The Real Prayer of St. Francis

The Real Prayer of St. Francis
by Daniel P. Horan, OFM
The San Damiano Cross is the large Romanesque rood cross that St. Francis of Assisi was praying before when he received the commission from the Lord to rebuild the Church. The original cross presently hangs in the Basilica of Saint Clare

The Prayer before the Crucifix

Most High, glorious God,
enlighten the darkness of my heart
and give me
true faith,
certain hope,
and perfect charity,
sense and knowledge, Lord,
that I may carry out Your holy and true command.

— Francis of Assisi (c. 1205)

Photo: Lisa Jonston
Daniel P. Horan, OFM | January 3, 2017 at 7:43 am | Tags: francis of assisi, Prayer before the Crucifix,

St Elizabeth of Hungary, pray for Us

Elizabeth of Hungary, Pray for US

by Daniel P. Horan, OFM


One of the Patron Saints of the Third Order Secular of the Franciscan family, St. Elizabeth of Hungary (d. 1231) is a model for what leadership should look like in the public sphere. Elizabeth was quite literally a princess,the daughter of the Hungarian King Andrew II. In many ways her childhood and young-adult life resembled that which was typical for a woman of her stature and place in thirteenth-century society. She was arranged to be married to a German nobleman, and did so at the age of fourteen. Around the same time her mother Queen Gertrude was murdered, which affected Elizabeth in a profound way. Her biographers note that it was in the wake of that grief and shock that her spiritual life began to blossom and her commitment to prayer grew.

As a young woman she encountered the Franciscan friars, whom she found fascinating and inspiring. She desired to use her social position and the wealth of her royal family to do good for the unfortunates of her time: the abject poor, the physically ill, the disenfranchised. She convinced her husband, Ludwig, to agree to this commitment. And from that point onward, as one account has it, “Elizabeth took charge of distributing aid to victims of disease and flooding that struck Thuringia. She took charge of caring for the afflicted, even when this required giving up the royal family’s own clothes and goods. Elizabeth arranged for a hospital to be built, and is said to have provided for the needs of nearly a thousand desperately poor people on a daily basis.”

At the age of about 20, Elizabeth’s husband died suddenly, leaving her widowed and her children orphaned. At first she resolved to continue living the traditional noble life of a princess, to remarry and move ahead. But further discernment led her to join the Third Order of St. Francis (today: The Secular Franciscans) in a formal way, which was her way of responding to the desire to be more faithful to the Gospel.

She lived very simply from that time forward, eschewing the trappings of royal life and luxury for the ordinariness of Franciscan secular life. Having earlier built a hospital for the sick, she increasingly spent more time working there and tending to the needs of the poor and ill. She died at the very young age of 24, having contracted an illness while caring for the sick. So evident was her example of Gospel life and holiness, the church officially canonized her just four years after her death.

The Secular Franciscan branch of the worldwide Franciscan family recognizes Elizabeth as patroness of the Order. And with good reason. But I believe that in a time such as ours, when some in civil leadership appears to sow division rather than unity, fear rather than peace, hatred rather than love and acceptance, Elizabeth’s example remains a powerful one for all those in authority.

Furthermore, we could really use her intercession after such a divisive and shocking election in the United States. So, on her feast day we pray: St. Elizabeth of Hungary, ora pro nobis.

Saint Elizabeth of Hungary

Saint Elizabeth of Hungary
Saint of the Day for November 17

(1207 – NSaint Elizabeth of Hungary | Simone MartiniNovember 17, 1231)

Saint Elizabeth of Hungary’s Story

In her short life, Elizabeth manifested such great love for the poor and suffering that she has become the patroness of Catholic charities and of the Secular Franciscan Order. The daughter of the King of Hungary, Elizabeth chose a life of penance and asceticism when a life of leisure and luxury could easily have been hers. This choice endeared her in the hearts of the common people throughout Europe.

At the age of 14, Elizabeth was married to Louis of Thuringia, whom she deeply loved. She bore three children. Under the spiritual direction of a Franciscan friar, she led a life of prayer, sacrifice, and service to the poor and sick. Seeking to become one with the poor, she wore simple clothing. Daily she would take bread to hundreds of the poorest in the land who came to her gate.

After six years of marriage, her husband died in the Crusades, and Elizabeth was grief-stricken. Her husband’s family looked upon her as squandering the royal purse, and mistreated her, finally throwing her out of the palace. The return of her husband’s allies from the Crusades resulted in her being reinstated, since her son was legal heir to the throne.

In 1228, Elizabeth joined the Secular Franciscan Order, spending the remaining few years of her life caring for the poor in a hospital which she founded in honor of Saint Francis. Elizabeth’s health declined, and she died before her 24th birthday in 1231. Her great popularity resulted in her canonization four years later.


Elizabeth understood well the lesson Jesus taught when he washed his disciples’ feet at the Last Supper: The Christian must be one who serves the humblest needs of others, even if one serves from an exalted position. Of royal blood, Elizabeth could have lorded it over her subjects. Yet she served them with such a loving heart that her brief life won for her a special place in the hearts of many. Elizabeth is also an example to us in her following the guidance of a spiritual director. Growth in the spiritual life is a difficult process. We can play games very easily if we don’t have someone to challenge us.

Saint Elizabeth of Hungary is the Patron Saint of:

Catholic Charities
Secular Franciscan Order

Some Thoughts on How to Live Our Secular Franciscan Vocation

Some Thoughts on How to Live Our Secular Franciscan Vocation
Benjamin J. Vail, OFS
Brno, Czech Republic

In recent years, Secular Franciscan newsletters around the world have published formation texts from international OFS leaders, such as the Italian Benedetto Lino, meant to help us think about our mission and vocation as Secular Franciscans. Inspired by these materials, I would like to tell you about the advice I have gleaned from various Franciscan sources, both historical and contemporary, that I think is useful.

The question of the meaning and purpose of the Third Order is not new. Neither is the question of how to live as Franciscans in the workaday world. There are certain practices that have been traditional for tertiaries that can strengthen our Franciscan identity, helping keep us on the straight and narrow path. These are simple, practical actions we can take to fulfill our vows to live according to the spirituality of St. Francis of Assisi. A few are listed below.

  • 1. Read the Bible. The Rule (4) says we should going from the gospel to life and from life to the gospel. So, one important way to live as a Franciscan is to read Sacred Scripture, especially the New Testament. If you can read a little of the Bible every day, it can really help your life. For example, you can follow the missal and read the daily Mass readings.
    2. Read the writings of St. Francis. It is very helpful to go to the source of our spirituality and to listen to the words written by our Founder himself. You can better understand his mission and vision for the Third Order by reading not only our current Rule and General Constitutions, but also all of his writings, such as the Rules for the Friars Minor and Poor Clares, his Admonitions and other writings, and the early biographies by St. Bonaventure and Thomas of Celano.
    3. Follow the Franciscan calendar. There are so many Franciscan saints, it can strengthen your Franciscan identity and increase your knowledge of the Order by following the daily Franciscan liturgical calendar which includes saints and blessed that are considered “minor” and may not be mentioned in the missal. There is a Franciscan to celebrate virtually every day!
    4. Say your daily office. As Secular Franciscans, we have vowed to daily liturgical prayer. We can fulfill this pledge in more than one way. The usual way is to say the Liturgy of the Hours. However, other traditional Franciscan liturgical prayers include the Little Office of the Blessed Virgin Mary, and also the Office of the 12 Our Fathers. This regular prayer connects you with your fellow tertiaries and the whole Church.
    5. Simplify your life. St. Francis himself was, of course, a model of poverty. Both poverty of spirit (humility) and actual material poverty. The Rule (11) urges us to “seek a proper spirit of detachment from temporal goods by simplifying their own material needs.” Our earlier historic Rules advised us to avoid rich food, to wear simple clothes, and warned of the spiritual dangers of going to dances and the theater. This can help us save money, reduce environmental impacts, and focus our attention on God rather than worldly pleasures. Of course, pleasures are not necessarily bad in themselves, but they can become distractions. Moderation is good.
    6. Beware of the media. Television, film, radio, the Internet, books, music, newspapers and magazines can give us needed information – but also can bring temptations and unholy messages and images into our homes. Time spent surfing the web or watching TV could be better spent with family, in rest, or in prayer.
    7. Seek out good catechesis in the truths of the Catholic faith. No matter your age, we are all always learning and growing in our faith. The Bible and the Catechism of the Catholic Church are reliable sources of understanding of our faith. The writings of the saints can also be trusted.
    8. Practice mortification. The Third Order of St. Francis was originally called the Brothers and Sisters of Penance. Self-denial can help you grow in faith. As St. Therese of Lisieux shows us, even small sacrifices for the love of God are a good way to grow in faith and love. Could you forgo sugar in your coffee today? Can you wait in line or in a traffic jam patiently instead of complaining? Do you abstain from meat on Fridays?
    9. Meditate on the passion of Christ before a crucifix. This is a traditional Franciscan practice that can bring you closer to Our Lord in His suffering, and can help keep you focused during prayer.
    10. Pray the Franciscan Crown Rosary. This seven-decade Rosary has a very special place in Franciscan history. It is part of our distinctive Franciscan prayer toolbox.
    11. Be an example to others. Think about the effects your behavior has on others. You can have a strong influence on the people in your life, for good and for bad. Can people tell that you are a Christian and a Franciscan by your words, actions, and lifestyle? Are you a good ambassador of Christ in your family, neighborhood, and at work?
    12. Don’t forget to wear your habit! Wearing the symbol of your profession every day will help you to remember your vocation. It does not need to be visible to others; you can wear it under your clothes. But you know it is there, reminding you that you are a Franciscan.
    13. Try to be a saint. The Second Vatican Council affirmed the “universal call to holiness.” Every baptized person should strive to be a saint. Getting to heaven is the highest priority. Holiness is not limited to the great heroes. We are called to go to heaven – and bring as many others with us as possible! – specifically by living our vows as Secular Franciscans. That is our primary vocation. That is our mission.

In addition to these specific points, general advice for all Catholics includes going frequently to Mass and Confession, praying the Rosary, and adoration of the Blessed Sacrament, along with the innumerable other prayers and devotions recommended to us by Holy Mother Church.

I am sure there are many more approaches to living out Franciscan spirituality, as well. Can you think of any other practical and distinctively Franciscan ways to holiness?

Homily By Fr Kieran Cronin ofm at the Mass following the Transitus at the Seven Joys Fraternity Clonoe Co. Tyrone – 3 October 2016

Homily on St Francis and the Encyclical Laudato Si of Pope Francis – Clonoe, October 3, 2016.
Straight from the outset of this papal letter on caring for our common home, we find the introduction of a Franciscan vision of creation, which is meant to guide our conduct in daily life. This is the first papal encyclical that is focused primarily on environmental issues and has caused some controversy, especially when Pope Francis makes scientific claims about issues like climate change and global warming. Some feel that the pope should stick to matters of faith and religious doctrine instead.
The encyclical is quite long, over a hundred pages, with some difficult passages involving technical language, but I want to focus attention just on the introduction, which is simple and straightforward and which introduces the spirituality of creation in the life of St Francis. Hopefully, if you read these initial reflections, it may whet your appetite to continue reading the rest of this challenging document.
Pope Francis begins, commenting on the words of the Canticle of Creatures from St Francis, which gives the title of the Encyclical:
St Francis reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us.
We should note two important points being made here. Firstly, that the created world in which we live is not made up of things that we can use, but is to be understood in a personal way, like having a sister or a mother. You don’t share life with a thing as you do with a sister, and things do not embrace us like a mother does.
Secondly, our common home is not only a loving sister and mother, but a beautiful mother and sister. So there is a double value in the created world that is the basis of our love and respect – beauty and kinship. And these values lead St Francis to the praise of God.
Praise be to you, My Lord, through our sister, mother Earth, who sustains and governs us, and who produces various fruits with coloured flowers and herbs.
Now the Pope warns us that this sister:
Cries out to us because of the harm we have inflicted by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will.
The Holy Father then makes a strong pronouncement which must warm the heart of every Franciscan:
I believe that St Francis is the example par excellence of care for the vulnerable and of an integral ecology, lived out joyfully and authentically.
What does the pope mean here by “integral ecology”? Please don’t be put off by the technical term. The Pope is referring here to the need to incorporate caring for creation into the traditional social teaching of the Church, which tended to centre on human interests alone. So the pope is claiming that Saint Francis was hundreds of years ahead of his time in recognising the call to care for vulnerable creatures as well as vulnerable people. As he puts it:
He shows us just how inseparable the bond is between concern for nature, justice for the poor, commitment to society and interior peace.
To understand this point we need to see that the word “ecology” refers to our relationship with our environment, but that this in turn includes our human environment, especially society. The overall picture of creation is of God’s family, extending beyond humanity to animals, plants and the earth itself. And how difficult this is to accept when humans already suffer from various forms of prejudice against one another as seen in the different forms of discrimination – racial, ethnic, religious, sexual, and so on.
The pope is speaking out against centuries of cultural history emphasising the superiority of humans, especially of educated Western Europeans, over the rest of creation. There has been too strong an emphasis on the value of conscious creatures as made in God’s image, and ignoring the way in which the rest of creation reflects God’s beauty and glory.
Although Pope Francis has many things to say about what we need to do to show greater respect for our common home, the most important message of this letter, I think, is the challenge to people to change their attitudes towards creation. Only the proper attitudes will lead to proper action. So the Pope puts the attitudes of St Francis before us as our model:
Just as happens when we fall in love with someone, whenever he would gaze at the Sun, the moon or the smallest of animals, he burst into song, drawing all creatures into praise.
St Francis fell in love with God’s creation and all of his conduct followed from that simple fact. Who would want to abuse the person they have fallen in love with? Who would want to use a loved one and then throw him or her away in the manner of what the pope calls today’s “throwaway culture”?
Again the pope speaks to us:
If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs.
In this encyclical Pope Francis also presents the poverty of St Francis in a new light. He tells us that:
The poverty and austerity of St Francis were no mere veneer of asceticism, but something much more radical – a refusal to turn reality into an object simply to be used and controlled.
In the past we most likely understood the value of poverty in terms of sharing with others, an avoidance of hoarding and possessiveness. Certainly that idea is present in the life of St Francis. Love is totally opposed to possessiveness. But in the Pope’s encyclical we see another aspect of the need for a simple lifestyle respectful of the earth. This is contained in the idea already mentioned of our throwaway culture. Often we can buy things we don’t really need, clothes that go out of fashion or which we tire of. We may be encouraged to recycle these, going to a charity shop, for instance. This may be a good thing, but it may also be a cover for simply buying more things that we don’t really need. And the cycle of buying and throwing away continues. St Francis, needless to say, possessed nothing and he never threw away a habit he wore if it could be patched.
There is an adage used by preachers which warns us to love people and use things, rather than use people and love things. But the Pope’s letter suggests a revision of this distinction, saying that we must love people and things in the proper way once they are seen as coming from the hands of a loving God.
Richard Rohr tells the story from his days as a friar novice how he was turned off by the stories he read about St Francis weeping. His novice master simply said to him that when he matured he would understand that there is a lot to cry about in this world. When Francis was asked why he wept he answered, “Because love is not loved”. His sadness lay in the fact that so many people fail to respond to God’s love. Surely a part of that failure is the neglect and abuse of God’s beautiful creation, the sister and mother we take for granted or worse, harm.
When giving instructions to his friars about the content of preaching St Francis stressed the importance of speaking about virtues and vices. In the light of this encyclical we should note that the key virtues and vices of humans are directly related to the two themes of treating creation as family and conserving its beauty. The central virtues of faith, hope and love which are directed towards God are then expressed in the four cardinal virtues of justice, temperance, prudence and courage. But now these moral virtues must extend to the whole of creation, not just to human beings. We must act justly towards all our fellow creatures, listening to the cry of the earth as well as the cry of the poor. Temperance involves more than regulating our eating and drinking but also exercising self-control and discipline in our use of natural resources such as water and reducing our carbon footprint by walking more and taking public transport rather than driving all the time. We must be prudent in the sense of developing a practical wisdom which leads us to understand the ways we abuse creation and how to counteract this trend. And we need courage to stand up to the powerful forces, including governments and multinationals who stand to lose a lot of money if the Pope’s warnings are taken seriously and remedial action taken.
Franciscans tend to have very mixed feelings about their patron saint. We love him for his inspiration but we fear his radicalism. For centuries his views on caring for our common home have been largely ignored, until in recent times his life and teaching have been rediscovered as a major force in leading Christians and non-Christians alike to a new conversion of attitude. Will we continue in practice to treat God’s creation as if we were its Lords and Masters or will we embrace the good news that all creatures are beautiful members of God’s family?
Kieran Cronin ofm
Vigil of Feast of St Francis, 2016.


14TH MAY, 2016
Greetings to you all in Christ, St. Francis and St. Clare. Before we hear of about Life in Fraternity I would like to ask you to greeet your brothers and sisters with those wonderful words “The Lord of Peace be with you”. (Thank you)
Rule 1
The Franciscan family, as one among many spiritual families raised up by the Holy Spirit in the Church, unites all members of the people of God – laity, religious, and priests – who recognize that they are called to follow Christ in the footsteps of St Francis of Assisi
Some have felt called by The Holy Spirit to follow Christ in the manner of St. Francis, or by someone`s example of how they were living their lives they decided to enquire about the Secular Franciscan Order.
We are gathered here today to assist you with new aspirants who wish to consider joining the Secular Franciscans.
We speak today of Life in Fraternity, Prayer and Study
The first place our aspirants enter, is the Local Fraternity and we make every effort to make them welcome and by doing so we introduce ourselves to them and they in turn share something of their lives.
They will be presented with the Green book “My life with God” which will be their daily office book and introduction to the Rule which is “The Way of Life and we cannot emphasise how much it contributes to our vocation. It is important to nurture the new candidates as they may feel lonely and we all need to feel that sense of belonging, (even as time goes on) after all we belong to one large family consisting of Three Orders. One of our aims in the Fraternity is to encourage all members to grow in confidence in order to be able to lead, and we find this through Fraternity, Prayer and Study. All brothers and sisters are co-responsible for the life of the Fraternity to which they belong and for the Order. If there is no communication between the councils and its members, and if the tasks are not shared in a fraternal way, taking all the capabilities into account, some will be greatly overburdened, while others perhaps feel themselves useless. It is also important to introduce one Rule and discuss it at each Fraternity meeting along with a Gospel Reading and some Formation using the Writings of St. Francis or any other book relating to Franciscan Charism. All aspirants need to be given instruction with their Formator and team whenever possible. It is important they visit the Local Fraternity at the monthly meetings and share with the other members.
Why was it necessary to formulate a new Rule?
It was thought necessary to formulate a new Rule so that the Secular Franciscan Order would be included in the general renewal of the Church required by the 2nd Vatican Council; and further, to respond to the needs of the modern world.
The New Rule is made up of the PROLOGUE entitled: Exhortation of St. Francis to the Brothers and Sisters in Penance and the three chapters:
Life in Fraternity
The various Fraternities make up the Secular Franciscan Order. Individually, each Fraternity is a cell of the Church and the Order.
Each one has its own moral personality within the Church.
Fraternities are organised and grouped according to
Local, regional, national, and world-wide levels.
A local Fraternity, even when small in membership is a cell in the entire Order because it is recognized and approved by the Church, has legitimate officers, and seeks to live the Franciscan way of life. It can, therefore be said, that it truly is a part of the Order. In the same manner, a local Fraternity is a cell of the entire Church. It is truly part of the Church.
In a local Fraternity it is pssible to live and share the life of the Church and the Franciscan vocation. It can be the spring-board for many tremendous apostolic activities.
What is the period of Formation? And Who is responsible for the guidance and formation of the candidates?
1. The only statement of Rule 23 Article 38 of the General Constitutins is that the period of Formation should last for at least one year.
2. Each Fraternity is animated and guided by a Council and Minister who are elected by the professed according to the Constitutions. Their service, is a duty of responsibilty to each member and to the community. Within themselves the fraternities are structured in different ways according to the norm of the Constitutions, according to the various needs of their members and their regions, and under the guidance of their respective council
How should fraternal life be encouraged among the members?
The Rule places great importance on the good works that bring the members together and asks that these be cultivated in every way possible.
Regular and frequent meetings are mentioned in the Rule.
The regular meetings spoken of refer to the customary gatherings of the members of a Fraternity. These may be held once a week, as is the custom in some localities or once a month. Gatherings of the members of a Fraternity may be arranged also for special festivals or anniversaries ie. our Pilgrim day to Knock which takes place every year at the end of June and our Assembly in Allhallows in August and members celebrating 25 and 50years and of course their Profession in the Order. With the same idea in mind the Rule mentions the deceased members. These members continue to be our brothers and sisters, for whom we have a duty to offer our prayers.
How is the Fraternity to use the contributions of its members?
Paragraph 25 of the Rule states:
Regarding expenses necessary for the life of the Fraternity and the needs of worship of the apostolic, and of charity, all the brothers and sisters should offer a contribution according to their means. Local Fraternites should contribute toward the expenses of the higher Fraternity Councils.
These offerings should be used in the first place to settle the internal expenses of the Fraternity; namely, office up-keep, travel of Ministers, library materials, correspondence and our annual subscriptions to Regional and National Level. In the second place, for stipends for Masses for deceased members. Also, apostolic and charitable enterprises, and the Missions.
The 11 Vatican Council has directed the Theology of Charisms to consider the charismatic potential of the Spirit already present in embryo in the natural talents. It is, then, up to us to discover and to appreciate what God has already constitutionally given to each one of us.
The Rule of the SFO begins saying (article 1)
The Franciscan family, as one among many spiritual families raised up by the Holy Spirit in the Church, unites all members of the People of God – laity, religious and priests – who recognize that they are called to follow Christ in the footsteps of St. Francis of Assisi
In various ways and forms but in life-giving union with each other, they intend to make present the charism of their common Seraphic Father in the life and mission of the Church.
We have just read that we Franciscans, ALL OF US, have to make present the , not our own.
Because of this, at this point, it is essential to clearly understand:
What does the Catechism of the Catholic Church teach us about Charisms:
Whether extraordinary or simple and humble, charisms are graces of the Holy Spirit which directly or indirectly benefit the Church, ordered as they are to her building up, to the good of all and to the needs of the world.
Charisms are to be accepted with gratitude by the person who receives them and by all members of the Church. They are a wonderfully rich grace for the apostolic vitality and for the holiness of the entire Body of Christ, provided they really are genuine gifts of the Holy Spirit and are used in full confority with authentic prompting of the same Spirit, that is, in keeping with charity, the true measure of all charism. (1Cor 13)
The Holy Bible tells us, from various books:
The spiritual gifts (often called charisms which means gifts): are for the good of the community. For this reason, they can also be called services (or ministries) and works. Even though we know that the gifts and ministies are valid inasmuch as they encourage real love and communion the most imortant of them are the apostolic ministries of the founders and those responsible for the churches.
The Charism of the Founder is the gift (or gifts) granted by God to a believer that leads to the foundation of an Institute or religious movement and that includes a specific way of being though exclusive spiritual experiences that God grants to him/her.
The mission to which Francis is called has an exceptional character and, as far as we know, it has remained unique in the history of the Church.
St. Bonaventure writes that Francis “by perfect imitation, strove to be conformed while living to Christ living; dying to Christ dying, and dead to Christ dead, and deserved to be adorned in his body with the visible image of Christ”.
His charism, therefore, in its fundamental nucleus, consists of a strong and radical son-like ( a feeling to be a son in the hands of the heavenly Father, just like Jesus-Son) experience which manifestd in the joyful, loving and trustful attitude and in a serence and responsible behaviour of readiness to do the will of the heavenly Father. He used to say “I desire to be found alway and completely in harmony with and obedient to God`s will alone in everything” (1C. 2nd Book), just like Jesus the Son who said that `My food is the will of Him who sent me and to accomplish His work`.(Jn 4:34)
God wanted Francis to perceive, as never before, His humble essence, the depth of His love without reservation, His poverty, His simplicity with all the consequences that derive from all this, which, then, become living practices.
Jesus, the Son, the Way, the Truth and the Life, is saint`s Francis only model, the mediator between the God of Love and the world, He who incarnates the eternal project of the Father, He who has made the Father visible, audi ble, touchable (1Jn 1:1-3 and Jn 14:8-11)
Francis only has eyes, heart and mind for Jesus and incessantly contemplates his donation of Self, His lowering, His total surrender in the Incarnation, in the Cradle, on the Cross, in the Eucharist.
God went on as far as imprinting in his flesh the signs of the Passion Christ and, in this sense we now understand the affirmation of the Popes about Francis being “another Christ”.
Franicis is not Christ. He remains always (other), however, he has become (Christ-like) to a degree no one else has ever reached.
This is the gift. This is the Charism.
Francis accepted, without reservation, to be guided, moulded, with docility, by the Grace of the gift:
This is what I want, this is what I seek, this is what I desire with all my heart (1Cl. 1st Book)
From the living charism of St. Francis have derived practices, the specific ways of being and of relating to God, modatlites, a spirituality, that we call `Franciscan`.
This spirituality is characterized especially by:
A very intense Eucharistic spirituality (contemplation of God `s kénosis)
Poverty (the consequence of kénosis)
Minority-Humility ( “ )
Obedience (to conform to the eternal project of the Father)
An essential characteristic of the spirituality of Francis is his obedience to the Church. In it he recognizes the presence of Christ`s Spirit in its fullness. His obedience to the Church and to its representatives is total and he never stops to exhort his friars to be “catholic”. The Church is for Francis the infallible mediator through which he receives the confirmation of the goodness of his the journey on which he has embarked. Her sacred pastors, the priests, the b ishops, the Pope are the object of his veneration, because Francis is rooted in the belief that there is no Church without Eucharist, and there is no Eucharist without those who consecrate the Body and Blood of Christ.
God donates Himself completely. What else can we desire? God alone is sufficient, there should be no more place in us after the inrush of God`s fullness in our life. In Him we are made able to love everybody, much more and much better.
A true “specific vocation reequires that we understand the deep reasons for our feeling attracted towards Francis. Then, we have to put ourselves to the search of the same Jesus “found” by St. Francis and ask ourselves if we are ready to develop the same king of “relationship” with Jesus that Francis lived. If we are, then, we will discover in us the germ of the charism, and gradually God`s project for me will manifest itself more and more clearly.
If I find the humble God, the simple God, the servant God, the God who has emptied Himself, and if I find Him in the Son and if in finding Him, I make Him not only object of intellectual reflection but I manage somehow to make Him the foundation of my life and practice as Francis did, then, this is Franciscan vocation.
A true vocation is not compatible with apathy, with the routine of daily life. If we find ourselves in this situation this may mean that either we had a true vocation and we have not brought it to fruition, or that we did not have the vocation at all.
A great analogy:
There is nothing worse than to be in the `wrong shoes`. Before w even imagine they start to inflict pain on our feet and, if we insist on wearing them, they will deform our feet and be an obstacle to future walking. At this point it is better to change shoes otherwise we will not be able to walk anymore. Only the right shoes will take us where we have to go.
Receiving Francis charism me ans:
receiving Francis as our model, constant inspiration, spiritual brother and father. Receiving and accepting him, enables us to receive his “spirit” in a way similar to the spirit of Elijah as reequested by Elisha. (2KIngs 2,9)
Together with the Charism of Francis, we receive also some fundamental gifts to fulill our vocation and to accomplish our missionin the Franciscan modality.
A special Grace which God bestows on His children, to help them and enable them to carry out this type of following and mission. This is a form of grace of state, springing from Profession, which is a true and real nuptial alliance with God for life. This Grace is the gift of the Spouse: we give our life, He gives His.
The new patrimony, this new `dowry`, is added to all other particular gifts we have already received, “our personal charisms” which make us those unique persons that God has been thinking and loving from eternity.
Rule 8 informs us that as Jesus was the true worshipper of the Father, so let prayer and contemplation be the soul of all we are to be and do.
Let them participate in the sacramental life of the Church, above all the Eucharist. Let them join in liturgical prayer in one of the forms proposed by the Church, reliving the mysteries of the life of Christ.
What does this tell us.
The other precondition is to make worship of the Father as central in our own lives as it was in Christ`s. The Secular Franciscan, then, communicates and unites with the Lord through the sacraments (again especially the Eucharist), the liturgy of the hours, contemplation, and any other expression of prayer.
We do not grow in God`s life unless we pray. We cannot find strength to do His will except from God Himself. Prayer has the power to open our souls to His action within us.
In times of prayer, however, we must not separate the three Persons in God from each other. We are not able to live the life of Jesus Christ, to love Him in and for Himself, unless we share His relationship to His Father and to the Holy Spirit whom He sent. The Prayer of Jesus was always “not my will but yours be done” – and in all things he glorified his heavenly Father.
Francis through his intimacy with Jesus came to know the will of the Father and be able to receive the strength of the Holy Spirit. His life of prayer, so simple and direct, is summed up in the phrase Francis so often used: “My God and my All” which is considered the motto of the Franciscan Order.
We have a wonderful role model of Life in Prayer in our Blessed Mother who has taught us the Holy Rosary which can be used in various ways.
The Mysteries of the Rosary- Joyful, Glorious, Sorrowful and Light
The Franciscan Crown which contains the seven joys of Mary
and The Rosary beads can also be used for The Divine Chaplet.
How Blessed we are.
Rule 9 tells us The Virgin Mary, humble servant of the Lord, was open to His every word and call. She was embraced by Francis with indescribable love and declared the protectress and advocate of His family. The Secular Franciscans should express their ardent love for her by imitating her complete self-giving and by praying earnestly and confidently. This means, the description of the way of Life now moves to the manner of proclaiming the gospel every day by life-style and ministry or apostolic activity.
First of all, Mary`s self-giving and prayer are set up as the primary example of gospel living. Devotion to her has always been a hallmark of the Franciscan calling, both as a way of expressing love for her and as an important way of finding Jesus Himself.
We all know that beautiful Prayer of Mary
Let us now pray it together.

St. Francis Prayer to the Blesssed Mother.
“Hail, O Lady!
Holy Queen,
Hail, His Palace!
Hail, His Tabernacle!
Hail, His Dwelling!
Hail, His Robe!
Hail, His Servant!
Hail, His Mother!”
(Pause )
St. Francis himself prayed to theBlessed Mother before each hour of the Office.
“Holy Virgin Mary, there is none like unto you born in the world among women, daughter and handmaid of the most high King, the heavenly Father! Mother of our most holy Lord Jesus Christ, spouse of the Holy Spirit, pray for us with Saint Michael the Archangel and all the virtues of heaven and all the saints, to your most holy, beloved Son our Lord and Master. Amen.!”
Prayers taken from To Live as Francis Lived (Leonard Foley (OFM)
St. Francis also loved to sing verses from the Psalms and you will find examples in The Ritual.
There are many forms of Prayer:
Our Daily Office
Praying with Scripture
Personal Prayer
Liturgical Prayer
(Many others)
What is Prayer?
Prayer is the God-given means by which we move on our Spiritual jounerys of life. We may commit the entire Holy Bible to memory. We may read ponderous volumes about Francis, Clare, other saints, Church History. We may do good works that bring joy to the world. But, if we do not pray, we miss the intimate relationship with God that we are promised. Jesus said, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6) We go to God through Prayer. Wherever we are in our Prayer Life it is a good beginning. Jesus challenges us to desire more from Prayer and we must be prepared to give and to receive more, much more.
Prayer is praying not “offering up” our dish-washing, grass-cutting, swow-shoveling etc. Prayer is looking at God, listening to God, responding to God and to nothing else. This means that there must be portions of our day when there is prayer and nothing else.
What is the Purpose of Prayer?
Prayer is simply the response of the human person to the personal approach of God. Prayer rises above the temptation to think that God has so many children that He could`nt be interested in me. Our relationship with God depends on how we manage our relationships with others. But, at the heart of our lives the call to personal intimacy with God, our Father, our Mother, our Creator. God made us for Himself. In or Daily Office My Life with God on Friday one of the antiphons reads He made us, we belong to Him. We achieve that purpose by receiving God – consciously, willingly, reverently and joyfully.
There is so much to talk about Prayer and it would take a lifetime which we cannot do today.
Praying with Scripture (God`s Word)
Using the Scriptures
The Holy Scriptures are not only for information – they transform us.
The presence of Jesus is not limited to the appearances of bread and wine. With God and the Holy Spirit, He is present everywhere – but, in a most personal way to his brothers and sisters, good and bad. God speaks to us by many means – the voices and examples of others, our own experience of grace and sin, the beauty and mystery of nature but in a particular way, God speaks to us in His inspired Word, the Scriptures. Vatican 2 reminded us of the presence of Christ when the Scriptures are read in Church. We may be sure of a particularly powerful presence when we take up His words with reverence.
We learn in the Gospels how Jesus after any miracles, preaching etc. He retired to a quiet place to Pray.
Even the twelfth-century hill town of Assisi vibrated with enough noise of human, animals, carts and wagons to drown the voice of silence.
Not only sounds but reminders that tere is something we must be doing distracts us when we seek God in Prayer. Both Clare and Francis sought quiet spots where they could hear the Lord speak in their hearts. They knew God had much to say to them if only they could hear the message. Clare`s quiet place was the monasery; Francis retreated to mountain caves. – La Verna where he received the Stigmata.
We think that we may have found a quiet place till we hear a jet overhead or the rubbish being collected in the early mornings. We ask ourselves how we deal with it.
Silence is a precious commodity, one to treasure. God has much to say to us, as He did to Clare and Francis, if we can find the spae and place to listen.
What enables us to persevere in Prayer?
What enables us to strengthen our Faith?
Study is an essential part of Formation as our sources materials such as My life with God, the Ritual and the Constitutions are the legacy of St. Francis. We need to approach the Fraternity with the understanding that Formation is not only the learning of doctrinal subjects although it is essential. We need to be formed in essential values that can be learned only by living them.
The Spirit of prayer and contemplation cannot be learned from books
The living spirit of Fraternity cannot be learned from books.
The perfection of love cannot be learned from books.
Study will help us learn about the “models”. It will offer all the essential background of formation but the living experience is something else. And this “something else” will have to be strongly present in our Fraternities.
In order to assist us with our studies we have My Life with God which is the Rule of the Secular Franciscan Order, we have The Ritual which guides us through the Rites for Entering the Secular Franciscan Order, Prayers for Fraternity Meetings and the Lectionary which consists of
Scripture Readings
Franciscan Readings
Prayers of St. Francis.
We also have General Constitutions which contains the Articles and Rules which is very essential in our studies.
I remember when I went to a Formation Day led by Fr. Loman OFM and he informed us if we have any questions to ask we would only have to look through the pages of the General Constitutions and there your answer will be.
On that particular day I took some notes and what was outstanding to me was
He read the Gospel of John 10:10 Living life to the full.
He also told us we should have continued Formation,
that we should
know ourselves
understand ourselves
accept ourselves
set our hearts on fire with the Holy Spirit
share all our Gifts with all different denominations of Faith
and to remember the Prayer
Lord Jesus Christ, Son of God
Have mercy on me a sinner
and to remember to pray the Rosary.
We may think some of the above to be difficult but if we look at them as a challenge which is reachable we will come closer to Living life to the full and holiness.

Holiness is not another word for learning, but a sharing into God`s life and holiness, and God gives to His beloved whateaver he wants when they sleep (Psalm 127:2) (I`m sure a lot of us have experienced this at some time of our lives). In any case, while endeavouring unceasingly with all our stength to grow in prayer, contemplation and holiness, by accepting and using God`s grace, we have a fundamental obligation to study, (article 9) General Constitutions.
It states:
article 9 – rule 4 par 3
The Secular Franciscan, committed to following the example of 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 Holy Spirit.
We should never forget that the Church expects us to fulfill our mission to be at the forefront of its acton in the world. We are an instrument of the Church and, because of this, we have to keep constantly abreast with its Magisterium and its breath.
Formators will have to be specially prepared persons who, subsequently, will have to use their best judgment to adapt and to offer whatever their brothers and sisters locally need, making sure they offer, at least, the absolutely essential rudiments to become, be and be recognized as true Secular Franciscans, throughout the world.
How blessed we are to have the knowledge that our Founder, St. Francis and all the Franciscan Saints before us have shown us the way to follow in the footsteps of Jesus. And now how further blessed we are to have a Pope who calls himself Francis. We only have to listen to how Jesus to speaks to us throught him and to study the way he conducts his way of Life in reaching out to all and truly living the Gospel way of Life.
The Word of God shows the way.
The Franciscan way of life, or pilgrimage to the Father, is the following of Christ in the footsteps of St. Francis of Assisi. Francis imitated Jesus according to the example of His life on earth. It is necessary, therefore to know Jesus as He is revealed by the four evangelists.
Francis` highest intention, his chief desire, his uppermost purpose was to observe the Holy Gospel in all things, through all things and, with perfect vigilance, with all zeal, with all the longing of his mind and all the fervour of his heart, “to follow the teaching and the footsteps of our Lord Jesus Christ.” He would recall Christ`s words through persistent meditation and bring to mind his deeds through the most penetrating consideration. The humility of the incarnation and the charity of the passion occupied his memory particularly, to the extent that he wanted to think of hardly anything else. (1 Cel, Omnibus ;-299)
Rule 4 tells us:
The rule and life of the secular Franciscans is this: to observe the Gospel of our Lord Jesus Christ by following the example of St. Francis of Assisi, who made Christ the inspiration and the centre of his life with God and people.
Like all Christians, we the Secular Franciscans are constantly listening to the Word of God. We need not only to hear the Word, but also to understand it. Thus, in the explanation of the parable of the sower, we read:
“When anyone hears the word that tells of the Kingdom, but fails to understand it, the
evil one comes and carries off what has been sown in his heart.”
(Mathew 13:19)
God speaks to us, not only through the Holy Scriptures but also through the life and liturgy of the Church, through the events of the world in which we live and through our relationships with people. In our study we shall therefore be seeking to widen our knowledge and understanding of the Church`s mission, of our Christian calling and of God`s world. All the things of this world may be examinated and studied with reverence. Such study is one possible and powerful means to enable us to become men and women of God, sensitive to His presence and to the inspirations of His will, filled with His spirit of wisdom, diligent in His praise, able to serve Him in every situation in the life of the Order and to make His presence evident by the witness of our lives.
There should be in the Secular Franciscan Order those who accept the duty of forwarding its special aims, by contributing through their researches and writings to a better understanding of the Church`s world-wide mission of the application of Christian principles to the use and distribution of wealth, and of all questions that pertain to human freedom and justice.
In a recent book I purchased 15 days of prayer with St. Clare of Assisi, in Chapter 10 the heading is Become Listening the Focus Point is:
This nearness of space and time, this dwelling of God in us will produce various and tasty fruits. To listen and receive the Word nourishes this communion with the Beloved. Then Clare goes on to say. “Where can one draw a true and sweet knowledge of Christ, if not by listening to the Word?

Easter 2016 Had Pearse but seen …

A poem by Colm MacConfhaola, our past minister.

Easter 2016 Had Pearse but seen ..

For years I’d longed to gaze
On O’Murnaghan’s great manuscripted pages
His tribute to the fallen great
Who died to set us free.

But then I learned the book was on display.
I passed through shabby streets
Disgraced by graffiti and neglect –
Young thugs in insurrection, the old just couldn’t care,
The way of drugs and dole and compensation.
Barbed wire and rusting iron bars
On widows, roofs and doors
Turn little shops into internment camps.
I came to where poor croppies,
Hanged in droves on Dublin’s bridge,
Were dumped in pits.

My footsteps echoed down the floors
of Collins Barracks
Past Chineese jade and found
Glowing with all the shades of sea and branching trees,
Great plumaged birds and stretching sails,
O’ Murnaghan’s mighty pages,
singing in sonorous polyphony,
Commemorating the glorious dead who rose
And died that we be free
Well interlaced and swirling, densely packed
With throbbing life, the pages tell their names,

White stars clustered o’er a sapphire isle
The three great waves of Erin
Crash against its coasts
Bursting into a thundering interlace of waves and spray
That spill in rage and anger ’cross the page
And die in hissing spirals on the sands

Broad sails spread over boiling oceans,
Great primeval forests with interlacing boughs,
Birds in sumptuous plumage,
Fragments of ancient texts,
Commemorate the fearless death
Of valiant men,
Their beating hearts
Butchered by fusillades of lead.
A glorious tribute to the heroic dead.

Now self-appointed pontiffs rise to damn their names,
To parse their words and snigger at their dream.
Had Pearse but see in the year of grace
His clergy in disgrace,
Our green and fertile fields
Parcelled up for developers greed,
Politicians’ profit, and public loss,
A land in the iron grip of graft,
Vulgarity, greed and ostentation,
Neither Gaelic, nor free but bankrupt,
Squeezing money from the weakest
While billionaires add bloated millions to their wealth.
Or had he seen our drunken girls and brawling louts
Puking their beer and chips
On dirty concrete pavements,
While publicans count their cash
And politicians sleep secure,
And never question how we’ve squandered the liberty
For which so many died.

Would Pearse have cried out “Halt”?
“Those croppy boys were fools to dream of Ireland free!
I’ll save my skin – you see –
I’ll use my brains and law degree
To challenge Britannia’s rule in court
And set the criminals free.”

An yet I think that he
Would rather face his death in a prison yard,
And those that were to die would all agree –
“The blazing dream we’ve seen is worth our blood
For generations yet unborn will dream it too.
And may God in his good time let it come true.”

– Colm Mac Confhaola

A pilgrim in Italy 2015

 About a month ago, a lady from Ireland was travelling in Italy.  She wanted to visit Cortona, but when she got there, she was unable to find the Church.  She spotted a woman in the Franciscan habit and asked for directions.  When I heard her story, I asked her to put it in writing.  It is now attached.    The point I want to make in circulating the story is this:  I believe there is a “Jozefa” in every local fraternity in the country, their story untold.  It is people like that who are keeping the SFO alive … it is they who guarantee its future with the help of God.  Think of Donal Kelly, Andy O’Connell and others like them.  I can think of one or two in Carlow, where I was stationed up to two years ago.

 Peace to one and all,

 Fr. Michael.     

June 2015


The Pilgrim’s Story

I was lost in a side street in Cortona when I spied a Franciscan sister, she stopped when she saw me looking at her so I approached and asked her the way to the Church where the body of St. Margaret of Cortona was on view. She spoke rapidly in Italian and I sussed out she was offering me a lift a bit of the way, so I hopped in the car.As she was driving away she asked if I spoke English, and then told me she was Polish!  She was also a Secular Franciscan and we got talking. We reached the monastery of the Poor Clares and stopped there. I was going to walk the rest of the way but she again offered to take me to the Church of St. Margaret.  It was a long way! On the journey there she told me she had worked as an obstetrician but helped out another Doctor one day and it turned out to be an abortion. She was very upset after it, (the baby was only 10 weeks old) she tracked down the mother only to discover that she was traumatised – she had two children but didn’t want a third hence the abortion- anyhow the hermit, Jozefa, decided to train there and then as a psychiatrist to help these women. After some years she trained in psychology, did a Masters and a Ph.D., and started writing books on Pro Life and the effects of abortion. (she showed me these books).When she was 38 she was consecrated by a Bishop and a Franciscan friar gave her a habit as a present; she didn’t wear it as she was “out in the world”. But sometime later she started studying theology, did a Masters, (she told me it had to do with Saints who were born to very big families)! Anyhow it had to do with pro life in some way) and she was halfway through a Doctorate in theology when the Archbishop asked her to do Pro Life work full time. Her spiritual director told her the Doctorate would only end up in a library and this work was more important, so she began to travel all over Poland, she also went to Russia, speaking on Pro life issues, she led pilgrimages to Fatima and Medjugorje etc. She spoke to Parliament, went on rallies, the lot. She did a lot of work in schools and was able to speak as an obstetrician, a psychiatrist, a psychologist and now as consecrated S.F.O lay woman. She started wearing the habit around this time. Then after many years of doing this, she realised it was all “getting out of control”, that with IVF and surrogacy et cetera she felt that all her talk was going nowhere and she started to pray more and more.  She said she got a “call to the desert” to offer her life in prayer for pro life work and in reparation for abortion. And after many searches she ended up 17 km outside Cortona, high up in the mountains as a hermit (Her sister also lives in Italy now, and  is married there with a family.) She has the Blessed Sacrament in her little Eremo and prays and prays! She doesn’t have the internet or a mobile phone. She doesn’t eat meat, drink coffee, no sugar. She is very healthy… did I mention she is now 78 years old! God called her to the desert only a few years ago!

I had a fabulous day with Jozefa, she cooked me dinner, left me alone for almost two hours in her chapel at Adoration of the Most Blessed Sacrament.The silence was the closest to heaven that I’ve ever experienced.

I’ll probably never meet her again, but I’ll never ever forget the day.

Feast of the Holy Name of Jesus

Saint of the Day Saturday, January 3, 2015

Most Holy Name of Jesus

Lived: | Feast Day: Saturday, January 3, 2015

In a world of fiercely guarded corporate names and logos, it should be easy to understand this feast. The letters IHS are an abbreviation of Jesous, the Greek name for Jesus.
Although St. Paul might claim credit for promoting devotion to the Holy Name because Paul wrote in Philippians that God the Father gave Christ Jesus “that name that is above every name” (see 2:9), this devotion became popular because of 12th-century Cistercian monks and nuns but especially through the preaching of St. Bernardine of Siena, a 15th-century Franciscan (May 20).

Bernardine used devotion to the Holy Name of Jesus as a way of overcoming bitter and often bloody class struggles and family rivalries or vendettas in Italian city-states. The devotion grew, partly because of Franciscan and Dominican preachers. It spread even more widely after the Jesuits began promoting it in the 16th century.

In 1530, Pope Clement V approved an Office of the Holy Name for the Franciscans. In 1721, Pope Innocent XIII extended this feast to the entire Church.

Jesus died and rose for the sake of all people. No one can trademark or copyright Jesus’ name. Jesus is the Son of God and son of Mary. Everything that exists was created in and through the Son of God (see Colossians 1:15-20). The name of Jesus is debased if any Christian uses it as justification for berating non-Christians. Jesus reminds us that because we are all related to him we are, therefore, all related to one another.
“Glorious name, gracious name, name of love and of power! Through you sins are forgiven, through you enemies are vanquished, through you the sick are freed from their illness, through you those suffering in trials are made strong and cheerful. You bring honor to those who believe, you teach those who preach, you give strength to the toiler, you sustain the weary” (St. Bernardine of Siena).