The Franciscan Lay Apostolate (F.L.A.)

 

Apostolicam Actuositatem is the Second Vatican Council's Decree on the Apostolate of the Laity. It defines the mission of the lay Christian faithful to both "lead non-believers to the faith and to instruct, strengthen, and encourage the faithful to a more fervent life". The Franciscan Lay Apostolate is made up of laypeople and consecrated religious who exercise a ministry in cooperation with the Catholic Church, whose organizations cooperate with ecclesiastical authorities. They operate "under the direction of her pastors" but are not members of the official Church hierarchy nor in Holy Orders.

Apostolates operate with the permission of the local Ordinary of a Diocese, but without material support.

The Franciscan Lay Apostolate is currently under the direction of Fra Chris Dickson, F.L.A. Along with his staff, the F.L.A. works to foster the spread of the Gospel, the Good News of Jesus Christ, and helps to raise the dignity of people's lives by imitating Jesus Christ.

Contact information:

Portiuncula Franciscan Hermitage and Retreat Center
P.O. Box 34
Jerusalem, Ohio 43747

 

T

Have You Done Your Best?

 

"God will not ask how many books you have read; how many miracles you have worked; He will ask you if you have done your best, for the love of Him."

~ Mother Teresa of Calcutta

T

A Fish Out Of Water

 

A fish out of water quickly dies, so too does the soul of a believer who spends too much time away from prayer. ~ Fra Chris

T

The Franciscan Lay Apostolate is Dedicated to Serving the Poor

 

We do not want the Franciscan Lay Apostolate, as has been the case with other religious orders throughout history, to begin serving the poor and then gradually move toward serving the rich. ~ Fra Chris

T

Adoro Te Devote

T

 

What HAPPENED to the Franciscans?

 

T

Vatican II

 

T

Ceremony of Investment Into the Franciscan Lay Apostolate

 

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

T

Insignificant and Unbalanced

Have no fear of being thought insignificant or unbalanced, but preach repentance with courage and simplicity. Have faith in the Lord, who has overcome the world. His Spirit speaks in you and through you, calling men and women to turn to him and observe his precepts. You will encounter some who are faithful, meek, and well disposed; they will joyfully receive you and your words. But there will be more who are skeptical, proud, blasphemous, and who will insult you and resist your message. Prepare yourselves, therefore, to bear everything with patience and humility.

 

Saint Francis of Assisi

Legend of the Three Companions - 36

T

Place Thy Mouth Where Thou Dost Set Thy Feet

 

(LET YOUR NOSE HIT THE DIRT)

Fra Chris Dickson, Servant General of the Franciscan Lay Apostolate (F.L.A.)

A friar once said to Brother Giles, "Father, tell me, how can we avoid this pride?" To whom Brother Giles made this reply, "Rest assured, my brother, that thou canst never hope to be free from pride until thou hast first placed thy mouth where thou dost set thy feet; but if thou wilt well consider the gifts of God, thou wilt clearly see that thou hast reason to bow down thy head..."

Saint Francis of Assisi

Little Flowers of St. Francis
PART FOUR: Chapter III 

T

Hail Mary

 

Dear Parishioners,

It has been said that the late Cardinal Annibale Bugnini, architect of the 1969 Novus Ordo Missae (the so-called “New Mass”), had proposed not only an alteration of the Mass, but the Rosary as well.

 Reportedly, he wanted to omit the final part of the Hail Mary, the part which goes “Holy Mary Mother of God, pray for us sinners, now and at the hour of our death.” 

This being the only non-scriptural part of the prayer, it was suggested that this part be cut to focus more on the words of scripture from Luke’s gospel which makes up most of the prayer. That being said, I am glad that the Hail Mary has remained unaltered. 

The last part of the Hail Mary accomplishes many things. First, it affirms what the bishops at the council of Ephesus in AD 431 decreed, that Mary is indeed the Mother of God despite objections by the Nestorian heretics of the fifth century (and indeed also many Protestant heretics of the present day). Mary “Full of grace” is rightly called “Holy Mary” as a consequence of the great graces she received from Her Lord and her perfect response to God. That she should be the servant of God and Mother of God simultaneously is a mystery of faith that we should receive with wonder and joy. 

Secondly, it acknowledges in the final petition that we are sinners in need of Mary’s powerful intercession. Jesus entrusts us to Mary’s care from the cross. If Mary is our Mother, would she not pray for us, since scripture tells us to pray for each other (James 5:16)? If Mary is highest among creatures, is her intercession not the most powerful as mediatrix, second only to the mediation of Christ? It must be said and remembered since the earliest centuries of the Christian faith, that Mary is not only the Mother of God, but the intercessor of sinners. 

Thirdly, the last words of the Hail Mary focus our attention on a subject which we as a Church will delve into in the next few weeks. The reality of death is present always in our broken world, and in November we pray for the faithful departed. We ourselves will be as our dearly departed are now; what happened to them will happen to us. Mary who was assumed body and soul into heaven already experiences what we hope for: eternal glory in heaven and the resurrection of our mortal bodies. 

It is therefore fitting then that Mary, whose intercession we ask for now as well as at the hour of our death, will accompany us lovingly as we pray for ourselves and our departed loved ones this upcoming November. When we pray the rosary in each of our beautiful cemeteries, let us ask Mary to intercede to God for us and for all our departed loved ones, that the Lord Jesus will do for us and all the Church what he has already accomplished for His Mother. If we imitate Her in love and holiness, then we will share Her eternal triumph. 

God bless you all, 

In Christ, 

Fr. Nick  Ward

Immaculate Conception Ozark, Ohio

T

Portiuncula Chapel Completed at Immaculate Conception Cemetery in Ozark, Ohio

Photo of the completed Portiuncula Chapel in Ozark, Ohio

After nearly 12 years of fund raising and collecting cut sand stones, the Portiuncula Chapel was finally completed and dedicated on October 4th, 2024, on the Feast Day of St. Francis of Assisi. The cut sandstones were hand-cut by my Great-Great-Great Grandfather, Johnnie Burkhard in the early 1800's for the foundations of the barn, garage, chicken coops and a tobacco house. 

A special thanks goes out to Bishop Robert Daniel Conlon of Steubenville who in 2010 gave us permission to build this chapel as well as giving us permission to conduct "Come To The Quiet" Retreats on our property.

The original church was built just north of this site on October 21, 1875 after my Great-Great-Great Grandfather, Johnnie Burkhard donated 5 acres to the Catholic Church for a cemetery. The church was razed on September 17, 1999 and the parishioners divided up the contents of the church at that time. 

Photo of the Altar inside the Portiuncula Chapel in Ozark, Ohio

Portiuncula (the Little Portion in Italian)

The Portiuncula, located in Jerusalem, Ohio, in the Diocese of Steubenville, is home to the Franciscan Lay Apostolate. We are humbly committed to imitating the Gospel life of Christ, and observing the Sacraments. Placing ourselves under strict and holy obedience to the Bishop of Steubenville, the Magisterium, and Father Nick Ward, we follow the Medieval Penitential First Rule of the Third Order of St. Francis, dated 1221 A.D.

"Make me a channel of your peace." 

~ St. Francis of Assisi

T

Portiuncula Altar Jerusalem, Ohio

T

The Altar itself weighs over 1,000 pounds while the two legs weigh about 600-700 pounds. 

T

The First Mass At Ozark’s Portiuncula

Father Nicholas Ward leads a mass Friday, Oct. 4 at the recently completed chapel in Ozark.

The doors stood wide open at the small, curious stone building next to the old Catholic Cemetery in Ozark Friday, Oct. 4.

Passers by peered in as they drove past. Some making two trips to make sure they saw what they thought they saw on the first pass.

Insects buzzed in an out the open doors, trying to decide between the sunshine and the stone interior.

Candles flickered in the breeze as some of the small group inside knelt in front of their wooden chairs. Others respectfully remained seated.

The sunshine, the breeze, the cars going past at varied intervals, even the creatures small, all blended together with the little, now complete stone building, creating a modest, yet holy atmosphere.

The atmosphere was the completion of Fra. Chris Dickson’s vision of a recreation the modest chapel of St. Francis of Assisi, Portiuncula.

As vehicles passed by on Ozark-Eddy Bridge Road and the sun looked down on the nearby Immaculate Conception Cemetery, Father Nicholas Ward held the first mass at the completed chapel, on a day that was surprisingly fitting as the Feast Day of St. Francis of Assisi.

Father Ward welcomed the small crowd, including Dickson and Denny Ward, of Ward Construction, who, along with his son Brock, were instrumental in designing and building the small stone chapel.

Only one day before Father Ward spoke what was likely the first bit of Latin in the area since the old Immaculate Conception Church was closed in 1981, the final touches were put on the chapel, including the hanging of the 500-pound doors, crafted by Emery Weaver.

And finally, Dickson got to see his vision in all its glory. While modest, Dickson sees it for what it is – a great accomplishment, one that he was unsure he’d see a few months ago after being diagnosed with Stage 4 cancer and given only 6 months to live.

“It’s beyond what I ever saw,” Dickson said.

Entering the small chapel, the fine details come to light, the small windows that allow just so much light on other side, the stained glass windows behind the stone alter, created with the same stones used to build the chapel. All of it pieced together to create something small, yet remarkable.

“There were no blueprints,” Dickson said. “I’m dumbfounded. It’s so great.”

Father Ward was honored and pleased to be able to share in the moment.

“It’s exciting because he (Dickson) did all this his self. It was his prerogative,” Father Ward said.

In a way, Dickson was imitating St. Francis, as his building was imitating St. Francis’ chapel. A modest man creating a modest chapel for a modest community and a modest purpose.

But for that first mass, as the candles shone and the doors stood wide open for all to see, the modest chapel was as great as any cathedral ever built – at least for Dickson.

At that moment he prayed, thanking the Lord for giving him the time to see his vision come to completion, and asking for the opportunity to celebrate another mass there in the future.

But whether that comes to pass or not, Dickson was able to look on his chapel and see that it was done.

T

THE FRANCISAN LAY APOSTOLATE FOLLOWS THE PERIMITIVE RULE OF 1221 A.D.

 

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

T