Keeping our focus on Francis

we chose to adopt and put into practice this particular Franciscan charism. In the three sentences of profession, we declare in the second sentence (SFO Ritual,p.23-24):

“Therefore, in my secular state,

I promise to live all the days of my life

the gospel of our Lord Jesus Christ

in the Secular Franciscan Order

by observing its rule of life.”

In our friar First Order we are accustomed to say that our great reformers through the centuries invariably returned friars to greater fidelity to our way of life – to our Rule. For example, St. Peter of Alcantara,ofm, of Spanish descent, lived in the sixteenth century and promoted living the Rule especially by identifying with the Crucified Christ.

This is what St. Colette of Corbeia [PCC] did to enhance the spirit of the Poor Clares of her day (in the fifteenth century). She called them to a deeper commitment to their Rule, and many responded.

Each reformer has invariably called for a return to their roots – to the foundations laid down by their founders, as approved by the Church, in the social and cultural setting they found themselves in.

Q1. Can we do any less in today’s society? Are we being called to such a reform of dedication in the SFO – in our fraternity?

Q2. In practice, how do Secular Franciscans capture the spirit of their Franciscan charism?

Q3. Why is it expected that we be faithful to our Rule?

Q4. Why do we need at times to systematically review what we are called to live by? Do we formally do this in our fraternity meetings?

Q5. How well is this Franciscan charism developed in our fraternity initial formation program? (see art. 40)

Q6. How is this Franciscan charism expressed in the public ceremony of profession (SFO Ritual, pp. 18-26).

Necessary elements for living this Franciscan charism are outlined not only in our SFO Rule but in the General Constitutions, especially articles 8 to 16. We have to note that in embracing the SFO Rule, we are also embracing the Constitutions (see SFO Rule,art.3).

The local council also has the duty to help this Franciscan Charism develop among its members and to be available for others to embrace. Examine SFO Gen.Constitutions, art. 31 & 44 & 45, for example.

Q7. How does the local spiritual assistant “guarantee fidelity to the Franciscan Charism”?

Is this why the same text in article 91 calls for spiritual assistants who are “suitable and prepared”?

Q8. Have we helped our spiritual assistant to be prepared so s/he can fulfill his/her responsibilities - to help assure our fidelity to our Franciscan Charism?

Q9. Why is it appropriate to say: Our charism is our Franciscan way of life! – when guided by our Rule and General Constitutions?

Q10. If our Franciscan Charism is of great value to us and the Church, why do some local councils not take seriously their duty, since they “must adopt appropriate means to promote the secular Franciscan vocation”? (see art. 45,2).

Our Franciscan Charism

AN SFO REVIEW - Fr. John Sullivan, ofm

Lesson TWO:

ELEMENTS OF OUR FRANCISCAN CHARISM (art.8 & 9)

have on hand: SFO Rule, General Constitutions, SFO Ritual

Our SFO General Constitutions supply us with inspirational support and challenge to work at capturing, at living out our Franciscan Calling. This series will look at articles 8 to 16, which can give us much food for thought. Living by the SFO Rule and General Constitutions is what we profess to do.

As we start today, we will look at articles 8 & 9, where we read:

Article 8:

1. The Secular Franciscans commit themselves by their profession to live the Gospel according to Franciscan spirituality in their secular condition.

2. They seek to deepen, in the light of faith, the values and choices of the evangelical life according to the Rule of the SFO:

+ (in Rule 7) in a continually renewed journey of conversion and of formation.

+ (in Rule 4,3) open to the challenges that come from society and from the Church’s life

situation, going from Gospel to life and from life to Gospel.

+ in the personal and communal dimensions of this journey.

for part 1:

Q1. What is the message of art.8, 1 as it stresses part of the profession commitment?

Q2. Do I realize that being a Secular Franciscan contains these specific commitments?

Q3. How do I find this happening in my own life?

Q4. Identifying the requirement of Canon 303, the word “secular” is purposely used. Is this why the older name of the Third Order of St. Francis very appropriately changed to be called the “Secular Franciscan Order”?

Q5. Do I make this description the central focus of my life? What distracts me from it? What methods do I use to help realize this focus?

Q6. “To live the Gospel” – This expression in the Rule identifies with St. Francis’ summary of our Franciscan approach to life. All three Orders use this expression in their opening statements. Knowing some of St. Francis’ life, how would you explain what this expression means? And, what is “the Gospel”? De we recognize that it’s not enough to pray and study the Gospels, but also to LIVE it?

Q7. Could you expand on the meaning of that term?

for part 2: The second part of art.8 is a call for ongoing formation, both individually day by day and communally.

Q8. Make a list of the goals expected of an SFO member in article 8,2.

Q9. To accomplish these goals, do these require setting aside time as a priority?

Q10. Perhaps blocking out time in my day is needed to achieve these Franciscan goals? Give specific examples of how you fulfill these.

Q11. Am I willing to regularly devote time to these expectations of formation? What distracts me from so doing?

Article 9:

1. (see Rule 5) The spirituality of the Secular Franciscan is a plan of life centered on the person and on the following of Christ, rather than a detailed program to be put into practice.

2. (see Rule 4,3) The Secular Franciscan, committed to following the example and the teachings of Christ, must personally and assiduously study the Gospel and Sacred Scripture. The fraternity and its leaders should foster love for the Word of the Gospel and help the brothers and sisters to know and understand it as it is proclaimed by the Church with the assistance of the Holy Spirit.

for part 1:

Q12. What specific topics are supposed to be included in our initial formation? Check out article 40,2. Make a list of them.

Q13. What specific topics are supposed to be included in our ongoing formation? Check out articles 40,2 and 44. Make a list of them.

Q14. In the course of a three-year span, do we find some of these areas of ongoing formation being neglected? What might be done to improve this fidelity to the richness of our expected formation?

Q15. Who specifically is expected to oversee and give guidance to this formation, expecially at the meetings? (see art.52,3,a)

For part 2:

Q16. What does “assiduously” mean (as in art.9,2)? Does this apply to me?

Q17. Does this article (9,2) imply study and prayer (both) personally during the month as well as in the fraternity meeting?

Q18. Does our praying the Liturgy of the Hours and meditating with it help us be acquainted with and being inspired by the Scriptures? Share your experiences – positive and/or negative.

Q19. The Evening Prayer (as well as the Morning Prayer) is a chain of nine (9) distinct meditations/prayers. What variety of Scriptures is used in constructing the Evening Prayer, for example. Make a list of the nine distinct parts.

(Lesson, #3 will deal with articles 10 & 11.)

Our Franciscan Charism

AN SFO REVIEW - Fr. John Sullivan, ofm

Lesson THREE (art.10 & 11)

have on hand: SFO Rule, General Constitutions, Peace Prayer

We continue with these considerations about our Franciscan Charism as found in our General Constitutions, articles 8 through 16. We are mindful of the fact that our Charism is our very way of life, when we examined the first lesson on Our Franciscan Charism.

A charism is described as a gift from God to be used for the benefit of others.

Here we are examining articles 10 and 11

Article 10:

(see Rule 10) Christ, poor and crucified, victor over death and risen, the greatest manifestation of the love of God for humanity, is the “book” in which the brothers and sisters, in imitation of Francis, learn the purpose and the way of living, loving, and suffering. They discover in Him the value of contradictions for the sake of justice and the meaning of the difficulties and the crosses of daily life. With Him, they can accept the will of the Father even under the most difficult circumstances and live the Franciscan spirit of peace, rejecting every doctrine contrary to human dignity.

Q1. In what ways do we recognize and identify with “Christ, poor and crucified” as critical to the Franciscan vocation?

Q2. Do we share the sense of St. Francis in guiding his life by the principle: “If it’s good enough for Jesus, it’s good enough for me”?

Q3. What does this article consider to be our “book”? For what specific purposes? What are we to read and learn? How do we do that?

Q4. Does this imply the need for close contact to Jesus by taking time to meditate on the Scriptures?

Q5. In what ways does Jesus give meaning “to the difficulties and crosses of daily life.”?

Q6. We are to choose the way of “Franciscan spirit of peace” – Do we really live by the advice of the peace prayer? Examine its details and how they apply to our lives.

Q7. Speaking of “the value of contradictions for the sake of justice:, how does this compare with the Beatitudes where Jesus says: “Blessed are those who suffer persecution for the sake of justice…”?

Q8. In the Franciscan view, what is the purpose of “living, loving, and suffering”?

Q9. What “crosses” have I encountered in life? How have I handled them? What stand in faith have I taken – both during and after the cross?

Q10. When are we, like Jesus, expected to “accept the will of the Father”?

Q11. Can you think of any doctrine today that is “contrary to human dignity”? Do we reject it in the “Franciscan spirit of peace”? In practice, how is this done?

Art. 11:

Mindful that the Holy Spirit is the source of their vocation and the animator of fraternal life and mission, Secular Franciscans should seek to imitate the faithfulness of Francis to His inspiration. They should listen to the exhortation of the Saint to desire above all things the Spirit of God at work within them.

We see that in the previous Art. 10 it emphasizes that the Son, Jesus Christ, the 2^nd person of the Blessed Trinity, is our model for living.

Here we see that Art. 11 emphasizes the role of the 3^rd person of the Blessed Trinity, the Holy Spirit in our lives.

Q12. How critical is the role of the Holy Spirit in our lives? How conscious of this are we?

Q13. Emphasis on fidelity – Francis’ faithfulness to His inspiration. Do we keep ourselves through prayer and reflection to be open to the inspirations of God? Do we keep Him tuned in, as it were, frequently?

Q14. Knowing about the life of St. Francis, and that we “should seek to imitate the faithfulness of Francis to His inspiration”, how would you describe what they mean by saying this? Knowing Francis’ life, can you give one or two examples of this?

Exactly what is it we should be trying to imitate?

Q15. How much effort am I personally making at this time to do this”?

Q16. Looking back over articles 8-9-10-11, how do you see these as elements of our Franciscan charism?

Q17. Try making a list of some of the ingredients of our Franciscan charism which are identified here in these articles 10 and 11.

(The next lesson, F3, will deal with article 12.)

Our Franciscan Charism

AN SFO REVIEW - Fr. John Sullivan, ofm

Lesson FOUR (art. 12)

have on hand: SFO Rule, General Constitutions, SFO Ritual

A charism is described as a gift from God to be used for the benefit of others.

Here we are examining article 12, which has three parts:

1. Gaining inspiration from the example and the writings of Francis and, above all, filled with the grace of the Holy Spirit, each day the brothers and sisters faithfully live the great gift which Christ has given; the revelation of the Father. They should bear witness to this faith before all:

+ in their family life;

+ in their work;

+ in their joys and sufferings;

+ in their associations with all men and women, brothers and sisters of the same Father;

+ in their presence and participation in the life of society;

+ in their fraternal relationships with all creatures.

2 (see Rule 10) With Jesus, obedient even to death, they should seek to know and do the will of the Father. They should give thanks to God for the gift of freedom and for the revelation of the law of love. In order to carry out the will of the Father, they should accept the help which is offered to them through the mediation of the Church by those who are constituted as authority in her and by their confreres. They should take on the risk of courageous choices in their life in society with decisiveness and serenity.

3. (see Rule 8) The brothers and sisters should love meeting God as His children and they should let prayer and contemplation be the soul of all they are and do. They should seek to discover the presence of the Father in their own heart, in nature, and in the history of humanity in which the plan of salvation is fulfilled. The contemplation of this mystery will dispose them to collaborate in this loving plan.

for part 1:

Q1. How much effort do I make to “gain this inspiration” for my daily living? To absorb this inspiration, what does this article direct me to do? Do I make use of these two sources? Does my fraternity use some of this for ongoing formation?

Q2. Are you acquainted with the various writings of St. Francis, such as his letters, his 19 prayers, his 28 admonitions, and his Rules? And what about knowing his life and being inspired by it?

Q3. Does the listing here remind you of some of the topics focused on in the popularized NAFRA “committees”?

for part 2:

Obedience to God’s will is a steady search for each of us in our faith journey. Christ gave us the clear example to follow. Had you noticed that St. Francis included obedience as one of the six key virtues for the Franciscan life in his “Salutation of the Virtues”?

(Check SFO Ritual, pp.78-79 for text.)

Counting our blessings in order to be thankful is an important part of our prayer life as Secular Franciscans. This helps us counteract the effect of taking God and his blessings in life for granted.

Q4. With the grace of God, how courageous am I in service to others?

Q5. What is the place of Church authority in the Franciscan view? How does the Church help us in understanding the Gospel message? … help in my prayer life?

Q6. What parts of this article focus on our own call to offer apostolic and evangelistic efforts? Can I identify them? Do I take this approach in my own dealings with others?

Q7. How do these statements in part 1 and part 2 give clues to St. Francis’ view of the Fatherhood of God?

for part 3:

Q8. What are the two distinct meanings for the word ‘contemplation’ in our English language when it comes to describing methods of prayer?

Q9. How does this double meaning of the word ‘contemplation’ compare to what the Catholic Church describes in the Catechism of the Catholic Church, when she speaks of the difference between two basic expressions of prayer – namely, meditation and contemplation?

Q10. The last sentence in part 3 uses the word “contemplation”. Which meaning of the English word are they actually referring to here?

overall:

Q11. Do I work at these concerns of my Franciscan vocation expressed in article 12? What elements do I find myself neglecting or ignoring? Should I renew my efforts, in the spirit of my pledge to “daily conversion”?

Q12. Do I personally embrace and fulfill these elements of our Secular Franciscan Charism?

Q13. Are these expectations in this article 12 credible to me?

(Lesson #5 will deal with article 13)

Our Franciscan Charism

AN SFO REVIEW - Fr. John Sullivan, ofm

Lesson FIVE (art. 13)

Have on hand: SFO Rule, General Constitutions

A charism is described as a gift from God to be used for the benefit of others.

Here we are examining article 13, which has three parts:

1. (see Rule 7) Secular Franciscans, called in earlier times the brothers and sisters of penance, propose to live the spirit of continual conversion. Some means to cultivate this characteristic of the Franciscan vocation, individually and in fraternity, are:

listening to and celebrating the Word of God;

review of life; spiritual retreats; the help of a spiritual advisor;

and penitential celebrations.

They should approach the Sacrament of Reconciliation frequently and participate in the

communal celebration of it, whether in the fraternity, or with the whole people of God.

2. In this spirit of conversion, they should live out their love for the renewal of the Church, which should be accompanied by personal and communal renewal. The fruits of conversion, which is a response to the love of God, are the works of charity in the interactions with the brothers and sisters.

3. Traditional among Franciscan penitents, penitential practices such as fasting and abstinence should be known, appreciated, and lived out according to the general guidelines of the Church.

for part 1:

Q1. Do we as Secular Franciscans in today’s world find it easy to be called to ‘continual conversion’? What methods or procedures do some use to accomplish this?

Q2. Some religious literature uses the term “transformation” today. How does this word compare to the word “conversion”?

Q3. When St. Francis and his companions went down to Rome to seek approval from the Pope for their way of life, what was the commission given them by the Pope? What did he ask them to do?

Q4. Do I find myself neglecting one or more of the suggested means to cultivate my Franciscan vocation listed here in this text?

for part 2:

Q5. In speaking about the Church being in a time of “renewal”, is this also true about the SFO itself? Have we as Franciscans not been undergoing significant changes in expectations and procedures, and in the approved documents which try to define and clarify the meaning of our Franciscan charism in today’s world? Can you name any?

Q6. Have you had occasion to meet an SFO who prefers and fosters a disregard for the expected cooperation and participation in the current SFO Rule, General Constitutions, and NAFRA Statutes? Is this detrimental to the spiritual health of the fraternity?

Q7. In considering the various options for “works of charity” is it practical to consider the spiritual and corporal works of charity?

Q8. What is the traditional listing of the spiritual works of mercy? –

Q9. What is the traditional listing of the corporal works of mercy?

for part 3:

Q10. Do you know of, are you aware of, Franciscan penitents of our Third Order in our history? In their generation and cultural circumstances, what did some of them do? In today’s world, what are the ways of fulfilling this call?

Q11. The Lenten call - read the Gospel appeal by Christ on Ash Wednesday (Matthew 6:1-6;16-18). Are these what the Franciscan penitents of old did? How serious were they? Might Lent be called “40-days of conversion”?

Q12. What are the purposes for this “conversion”? Why do we need to be conscious of making such daily efforts?

Q13. Making sacrifices for the community – for the fraternity. Is faithful service on the fraternity council a form of sacrifices? What are some of the sacrifices that a council member makes when serving on a council?

Q14. What is the role of “ascesis” for us? Check the Catechism of the Catholic Church, art. 2015, 1734, 2340.

Q15. What do you find helpful in these passages from the Catechism? Any new insights into our determination to follow Jesus Christ?

overall:

Q16. Would it be beneficial to read about one or more Third Order Franciscan Saints (the earlier title for the SFO) who have lived in centuries past by the same principles as explained in this article 13?

Our Franciscan Charism

AN SFO REVIEW - Fr. John Sullivan, ofm

Lesson SIX (art. 14)

have on hand: SFO Rule, General Constitutions, SFO Ritual

A charism is described as a gift from God to be used for the benefit of others.

Here we are examining article 14, which has five parts:

1. Aware that God wanted to make of us all a single people and that he made his Church the universal sacrament of salvation, the brothers and sisters should commit themselves to a faith-inspired reflection on the Church, its mission in today’s world and the role of the Franciscan laity within it. They should take up the challenges and accept the responsibilities that this reflection will lead them to discover.

2. (see Rule 8) The Eucharist is the center of the life of the Church. Christ unites us to himself and to one another as a single body in it. Therefore, the Eucharist should be the center of the life of the fraternity. The brothers and sisters should participate in the Eucharist as frequently as possible, being mindful of the respect and love shown by Francis, who, in the Eucharist, lived all the mysteries of the life of Christ.

3. They should participate in the sacraments of the Church, attentive not only to personal sanctification, but also to fostering the growth of the Church and the spreading of the Kingdom. They should collaborate in achieving living and conscious celebrations in their own parishes, particularly in the celebrations of baptism, confirmation, marriage, and the anointing of the sick.

4. The brothers and sisters, as well as the fraternities, should adhere to the indications of the Ritual with respect to the different forms of participating in the liturgical prayer of the Church, giving priority to the celebration of the Liturgy of the Hours.

5. In all places and at all times, it is possible for true worshippers of the Father to give him adoration and to pray to him. Nevertheless, the brothers and sisters should try to find times of silence and recollection dedicated exclusively to prayer.

in part 1:

Q1. Do we make a determined effort to pray for Christian Unity?

Q2. Do we pray for the unity of all peoples of all faiths throughout the world to recognize the fundamentals of natural law and the dignity of every person in their right to life, liberty, and the pursuit of happiness?

Q3. What is the role of the Secular Franciscans in the Church today? …In their parishes? What kinds of ministry are they called to offer?

Q4. Might we find inspiration in praying with the powerful prayers designated for the Feast of Christ the King? Does the 2^nd Reading for that Mass capture the Franciscan theology on the centrality and primacy of Christ? Could those Mass texts be a rich source of meditation during a private holy hour?

in part 2:

Q5. Regarding the Eucharist, what attitudes does St. Francis express in his

1^st Admonition? …in his Testament? …in his 2^nd Letter to All the Faithful? …in his Eucharistic Tribute (found in his Letter to the Whole Order)? …etc.

Q6. What are the three basic expressions of prayer that the Church reminds us of and asks us to practice? (see Catechism of Catholic Church, art. 2699+)

in part 3:

Q7. Do we appreciate the treasure of our seven (7) Sacraments? The gifts given to us by each of them? Are these gifts to be exercised in our daily living, or simply thought of as gifts from a thoughtful Father?

Q8. Do I ever take time to reflect on the wealth of treasures that I have received when I was Baptized? Take time to make a list of them….

Q9. Do I find myself taking the Sacraments for granted so easily – such as the Eucharist?

What can I do to improve my Franciscan understanding of them?

Q10. Do we collaborate in our parish’s sacramental events? How?

in part 4:

Q11. Is the Liturgy of the Hours a source of inspiration for me? Does it encourage me to take time for meditation?

Q12. What options and suggestions are given to us in the SFO Ritual, pp.103-104?

Q13. Try checking back to what we considered when reflecting on Article 9, part 2, as a form of review.

in part 5:

Q14. Does this part not remind us that we are called not only to public “vocal” prayer with others, but also to set aside time for private meditation and for contemplation? Does this remind us of what we gave consideration to in the earlier study of article 12? Perhaps it would be useful to review that study again?

Our Franciscan Charism

AN SFO REVIEW - Fr. John Sullivan, ofm

Lesson SEVEN (art. 15)

have on hand: SFO Rule, General Constitutions, SFO Ritual

A charism is described as a gift from God to be used for the benefit of others.

Here we are examining article 15, which has four parts:

1. (see Rule11) Secular Franciscans should pledge themselves to live the spirit of the Beatitudes and, in a special way, the spirit of poverty. Evangelical poverty demonstrates confidence in the Father, creates interior freedom, and disposes them to promote a more just distribution of wealth.

2. Secular Franciscans, who must provide for their own families and serve society by means of their work and material goods, have a particular manner of living evangelical poverty. To understand and achieve it requires a strong personal commitment and the stimulation of the fraternity in prayer and dialogue, communal review of life, and attentiveness to the instructions of the Church and the demands of society.

3. Secular Franciscans should pledge themselves to reduce their own personal needs so as to be better able to share spiritual and material goods with their brothers and sister, especially those most in need. They should give thanks to God for the goods they have received, using them as good stewards and not as owners.

They should take a firm position against consumerism and against ideologies and practices which prefer riches over human and religious values and which permit the exploitation of the human person.

4. They should love and practice purity of heart, the source of true fraternity.

for part 1:

Q1. What are some of the benefits listed here from living some form of poverty of spirit and poverty?

Q2. Can we learn from some of the inspiring examples set by several SFO Saints? Any examples to share?

Q3. Do we find this importance of poverty contrary to our society’s values?

Q4. Do we see poverty as a virtue? Check St. Francis’ Salutation of the Virtues, where he lists among the 6 important virtues this virtue of poverty. And what does he say about it there? (in SFO Ritual, pp.78-79)?

for part 2:

Q5. Do we recognize that the spirit of poverty can be so all-embracing in its outreach as written in this part?

Q6. Does the practice of poverty also serve to be gentle on our environment? How so?

Q7. Does this part 2 imply that we need to develop a deep awareness of the larger community in which we live and work? Give some examples of what we should become aware of.

for part 3:

Q8. Does this part 3 help us to identify some of the ways of putting this virtue of poverty into action?

Q9. Does going to Good Will, Catholic Charities, Salvation Army and similar facilities a means to contribute to and also to make purchases there? Is this a practical way in the spirit of poverty of recycling useable goods and items?

Q10. How can the harmful impact of the deluge of advertising that keeps telling us of our endless needs be counteracted? Does this take personal efforts?

Q11. Is this part of the human struggle each of us faces really between “wants” and “needs”? Do we weigh the difference in practical life?

Q12. Does our fraternity give witness to being followers of the poor Christ?

for part 4:

Q13. How is this “purity of heart” explained? Do we need to know what it is if we are to love it and to practice it?

Q14. What does the Catechism of the Catholic Church say abut “purity of heart”? Check out paragraphs 2517 through 2533.

Q15. How does this “purity of heart” compare to the virtue of simplicity?

Q16. In what way does “purity of heart” contain elements of the virtue of poverty? Can you find the views of St. Francis on this topic as seen in his Admonition #14 on “Be poor in spirit, not disturbed”, and Admonition #16 on “Have a pure intention”? What is his approach?

(Lesson #8 will deal with article 16.)

Our Franciscan Charism

AN SFO REVIEW - Fr. John Sullivan, ofm

Lesson EIGHT (art. 16)

have on hand: SFO Rule, General Constitutions, SFO Ritual

A charism is described as a gift from God to be used for the benefit of others.

Here we are examining article 16, which has two parts:

1. (see Rule 9) Mary, the Mother of Jesus, is the model of listening to the Word and of faithfulness to vocation; we, like Francis, see all the gospel virtues realized in her. The brothers and sisters should cultivate intense love for the most holy virgin, imitation, prayer and filial abandonment. They should manifest their own devotion with expressions of genuine faith, in forms accepted by the Church.

2. Mary is the model of fruitful and faithful love for the entire ecclesial community. Secular Franciscans and their fraternities should seek to live the experience of Francis, who made the Virgin the guide of his activity. With her, like the disciples at Pentecost, they should welcome the Spirit to create a community of love.

for part 1:

Q1. Might you make a list of the specific details contained in the message from the Father through the Angel Gabriel to Mary at the Annunciation before she consented to be the Mother of God? (See Luke 1:26-38)

Q2. Her Magnificat? – study its contents – especially the 1^st four verses which state:

“My soul proclaims the greatness of the Lord,

my spirit rejoices in God my Savior,

for he has looked with favor on his lowly servant.

From this day all generations will call me blessed;

the Almighty has done great things for me,

and holy is his Name.”

Q3. Can we identify with Mary’s approach expressed in these beautiful words of confidence in her God? What virtues are captured in these words of the prayer? Can we work to copy some of them in our own prayer-life and life? Can we share that same heart-filled exuberance she expresses here?

Q4. Why is this prayer used throughout the year for Evening Prayer in the Liturgy of the Hours? Is it perhaps to encourage us to embrace the same approach to our God? or…?

Q5. In following her faith-filled example, do we not find Mary also asking us to be listeners at prayer, if we are to be a pray-er in the Christian tradition?

Q6. Is our praying to Mary and the Saints acceptable in our understanding of the Communion of Saints? – …with whom we hope to spend our eternity, together with the Trinity of Persons and all the angels? Can Mary be a help for vocation discernment?

Q7. False accusations are sometimes leveled against us in our Catholic tradition of honoring Mary. How do you explain this to non-Catholics who have a wrong idea of our deep appreciation for Mary, as did God himself have – as expressed in the Sacred Scriptures and captured in the words of the “Hail Mary”? Examine the source of many of these “Hail, Mary” words by looking at Luke, ch.1 Can we help people to understand the difference between deep admiration and adoration?

for part 2:

Q8. Does this remind us that we cannot take for granted the necessary active role of the Holy Spirit?

Q9. Do you know the story of the friars and the very small chapel of the Portiuncula – its dedication to St. Mary of the Angels. – from Benedictines – on loan? This Portiuncula is still considered the “cradle of the Order”.

Q10. How does St. Francis in the Prologue to our present SFO Rule describe our union with Mary’s maternity in being “mothers”?

Q11. Do we find ourselves following her admirable example of fidelity and trust?

Q12. Are you aware that St. Francis declared her to be the protectress of the whole Franciscan Order?

Q13. Have you recently prayed with the prayer in praise of Mary attributed to St. Francis, called The Antiphon: as found in your SFO Ritual, p.83-84?

Q14. Have you recently prayed with the prayer in praise of Mary attributed to St. Francis, titled: the Salutation of the Blessed Virgin Mary in your SFO Ritual, pp.77-78?

Q15. Have you found time on occasion to devote to meditating over these two prayers of St. Francis about Mary?

Q16. What is the specific appeal of article 9 in our SFO Rule regarding lovingly identifying with Mary? The words are: “The Secular Franciscans should express their ardent love for her by imitating her complete self-giving and by praying earnestly and confidently.”

What do these words really call us to do? …to imitation?

Q17. Besides imitation, we also honor Mary with our prayers. Is it not true that if it was good enough for God to honor her as we see quoted from the Angel at the Annunciation, it surely is good enough for us to honor her?