Franciscan
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franciscan - January 2010
An audio version can be found here and an abbreviated version of this edition can be found
below. It includes the articles from the magazine only.
Minister’s Letter
Brother Clark Berge SSF,Minister General of the First Order Brothers ,
writes:
Dear Friends,
I write this letter from the Solomon Islands. A young brother has just
left me. He brought me a plate of fresh baked rolls--cooked by fire in an oil
drum converted into an oven. Baking here is a hot, smoky business. The rolls are
superlative. I am astonished by the brothers' skills, how they create a
beautiful life under difficult circumstances, at least as I perceive it.
The
baker brother is a novice. When he came to the community he could neither read
nor write, but now he is the proud possessor of both skills. The brothers have
been patiently tutoring him and now the four religious orders in Solomon
Islands' Church of Melanesia are holding literacy classes for brothers and
sisters.
My young brother has been quoting Scriptures to me, chapter and
verse. He is exhilarated by reading and has found a verse in Jeremiah he thinks
applies to him too: "I chose you before I gave you life" and then: "Do not say
you are too young, but go to the people I send you to...(Jeremiah 1:4ff)." His
eyes gleam with joy as he reads haltingly to me. The Scriptures are written for
us and in a way about us, I tell him.
In April I had the joy of visiting the Bose Community in northern Italy and
then the San Egidio Community in Rome. During both visits I asked the brothers
what was the most formative experience of their religious formation. In both
cases I learned it was encountering Scriptures and reflecting on them as a
community.
These words were ringing in my ears as I prepared for a historic
"first" which took place in New York at Little Portion Friary in July.
Representatives gathered from all our provinces, five SSF, two CSF and we
included the Community of Divine Compassion in Zimbabwe: fourteen brothers and
sisters. Our task was to create an international formation curriculum,
with the hope that no matter where a man or woman joins the community they will
be able to follow the same "road map" in their formation. I asked the group if
they wanted to include Bible study in our working process, and they did. Thus we
studied Scripture in small groups every morning, wherever we happened to be;
this wasn't your ordinary stationary conference. We travelled all over listening
to what I called "parables of formation" from diverse groups: environmental
activists, people working with the poor, ecumenically minded Roman Catholics.
Our Bible studies provided an element of consistency and the different
experiences jolted us into searching, radical personal reflections on what we
felt God was calling us to do. It was an exceedingly intense three weeks, but I
think we succeeded admirably. We were desirous of providing some consistency to
the formation process. We listed topics and expectations, gave suggestions about
process and methods. But each province must develop the course topics in ways
that best suit them and their skills and resources. We all feel specially
challenged, yet I am sure we will all be able to create something beautiful in
our circumstances. Scripture study is an integral part of it all.
May God bless us all as we discover and entrust ourselves to the Gospel
life.
Peace and all good!
Community Routes
Making History
In September 2008 CSF gained two new
sisters in South Korea, when Frances and Jemma, then of the Korean Franciscan
Sisterhood, applied to join us. Their Life Profession took place on 8 September
2009 and was an historic occasion; the first life professions of Anglican
Franciscans in South Korea. The small church of St John in Gumi was packed, with
people standing in the vestry, the kitchen, and the landing and stairs. Among
those who attended were two sisters from the Society of the Holy Cross, the
community where Frances and Jemma started their religious life. The Bishop of
Busan received their vows, and the priest at St John's, Fr Jonathan Kim
preached. He and the congregation of St John's have been very supportive of
Frances and Jemma since their arrival in Gumi in 1999.
The reception afterwards took place in a nearby Buddhist centre, with a
wonderful array of food, and speeches from a number of participants including
Frances and Jemma themselves. Beverley, Pamela Clare, Helen Julian, Joyce,
Christopher John and the Korean Franciscan Brotherhood brothers were excited to
be there for the occasion. The day ended with all the Franciscans back at the
sisters' apartment for a time of relaxation together as Frances and Jemma opened
their cards.
The following day there was a joint meeting with the KFB brothers, with
Christopher John acting as interpreter, and the first meeting of the Regional
Chapter of CSF in Korea, which nominated Frances as Deputy Minister. The joint
meeting set up a working group to continue the work of translating the European
Provincial Statutes and also an updated version of the Australia - New Zealand
Statutes, as the KFB has made its SSF connections via the ANZ province.
Altogether it was an historic 24 hours, and an exciting start to a new
chapter in CSF's story.
Pass the Word
Walsingham Youth Pilgrimage
Maximilian writes:
For five days in August, 800 young people,
with their priests and youth leaders pitched camp in grounds close to the Shrine
of Our Lady of Walsingham, to take part in the annual Youth Pilgrimage. The
theme was "Pass the Word", encouraging young people to engage with the Bible. A
sea of tents built up around a full sized circus Big Top, which was the focus
for a daily concelebrated Mass and evening acts of worship. The emphasis was to
have fun, but the business of promoting growth as Christians was always in view.
The Shrine Administrator, Bishop Lindsay Urwin OGS, led this event throughout,
but his daily Bible study was particularly popular. The excellent worship group
CJM provided music which served the liturgy with great sensitivity, ranging from
quiet reflection to rocking praise! A Ministry Team of young adults
collaborated with Shrine staff to form the themed material for the week.
Throughout the Pilgrimage an open Bible was placed on a raised lectern in the
middle of the Big Top. Around the lectern cascaded a fountain of water; Living
Water flowing from the Living Word. A particular highpoint of the Pilgrimage was
an all night prayer vigil. Groups of young people signed up to spend time in
prayer and adoration before the Blessed Sacrament exposed on an eight feet high
ziggurat. There, accompanied by their friends and sleeping bags they kept vigil
beneath the spotlit monstrance surrounded by candlelight.
The statue of Our Lady of Walsingham remained in the Big Top throughout the
week. This seemed particularly appropriate, as Walsingham recalls the time of
Jesus' childhood and youth as he grew in faith and self understanding. Under
Mary's care, 800 young souls renewed and made new friendships, laughed, shed the
occasional tear, prayed, and all this in an atmosphere of irrepressible joy. The
encouragement received from this event will, God willing, support them in their
own faith journey, so they can "Pass the Word" in their own situations.
New York, New York
For over three weeks last summer,
fourteen sisters and brothers from five countries and seven provinces of C/SSF
came together in the United States to give shape to a vision that had emerged
through the international First Order Chapter meetings in Australia in 2008.
That vision, arising simultaneously across our provinces but coming together at
the meeting in Australia, was to deepen and enhance the experience of brothers
and sisters as they learn our life and make it their own during their early
years in SSF, as novices and members in First Profession. To that end, delegates
from across the world - from the Ministers General to members only just in First
Profession themselves - met to write an International Curriculum for Initial
Formation. If that sounds like a lot of hard work in a classroom then yes, at
times that was what was needed, and the Conference Room at Little Portion
Friary, Long Island, was papered with flip-chart notes as we shared and honed
our thoughts and ideas from our work in small groups. We were aided in the task
though with stimulating input from a bewildering array of experts, too many to
mention them all. They ranged from a School District Supervisor (Wendell Chu)
and an experienced Marist Formator (Don Bisson) to the homeless folk we
worshipped with in parks in Harlem and Boston, taking in along the way a
campaigner for workers' rights (Lucas Benitez who founded the Coalition of
Immokalee Workers), Franciscan Brothers and Sisters in Roman Catholic
Congregations, young interns learning about action for Environmental Justice, at
least one eminent theologian (Dr Kwok Pui-Lan) and the residents of a Buddhist
Monastery.
Some of that input helped us to set our sights during the first week's work
at Little Portion, and others helped us in the last week as we finally drew up
the written Curriculum that has now been distributed right across our
communities. In between though, we were 'on the road', exploring Franciscan
themes of environmental justice, social justice, and ecumenical and inter-faith
relations. First stop was New York City, and it was great to worship with the
congregation of St Mary's Harlem, some of us spending the nights on the floor of
their church hall. Our meeting with the West Harlem Environmental Initiative
nearby included a memorable 'Toxins and Treasures' tour as the effects of the
inefficient and inequitable treatment of New York's sewage waste and bus depot
diesel fumes on the inhabitants of the poorer end of Manhatten Island were
explained to us.
We also met with the Poverty Initiative at Union Seminary.
Moving on to the mountain at Graymoor, above the Hudson Valley, we were welcomed
by the Franciscan Friars and Sisters of the Atonement at their foundation house.
They took us to the nearby Chuang Yen Buddhist Monastery and also to the
Franciscan Missionary Sisters in Peekskill where the sister who founded CSF, and
later left to become a member of the congregation at Peekskill, is buried.At
Graymoor we prayed in the Chapel where the Week of Prayer for Christian Unity
saw its inception. Going on to Boston some of us stayed with the Society of St
John the Evangelist and all of us enjoyed their guest facilities for some of our
meetings. Our worship in the park, as it had been on the Sunday afternoon at
Harlem, was under the auspices of Ecclesia Ministries, bringing people together
in a church for the housed and the un-housed. As well as worshipping at that
'Common Cathedral' we also attended the 'Common Cinema' one afternoon, helping
to microwave the pop-corn but also enjoying the Chinese Martial Arts movie which
was that day's main feature!
It wasn't all work, work, work though; there were opportunities for
sight-seeing in Boston and whilst 'at home' on Long Island. It was great to head
down town on 4th July to enjoy the New York City fireworks in a holiday crowd of
countless thousands. Best of all though was to live, work, cook, eat, pray and
play together with brothers and sisters from such a diversity of backgrounds as
we pursued our common vision.
The 2009 meeting was planned as the first of a
whole series of future events in a new International Formation Programme. For
those of us privileged to attend this time it will be fondly remembered as a
truly formative experience, and one we hope will bear fruit across the
provinces.
Round up
Following his move to Canning Town, Martin John
returned to Alnmouth to make his First Profession on 15 October 2009. Damian is
to move to Hilfield in January following his final service as Vicar of Holy
Island on Christmas Day. Benedict has moved to Doncaster. Eric Michael arrived
at Hilfield from the Province of the Americas in September to begin a year in
the European Province. Nathaniel Gari has returned to Papua New Guinea. John
visited Zimbabwe in October to attend the Chapter of the Community of the Divine
Compassion in Nyanga.
Polly has withdrawn from the CSF novitiate.
Beverley has been accepted for ordination training and has begun a two year
part time course at Queen's College, Birmingham.
A Voice for the Voiceless
Sisters and brothers of many diverse Franciscan communities gladly accept a
vocation to share their lives, as Francis did, with those who are poorest and
most marginalised in our world. At times, this often hidden vocation to live
for, with, or as, people who are poor, demands that a voice be given to the
voiceless, that vital issues of justice be made known in the places of
international political power and influence. This edition of franciscan reflects
the excitement of many of us in C/SSF at the way in which Franciscans
International (FI) fulfils precisely the role of linking ourselves and
other Francis-cans and their friends at the grassroots with the politicians and
diplomats of the United Nations.
A Precious Gift
Denise Boyle FMDM
I was studying my isiNdebele grammar book in the cool shade of an African hut
in rural Zimbabwe, when Mrs Ndlovu, my host, called me to come and meet a
visitor. Following her I was surprised to see a tall stately Ndebele woman with
a shy smile, standing by the kitchen hut. She had a baby on her back and a small
child by her side. As I approached she bent slightly and in a fluid, graceful
movement took the large tin bucket from her head and offered it to me. In
stumbling Ndebele I thanked her, only later realizing the full significance of
the gift she had given me.
Hearing that there was an Irish Sister staying
with her friends to learn isiNdebele, this young mother walked three miles to
the bore hole to fill her bucket with water. Then placing it on her head she
walked another two miles to the family dwelling where I was staying. Her
thoughtful and loving gift was to ensure that I had sufficient water for
washing, whilst I was staying with the Ndlovus.
The memory of this most precious gift is an appropriate one to share as the
world is preparing for the UN Climate Change conference in Copenhagen, in
December. Evidence of the damage we as the global community have already caused
'Mother Earth' is apparent in irregular rainfall and flooding in some
countries; severe drought in others; increased desertification; and the
alarmingly rapid melting of huge tracts of ice in the Polar Regions causing sea
levels to rise. It makes me think of the situation in Zimbabwe and wonder how
far the Ndlovus and their neighbours have to walk today, to fill their
containers with water.This is in stark contrast to so many of us, who just have
to turn on a tap and think no more about this precious and beautiful gift of our
Creator God.
Franciscans International (FI), through our Franciscan
sisters and brothers who work at the grassroots around the world, are kept fully
informed of the justice issues people are dealing with. The role of FI is to
bring to the attention of the United Nations (UN) those issues that cannot be
dealt with at either national or regional levels. We do this in the spirit of
St. Francis and St. Clare, as we strive to bring about justice, through showing
compassion to all, respecting the dignity of every person and working on
environmental issues. FI networks closely with other Non Governmental
Organizations (NGOs) to influence decision makers at the UN on behalf of the
most vulnerable. This can be on a specific issue like contemporary forms of
slavery, which includes trafficking in persons, or debt bondage, to a
country-wide situation like the conflicts in Sri Lanka or the Democratic
Republic of the Congo.
The policy of FI is to deal only with issues that Franciscans ask us to bring
to the UN; thereby ensuring that we never put Franciscans at risk in countries
where raising issues could prove detrimental to their work with their people.
Whenever possible, we bring people from the country involved to represent a
group that is working to redress an injustice, so they can share their stories
and present the issue themselves. There is the opportunity to do this at the UN
Human Rights Council (UHRC) or at different UN commissions or committees.
The work of FI at the UN can be grouped under three main headings:
1.
Raising issues using the UN expert committees
2. Urgent Action Alerts
3.
Universal Periodic Reviews
Raising Issues using UN Expert Committees: Last year FI brought a delegation
from West Papua to speak to the UN Committee against Torture (CAT). This
committee is made up of 10 independent experts. During the FI presentation, six
members of this committee listened to the stories of torture that people are
experiencing in West Papua at the hands of the Indonesian Security Forces. Using
a power point presentation plus those present retelling their horrific
experiences of torture, the CAT members were deeply affected. They now have a
much more comprehensive understanding of the situation in West Papua, because
they heard it first hand. After our meeting, members of the committee were fully
aware of bringing such violations in Papua to the attention of the Indonesian
government.
Urgent Action Alerts: FI serves Franciscans through this process when a
country or region is facing a critical situation and they ask us to do
everything possible to help them. Earlier this year we received news of the Gaza
situation where ordinary citizens including women and children were caught
between the warring parties of Hamas and the Israeli Army. In contact with
Franciscans working on the ground in these countries we drafted a letter and
sent it to Ban Ki-moon the Secretary General of the UN. FI also sent letters to
other countries through their diplomatic missions in Geneva and New York,
alerting them to the crisis and the dire consequence for the civilian
population. This action combined with the request from many others resulted in
the UN holding a special HRC session on the Gaza crisis, where the full
magnitude of the suffering was discussed by many countries, which brought
pressure to bear on the warring parties.
The Universal Periodic Review (UPR):
a relatively new mechanism of the HRC
whereby every country in the world (192), is asked to report on the human rights
situation in their country. Every four years each country presents a report,
which is shadowed by an NGO report. FI assists in the preparation of the shadow
report by receiving information from Franciscans working in that country. We
then encourage diplomats from other countries to read FI's report so they are
fully prepared for the discussion session. The HRC then makes recommendations to
the country under review as a means of improving the human rights situation in
the country. Franciscans play a key role in monitoring the implementation of
these recommendations and provides important information to FI when the country
comes up for review.
The above reflects the main areas of the ministry
of FI which is unique in that we represent all Franciscans at the UN. To
facilitate our work we run regular trainings out of the three FI offices in
Bangkok, Geneva and New York, as well as in-country trainings when requested. FI
is fortunate to have a committed,enthusiastic and professional Staff Team.
Despite limited resources, particularly during these days following the global
financial crisis, FI continues to offer a comprehensive programme in order to
serve the Franciscan Family, and collaborate with them in their work for
justice, peace and integrity of creation. We also work in close collaboration
with our partners Edmund Rice International and the Marist Brothers, and the
Good Shepherd Sisters who share our office in Geneva.
I write as we approach
Christmas 2009, and I am conscious that God became human as a tiny, vulnerable
baby in an occupied country where there was great injustice. Sadly many babies
will enter a similar world this Christmas. So let us as Franciscans unite in
praying that the world Jesus will be born into, Christmas 2009, is one where
people of good faith will continue their work towards justice for all, including
Mother Earth.
"Prepare the way of the Lord, make his path
straight….Everything crooked will be made straight and the rough paths smooth;
and every mortal will see the salvation of God" Isaiah 40:3-5
NB If you would like to keep abreast of the activities of Franciscans
International please look at our website: www.franciscansinternational.org
We
also send out a monthly one page news update, the 'Franciscan Voice' to
individuals or communities. Please contact press@fiop.org to include your name.
An Anglican at FI
Averil Swanton TSSF
It was with some surprise in October 2008 that I received a request from
Richard Bird, the then Third Order Minister Provincial for the European
Province, to allow my name to go forward as a candidate for membership of the
Board of Directors for Franciscans International. Having given the request
thought and prayer, I agreed to let my name and CV go forward. For months
nothing seemed to happen and then in January 2009 I received a letter from Rome,
from the Conference of the Franciscan Family, to say that I had been appointed.
This was closely followed by e-mails of congratulations from all over the world,
both from our own Tertiaries and First Order and from various Roman Catholic
Franciscans. I was deeply touched by the excitement and pleasure that my
appointment seemed to evoke and I was very mindful of the privilege of being the
first Anglican member of the Board and a lay, secular woman to boot!
My first Board meeting took place in Geneva at the end of March 2009 and I
was welcomed with great warmth and much talk of 'making history'. The days were
long, starting with worship and sharing our faith stories at 8.30 and going on
until 7.00 or 8.00 at night. The first day was given over to induction for the
new members - seven of us in all - with three members of the old Board together
with the three members continuing in office. We were given a brief history of
Franciscans International; its relationship with the United Nations; its
structure and the increased responsibility of the Conference of the Franciscan
Family. This latter issue was given great emphasis since it is now agreed that
this body has taken on board that the work for justice, peace and the
environment is an essential part of the Franciscan charism and not just an
optional extra, which requires more than just its blessing, but rather a
whole-hearted commitment to further the aims and work of FI.
We were then
given a briefing on the roles and responsibilities of the Board. I have
certainly never been a part of so international a body. There are members from
Singapore, Germany, Colombia, Mexico, Mauritius, Canada, North America, Ireland
and the UK, covering all the main Franciscan Orders, including the Seculars and
now SSF We were introduced to the heads of departments from the Geneva
office and informed about the work of the New York and Bangkok offices.
Over the course of the next day and a half we looked at the finances,
including budget predictions, strategic planning, management by objectives, and
review of each department's achievements and goals, together with an up-date on
the current issues which the advocacy department are pursuing at the United
Nations. I had had the privilege on a previous visit of attending the meetings
of the Council of Human Rights in Geneva and had seen for myself how FI works by
lobbying the diplomats, arranging fringe meetings as well as bringing forward
human rights issues from its vast experience at grassroots level. This kind of
work does not have the immediate appeal of famine relief or frontline medical
care; it takes immense patience to change the minds of governments, but the
effects of tackling the abuse of human rights can be lifesaving in the literal
sense and also in the vast improvement of living conditions.
Although the emphasis in the Geneva office is on human rights, in the New
York office the current work emphasizes peace building and Christian/Muslim
dialogue. In a recent development of the work of FI an office in Bangkok has
been opened, in order to address among many other abuses, the terrible issue of
people smuggling. Training sessions, advocacy workshops have been held and
networks with others established in order better to tackle injustice. FI's Asia
Pacific Programme's aim is to bring Justice, Peace and Integrity of Creation
specialists together, to inspire them to work together, to learn from each other
and to understand how the FI offices can help them. As a result of one of these
workshops Franciscans in Sri Lanka were made aware of FI's potential as an
advocate of the rights of all those suffering in the ongoing conflict and in
December FI responded to the request from local Franciscans to speak on behalf
of those affected by the conflict in Sri Lanka. This was done through different
human rights mechanisms within the Office of the High Commissioner for Human
Rights.' (2008 Annual Report of FI). This may not have captured the headlines in
the western press, which was more concerned with the banking crisis, but it was
an immense help to those who must have felt that no-one could hear their
voice.
The enormous advantage that FI has is that it has Brothers and Sisters
working all over the world with the most vulnerable, disadvantaged and
marginalised people, just as Francis himself did in Assisi.
For me the two
and a half days of my first Board Meeting were life-affirming, with a lot of
laughter and a deep level of sharing of our faith. Yes, FI and Franciscans in
general are dealing with matters of serious and vital importance, but we lose
something fundamental to our calling if we cannot laugh or share our joy. What
pre-occupies me now is how we as Anglican Franciscans can both support and work
with FI. We may not have the same number of grass-root Franciscans, but I would
like to see greater co-operation and a genuine sharing with our Catholic
Brothers and Sisters. Anglican Franciscans have already given their support to
the Bangkok Office and I was delighted to learn that Br Clark Berge, Minister
General of SSF, had visited the FI office in Geneva and had started discussions
on how we can work together. Our first commitment must be one of prayer, but I
would hope that we can commit to financial support both as an Order and as
individuals. Whatever our denominational differences, as Franciscans we hold in
common Francis' devotion to Christ and his active concern for the marginalised.
Whilst I was in Geneva, I went with others to visit the Red Cross Museum. It
was a very moving and inspiring experience. The Red Cross came into being
through the concern and vision of one man, Henri Dunant. When like many, I am
sure, I feel overwhelmed by the injustices of the world and the futility of war
I will try to remember just how much this one man achieved. From its inception
FI was seen as ' the vehicle for the whole Franciscan Family to pursue the
common goals of peace, care of creation and elimination of poverty.' By
identifying with the work of Franciscans International we have the opportunity
to do something really practical by sharing with our Brothers and Sisters in
this work, and the vision of just one man, Francis.
The Silence of Our Friends
Communal Violence in India and
Pakistan
Daniela Varano
There is a general recognition of the
growing assault on democratic space across the world, whether through war or
fundamentalism, as a central feature of world politics at the present stage in
history. Religious fundamentalism is a growing trend, the cases of Orissa, India
and Gojra, Pakistan are just two visible parts of the iceberg of what is
occurring on a global scale. As cultural boundaries become looser and
globalization increases pluralistic societies, in-group identities become
sharper and their attempts to preserve mono-cultural societies, more
violent.
Secularism and democracy have always been the founding principles of India.
Lately, however, they are threatened by some Hindu fundamentalists. Their intent
is to create a Hindu state; hence they pursue this goal creating explosive hate
campaigns exploiting the poorest layers of society: "If you do not protect Hindu
religion you are not Hindu".
The attack against the Christian and Muslim
Dalits in Orissa and Gujarat can be defined, without fear of being contradicted,
as unprecedented: one of the most violent caste and religious persecutions in
the post- independent history of India.
Reportedly, more than 100 Christians and more than 2000 Muslims were killed
during the attacks, and those who survived, fearful of their lives, were forced
to run into the forest to reach a safer place. Today, fear has not vanished from
the hearts and minds of the victims who, displaced in camps, are still living a
dreadful experience. The conditions for a return to their villages provide no
space for negotiation: convert to Hinduism, dress in the traditional Hindu
dresses and perform Hindu rituals.
The Dalit persecution is a case of two-fold discrimination: caste and
religion. It did not start in 2002: attacks against Dalit communities were filed
in 1989, in 1992 and in 1997. Each time, the pre-emptive action of the central
government failed, leaving the victims isolated and unaided. But the central
government is not the only one responsible for the isolation of the Dalit
community. Humanitarian Agencies did little as well. In neighbouring Pakistan
the violence against Christians, Hindus and Ahmadis reached the same level of
atrocity. In Gojra, seven Christians, including women and children, were burnt
alive, several dozen people were injured and nearly 180 houses were looted and
destroyed on 1 August 2009.
The incidents of Gojra are not isolated events. "This is a type of violence
we were not used to. After Gojra the situation is dramatically worsening. There
are several cases that could explode anytime", stated Mr. Peter Jacob,
Executive Secretary of the Justice and Peace Commission of the Catholic Bishops'
Conference of Pakistan.
Blasphemy laws, meant to protect the Prophet
Mohammed and the Holy Koran, are the key detonator. The text of the blasphemy
laws is religion specific and highly discriminatory. Pakistan is a multiethnic
and multi-religious country (4% of their population represents religious
minorities and includes Christians, Hindus, Sikhs, Buddhists, Parsis, Bahá'ís,
Ahmadis and Kalash) and if laws that protect only a specific religion are
established, the result will most probably be more abuse. In addition, including
such provisions in the Penal Code will mostly affect the weakest categories of
society (i.e children, the mentally impaired, non believers). These laws leave
dangerous room for private justice, as the accusation of blasphemy can be made
by anyone without any subsequent investigation, and hold a subversive potential
that cannot be ignored.
The UN Special Rapporteur on Freedom of Religion or Belief observed that the
punishments accompanying blasphemy laws are disproportionate to the
offence. Some Islamic scholars have also condemned the existence and
application of these laws. The problem of religious minorities is wider and more
complex than the simple consideration of the blasphemy laws as it is inherent in
the system. Without any link to the rule of law, the system guarantees special
administrative privileges to a part of the society.
Mixing religion and politics is not a sign of a healthy democracy and the
civil society calls for a ban of all extremism and extreme ideologies. Taking a
purely administrative approach to religious discrimination does not solve the
problem and unquestionably will not stop fundamentalists from pursuing their
campaigns of hate.
States should promote a climate of dialogue and
integration by ensuring the prosecution of those who pursue these campaigns of
hate against minorities. Moreover, a strong and independent judiciary system has
to give just recognition to the victims, as peace building starts only where
justice prevails.The international community should urge Pakistan and India to
honour their international obligations and human rights commitments, as these
violent events are the foremost consequence of a systematic discrimination.
On 16 September 2009, on the occasion of the 12th session of the Human Rights
Council, Franciscans International held a side event on "Communal Violence and
its effects on Religious Minorities". The event provoked an interesting debate
on the growing and worrisome trend of religious fundamentalism, and confirmed
the reluctance of the international community to link religion to human rights.
Fundamentalism is growing, shrinking democracy all over the world due to the
clash between static and monolithic identities and a multipolar and dynamic
culture. Our role as civil society is that of promoting dialogue and
integration, as well as calling for the end of impunity, since peace cannot be
achieved without justice. To paraphrase the words of Martin Luther King Jr., the
danger lies "not (in) the words of our enemies but (in) the silence of our
friends".
Communal violence (or inter-communal violence) refers to instances where one
religious or ethnic community attacks another one. Often, minority communities
are victims of violence perpetrated by extremists from the majority group. The
Human Rights Council should pay more attention to instances of communal
violence, wherever they occur, and regardless of which community is
targeted.
FI urges States to:
- Repeal the laws that discriminate against religious
minorities or that contribute to create a climate of suspicion and hatred.
-
Investigate cases of communal violence and ensure that persons involved in the
planning and the carrying out of violence are brought to justice.
- This
includes implementing adequate witness protection programmes and giving adequate
compensation to victims.
Converging on Copenhagen:
Franciscans act on climate
change
Kathie Uhler OSF and Moy Hitchen ERI
"Copenhagen needs to be the most ambitious international agreement ever
negotiated. The alternative is mass starvation, mass migration, and mass
sickness. If political leaders cannot assume responsibility for Copenhagen, they
choose instead responsibility for failing humanity. In 2009, national leadership
goes beyond the next elections, and far beyond national borders." (Kofi Annan,
Global Humanitarian Forum, 2009)For those who map global temperatures, the
gathering in Copenhagen in December won't show a dramatic shift, at least not
for some years. For those who map the heartbeat of humanity, Copenhagen will be
a major moment. Will we, for the sake of our common future, abandon our
self-interested bickering? Will we, collectively, listen to the earth?
The road to Copenhagen
It all began in Rio de Janiero. The 1992
Rio Earth Summit, that is, organised as UNCED (United Nations Conference on
Environment and Development). This conference raised enormous hopes world-wide,
that the nations could act together to halt environmental vandalism. In fact,
several vital initiatives and programmes began at Rio, but a lot of selfishness
masquerading as 'national interest' blocked progress. The results of such
selfishness have brought us to Copenhagen.
Following Rio, Franciscans International launched its Plant-a-Tree Project,
as part of the world-wide awareness-raising and mobilization this Earth Summit
stimulated. Literally millions of trees were planted by Franciscans in over
fifty countries over the next five years. At a nursery school run by the
Franciscan Missionaries of Mary in Pakistan, children between the ages of three
and five planted five trees. The children's response was enthusiastic when their
sister-teacher asked, "Have you thanked a green plant today?" Kids in
Mexico named the trees they planted, adding greater interest in their
well-being.
Other groups of Franciscans in Latin America began some of the first
reforestation projects in their areas. In the USA, the Sisters of St. Francis of
Clinton, Iowa instituted a Prairie Planting project on their 85 acres, one of
the earliest efforts in the region to combat soil erosion, using only organic
gardening methods.
Then the 1990s saw Franciscans International participating in UN conferences,
as their threefold concern for poverty, world peace and the environment
converged, again and again, to move hearts and minds, so that nations made
better decisions - for us all.
Delegations of FI participated in the UN conferences through the 1990s
on: Small Island Developing States, in Barbados (1994); the World Summit
for Social Development, in Copenhagen (1995); the UN Framework Convention on
Climate Change (UNFCCC), in Kyoto (1997); the International Conference on
Financing for Development, in Monterrey (2002); annual meetings of the UN
Commission on Sustainable Development, held at UN headquarters in New York; and
the UNFCCC meetings in Bali (2007), Poznan (2008) and, most recently, in Bonn,
in June (2009). A clear pattern was emerging in Franciscan circles. Every fresh
disaster they encountered around the world threw three things into high relief:
people suffered, the planet suffered, and some profited. Franciscans are going
to Copenhagen with this vision - a focus on the most vulnerable, a focus on
environmentally sustainable solutions, and a focus on the human rights that must
be protected.
What happens at these conferences?
Franciscans International, and
their many allies and partners, bring something to these conferences that most
countries' delegates don't pack - a passion for the possibilities that Francis
saw unleashed on the world. The Franciscan delegation is less burdened with the
things that can tangle proceedings, such as protecting special privileges,
defending inequalities, preserving appearances, covering incompetence and
corruption. Through all the official meetings, the informative panels and
roundtables, they hold their own vision of what could be happening - and they
are quick to see signs of where it is emerging. So they gather each day to
debrief, to share the highlights, to grieve the low-spots, and to celebrate the
insights gained. They also organise their own side-events (workshops) to throw
light on the aspects that others may miss, or to let particular voices be heard
(small island nations, indigenous nations, small farmers, women and children,
poor and exploited peoples) that might get lost in the larger groupings. They
co-sponsor these with other groups, because there is a special joy in finding
similar passions for justice and peace in human hearts across the world. In
addition, the NGOs (Non-Government Organizations) present at the conferences
hold their own formal briefings each day. The NGOs collaborate continuously and
form, over time, a community whose members strengthen each other. Leadership in
the community is fluid and dependent on whatever expertise the demands of the
current UN agenda may require. FI delegates bring their skills of peace-building
and their grasp of clear principles to these gatherings.
What has Franciscans International contributed on the
way?
Franciscans International staff have often been singled out by the
NGO community in New York to lead it or to provide a specialized skill. In 1995
at a preparatory meeting for the World Summit on Social Development, for
instance, when the Delegation of Slovenia called for a global ethics, it was the
Franciscans who responded and led the movement to found the first Values Caucus
in UN history.
Then in 1996, the Conference of NGOs invited FI to chair the NGO Committee on
Sustainable Development. At the seventeenth session of the Commission for
Sustainable Development (UN, New York, May 2009), two FI delegates served as
official note-takers at the Working Groups (where 192 nations tried to write a
document on sustainability, together). Another FI Delegate worked with the Fresh
Water Caucus of NGOs to develop a paper on the many water issues that were
under-represented in the Sustainability Commission's draft document. The Caucus
circulated their paper to the official UN Country Delegations and spoke
informally with these delegates "in the corridors" about water issues. The FI
delegation was gratified to see a number of these issues incorporated in the
final document of the Commission.
Converging on
Copenhagen
Currently, FI is preparing a delegation to attend the UN
Framework Convention on Climate Change in Copenhagen, in December 2009. This
could be a major turning point for the world - and human history. The Kyoto
Protocols that regulate greenhouse gas emissions from different countries will
be reviewed and recast, but in a context of increasing pressure, partly from
serious rifts in world politics, and partly from the earth itself. In the words
of the recent Global Humanitarian Forum (Geneva, 2009):
"Copenhagen will have to enact a full circle change in the direction of human
activities in a space of less than ten years, and bring human society to less
than 20 percent of current emissions in less than forty years. An extremely
ambitious project given the entire planet is involved, including all of the
major economies of the world … it is clear that Copenhagen could well be the
last chance for avoiding global catastrophe."
(Global Environmental Forum,
2009 The Anatomy of a Silent Crisis, p 77)
The major tasks of Copenhagen include decisions on the mitigation of what
causes the climate change, adaptation to the inevitable rise in global
temperature, transfer of technologies between nations to make this possible, and
a fair sharing of the responsibility for funding these. The issues surrounding
"climate change" are vast but FI focuses on those of the most vulnerable: poor
and exploited peoples, with special attention to women and girls; small island
nations; and small farmers. Furthermore, FI supports negotiations that include
the people most affected by climate change and that incorporate indigenous and
low-tech solutions. FI also brings considerations of human rights, social
justice and reconciliation to the negotiating table, and a commitment to
sustainable development, wherever human societies operate.The "road to
Copenhagen" is familiar to Franciscans International: it is symbolic of the
arduous but hope-filled work we do. Because 35 million people are already
displaced by climate change, and the stakes are high for the whole planet and
all its people, FI travels to Copenhagen with the freight of human hearts, our
griefs and our hopes. May we rise, beyond conflict, to re-affirm our common
home, our common future, and our covenant with the earth.
Editor’s note:
C/SSF members will also be in Copenhagen as a
chaplaincy group alongside the UN Conference on Climate Change.
A Spirituality of Human Rights through Storytelling
Listening,
Welcoming and Sharing
Fr. Michael Lasky OFM Conv.
It was a tense moment; what would he write? As Zechariah took up the
tablet he wrote, "His name is John." (Luke 1:63) In this act the request
of the angel was fulfilled. Elizabeth, the child's mother breathed a sigh of
relief as she moved toward her husband and handed him their son, John. With his
tongue loosened he gazed down upon the newborn in his arms, and filled with the
Holy Spirit he then began to prophesy. Elizabeth listened closely as he spoke of
how their child would be the prophet who would prepare the way for the mighty
saviour that God would bring forth from the house of David. This saviour would
be the promise of mercy made to their ancestors! Her heart began to race
as she comprehended how her son would announce the coming of the saviour who
would ensure that Israel lived without fear, in holiness and righteousness. On
hearing these words Elizabeth made a promise to herself, that her son would grow
strong in justice. She would teach him through her special gift of
storytelling.
Steeped in the stories of their ancestors, Elizabeth would bring to life the
tales of long ago as she put her child, John, to sleep at night. Many of the
stories spoke
of promises and mercy. Among his favourites was the story of Ruth and Boaz,
which instilled within John the values of listening, welcoming and sharing. The
allure of this story is its simplicity and justice, which concretely provides a
framework for a spirituality of human rights, through the dynamic of mercy and
respect of the human person.The story always began sadly, as the husband of Ruth
and others had died. Refusing to return to her homeland Ruth, the Moabite, made
a promise to her mother-in-law, Naomi, that she would remain with her and that
Naomi's God (the God of Israel) would be her God. Having travelled to Naomi's
home of Bethlehem, Ruth sought honest labour in the field of Naomi's kinsman,
Boaz. Having learned that she was a foreigner and seeing that she was a
dedicated worker, Boaz carefully assessed the situation and said to Ruth,
"Listen my daughter, do not go to glean in another field or leave this one, but
keep close to my young women…I have ordered the young men not to bother you. If
you get thirsty, go to the vessels and drink." (Ruth 2:8-9)
Boaz first asked
her to listen, and then explained to her the reasonable and fair conditions to
ensure her wellbeing. He offered Ruth the protection of his strong arm of mercy
and justice. Having listened carefully and understood what was being extended,
she agreed. Her free and willing cooperation was necessary for the mercy
extended to be received. Mercy and justice cannot be forced. So, it was through
a genuine offer, listening, and a decision made in freedom, that Boaz was able
to secure the rights of safety, honest labour and a right to clean water. The
protection of her rights and honouring of her dignity was a new experience for
Ruth, a foreigner from Moab. She had been welcomed by Boaz in a manner
unfamiliar and unexpected. Surprised by such hospitality she asks him, "Why have
I found favour in your sight, that you should take notice of me, when I am a
foreigner?" (Ruth 2:10) Boaz answers that it is her deeds that have
brought about this mercy. Boaz's welcoming is a response to her decisions to be
faithful to Naomi and embrace the God of Israel and thus find refuge under God's
wing. Boaz is but the instrument of God's mercy and justice who also affirmed
Ruth's dignity, as a child of God. So it is not only her deeds, but also her
dignity as a godly person that has bearing on the situation. In this context we
find that a common ground emerges along with the beginnings of a right to
immigration through this just welcoming of Boaz. In time this attitude will grow
in such a way as to recognize all people as part of a common human
family.
Ruth then heard these words from Boaz, "Come here and eat some of
this bread, and dip your morsel in the sour wine." (Ruth 2:14) And we are
told that she ate until she was satisfied. Through this sharing of a meal Ruth
found herself not only nourished in body, but also in spirit. The act of sharing
a meal speaks of an intimacy that feeds both the body and soul. This everyday,
yet profound, gesture of sharing a meal not only protects the fundamental right
to food, but also speaks to the importance of shared conversation, through which
such acts of mercy and justice can be more fully appreciated. This sharing
eventually leads Boaz to enact the ancient custom through which he removes his
sandal in the midst of the assembly and thereby takes Ruth as his wife. (Ruth
4:9-10). Finishing the story, Elizabeth looked down at her child who would be
the prophet of the mighty saviour, "Born of the house of his servant David."
(Luke 1:69)
With these thoughts on the edge of her mind she recited to her son how Ruth
and Boaz were the parents of Obed, who was the father of Jesse, who was the
father of King David from whom the promise of mercy would enter our world. As
the boy closed his eyes, Elizabeth whispered a prayer for her son, who would
prepare the way for the coming of this saviour. John paused for a moment, many
years later, when he was asked by the crowd what they should do. He allowed the
tension in the air to build as he remembered his mother and her story of Ruth
and Boaz. Through storytelling there had grown deep within him an abiding
spirituality of human rights. Filled with the sttrength of mercy and justice he
turned and replied to the crowd, "Whoever has two coats must share with anyone
who has none; and whoever has food must do likewise…collect no more than is
prescribed for you…be satisfied with your wages." (Luke 3:10-13) In the
midst of the crowds John listened, welcomed and shared in such a way that when
asked if he was the saviour who was promised of old, he sighed in relief and
pointed to another.
Fr. Michael is the director of Catholic Campus Ministry at Western
Connecticut State University. In the past four years he has implemented the Step
into the World in New York City & Geneva Program which partnered the
university with Franciscans International at the United Nations.
'Oro, Oro, Oro'
Fifty Years of SSF in Papua New Guinea
Giles
SSF
In 1959 four brothers of the Society of St Francis established the Anglican
Franciscan life in Papua New Guinea. This took place after the Diocesan Bishop
of New Guinea, Bishop Strong, had persuaded the First Order Brothers' Chapter in
England to send brothers here. The Chapter was at first reluctant to do so but
eventually agreed to Bishop Strong's plea for brothers and his conviction, later
proved correct, that Christian men in Papua New Guinea would be interested in
living the religious life.
Geoffrey was chosen to lead the group and he was to be assisted by Andrew,
Mark and Stephen Lambert. Geoffrey went first and established community life at
the Anglican Mission, Koki, in Port Moresby. Soon he was joined by a young
volunteer, Christopher Richards, and later on by the other three brothers. After
they had settled in, the search began for an appropriate place to establish a
training friary for Papuan and other Island brothers. Eventually a site at
Jegarata (now called Haruro) was chosen, near Popondetta in the then Northern,
now Oro, Province of Papua. Work soon began on the friary buildings and
eventually the Franciscan life was established there.
It was at this friary, dedicated to St Mary of the Angels, that on July
26th 2009, a great celebration was held to commemorate fifty years of
Franciscan life in the Anglican Church in Papua New Guinea and the establishment
last year of the Papua New Guinea Province of the Society. Preparations for the
celebration had begun weeks before and great quantities of vegetables and other
food were given by local villagers, together with five pigs. Camp sites had been
established around the friary, firewood cut, shelters from the sun constructed,
so that the hundreds of people who attended the celebration could do so as
comfortably and conveniently as possible. Members of the Third Order and
Companions of the Society made their contribution to the work. In the villages
men and women practised their Orakaiva and other dances and welcoming songs so
that visitors could be welcomed with due respect and during the least dances
could be performed.
A festive welcome was given when visitors from overseas arrived at the
airstrip near Popondetta. Among these visitors were Clark Berge, Minister
General SSF from USA, Brian from New Zealand, Alfred Boonkong, Minister
Provincial of the ANZ Province, George, Minister of the Province of the Solomon
Islands, Giles from the European Province, Comins Romano from the Solomon
Islands, the Revd Dorothy Brooker, Minister General of the Third Order SSF from
New Zealand, and the Revd Dr Christopher Richards, a Companion from Bristol,
England, who was the very volunteer who had spent that first year with the
brothers at Koki. It was his first visit for fifty years! As the group of
visitors approached the friary triton trumpet shells were blown, drums began to
beat, and the great Orakaiva welcoming greeting 'Oro, Oro, Oro,' was sung out.
Then the magnificently attired men and women dancers led the visitors into the
friary area with songs and dances. After this joyous welcome things quietened
down until the Saturday evening when there was a service of Evensong at which
Giles preached. He had been at Koki from 1965 to 1969 and then had been Minister
of the Pacific Islands Province in the 1990's, . On the Sunday morning the
Bishop of Popondota, the Rt Revd Joe Kopapa, celebrated the Eucharist in the
friary chapel. He was assisted by three retired bishops, one of whom, Bishop
Tevita Talanoa had been a SSF brother in the 1960's and is now a tertiary. Clark
Berge, Brian and Giles also assisted at the Eucharist. Hundreds of people
attended the service which began with dancers leading the procession into
the chapel. The Kyrie was sung by some Melanesian Brothers; the Gloria was sung
and danced by members of the Jonita Sunday School. The Old Testament reading was
read by the Revd Dorothy Brooker, the Epistle by Anthony, one of the senior
Papuan brothers. After the Gospel Procession was sung and danced by New Britain
students from Newton Theological College, Giles read the Gospel. The special
preacher for the Eucharist was Brian who had spent many years in Papua New
Guinea after arriving there in 1961, and who had visited many times when
Minister General. He told the story of the decision of SSF to go to Papua New
Guinea and of life and work in the early days. Then he looked forward to the
future with hope and confidence, commending the brothers to the prayers of the
church. During the liturgy various choirs, including the Sisters of the
Community of the Visitation of our Lady and members of the Saint Margaret
Nursing School, sang different parts. It was a wonderful service with great hymn
singing, joy and thanksgiving being expressed.
After the service the Dirita dancers led the clergy, brothers and
congregation to the memorial altar and cross in the friary grounds. Here Clark
Berge blessed and unveiled a commemorative plaque given by the European
Province. Both living and departed brothers who had served in Papua New Guinea
were remembered: among them Geoffrey, Mark and Stephen Lambert. Also remembered
were Philip, Alfred and Justus, and Andrew, the only one of the original group
of Brothers who is still alive. He left Papua New Guinea last year after 49
years of service as a doctor and psychiatrist. Greetings were extended to him at
the House of the Divine Compassion, Plaistow.
Finally, a great feast was held accompanied by dancing, speeches and
presentations. It was a glorious day and a fitting celebration of fifty years of
SSF in Papua New Guinea. Great thanks and congratulations are due to Brother
Laurence Hauje, Minister of the Papua New Guinea Province, Wallace Yovero,
Guardian of the friary, Selwyn, Oswald, and all the brothers of the Province for
making such a day so successful. All who attended gave thanks for the past fifty
years as they looked forward to the next fifty years!
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Knowing Francis and Clare
Books, study
courses and magazines can all contribute to a better knowledge of Francis and
Clare. But perhaps the best way of all to grow in the Franciscan tradition is to
meet other people who have been influenced by their spirituality and theology,
and who are shaping their lives by the examples of Francis and Clare.
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So visiting Franciscan communities both in this country
and around the world, perhaps spending some time in retreat there, can flesh out
the stories from the thirteenth century with examples of twenty-first century
Franciscan living. Third Order groups give their own picture of Franciscan
living amidst the demands of career and family life. And of course making a
pilgrimage to Assisi is a very particular way of bringing the founders vividly
to life.
Definitions
Aspirant
A person who
hopes (aspires) to become a sister or brother, and who has been accepted by a
particular community, but has not yet begun to live with them.
Chapter
The council or meeting of elected brothers or sisters which deliberates and makes decisions about the community is known as the Chapter.
Community of St Francis (CSF)
Now the oldest surviving
Anglican Franciscan community, CSF was founded in 1905 by Sr Rosina Mary. In
1964 the sisters became part of the Society of St Francis (SSF), adopting The
Principles as their Rule. In 1973 they were recognised as the sisters of the
First Order.
First Order
The first of the Orders to be created by Francis consisted
of those men who followed Francis taking the Evangelical Counsels of poverty,
chastity and obedience as vows, and were received into the fellowship of the
community. The Roman Catholic Church recognises that there are three branches of
the First Order: the Order of Friars Minor (OFM), the Coventuals (OFM Conv) and
the Capuchins (OFM Cap). For Anglican Franciscans, the First Order also include
a women’s community (CSF) who follow the same Rule as their First Order
Brothers.
Guardian
Guardians are heads of houses or local communities
and have the care and charge of brothers and sisters living in their friary or
convent. Francis deliberately chose the terms Minister and Guardian in direct
contrast to Superior, Abbot and Prior, indicating that those in positions of
leadership in the Order should be seen as the servants of the community.
Habit
The distinctive clothing of a community,
common to all, is known as the habit. In some community houses the habit is worn
at all times, in others only at certain times or for certain activities, in
others only on formal occasions. The white, three-knotted cored is a Franciscan
symbol reminding its wearers of the three vows.
Minister
Ministers have the care and charge of brothers and
sisters in a Province (Minister Provincial) or of the whole Order (Minister
General). Francis deliberately chose the terms Minister and Guardian in direct
contrast to Superior, Abbot and Prior, indicating that those in positions of
leadership in the Order should be seen as the servants of the
community.
Novice
A member of a community who is in
the formation stage of their Religious Life, when he or she learns the mind,
work and spirit of a particular community whilst living among its members, is
normally known as a novice. The Noviciate is a name for the whole group of
novices. Novice Guardian The member of the community with particular
responsibility for the care, training and education of novices; this is often
referred to as formation.
Office
The round of
liturgical services of prayer and worship, which mark the rhythm of the daily
routine in the religious life, is called the Office. Religious communities may
use the services laid down by the Church or may have their own particular Office
book. Anglican Franciscans have their own book, The Daily Office SSF, which
contains Morning, Mid-day, Evening and Night Prayer.
Postulant
Someone who is in the first stage of
living the religious life. The postulancy usually begins when the aspirant
begins to live in the community and ends when he or she becomes a novice and
receives the habit. Postulants usually wear secular clothes, perhaps with some
distinguishing feature to mark this initial commitment.
Principles Click here for details regarding the
Principles
The Principles are the Rule of the First Order Anglican
Franciscans. They are in large measure derived from the documents of the Christa
Seva Sangha, a brotherhood established in 1922 in Poona, India. They were
revised in 1930 for the Brotherhood of the Love of Christ, St Ives,
Huntingdonshire, England and again in 1937, when the Brotherhood of the Saint
Francis of Assisi, Hilfield, Dorset, England amalgamated with them to form the
Society of St Francis (SSF). The Community of St Francis, founded in 1905,
became a part of the Society in 1964 and adopted The Principles as their Rule,
as did the Order of St Francis, a men’s community in America when they became
part of SSF, in 1967. The Principles are arranged for daily reading over a
month, and are read corporately each day in Franciscan houses.
Profession
The ceremony at which a religious
brother or sister makes promises (or vows) to live the Religious Life with
integrity and fidelity to the Rule. The profession of these vows may be for an
initial period of some years, or for life. The pattern in the Anglican
Franciscans is to make a ‘first’ or simple profession in which the vows are made
to the community. After three or more years, a Life Profession may be made,
which is to the church, and so the vows are received by a
Bishop.
Rule
The written text containing the
principles and values by which the members of a community try to live. The Rule
is not simply a set of regulations, although it may contain such; it is an
attempt to capture the spirit of a community in written form. Some Franciscan
communities follow traditional Rules, such as that of St Francis and St Clare;
others have written their own in the spirit of Francis or Clare. The Rule of the
First Order of the Society of St Francis is called The Principles.
Rule of Life A short rule adopted by an individual or a
community laying out clearly the obligations and duties of the individual or
each member of the community, such as prayer and attendance at Office and
Eucharist; penance; study; work and leisure; retreats and quiet days,
etc.
Second Order
The Order of the Poor Ladies of
Assisi, who came to be known as the Order of St Clare, or simply, the Poor
Clares, constitute the Second Order of the wider Franciscan family. They live
the contemplative life, concentrated on prayer within the convent, rather than
on work or ministry outside the house.
Society of St
Francis
SSF is both the name for the First Order brothers among
Anglican Franciscans, and also of the umbrella organisation which includes First
Order brothers and sisters, Second Order sisters and Third Order sisters and
brothers.
Stigmata
The five wounds received by our
Lord on the cross are traditionally known as the stigmata. They were made by the
nails penetrating Christ’s hands and feet when he was nailed to the cross, and
by the lance of the soldier in the side of Christ (John 19:34). The stigmata of
St Francis was the occasion in 1224 when St Francis received in his own body on
Mount Alverna the stigmata of Christ, during a vigil of prayer following Holy
Cross Day. This incident in the life of Francis is usually celebrated on
17September.
Third Order
(TSSF) Members of the
Anglican Third Order are known as the Tertiaries; in the Catholic Church they
are called the Secular Franciscans. They are men and women who take vows
modified so that they are able to live in their own homes and have their own
jobs. They may also marry and have children. They have a Rule of Life and are
linked to other Tertiaries through regular
meetings.
Vows
The promise or
promises made by a religious sister or brother at profession. Traditionally they
are vows of poverty, chastity and obedience.
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Other sections
Section 1
Click here for the "About
section", where you will find more information regarding St Francis, St Clare,
the time the saints lived in, the Pilgrimage to Assisi, Franciscan tradition and
why after you?
Section 2
Click here for the "Franciscan
Praying" section, where you will find relevant prayer/praying details: Centred
on Christ, Christ in Creation, Christ in the crib, Christ on the cross, Christ
in The Eucharist, a Franciscan icon, Prayers of St Francis, Praying with SSF,
How I pray, Join us in chapel, Pray for us
Section 3
Click here for the "Living as
Franciscans" section, where you will find: Life in community, A passion for
justice and peace, Sharing the gospel, A day in the life, The Anglican Francisan
Story, The wider picture of being Franciscan
Section 4
Click here for "Franciscan
News" section
Section 5
Click here for "Pray for us"
section - containing the prayer diary and intercessions list for our brothers
and sisters
Section 7
Click here for the "Becoming a
Franciscan" section - where you will find: Franciscan calling, Some of our
stories, Living as Franciscans, What next? and Growing into the life
sections
Section 8
Click here for "Where we are",
where you will find details of our contacts, houses, guest and retreat
accommodation
Section 9
Click for links external
organisations and bodies
