of other spiritual books(4.).
58,2. Ut prae oculis mentis semper habeamus viam et vitam quam professi sumus, in unaquaque provincia normae edantur circa publicam lectionem Sacrae Scripturae, Regulae, Testamenti et Constitutionum et circa renovationem professionis in communi 58,2. That we might always have before our eyes the way and life that we have professed, norms should be promulgated in each province concerning the public reading of Sacred Scripture, the Rule, the Testament and the Constitutions and the renewal of profession in common. Current text (n. 58,2) with changes

3. So that we may always keep before our eyes the way and life that we have professed(5), each province should determine norms for the reading of Sacred Scripture, the Rule, the Testament and the Constitutions and the renewal of profession in common(6).

Explanatory Notes

(1) The most appropriate place for the teaching of the Constitutions on our relationship with the Word of God is between the Liturgy and mental prayer. In fact the Liturgy is the privileged place for the Word, because in the liturgical celebration Christ “is present in His word, since it is He Himself who speaks when the holy scriptures are read in the Church” (SC 7). The Liturgy is, therefore, the moment of a saving dialogue between God and us. On the other hand, mental prayer and meditation can develop in an authentic way through contact with the Word, the first source of Christian spirituality, and from which we draw the sublime knowledge of Jesus Christ (cf. Const 52,5).

(2) The proposed text is the one which, in the current Constitutions, refers only to the Liturgy of the Hours. But that is not the only time when the Word is proclaimed. The text can refer to all liturgical celebrations. However, the current formulation is reversed: the initiative is not ours, but God’s; in prayer in general, and in the Liturgy in particular, the acting subject is first of all God. He is the One who first comes to meet us, and speaks to us through His Word; the basic attitude of the praying Christian is first of all listening, and then response to the Word he has heard, even using the words of scripture itself: the paradigm of Christian prayer is found in the responsorial psalm, which is a response to God in God’s own words.

(3) The proposed formulation mostly derives from Propositio n. 24 of the 2008 Synod of Bishops. Cf. also Verbum Domini n. 83. The text of PdR1 (n. 55,2) has been reworked to create a more logical formulation.

(4) In PdR1, the second part of this paragraph was a paragraph on its own (n. 55,3). The Commission judged it best to link it to the preceding paragraph through the initial exhortation Let us give, therefore, sufficient time each day. The text which follows comes from n. 58,1 of the present Constitutions. It has, however, been adapted to its new context, centered upon a prayerful reading of the Word of God[24]. In a subordinate way this is also said of other spiritual books. The reference to the writings of St. Francis, which the PdR1 (cfr. n. 55,3) had inserted in this text has been suppressed since it is already mentioned in Chapter I.

(5) We do not think this text should be moved to the complementary Code, especially in view of the initial motivation behind it. The sources that inspire the drafting of the text, as also of the preceding paragraph, are the Statutes of Albacina, the Constitutions of 1536 and all their subsequent versions up to 1925, the Code of Canon Law (cann. 663, 3; 276,2; 652,3), n. 6 of PC, n. 21 of DV, n. 51 of SC[25]. But the expression always keep before our eyes also evokes what Francis wished concerning the Rule. In fact, according to Thomas of Celano, “[he] taught [the brothers] to keep it always before their eyes”[26]. It also suggests Deut. 6,6-9: «Let the words I enjoin on you today stay in your heart. You shall tell them to your children, and keep on telling them, when you are sitting at home; when you are out and about; when you are lying down and when you are standing up. You must fasten them on your head as a sign, and on your forehead as a headband; you must write them on the doorposts of your house and on your gates.”

(6) In our context of fraternal and communal life it is doubtless more appropriate to speak of «reading in common», rather than of public reading.

N. 55 (52,1.6.2-5)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
52,1. Servemus et promoveamus spiritum illum contemplativum qui e vita sancti Francisci maiorumque nostrorum elucet. Igitur ampliorem locum ei tribuamus fovendo orationem mentalem. 52,1. Let us preserve and promote that contemplative spirit that shines in the life of Saint Francis and our forebears. Therefore let us give a greater place to it by fostering mental prayer. Current text (n. 52,1) with changes

1. Let us preserve and promote that contemplative spirit which shines out in the lives of Saint Francis and of our first brothers(1). We should therefore give a greater place to it by fostering mental prayer.
52,6. Oratio mentalis est magistra spiritualis fratrum, qui, si veri et spirituales fratres minores sunt, iugiter interius orant. Orare enim nihil aliud est quam corde Deum alloqui et, revera, non orat qui ore dumtaxat cum Deo loquitur. Atque idcirco unusquisque mentali orationi vel contemplationi operam dare et, secundum Christi optimi magistri doctrinam, in spiritu et veritate aeternum Patrem adorare nitatur, sollicita cura studens magis illuminare mentem affectumque accendere quam depromere verba. 52,6. Mental prayer is the spiritual teacher of the brothers who, if they are true and spiritual lesser brothers, pray ever more interiorly. To pray, in fact, is nothing other than to speak to God with the heart; in fact, whoever speaks to God with his lips alone does not pray at all. For this reason everyone should apply himself to mental prayer or contemplation and, according to the doctrine of Christ, the best teacher, endeavour to adore the eternal Father in spirit and truth, striving earnestly to enlighten the mind and enkindle the heart rather than to formulate words. Current text (n. 52,6)

2. Mental prayer is the spiritual teacher of the brothers who, if they are true and spiritual lesser brothers, pray interiorly at all times. To pray, in fact, is nothing other than to speak to God with the heart; in truth, whoever speaks to God with his lips alone does not pray at all. For this reason let each brother apply himself to mental prayer or contemplation and, according to the teaching of Christ, the best of teachers, endeavour to adore the eternal Father in spirit and truth, striving earnestly to enlighten the mind and enkindle the heart rather than to formulate words.
52,2. Probata oratio mentalis nos ad spiritum verae adorationis ducit, intime cum Christo iungit atque sacrae Liturgiae in vita spirituali continuatam praebet efficaciam. 52,2. Authentic mental prayer leads us to the spirit of true adoration, unites us intimately with Christ, and renders the Sacred Liturgy continually efficacious in our spiritual life. Current text (n. 52,2)

3. Authentic mental prayer leads us to the spirit of true adoration, unites us intimately with Christ and makes the Sacred Liturgy continually efficacious in our spiritual life.
52,3. Ne autem orationis spiritus unquam in nobis tepescat, sed in dies magis accendatur, in vita nostra huic exercitio cotidie incumbere debemus. 52,3. Moreover, that the spirit of prayer may never grow cold within us but be ever more inflamed from day to day, we must give ourselves to its exercise in our daily lives. Current text (n. 52,3)

4. Moreover, so that the spirit of prayer may never grow cold within us but grow ever more fervent from day to day, we must apply ourselves each day to its practice.
52,4. Superiores et alii, quibus cura vitae spiritualis est commissa, laborent ut omnes fratres in orationis mentalis notitia et usu progrediantur. 52,4. The ministers and the others to whom the care of the spiritual life is entrusted should take pains that all the brothers make progress in the knowledge and practice of mental prayer. Current text (n. 52,4) with one change

5. Let the ministers, the guardians and others who are entrusted with the care of the spiritual life do all they can to help every brother make progress in the knowledge and practice of mental prayer.
52,5. Fratres vero spiritum orationis et orationem ipsam e genuinis spiritualitatis christianae et franciscanae fontibus hauriant, ut eminentem scientiam Iesu Christi ediscant. 52,5. Let the brothers, then, draw the spirit of prayer and prayer itself from the genuine sources of Christian and Franciscan spirituality that they may acquire the eminent knowledge of Jesus Christ. Current text (n. 52,5)

6. As for the brothers, let them draw from the genuine sources of Christian and Franciscan spirituality the spirit and the reality of prayer, so that they may acquire the surpassing knowledge of Jesus Christ.

Explanatory Notes

(1) The PdR1 (n. 56,1) had changed first brothers (ancestors) to saintly brothers. The Commission decided to return to the text in force.

N. 56 (53)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions Complementary Code
53,1. Primatus spiritus et vitae orationis omnino in effectum perducatur sive a fraternitatibus sive a singulis fratribus, ubicumque degunt, sicut a verbis et ab exemplo sancti Francisci necnon a sana traditione capuccina exigitur. 53,1. Let the primacy of the spirit and of a life of prayer be totally brought into effect both by the fraternities and the individual brothers, wherever they may be, as the words and example of Saint Francis and sound Capuchin tradition demand. Current text (n. 53,1)

1. The primacy of the spirit and life of prayer should be absolutely put into effect, both by fraternities and individual brothers, wherever they may be, as is required by the words and example of Saint Francis and by sound Capuchin tradition.
53,2. Maximi momenti est formare conscientiam de necessitate vitali personaliter orandi. Sibi quisque frater, quacumque in parte versatur, sumat tempus sufficiens cotidie ad orationem mentalem, v.g. integram horam. 53,2. It is of the greatest importance to form one’s conscience about the vital necessity of personal prayer. Each brother, wherever he lives, should take sufficient time every day for mental prayer, for example, an entire hour. Current text (n. 53,2)

2. It is of the greatest importance to form one’s conscience about the vital necessity of praying personally. Let each brother, wherever he may be, take sufficient time for himself every day for mental prayer, for example, a whole hour.
53,3. Capitula provincialia et localia provideant ut omnes fratres habeant illud tempus necessarium ad orationem mentalem, sive in communi sive privatim peragendam. 53,3. The provincial and local chapters should see to it that all brothers have that time necessary for mental prayer, whether this is done in common or in private. Current text (n. 53,3) with one change

3. Provincial and local chapters must see to it that all brothers have the time necessary for mental prayer, both in common and in private(1).

 3/3

New text

In the circumscriptions there should be directives to ensure that at least one period of meditation is spent in common.
53,4. Fraternitas localis in Capitulis se interpellet circa orationem communitariam et personalem fratrum. Fratres, in primis superiores, pro eorum munere pastorali, responsabiles se sentiant ad invicem in vita orationis animanda. 53,4. In its chapters, let the local fraternity examine itself concerning the common and personal prayer of the brothers. Let the brothers, especially the superiors as their pastoral duty, feel themselves responsible for inspiring a life of prayer. Current text (n. 53,4)

4. In its chapters the local fraternity should call itself to account regarding the communal and individual prayer of the brothers. The brothers, especially the ministers as part of their pastoral duty, should feel themselves responsible for encouraging one another in the life of prayer.
53,5. Qua discipuli Christi, licet pauperes et fragiles, adeo orationi instemus ut ad orandum nobiscum invitari possint illi qui Dominum sincere quaerunt. 53,5. As disciples of Christ, although poor and weak, let us so apply ourselves to prayer that those who sincerely seek the Lord may be invited to pray with us. Current text (n. 53,5)

5. As disciples of Christ, although poor and weak, we should be so faithful to prayer that those who sincerely seek the Lord may be drawn to pray with us(2).
53,6. Summopere colamus spiritum et promotionem orationis, praesertim interioris, in populo Dei, quod inde ab initio fuit charisma Fraternitatis nostrae Capuccinorum et, historia teste, germen genuinae renovation 53,6. Above all let us cultivate among the People of God the spirit and the development of prayer, especially interior prayer, for from the beginning this was a charism of our Capuchin Fraternity and, as history testifies, the seed of genuine renewal. Current text (n. 53,6) with deletion and insertion

6. We should foster the spirit and growth of prayer among the People of God with great diligence, especially interior prayer. From the beginning this was a charism of our Capuchin Fraternity and, as history testifies, was the seed of genuine renewal. We should therefore zealously strive to learn the art of prayer and of transmitting it to others.

7. Education in prayer and in the experience of God – using a simple method – should be a feature of our apostolate. The effort to ensure that our fraternities become genuine schools of prayer will be of great benefit(3).

Explanatory Notes

(1) In the Latin text we propose to change the conjunction sive… sive to et… et or to tum… tum, to make it clear that the exercise of mental prayer is to be done in common and in private. The then General Minister Br. Flavio Roberto Carraro wrote: “The expression “in private”, referring to mental prayer, concerns the “how”, not the “when”; since even the second period of mental prayer is a community commitment, it must be laid down in the daily timetable of the fraternity” (Letter to the Provincial Minister of Abruzzo in Statuto particolare dei Frati Minori Cappuccini di Abruzzo [L’Aquila 1988] 2).

(2) One of the proposals [Prot. N.: III-00164] suggested changing may be invited to may be drawn in order to suggest the idea that it is God who draws man to Himself through our example. It is to be noted that this proposal is based on the Italian translation of 2002 (may be invited). The current Latin text reads exactly: ut ad orandum nobiscum invitari possint illi qui Dominum sincere quaerunt. This text (Const n. 63,5), introduced into the Constitutions by the General Chapter of 1982, was translated ad litteram in the Italian version of 1983. The 1990 translation, however, reads: in such a way that those people who are sincerely seeking the Lord, may be influenced to pray with us. With respect to the Latin text and to the first Italian version, the perspective of the Italian edition of 1990 and of the proposal that reached the Commission is different. Therefore if it is decided to make this change, it is also necessary to adjust the Latin text..

(3) Cf. Project 2006: “With great commitment we should cultivate and promote among the People of God the spirit of prayer, especially an interior prayer which is humble and simple, which all can practise and is able to transform the joys and sufferings of daily life into close union with God” (n. 38, 4). We do wish to enhance this insight. Furthermore, the text has been composed in the light of Novo Millennio Ineunte (n. 32-34), so that it asserts our commitment to training ourselves in prayer and to the “apostolate of prayer”. Accepting a specific proposal [Prot. N.: III-00382], the text which in PdR1 (n. 57,6) constituted a single paragraph has now been divided into two. Therefore in § 6 the Commission returned to the current text of the Constitutions (n. 53,6), according to the formulation of PdR1 (which already foresaw the suppression of the beginning with great diligence). To this has been added the exhortation we should zealously strive to learn the art of prayer and to transmit it to others. Paragraph 7 speaks about education in prayer and in the experience of God “using a simple method”. In this way our fraternities are encouraged to become ever more genuine “schools of prayer”. Please note that the text of PdR1 has been reformulated and simplified.

N. 57 (55)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions Complementary Code
55,1. Ad vitam nostram religiosam continuo renovandam, omnes fratres quotannis peragant exercitia spiritualia, necnon alia periodica intervalla recollectionis habeantur (…). 55,1. In order to renew our religious life continually, all the brothers should make an annual retreat and also have other occasional periods of recollection (…). Current text (n. 55,1) with a deletion and one change

1. So that our religious life may be continuously renewed, all the brothers should make an annual retreat, and there should also be other periods of recollection(1).
55,1. […] Alia periodica intervalla recollectionis habeantur, quae interdum laudabiliter, pro diversitate munerum, vario modo ordinentur. 55,1. […] Other occasional periods of recollection which might laudably be organized in various ways according to a diversity of duties. 3/4

Current text (n. 55,1) with deletion

The times of retreat or recollection may laudably be organized in different ways, taking account of the diversity of duties.
55,2. Ad hunc finem superiores provideant unicuique, etiam iis qui extra domum degunt, necessarium tempus et opportunitatem. 55,2. To this end, the ministers should provide the necessary time and opportunity for each one, including those who live outside a house [of the fraternity]. Current text (n. 55,2) with one change

2. The ministers should provide each brother, including those who live away from the religious house(2), with the necessary time and opportunity to achieve this.

Explanatory Notes

(1) The current text has been slightly modified because part of it has been moved to the complementary Code.

(2) We prefer the specific term religious house, which is more exact and in order to avoid inappropriate translations.

n. 58 (56)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions Complementary Code
56,1. Omnis fraternitas debet esse revera fraternitas orans. Cui fini […] 56,1. Every fraternity must be truly a praying fraternity. In order […] Current text (n. 56,1) with changes and insertions

1. Every fraternity must be truly a praying fraternity. In order to achieve this, all circumscriptions should take the greatest care to form individual friars and the fraternities themselves in the spirit and practice of prayer, making use of suitable means(1).
56,1. […] prodest, secundum multiformem Dei gratiam, promovere, sive in provinciis sive in regionibus, fraternitates recollectionis et contemplationis, in quibus fratres per aliquod tempus se dedicare possint spiritui et vitae orationis, sicut Deus eis dederit.

2. Fratres isti, in communione cum fraternitate provinciali, memores sint eorum quae sanctus Franciscus scripsit pro iis qui in eremitoriis religiose vivere volunt.

 56,1. […] it is useful, according to the manifold grace of God, to encourage, either in provinces or in regions, fraternities of recollection and contemplation in which brothers can devote themselves for some time to the spirit and life of prayer, as God gives them the grace.

2. Let those brothers, in communion with the provincial fraternity, be mindful of what Saint Francis wrote for those who wish to live religiously in hermitages.

 Current text (n. 56,1-2) merged and modified

2. It is helpful to establish fraternities of recollection and contemplation in each circumscription(2) or region.

The brothers who constitute such fraternities(3), in accordance with the manifold grace of God, living in communion with the provincial fraternity, should keep in mind what Saint Francis wrote for those who wish to live in a religious way(4) in hermitages.
56,1. […] fratres per aliquod tempus se dedicare possint spiritui et vitae orationis, sicut Deus eis dederit. 56,1. […] brothers can devote themselves for some time to the spirit and life of prayer, as God gives them the grace. Current text (n. 56,1) with changes and insertions

3. These fraternities of recollection should be open to all brothers who, as God gives them the grace, wish to spend periodical intervals of time there to devote themselves more intensely to prayer and to a life with God(5).
56,3. Capituli provincialis vel Conferentiae superiorum maiorum erit de huiusmodi fraternitatum diiudicare et de earum regimine providere 56,3. It is the responsibility of the provincial chapter or of the Conference of Major Superiors to determine the advisability of such fraternities and to provide for their administration. 3/5

Current text (n. 56.3) with one change(6)

It will pertain to the provincial chapter or Conference of Major Superiors to judge the advisability of establishing fraternities of recollection and to provide for their administration.

Explanatory Notes

(1) A careful analysis of the text led the Commission to divide the 1st paragraph of the current text. In this way, the new formulation of §1° states the principle: “Every fraternity must be truly a praying fraternity”, and on the basis of this principle, the need for formation or training in prayer is asserted. “All” has been suppressed from PdR1 (n. 59,1): making use of all suitable means.

(2) The fraternities of recollection and contemplation are considered as a reality in their own right. Their function as a means to ensure that every fraternity is a praying fraternity is not denied, but their significance is not limited to such a function; they have their own value. The text, therefore, comes closer to the formulation of 1968, but with one difference: in 1968 it said can be constituted; now the formulation of 1982 is maintained: it is helpful to establish (prodest promovere) in each circumscription (i.e. not only in the provinces) or region.

(3) In addition to asserting the institutional aspect, the text intends to underline more clearly the personal aspect of the brothers who make up such fraternities: the manifold grace of God must be seen in reference to them, rather than to the institutional reality.

(4) The expression adopted is closer to that used by Saint Francis (cf. Rule for Hermitages,1).

(5) The current text is still used, but it is expanded to state that the fraternities of recollection and contemplation are not only for the benefit of the brothers who are members of this type of local fraternity, but also for all the brothers, who may spend periods of time there, as God inspires them.

(6) Reference to the competent juridical authority for the establishment of these fraternities of recollection and contemplation is moved to the complementary Code.

N. 59 (57)

Current text Proposed revised Text
Constitutiones (2002) Constitutions (1990) Constitutions
57,1. Silentium, quod est fidelis spiritus interioris custodia et a caritate in vita communi exigitur, in omnibus fraternitatibus nostris magni fiat ad servandam vitam orationis, studii et reflexionis. 57,1. Let silence, which is the faithful guardian of the interior spirit and required by charity in community life, be held in great esteem in all our fraternities in order to preserve a life of prayer, study and recollection. Current text (n. 57,1)

1. Silence, which is the faithful guardian of the interior spirit and is required by charity in community life, should be highly esteemed in all our fraternities for the preservation of a life of prayer, study and recollection.
57,2. Capituli localis est in nostris fraternitatibus auram orationis et recollectionis tueri, ea arcendo quae eiusmodi auram impediunt. 57,2. It is the responsibility of the local chapter to protect the atmosphere of prayer and recollection in our fraternities, keeping out of them whatever might impede it. Current text (n. 57,2)

2. It is the responsibility of the local chapter to protect the atmosphere of prayer and recollection in our fraternities, keeping out whatever might impede it.

N. 60 (new)

Constitutions (1990) Proposed revised Text
New text

1. In the holy love which is God, St Francis exhorts all the brothers that, after overcoming every obstacle and putting aside every care and anxiety, they strive to serve, love, honour and adore the Lord God with a clean heart and a pure mind(1).
New text

2. With hearts that are docile and open, we welcome this appeal from our Father and Brother, may we ceaselessly fix our attention and our heart on God(2), so that, inwardly purified, interiorly enlightened and aflame with the fire of the Holy Spirit(3) we may draw others to the love of the God we cannot see (4). In this way, the world, which is thirsting for God, may be enlightened by the knowledge of Christ and be filled with his blessing(5).
New text

3. Guided by the Spirit, let us make a home and an abiding dwelling place for Him who is the Lord God Almighty, Father, Son and Holy Spirit(6).

Explanatory Notes

(1) There were several suggestions to conclude chapter III in a manner worthy of the important and fundamental subject matter with which it deals. As a result in PdR1 (n. 61) the Commission proposed—in a somewhat limited way—a text from the RnB XXII, 26-27. This text, certainly with some modifications in order to adapt it for the Constitutions, is being proposed again. This time in light of further reflection and upon closer examination it was inserted into a broader context, which among other things, also gave weight to other texts from the Writings of St. Francis.

(2) “The effort to fix our attention and our heart on God, which we call contemplation, becomes the highest and fullest act of the spirit, the act which even today ought to order the immense pyramid of human activity” (Paul VI, Allocution at the last public session of Vatican Council II. 7-XII-1965).

(3) Cf. s. Francis, Letter to the Entire Order. Concluding Prayer .

(4) Cf. s. Francis, Paraphrase of the “Our Father”, v. 5. The idea is present in the theology of St. Bonaventure and is also expressed in the Liturgy: ut, dum visibiliter Deum cognoscimus, per hunc in invisibilium amorem rapiamur (Preface I of Christmas).

(5) Cf. s. Francis, Paraphrase of the “Our Father”, vv. 2-3.

(6) Cf. s. Francis, Rnb XXII, 27.

  1. Initials and Abbreviations:
    • Acta 1968 = Acta Capituli generalis specialis Ordinis Fratrum Minorum Capuccinorum Romae a die 19 Augusti ad 25 Octobris 1968 celebrati. I-II. Romae, Curia generalis OFMCap., 1969.
    • Acta 1982 = Acta Capituli Generalis LXXIX Ordinis Fratrum Minorum Capuccinorum. Romae a die 1 iunii ad 11 iulii 1982 in Collegio S. Laurentii a Brundisio celebrati. Roma, Curia Generalis OFMCap., 1983.
    • CCC = Catechismo della Chiesa Cattolica.
    • C.C.L. = Commissio Capitularis Legislationis.
    • Cost = Costituzioni/Constitutiones/Constitutions
    • Const 1988 = Fr. Iglesias (a cura di), Constitutiones Fratrum Minorum Capuccinorum post Concilium Vaticanum II retractatae (a.1968-1988). I. Textus; II. Fontes aliaeque Referentiae complementares circa Textum Constit. 22 Maii 1988. Romae, Curia generalis OFMCap., 1988.
    • CPO = Consiglio Plenario dell’Ordine – Plenary Council of the Order
    • DMP = Directorium de Missis cum pueris – Directory for Masses with Children
    • DV = Dei Verbum.
    • EP = Eucharistiae partecipationem. Lettera circolare della Sacra Congregazione per il Culto divino ai Presidenti delle Conferenze Episcopali sulle Preghiere Eucaristiche (1973).
    • FF = Fonti Francescane
    • IGMR = Institutio generalis Missalis Romani – General Instruction on the Roman Missal
    • LC = Laudis canticum. Costituzione Apostolica di Paolo VI (1 November 1970) Apostolic Constitution of Paul VI
    • LG = Lumen gentium.
    • Lord = Lettera a tutto l’Ordine – Letter to all the Order
    • Osservazioni = Osservazioni pervenute sulle Costituzioni 1975. Roma, Curia generale OFMCap, 1982.
    • PC = Perfectae caritatis.
    • PNLO = Principi e Norme per la Liturgia delle Ore – Principles and Norms for the Liturgy of the Hours
    • Rb = Regola bollata – the Approved Rule (1223)
    • Rnb = Regola non bollata – the unapproved Rule
    • SC = Sacrosanctum Concilium.
    • VC = Vita consecrata.

    cf F. Iglesias, Impianto strutturale-contenutistico delle Costituzioni. Scheda n. 3 – Capitolo 3. La vita di preghiera dei frati (www.ofmcap.org). ↑

  2. cf Animadversiones super Constitutionibus (pro Capitulo generali extraordinario 1974). Romae 1973; 97-123. ↑
  3. cf Capitolo Generale (Roma 1982), Osservazioni pervenute sulle Costituzioni 1975. ↑
  4. cf Acta 1982. ↑
  5. cf II CPO; Osservazioni 62, n. 33d, 1. ↑
  6. cf Constitutiones Ordinis Fratrum Minorum Capuccinorum saeculorum decursu promulgatae. Vol. I. Constitutiones Antiquae (1529-1643). Editio anastatica. Vol. II. Constitutiones Recensiores (1909-1925). Editio anastatica. Accedunt Constitutiones an. 1896 Bibliographia et Indices. Roma, Curia generalis OFMCap.,1980-1986. For a specific reference to what is said above, cf Constitutiones I, 45 (Constitutiones 1536, cap. III); 93 (Constitutiones 1552 [cap. III]); 163 (Constitutiones 1575, cap. III); 236 (Constitutiones 1608, cap. III); 337 (Constitutiones 1638, cap. III [Italian text]); 461 (Constitutiones 1638, cap. III [Latin text]); 583-584 (Constitutiones 1643, cap. III); Constitutiones II, 68 (Constitutiones 1909, n. 47 [Italian text]); II, 223 (Constitutiones 1909, n. 47 [Latin text]); II, 379 (Constitutiones 1925, n. 51); II, 485 (Constitutiones 1896, cap. III, n. 2). ↑
  7. Acta 1982, 226. ↑
  8. Cfr IGMR 23; PNLO 201; EP 17; DMP 37. Cfr. D. Sartore, Il silenzio come «parte dell’azione liturgica» in Idem, Flores vernantes. Trent’anni di studi e ricerche in Liturgia (Monumenta, Studia, Instrumenta Liturgica 19). Città del Vaticano 2002; 203-307. ↑
  9. cf Presbyterorum Ordinis 6. ↑
  10. cf Vita consecrata 95. ↑
  11. cf Const 1988, I, 53, note 11. ↑
  12. cf can 1174, § 1; CCC 1175. ↑
  13. The texts referred to come from n. 24 of PNLO, which in turn refers to the teaching of some documents of Vatican II: Christus Dominus 33; Perfectae Caritatis 6.7.15; Ad gentes 15. PNLO also adds: “This is especially true of those who live a contemplative life” (n. 24). The use of the adverb especially clearly indicates that that which is rooted in the very nature of the consecrated life is implemented especially, but not exclusively, by Institutes of contemplative life. ↑
  14. cf SC 83; LC; PNLO. ↑
  15. cf Acta 1968, I, 337-338; 342. ↑
  16. cf Acta 1968, I, 337. ↑
  17. cf Rnb 3,4.10; Rb 3,3. ↑
  18. Benedetto XVI, Solemnity of All Saints. 1 November 2005: Before the Angelus; cf. LG 49-51; Rb 6,2: FF 90. ↑
  19. Leo the Great, De Passione Domini Sermo LIII, 3: Corpus Christianorum. Series Latina, CXXXVIII, p. 315. ↑
  20. cf Paul VI, Apostolic Letter Motu Proprio «Mysterii Paschalis»; General Norms for the Ordering of the Calendar and the Liturgical Year (n. 1). ↑
  21. cf A. Cencini, Il respiro della vita. La grazia della formazione permanente. Cinisello Balsamo, Ed. San Paolo, 2002. ↑
  22. cf Paul VI, Apostolic Exhortation Marialis cultus [2 February 1974], n. 41; Congregation for Divine Worship .. Directory on popular piety and liturgy. Principles and guidelines [17 December 2001], n. 195. ↑
  23. John Paul II, Apostolic Exhortation Redemptoris custos [15 August 1989], n. 30; cf. Congregation for Divine Worship, Directory on popular piety and liturgy. Principles and guidelines [17 December 2001], nn. 218-223). ↑
  24. Cr. The Synod of Bishops of 2008, Proposition n. 22 (but cf. also Propositions n. 9, 32,55 and Verbum Domini n. 71,82,86). ↑
  25. Const 1988, II, 16. ↑
  26. 2Cel 208: cf. also Mirror of Perfection 76. ↑