FRANCISCAN I

Postulant Phase

Third Order Secular

of the

Franciscan Missionaries of Divine Compassion

Course Information and Study Guide

FRANCISCAN FORMATION

PART I

POSTULANT PHASE

June 2009

FRANCISCAN FORMATION – PART I

POSTULANT PHASE

TABLE OF CONTENTS:

Course Information:

Course Description, Prerequisites, Course Design,

and objectives …………………………………………………………………... 3

Requirements for Daily Prayer and

Spiritual Disciplines ……………………………………………………………. 5

Study Guide:

Unit:

  1. Introduction to Franciscans and the Early Life of

St. Francis of Assisi ……………………………………………………. 6

  1. Introduction to the Franciscan Way of Life and the

Apostolic Life of St. Francis……………………………………………. 7

  1. Introduction to Life in the Fraternity and the

Nature and Purpose of Franciscan Life .……………………………...... 8

  1. Exploration of the Community Life of a Franciscan and the

Zeal and Charity of St. Francis ...………………………………………. 9

  1. Exploration of our Call to Holiness in the

Spirit of St. Francis of Assisi ………………………………………….. 10

  1. Exploration of Formation and the Franciscan Call and the

Culmination of the Life of St. Francis of Assisi ………………………………. 11

Appendix:

I. Letter of Petition for Acceptance as a Novice ………………………………………. 12

II. The Rule of the Secular Order ………………………. ……………………………. 13

III. Recommendations for Franciscan Mentors ……….………………………………. 19

FRANCISCAN FORMATION – PART I

NOVICE PHASE

  1. Course Description:

This course covers the basic teachings required for the completion of the Postulant Phase of those seeking to understand and grow in Franciscan Spirituality on their way to becoming professed members in the Third Order Secular of the Franciscan Missionaries of Divine Compassion (FMDC). Content emphasizes the life and spirituality of our Seraphic Father, St. Francis of Assisi, and the establishment, purpose, and way of life of a secular Franciscan.

  1. Pre-requisites:

Interest in learning about St. Francis of Assisi and Franciscan Spirituality with the purpose of discerning whether one has a call to live as a Franciscan in the Third Order Secular of the FMDC.

Completion of an Interest Survey and an invitation extended by the FMDC into the postulant phase.

*All postulants must be confirmed and participating members in good standing in Christ’s One Holy Catholic and Apostolic Church, valuing and participating regularly in the sacramental life of the Church.

  1. Course Design:

The design of the course is based on the following assumption:

Postulants are adult learners and responsible for completing reading assignments, asking questions, and prayerfully considering spiritual content.

The Course material is designed to be taught as follows:

  1. Lessons are designed to be completed over a 6 month period, one lesson per month to allow for meditation and questioning.
  2. Lessons are designed to be read and pondered individually and then discussed within the postulant class when available and with your Franciscan Formation Director to explore further ideas, application to daily life, and struggles related to content areas.
  3. All content is to be prayerfully discussed with your Franciscan Formation Director as you proceed toward discernment about becoming a novice in the FMDC.
  1. Course Objectives:
  1. Obtain a working knowledge of the life of St. Francis of Assisi and the basics of Franciscan Spirituality.
  2. Obtain a basic understanding of the establishment and purpose of the Third Order Secular.
  3. Learning to follow Jesus Christ more completely through following the example of St. Francis of Assisi.
  4. Growth and spiritual development, especially within the Franciscan virtues of charity, humility, poverty, obedience, and chastity.
  5. Understand the purpose of daily prayer and scripture reading and a daily office.
  6. Develop a practice of daily Franciscan spiritual exercises (ie. daily Eucharist or Daily Office, Scripture reading and meditation, examination of conscience, and penance).
  7. Development of your Sacramental life in the church.
  8. Move toward discernment of your personal call as a Franciscan in the Third Order Secular of the FMDC.
  9. Begin to function within the fraternity as a member of the Franciscan community.
  10. Completion of Novice phase and moving into deeper ties within the Order as a Novice.
  1. Course Completion Evaluation:

Completion of the Novice Phase is evaluated by completing the required course materials, a period of at least 6 months, and prayerful consideration with the Order and your mentor. As Phase 1 of the course is being finished the Novice must prayerfully prepare for Phase 2 of the Formation process. Their Franciscan mentor will confirm the readiness of the Novice to proceed with Phase 2 and notify the local Fraternity Minister and the Diocesan Minister..

  1. Required Texts:

Ramos, C.; Capuchin Friars and Secular Franciscans of the Province of St. Mary, (1980). The Rule of the Secular Franciscan Order: With a Catechism and Instructions. Quincy, IL: Franciscan Press.

Cousins, E. (1978). Bonaventure: The Soul’s Journey into God; The Tree of Life; The Life of St. Francis (The Classics of Western Spirituality). Mahwah, NJ: Paulist Press.

  1. Recommended Texts:

Habig, M. (1986). Secular Franciscan Companion. Quincy, IL: Franciscan Press.

The Holy Bible, and prayer books or devotionals as needed for daily prayers.

REQUIREMENTS FOR DAILY PRAYER AND SPIRITUAL DISCIPLINES

1.During the Novitiate you will gradually learn about and develop a deeper life of prayer. By the end of the Novitiate phase, your prayer life should include:

A.Scripture reading:

1.ESV Study Bible version or other translation as approved by your Formation Director

2.A short reading to be followed by a time of meditation

B.Liturgical Prayer:

1.Daily Mass or at least one Daily Office

C.Personal prayer:

1.Pray daily for yourself and your calling.

2.Pray the concerns you have on your heart for yourself and others (intercession and spiritual warfare)

3.ACTS: Adoration, Confession, Thanksgiving, Supplication is often a good way of approaching personal prayer.

D. Eucharist on Sundays and Major Feast Days (when

available in your church)

E: Daily examination of conscience and at least

quarterly making a Sacramental Confession

F: Fasting and Abstinence according to the Book of

Common Prayer’s norms

Each month we will learn about and work on a different discipline. You are encouraged to discuss your questions and difficulties with your Formation Director, who has training and resources to help you.

UNIT 1:

INTRODUCTION TO FRANCISCANS

AND THE EARLY LIFE OF ST. FRANCIS OF ASSISI

Objectives:

  1. Describe the purpose and flavor of the Third Order Secular.
  2. Discuss the early years of the life of St. Francis of Assisi
  3. Pre-conversion life
  4. His conversion
  5. The beginning of the Franciscan Order
  6. Discuss how the life of St. Francis parallels the life of Jesus.
  7. Discuss how the life of St. Francis compares and contrasts with your own life.
  8. Discuss how your spiritual call relates to the spiritual call of St. Francis to “rebuild his church.”
  9. Discuss your experience of conversion to God through Jesus Christ.
  10. Discuss the changes St. Francis made in answering his call to God’s will.
  11. Discuss what changes you need to make in your life in answer to the call of God.

Learning Activities:

  1. Required Readings
  2. Ramos, C. The Rule of the Secular Franciscan Order, Part III: Chapter One: The Secular Franciscan Order, pg 43-48.
  3. Ramos, C. The Rule of the Secular Franciscan Order, Part IV: Introduction, Instructions for Postulants, and Who is this Francis of Assisi? pg 71-83.
  4. Cousins, E. Bonaventure, The Life of St. Francis (Legenda Maior), Prologue, Chapter 1, and Chapter 2, pg 179-198.
  5. Discuss lesson objectives with formation group and Franciscan mentor.
  6. Attend any monthly or quarterly meetings of your fellowship. These may include Mass or Daily Office, faith sharing and collaborative planning and work.
  7. Partake of Eucharist weekly.
  8. This month’s special focus is to learn and practice making a daily examination of conscience and to begin your Franciscan life by making a sacramental confession.

Conversion, sometimes called penance, is the process of repenting and being converted more and more into the image of Christ. Because of human frailty, it is necessary daily. By repenting, we make ourselves available to the Holy Spirit for His deepening work in our lives. The Secular Order is sometimes called the Order of Penitents because of the centrality of continual, life-long conversion in Franciscan spirituality.

Daily examination of conscience usually takes about two minutes. We ask the Holy Spirit to show us if there is any sin impairing our relationship with God, briefly review our day, and ask God to forgive us for anything we discover amiss.

Your Formation Director has a short booklet to help you prepare for your first confession, if you have never been to Confession before, and you can review the service in 1979 The Book of Common Prayer, or in the Priest’s Manual.

Sacramental Confession is a Sacrament described in Sacred Scripture. The Bible clearly teaches that we should “confess your sins to one another so that you may be healed.” Its purpose is to bring about healing, strengthen our will to fight sin, and impart Christ’s forgiveness. Confession is a powerful and indispensable tool for growing in Christ. The Secular Franciscan Constitutions mandate that all secular Franciscans should go to Confession at least four times a year and, also, as soon as possible, if they should have the misfortune of falling into serious sin.

In the Anglican spiritual tradition, we confess all of our sins in the Sacrament of Confession, not just mortal sins or venial sins we choose to especially work on. This is because Anglican spirituality focuses on the spiritual development to holiness of all the laity, not just priests and nuns. We must take care to summon purpose of amendment (intention to try to change) and true sorrow for all our sins because they all grieve our good God, who loves us so.

During your first month in the postulancy phase, if you did not make a sacramental Confession immediately prior to entry, you should approach this sacrament, in order to be spiritually prepared to benefit more fully from the formation that follows.

UNIT 2:

INTRODUCTION TO THE FRANCISCAN WAY OF LIFE AND THE APOSTOLIC LIFE OF ST. FRANCIS

Objectives:

  1. Describe the meaning of Poverty, Obedience, and Chastity within the context of Franciscan Spirituality.
  2. Discuss how Franciscans view creation, work, joy, death.
  3. Discuss why Franciscans should read and contemplate the four gospels.
  4. Discuss what it means to live the gospel life.
  5. Discuss the foundation of the Order and the Rule.
  6. Discuss the role of preaching the gospel within the Franciscan life.
  7. Discuss how you can preach the gospel in word and in action in your life.
  8. Discuss areas or circumstances you find difficult when trying to share and live the gospel.

Learning Activities:

  1. Required Readings
  2. Ramos, C. The Rule of the Secular Franciscan Order, Part III: Chapter Two: Way of Life, pg 49-60.
  3. Ramos, C. The Rule of the Secular Franciscan Order, Part IV: Francis, Our Father, pg 85-89.
  4. Cousins, E. Bonaventure, The Life of St. Francis (Legenda Maior), Chapter 3 & 4, pg 199-217.
  5. Discuss lesson objectives with formation group and Franciscan mentor.
  6. Attend any monthly or quarterly Franciscan meetings. Your mentor will help direct you.
  7. Partake of Eucharist weekly.
  8. Make your daily examination of conscience.
  9. This month’s special task is to learn about and begin to say a Daily Office, if you do not already say one. You may choose to go to daily Mass, instead, but it is still important to learn the mechanics of saying Morning and Evening Prayer.

The Daily Office is a term that means a series of services including readings from the Bible and prayer. These services are the proper prayer of the whole church. They are pre-Christian services, having their origin in the village synagogues of the Jews. The Jewish families gathered morning and evening for services of Morning Prayer and Evening Prayer in their local villages. Christians, when they began to meet together apart from the Jewish community, simply added New Testament readings and prayers in the authority (or name of) Jesus. Thus, these prayers were for the whole church, not just the clergy and religious. During the English reformation, Archbishop Thomas Cranmer translated these services from the medieval Latin into English; the archbishop also included longer Bible readings than are found in the Roman Catholic volumes, as he wanted the services to keep Biblical truth before the common people.

The Bible says “seven times a day, will I praise you,
so Divine Office, in its fullness, includes seven times of daily prayer:

Vigils (in the middle of the night traditionally), Matins (or Morning Prayer), mid-morning prayer, noon prayer, afternoon prayer (at the three o’clock death of our Lord), Vespers (or Evening Prayer) and Compline (a five minute service of bedtime prayers). Of course, with the exception of contemplative monastics, like the Poor Clares of the Franciscan Family, to say all seven offices daily is impossible or an unhealthy balance to our whole life. Both the Anglican Breviary (the traditional Franciscan Office of the Anglican Communion written in years gone by the Society of St. Francis) and the Roman Catholic Liturgy of the Hours contain all seven offices.

The 1979 Book of Common Prayer contains four offices: Morning and Evening Prayer, Noon Office, and Compline. The 1928 Book of Common Prayer contains two offices: Morning and Evening Prayer. Franciscan Common Worship, the Daily Office book of the FMDC, contains all seven offices. Although the major offices of Morning and Evening Prayer can take from ten to twenty minutes, depending on which version is used, the Book of Common Prayer’s version is ten to twenty minutes long, depending on whether one uses one or two Scripture readings, says or omits the Creed and suffrages or uses more than one canticle. Typically, three collects are prayed in honor of the Trinity, and a common practice is two read the Old Testament and New Testament reading in the morning and the Gospel in the evening. In our order, it is normative to say both Morning or Evening Prayer because this is the norm of Anglican spirituality, although a lesser office can be said for a definite period of time, during a stressful or difficult time. The lesser offices of Noon Office and Compline are basically five minute offices. Another blessing of the 1928 Book of Common Prayer is the inclusion of two forms of a shortened office for Morning and Evening Prayer, which may be used only when time does not permit use of the standard form.

The reason Divine Office is so important to a religious order or Christian Community is that they are fundamentally times of praising God. The Bible says, “I will enter into his presence with thanksgiving; I will go into His courts with praise.” Divine Office is a discipline that causes us to praise God each day through the recitation of canticles and psalms. God inhabits the praise of His people, that is, He comes to those who praise, with His joyful presence, a mark of our order, and with His power and guidance. Praising God regularly is like going online with God; it makes us receptive to His guidance and empowers us to minister by His power. (Of course, if we have un-repented sin in our lives, our prayer will not be heard. Just like if we click the dial up connection, but our telephone wire is damaged, we won’t get online.) If you have ever been to a healing service or a charismatic prayer service, you will notice it most often begins with half an hour of singing praise songs. These praise songs get the people pouring their heart into the praise of God, and the result is often physical healing, words from the Lord (prophecy) or other manifestations of the Holy Spirit’s gifts, as the worshippers enter into God’s presence with praise. Divine Office is simply the church’s old fashioned way of doing the same thing daily, in every person’s life.

The Divine Office provides the primary food for recollection and meditation in Anglican spirituality. Years of experience have shown, however, that the most common error newcomers to the spiritual disciplines are likely to make is saying long offices or many offices at the expense of time for meditation and personal prayer (adoration, thanksgiving, confession and petition).

Anglican spirituality takes for granted that all serious Christians say the Daily Offices of Morning and Evening Prayer, even though in most parishes there are many or usually most who do not say the Offices regularly. It is helpful to humility to remember that saying Daily Office is a norm for spiritual health can growth in an Anglican way, rather like seeing a dentist regularly and brushing our teeth are a baseline norms for preventing dental disease. Saying Divine Office is not something that makes us holy or exceptional as Secular Franciscans.

In addition to Daily Office or daily Mass, we may wish to do other things to praise the Lord regularly, such as playing praise music in our homes or cars, attending other worship services at church, singing to the Lord as we go about our house or yard work, pray the Rosary or the Jesus Prayer, etc.

Another benefit of Daily Office, especially in the prayer book tradition, is that it keeps the Word of the Lord before us. If we know and remember biblical truth, we will more easily apply it to our lives and more easily discern the treacherous lies of the enemy.