THE FRANCISAN LAY APOSTOLATE FOLLOWS THE PERIMITIVE RULE OF 1221

 

Here begins the Rule of the Continent Brothers and Sisters: In the Name of the Father and of the Son and of the Holy Spirit. Amen. The memorial of what is proposed for the Brothers and Sisters of Penance, living in their own homes, begun in the year of our Lord 1221, is as follows. 

CHAPTER I: DAILY LIFE 

1. The men belonging to this brotherhood shall dress in humble, undyed cloth, the price of which is not to exceed six Ravenna soldi[2] an ell[3], unless for evident and necessary cause a temporary dispensation be given. And breadth and thinness of the cloth are to be considered in said price. 

2. They shall wear their outer garments and furred coats without open throat, sewed shut or uncut but certainly laced up, not open as secular people wear them; and they shall wear their sleeves closed. 

3. The sisters in turn shall wear an outer garment and tunic made of cloth of the same price and humble quality; or at least they are to have with the outer garment a white or black underwrap or petticoat, or an ample linen gown without gathers[4], the price of an ell of which is not to exceed twelve Pisa denars.[5] As to this price, however, and the fur cloaks they wear a dispensation may be given according to the estate of the woman and the custom of the place. They are not to wear silken or dyed veils and ribbons. 

 4. And both the brothers and the sisters shall have their fur garments of lamb's wool only. They are permitted to have leather purses and belts sewed in simple fashion without silken thread, and no other kind. Also other vain adornments they shall lay aside at the bidding of the Visitor. 

 5. They are not to go to unseemly parties or to shows or dances. They shall not donate to actors[6], and shall forbid their household to donate. 

CHAPTER II: ABSTINENCE 

6. All are to abstain from meat save on Sundays, Tuesdays, and Thursdays, except on account of illness or weakness, for three days at blood-letting, in traveling, or on account of a specially high feast intervening, namely, the Nativity for three days, New Year's, Epiphany, the Pasch of the Resurrection for three days, Assumption of the glorious Virgin Mary, the solemnity of All Saints and of St. Martin[7]. On the other days, when there is no fasting, they may eat cheese and eggs. But when they are with religious in their convent homes, they have leave to eat what is served to them. And except for the feeble, the ailing, and those traveling, let them be content with dinner and supper. Let the healthy be temperate in eating and drinking. 

7. Before their dinner and supper let them say the Lord's prayer once, likewise after their meal, and let them give thanks to God. Otherwise let them say three Our Fathers. 

CHAPTER III: FASTING 

8. From the Pasch of the Resurrection to the feast of All Saints they are to fast on Fridays. From the feast of All Saints until Easter they are to fast on Wednesdays and Fridays, but still observing the other fasts enjoined in general by the Church. 

9. They are to fast daily, except on account of infirmity or any other need, throughout the fast of St. Martin from after said day until Christmas, and throughout the greater fast from Carnival Sunday[8] until Easter. 

10. Sisters who are pregnant are free to refrain until their purification from the corporal observances except those regarding their dress and prayers. 

11. Those engaged in fatiguing work shall be allowed to take food three times a day from the Pasch of the Resurrection until the Dedication feast of St. Michael[9]. And when they work for others it will be allowed them to eat everything served to them, except on Fridays and on the fasts enjoined in general by the Church. CHAPTER IV: PRAYER 

12. All are daily to say the seven canonical Hours, that is: Matins[10], Prime[11], Terce[12], Sext[13], None[14], Vespers[15], and Compline[16]. The clerics are to say them after the manner of the clergy. Those who know the Psalter are to say the Deus in nomine tuo (Psalm 54) and the Beati Immaculati (Psalm 119) up to the Legem pone (Verse 33) for Prime, and the other psalms of the Hours, with the Glory Be to the Father; but when they do not attend church, they are to say for Matins the psalms the Church says or any eighteen psalms; or at least to say the Our Father as do the unlettered at any of the Hours. The others say twelve Our Fathers for Matins and for every one of the other Hours seven Our Fathers with the Glory Be to the Father after each one. And those who know the Creed and the Miserere mei Deus (Ps. 51) should say it at Prime and Compline. If they do not say that at the Hours indicated, they shall say three Our Fathers. 

13. The sick are not to say the Hours unless they wish. 

14. All are to go to Matins in the fast of St. Martin and in the great fast, unless inconvenience for persons or affairs should threaten. 

CHAPTER V: THE SACRAMENTS, OTHER MATTERS 

15. They are to make a confession of their sins three times a year and to receive Communion at Christmas, Easter, and Pentecost. They are to be reconciled with their neighbors and to restore what belongs to others. They are to make up for past tithes and pay future tithes. 

16. They are not to take up lethal weapons, or bear them about, against anybody. 

17. All are to refrain from formal oaths unless where necessity compels, in the cases excepted by the Sovereign Pontiff in his indult, that is, for peace, for the Faith, under calumny, and in bearing witness. 

18. Also in their ordinary conversations they will do their best to avoid oaths. And should anyone have sworn thoughtlessly through a slip of the tongue, as happens where there is much talking, he should the evening of the same day, when he is obliged to think over what he has done, say three Our Fathers in amends of such oaths. Let each member fortify his household to serve God. 

CHAPTER VI: SPECIAL MASS AND MEETING EACH MONTH

19. All the brothers and sisters of every city and place are to foregather every month at the time the ministers see fit, in a church which the ministers will make known, and there assist at Divine Services. 

20. And every member is to give the treasurer one ordinary denar[17]. The treasurer is to collect this money and distribute it on the advice of the ministers among the poor brothers and sisters, especially the sick and those who may have nothing for their funeral services, and thereupon among the poor; and they are to offer something of the money to the aforesaid church. 

21. And, if it be convenient at the time, they are to have some religious who is informed in the words of God to exhort them and strengthen them to persevere in their penance and in performing the works of mercy. And except for the officers, they are to remain quiet during the Mass and sermon, intent on the Office, on prayer, and on the sermon. 

CHAPTER VII: VISITING THE SICK, BURYING THE DEAD 

22. Whenever any brother or sister happens to fall ill, the ministers, if the patient let them know of it, shall in person or through others visit the patient once a week, and remind him of penance; and if they find it expedient, they are to supply him from the common fund with what he may need for the body. 

23. And if the ailing person depart from this life, it is to be published to the brothers and sisters who may be present in the city or place, so that they may gather for the funeral; and they are not to leave until the Mass has been celebrated and the body consigned to burial. Thereupon each member within eight days of the demise shall say for the soul of the deceased: a Mass, if he is a priest; fifty psalms, if he understands the Psalter, or if not, then fifty Our Fathers with the Requiem aeternam[18] at the end of each. 

24. In addition, every year, for the welfare of the brothers and sisters living and dead, each priest is to say three Masses, each member knowing the Psalter is to recite it, and the rest shall say one hundred Our Fathers with the Requiem aeternam at the end of each. 

25. All who have the right are to make their last will and make disposition of their goods within three months after their profession, lest anyone of them die intestate. 

26. As regards making peace among the brothers and sisters or non-members at odds, let what the ministers find proper be done; even, if it be expedient, upon consultation with the Lord Bishop. 

27. If contrary to their right and privileges trouble is made for the brothers and sisters by the mayors and governors of the places where they live, the ministers of the place shall do what they shall find expedient on the advice of the Lord Bishop. 

28. Let each member accept and faithfully exercise the ministry of other offices imposed on him, although anyone may retire from office after a year. 

29. When anybody wishes to enter this brotherhood, the ministers shall carefully inquire into his standing and occupation, and they shall explain to him the obligations of the brotherhood, especially that of restoring what belongs to others. And it he is content with it, let him be vested according to the prescribed way, and he must make satisfaction for his debts, paying money according to what pledged provision is given. They are to reconcile themselves with their neighbors and to pay up their tithes. 

30. After these particulars are complied with, when the year is up and he seems suitable to them, let him on the advice of some discreet brothers be received on this condition: that he promise he will all the time of his life observe everything here written, or to be written or abated on the advice of the brothers, unless on occasion there be a valid dispensation by the ministers; and that he will, when called upon by the ministers, render satisfaction as the Visitor shall ordain if he have done anything contrary to this condition. And this promise is to be put in writing then and there by a public notary. Even so nobody is to be received otherwise, unless in consideration of the estate and rank of the person it shall seem advisable to the ministers. 

31. No one is to depart from this brotherhood and from what is contained herein, except to enter a religious Order. 

32. No heretic or person in bad repute for heresy is to be received. If he is under suspicion of it, he may be admitted if otherwise fit, upon being cleared before the bishop. 

33. Married women are not to be received except with the consent and leave of their husbands. 

34. Brothers and sisters ejected form the brotherhood as incorrigible are not to be received in it again except it please the saner portion of the brothers. 

CHAPTER VIII: CORRECTION, DISPENSATION, OFFICERS 

35. The ministers of any city or place shall report public faults of the brothers and sisters to the Visitor for punishment. And if anyone proves incorrigible, after consultation with some of the discreet brothers he should be denounced to the Visitor, to be expelled by him from the brotherhood, and thereupon it should be published in the meeting. Moreover, if it is a brother, he should be denounced to the mayor or the governor. 

36. If anyone learns that a scandal is occurring relative to brothers and sisters, he shall report it to the ministers and shall have opportunity to report it to the Visitor. He need not be held to report it in the case of husband against wife. 

37. The Visitor has the power to dispense all the brothers and sisters in any of these points if he finds it advisable. 

38. When the year has passed, the ministers with the counsel of the brothers are to elect two other ministers; and a faithful treasurer, who is to provide for the need of the brothers and sisters and other poor; and messengers who at the command of the ministers are to publish what is said and done by the fraternity.

 39. In all the above mentioned points no one is to be obligated under guilt, but under penalty; yet so that if after being admonished twice by the ministers he should fail to discharge the penalty imposed or to be imposed on him by the Visitor, he shall be obligated under guilt as contumacious. 

HERE ENDS THE RULE OF THE CONTINENT. 

Author: Cardinal Hugolino dei Conti dei Segni who wrote this Rule at the request of St. Francis of Assisi, 1221

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Rosary Appears At Baptism

 Single mom asked a photographer to photograph her baby being baptized. Photo went all over Spain and the world. The water coming down in baptism formed the shape of a Rosary.

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Fra Chris Holding Clare

 

Speech: “Tomorrow, and tomorrow, and tomorrow”

BY WILLIAM SHAKESPEARE

(from Macbeth, spoken by Macbeth)

Tomorrow, and tomorrow, and tomorrow,

Creeps in this petty pace from day to day,

To the last syllable of recorded time;

And all our yesterdays have lighted fools

The way to dusty death. Out, out, brief candle!

Life's but a walking shadow, a poor player,

That struts and frets his hour upon the stage,

And then is heard no more. It is a tale

Told by an idiot, full of sound and fury,

Signifying nothing.

The Fatima Prayer

 

"Domine Jesu, dimitte nobis debita nostra, salva nos ab igne inferni, perduc in caelum omnes animas, praesertim eas, quae misericordie tuae maxime indigent. Amen

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Pour Forth Thy Grace And Enlighten My Mind

Pour forth Thy grace from above, water my heart with the dew of Heaven, send down the waters of devotion to wash the face of the earth, to bring forth good and perfect fruit.

THE IMITATION OF CHRIST

THOMAS A' KEMPIS

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The Real Presence In The Eucharist

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Be Faithful To The Rule

 

 Fonte Colombo Sanctuario

At 5.5 km from Rieti, it is the place where, according to tradition, San Francesco (St. Francis), during a stay of meditation lasting for forty days in 1223, received confirmation of the Franciscan Order by Jesus, which he dictated to Brother Leone.

Francis used to exhort the friars fervently to be faithful to the Rule, saying that he had dictated everything as it was revealed to him by God and that nothing he had prescribed came from himself. This was proved by God's own testimony only a short time afterwards when Francis received the stigmata of our Lord Jesus Christ. This was the seal of Christ, the supreme High Priest, which he gave the Rule and its author his divine approval...

Saint Francis of Assisi
Bonaventure, Major Life
CHAPTER IV

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Ceremony of Investment Into the Franciscan Lay Apostolate

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The investment of postulants with the scapular and cord takes place ordinarily twice a year at the monthly fraternity meeting of the Order. Only under special circumstances should private investments be permitted. The ceremonies of investment and profession can also be combined, to give more time for the monthly conference.

The postulants should receive a notification of investment beforehand, and the notification slip, bearing their name, address and new name in the Order should be presented to the Director as he invites each one. From these slips the record of investments is entered into the Fraternity Register of Investment and Professions. This same procedure should be followed by profession.

Postulants may be invested at the Communion rail, or preferably, at the altar step, the Novice Master and Mistress assisting to adjust the scapular and cord.

The Ritual of Investment

 

1. Opening the Meeting

Vested in surplice and stole, the priest kneels on the first step of the altar and begins the Prayers Before the Meeting on page 1. If, as is customary, the Come, Holy Ghost is sung before the sermon, the Veni Creator may be omitted at the beginning of the investment ceremony, i.e., after the blessing of the scapulars and cords. In this case, the priest may recite the Veni, Creator privately. After opening prayers the sermon is given.

2. The Petition

After the sermon, the priest, either standing or seated in a chair on the predella of the altar on the Epistle side, puts to the postulants kneeling before him the following question:
Quae est petition vestra? (What do you ask?)
Respondent postulantes: (The postulants answer together:)
Rev. pater, ego humiliter postulo habitum Tertii Ordinis de Poententia, ut cum eo salute aeternam facilious consequi valeam. (Reverend Father, I humbly ask of you the habit of the Third Order of Penance, * in order that with it * I may more easily obtain eternal salvation).
Tunc sacerdos ait: (The priest says:)
Deo gratias. (Thanks be to God.)
The priest addresses a few words of exhortation to the postulants. Then, facing the altar, he blesses the habits of the Third Order.

3. Blessing of the Scapulars and Cords

 Front view of the Caperon (Scapular) worn by the Franciscan Lay Apostolates

 

Rear view of the Caperon (Scapular) worn by the Franciscan Lay Apostolates

Photo of the Badge worn by the Franciscan Lay Apostolates

(St. Francis of Assisi Scapular with the Tau Cross Attached)

 

 

Photo of the Cincture worn by the Franciscan Lay Apostolates 

(aka the "White Cord of St. Francis of Assisi)

V. Adjutorium nostrum in nomine Domini
(Our help is in the name of the Lord.)
R. Qui fecit caelum et terram.
(Who made heaven and earth.)
V. Domine, exaudi orationem meam,
(O Lord, hear my prayer,)
R. Et clamor meus ad te ventiat.
(And let my cry come unto you.)
V. Dominus vobiscum.
(The Lord be with you.)
R. Et cum spiritu tuo.
(And with your spirit.)

In private receptions, the following prayer is omitted.

V: Oremus
(Let us pray:)

All: O Lord Jesus Christ, who have deigned to put on the garb of our mortality * and to be wrapped in swaddling clothes in the manger, * and who have graciously inspired your glorious confessor our blessed father Francis to institute three orders * and the Supreme Pontiffs of the Church, your vicars, * to approve them: * we humbly beseech the abundance of your clemency that you would deign to bless and sanctify these garments, * which the same blessed Francis enjoined his fellow soldiers, the Brothers of Penance, * to wear as a badge of penance and as a strong armor against the world, the flesh, and the Devil; * that these your servants, devoutly receiving them may so clothe themselves with you that they may in spirit of humility faithfully walk in the way of your commandments till death. Who live and reign world without end. Amen.

Benedictio cinguli seu chordae: (Blessing of the Cord:)

V. Oremus (Let us pray:)

All: O God,  who, to set the slave free, * would have your Son bound by the hands of impious men, * bless, we beseech you, * these cinctures * and grant that your servants who are girded with this bond of penance, * may be always mindful of the cords of our Lord Jesus Christ * and ever acknowledge themselves bound to your service. Through the same Jesus Christ, Our Lord. Amen.

The priest sprinkles the habits or scapulars and the cords, with holy water.

 

4. The Investment

The priest kneels before the altar and recites or sings alternately with the congregation or the choir the Veni Creator, unless it has been sung earlier in the meeting; or, while the priest recites it alone, the members can sing the Come, Holy Ghost:

The hymn being concluded, the priest rises, goes up to the altar steps to the predella, and turns to the postulants kneeling before the altar. Propriety requires that the following rites be done individually. If ever great numbers make it necessary to use the plural at the giving of the articles, the form may be said once for all, the priest then proceeding to bestow the respective articles on each postulant in succession.

May the Lord divest you of the old man with his acts, and turn away your heart from the pomps of the world, which you renounced when receiving Baptism
R. Amen.

The priest gives the scapular to each postulant, saying:

May the Lord clothe you with the new man, who according to God is created in justice and holiness of truth.
R. Amen

Giving the cord, the priest says:

May the Lord gird you with the cincture of purity and extinguish in your loins the passion of lust, that the virtue of continency and chastity may dwell in you.
R. Amen.

Then, a lighted candle is presented to the postulant, with the words:

Receive, dearest brother, the light of Christ as a sign of your immortality.
R. Amen.

Now the priest may give the novitiate a new name, saying:

Your name as a Tertiary shall be Brother (Sister) N.

And turning towards those present, the priests blesses everyone, saying:

May the blessing of almighty God, Father, Son and Holy Ghost, descend upon you, and remain forever. Amen.

The ceremony being concluded, each novice's Christian name, surname, residence, and the day of clothing must be entered in the register of the fraternity. It is customary to inscribe the date of reception on a page provided for this in the manual of prayers of the Third Order, The Tertiaries Companion. Certificates of reception can also be given to the novices.

RITUALS FOR PUBLIC FUNCTIONS
FRANCISCAN THIRD ORDER
by
Mark Hegener, O.F.M.

IMPRIMI POTEST:
Pius J. Barth, O.F.M.
Minister Provincial, Sacred Heart Province

NIHIL OBSTAT:
Conradin Wallbraun, O.F.M.
Marion Habig, O.F.M.
Censores Liborum

IMPRIMATUR:
Samuel Cardinal Stritch
Archbishop of Chicago

April 16, 1955

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Regard Money As Dust

We should have no more use or regard for money in any of its forms than for dust. Those who think it is worth more or who are greedy for it, expose themselves to the danger of being deceived by the devil. We have left everything we had behind us; we must be very careful now not to lose the kingdom of heaven for so little.

Saint Francis of Assisi
RULE OF 1221
Chapter 8

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Abandon Yourself Totally

 

"Abandon yourself totally in the arms of the divine goodness of the heavenly Father and do not fear, because your fear would be more ridiculous than that of a child in his mother's womb." 

Saint Padre Pio

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You Can't Give Away What You Ain't Got!

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The Small Number Of The Lovers Of The Cross

 

"Many follow Jesus to the breaking of the bread, but few to the drinking of the chalice of His Passion."

THE IMITATION OF CHRIS

THOMAS A' KEMPIS

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Be Willing To Suffer All Things For Christ

 

"Whosoever is not ready to suffer all things and to stand resigned to the will of his Beloved, is not worthy to be called a lover."

THE IMITATION OF CHRIST

THOMAS A' KEMPIS

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You, Too, Can Wear His Crown Of Thorns As A Crown Of Glory

 

shared by
Fra Chris
Scullion of the Portiuncula Hermitage

I was in an area of complete and utter darkness. Then a mist appeared, through which two hands appeared that were handing me a crown of thorns.

I took the crown of thorns from the outstretched hands and placed it upon my head. As the crown was being seated upon my head, I prematurely winced, fully expecting searing pain from those thorns to shoot through my head and throughout my entire body.

But instead of pain, a warm and wonderful feeling of joy and peace settled over me. I was being bathed in God’s love.

Simultaneously with the crown of thorns being placed upon my head, a vision appeared before me of a glass mirror “unfurling” like a window shade, even though it was glass.

Jesus then appeared in the glass before me.

I was immediately filled with shame because Jesus had caught me wearing his crown, and I immediately pulled it from my head.

As I did, Jesus disappeared.

I then placed the crown back onto my head.

As I did, the glass unfurled before me, and again Jesus was standing before me.

At that moment, the realization hit me that I was looking into a mirror and seeing my own reflection, and that reflection was my Savior and my Lord! And me! One and the same!

This vision greatly troubled me. After all, who did I think I was, anyway? Was I so vain as to think myself equal to Jesus? God forbid! The vision continued to frighten me long afterwards, fearing that my attitude was obviously not right with God…that is, until I heard these words:

“Do not be afraid to put on my crown of thorns.
It is My crown of glory!
Wear it as I did.
I will bear the pain so that you have none.
Then, and only then, will you see Me in glory.
Then we shall meet face to face.
You in me, and I in you.
People will see me in your image.
Give yourselves to Me fully,
And I will come to you in glory…”


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Why Latin?

 

The Third Secret Of Fatima:

 

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This Was True In The Catholic Church For Over 1600 Years. Do We No Longer Believe In The Incarnation?

 

The Nicene Creed was drawn up in the General Councils of Nicea in 325 A.D. and Constantinople in 381 A.D. to condemn heretics who denied that Jesus Christ and the Holy Ghost are God. For that reason, when the following words of the Creed are spoken everyone is supposed to kneel:

AND  WAS INCARNATE

BY THE HOLY GHOST

OF THE VIRGIN MARY

AND WAS MADE MAN

(Here all rise)

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HOC EST ENIM CORPUS MEUM (FOR THIS IS MY BODY)

 

After pronouncing the words of Consecration, the priest never disjoins his fingers and thumbs, except when he is to take the Host, until after washing his fingers at the ablutions after Communion.

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Anima Christi Prayer by Saint Ignatius Of Loyola (1491 - 1556)

Soul of Christ, sanctify me.

Body of Christ, same me.

Blood of Christ, inebriate me.

Water from the side of Christ, wash me.

Passion of Christ, strengthen me.

O Good Jesus, hear me.

Within your wounds, hide me.

Permit me not to be separated from you.

From the wicked foe, defend me.

At the hour of my death, call me

And bid me come to you

that with your saints I may praise you

For ever and ever.

Amen.

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“The Fingers that Hold God”: The Priestly Benefits of ‘Liturgical Digits’ (Somehow Lost With Vatican II)

 

Over a period years attending the usus antiquior prior to Vatican II, I find myself noticing more and more the lost custom of the priest holding his thumb and forefinger together from the time of the consecration until the ablutions, a practice once called ‘canonical digits’ or ‘liturgical digits.’  You seldom see this any more in the New, Modern Catholic churches. Why is that? We all need to make the time to ask our local priests that question.

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The Original Portiuncula in Assisi, Italy

 

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Saint Charbel Miracle

 

An Italian woman from Australia heard of Saint Charbel Makhlouf in Lebanon and decided she wanted to go with her Lebanese friend and son to visit his shrine, as she was suffering from cancer. She arrived in Lebanon and went to the church only to discover that everything was closed. As she and her son walked back to the car a priest was walking by. The woman asked if the church was open and he answered “How can I help you?” She explained that she had come from Australia, was suffering from terminal cancer and just wanted to receive a blessing from the priest. The priest said to her that he would give her a blessing now. She asked her son to take a picture when the priest blessed her. She thanked the priest, got back in the car and left. As they were driving back to the hotel, she, with her Lebanese friend, went through the photos on her phone, and suddenly realised that the priest in the picture was actually St Charbel himself! She got back to Australia, went to the hospital and tests confirmed that she no longer had cancer. The miracle has been documented.

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The Synod Of Synodality: The Vatican Embraces Liberation Theology

 

By Chris Dickson, F.L.A.

I am appalled by the naivete of our Church being duped into anti-Christian communism. Liberation theology is a threat to free society by its undermining of the Church and its Magisterium through attempting to redefine moral issues (changing the Gospel to support theology opposed to shaping theology as a result of the Gospel.)

Ignorance is not bliss and unless we familiarize ourselves with the dangers, then future generations will demand answers as to why we threw away our freedom in lieu of communism.

To quote Gustavo Gutierrez (the "father" of liberation theology,) "There is no evil in being subversive, struggling against the capitalist system...Liberation leads to reinterpreting the Gospel...As I have witnessed the power of Marxism to provide motivation for a life of service where none existed before, I have come to a new appreciation of this part of my own history. I cannot settle for any story of America that fails to give a central place to this vision."

Again, Roger Garaudy (one of France's foremost Marxist intellectuals) wrote, "Socialism is a traditional stage in the passage from capitalism to communism." Also, "When the established order involves such injustice that millions of men are exploited, oppressed, mutilated, and humiliated by this order, a revolution, even armed revolution, can be less costly and in the long run less 'violent' than this established disorder, which has become pure violence. Of this, incidentally, many Christians are today becoming conscious, including, for example, even priests and bishops in Latin America."

Charles E. Curran, no longer permitted by the Church to teach moral theology at Catholic universities, has stated,"Questions arise in the light of both the importance and the limitations of Scriptures. In the light of the most striking development has been the emergence of dissent within the Roman Catholic theological community from the teachings of the hierarchical magisterium on specific moral issues."

One cannot help but feel an air of approval when local archdiocesan newspapers print articles written by these people. Already we have seen a swing by our priests and educators away from the Church's doctrine of "norma normans non normata"(the Scriptures being the norm above all other norms by which all norms are taken) and are thus shown to question the Scripture's relevance in our daily lives.

Perhaps we need to seek the definition of a couple terms which seem to have taken on good and bad connotations in complete reversal of their intended meanings:

First of all, the term orthodoxy means "right praise," or consistency with the faith of the Church as embodied in Sacred Scripture, the Fathers, official teachings and the liturgy.

Liberation theology, on the other hand, is defined as a new type of theology which emphasizes the motif of liberation in both Old and New Testaments and which reinterprets all doctrines in terms of that motif. Forms of liberation theology include Latin American, black and feminist.

Jesus "liberated" all of us from the bonds of oppression. Rather than reinterpreting the Gospel, perhaps we would be better served to "live it." This idea may not be popular with some in the Church today, but by returning to the basics of our faith, we will be truly liberated through the instruction of Sacred Scriptures if only we would accept Jesus as the catalyst of our lives.

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Suffer To Be Ruled

 

"The horse is a noble and useful creature; for in his swiftest course he suffers himself to be ruled, and turned hither and thither, backwards and forwards, according to the will of the rider; so likewise should it be with the servant of God, who should suffer himself to be ruled, guided, turned and bent, according to the will of his superior; nay, of all others, for the love of Christ.

Little Flowers of St. Francis
PART FOUR
Chapter V
Of Holy Patience

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Mocking The Poor

Once blessed Francis had gone to the hermitage of the brothers near Roccabrizia to preach to the people of that region. Now, on the day of the sermon, a poor, miserable and sick man came in search of him. Blessed Francis was moved by his distress and spoke to his companion of his poverty and sickness. His companion answered him: "Brother, it is true, he is very poor, but perhaps there in no other man richer in desire in all providence than he." The saint chided him for having spoken so uncharitably, and the brother admitted his sin. Blessed Francis then said to him: "Are you willing to perform a penance I shall give you?" "Gladly," he said. "Well, take off your tunic and go throw yourself half clothed at the feet of the poor man; tell him how you have sinned against him, and ask him to pray that God may forgive you." The brother went and did what blessed Francis had prescribed...

Saint Francis of Assisi
Legend of Perugia - 89

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Happy Feast Day of St. Francis of Assisi

 

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October 3rd: The Transitus of St. Francis of Assisi

 

Then he (St. Francis) asked the Brothers to read the passage of St. John's Gospel which begins: "Before the paschal feast began" (John 13:1); only a partition of flesh now separated him from his Beloved and he would listen to the beat of his voice in the Gospel phrases. All God's mysteries had been finally accomplished in him and he died quietly, praying and singing the psalm. His holy soul was freed from his body and absorbed in the abyss of eternal glory.

Saint Francis of Assisi
Bonaventure, Minor Life
Chapter VII

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