Walking in the Footsteps of Christ

WALKING IN THE FOOTSTEPS OF CHRIST

THE HISTORICAL DOCUMENTS OF THE SOCIETY OF SAINT FRANCIS

Published in 2003 by the Society of St Francis, a registered charity, Hilfield Friary, Dorchester, Dorset, DT2 7BE, UK

Edited by Sister Joyce CSF

The Editor is grateful for permission to reproduce the following copyright material for internal use by the members of the Three Orders of the Society of Saint Francis:

Francis of Assisi – Early Documents, Volume 1, The Saint Editors: Regis J. Armstrong OFM Cap J.A. Wayne Hellman OFM Conv William J. Short OFM © New City Press, New York, London, Manila; 1999

Clare of Assisi –Early Documents Edited by Regis J. Armstrong OFM Cap © Franciscan Institute Publications, St Bonaventure University, New York, 1993

Contents

CONTENTS

The Reconstruction of the ‘Primitive’ Rule of St Francis 2 Earlier Exhortation to the Brothers and Sisters of Penance 6 The Later Rule of St Francis 9 The Testament of St Francis 15 The Testament of St Clare 18 The Rule of St Clare 23 The Provisional Rule & Constitution of the Brotherhood of St Francis of Assisi 34 The Principles and Rule of Life of the Christa Prema Seva Sangha 38

1 Primitive Rule

A RECONSTRUCTION OF THE ‘PRIMITIVE’ RULE OF SAINT FRANCIS (1209/1210) from the Regula non Bullata (1221)

The First Rule (The Primitive Rule), the simple form of life which Francis brought to Pope Innocent III for his approval in 1209 or 1210, no longer exists. Any such text is a reconstruction, but it is believed that The Earlier Rule [Regula non Bullata,( RnB)] of 1221 was developed from this First Rule. This reconstruction is by John R. H. Moorman, whose rationale is set out in his book The Sources for the Life of St Francis of Assisi, Manchester University Press, 1940, pp. 38-54. The Primitive Rule is regarded as one of the source documents of the First Order and has been included in The Manual of the First Order of the Society of Saint Francis since its first edition. It has had a profound influence upon the Society’s understanding of the authentic vision and witness of Saint Francis.

1 In the name of the Father and of the Son and of the Holy Spirit. Brother Francis - and whoever is head of this religion - promises obedience and reverence to the Lord Pope Innocent and his successors.1 2 The rule and life of these brothers is this, namely: “to live in obedience, in chastity and without anything of their own” and to follow the teaching and the footprints of our Lord Jesus Christ, who says: If you wish to be perfect, go, sell your possessions, and give Mt 19.21 the money to the poor, and you will have treasure in heaven; then come, follow me. And: If any want to become my followers, let them deny Mt 16.24 themselves and take up their cross and follow me. Again: Whoever Lk 14.26 comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. And, Everyone who has left houses or brothers or sisters or father or mother or children or fields for my name’s sake will receive a hundredfold, and will Mt 19.29 inherit eternal life.2 3 If anyone, wishing by divine inspiration to accept this life, comes to our brothers, let him be received by them with kindness. Mt 19.21 Let him sell all his belongings and be conscientious in giving

2 Primitive Rule

everything to the poor. Let all the brothers wear poor clothes and, with the blessing of God, they can patch them with sackcloth and other pieces, for our Lord says in the Gospel: Those who put on fine clothing and live in Lk 7.25 luxury are in royal palaces.3 In accordance with the Gospel, it may be lawful for them to eat of Lk 10.8 all the food that is placed before them.4 4 Let all the brothers not have power or control especially among Mt 20.25 themselves; for, as the Lord says in the Gospel. The rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among the brothers. Whoever wishes to be great among Mt 20.26 them must be their minister and servant. 12Whoever wishes to be first Mt 20.27 among them must be their slave.5 Mt 20.27 Let no one be called ‘prior’, but let everyone in general be called a Mt 23.8 lesser brother. Let one wash the feet of the other.6 5 None of the brothers may be treasurers or overseers in any of those places where they are staying to serve or work among others. They may not be in charge in the houses in which they serve nor accept any office which would generate scandal or Mk 8.36 forfeit their life; let them, instead, be the lesser ones and be subject Lk 22.26 to all in the same house. Let the brothers who know how to work do so and exercise that trade they have learned, provided it is not contrary to the good of their souls and can be performed honestly. And for their work they can receive whatever is necessary excepting money. And when it is necessary, they may seek alms like other poor people.7 6 Let all the brothers strive to follow the humility and poverty of our Lord Jesus Christ and let them remember that we should have nothing else in the whole world except, as the Apostle says: 1Tm 6.8 If we have food and clothing, we will be content with these. They must rejoice when they live among people considered of little value and looked down upon, among the poor and the powerless, the sick and the lepers, and the beggars by the wayside. When it is necessary, they may go for alms. Let them not be ashamed.8 7 Let all the brothers be careful not to slander or engage in disputes; let them strive, instead, to keep silence whenever God gives them the grace. Let them not quarrel among themselves or with others 3 Primitive Rule

but strive to respond humbly, saying: We are worthless slaves. Lk 17.10 Let them love one another, as the Lord says: This is my Jn 15.12 commandment, that you love one another as I have loved you.9 8 When the brothers go through the world, let them take nothing for the journey ,no staff, nor bag, nor bread, nor money. Whatever house Lk 9.3 they enter, let them first say ,’Peace to this house!’ They may eat and drink whatever is provided for as long as they remain in that Lk 10.5 house. Mt 5.39 Let them not resist an evildoer. But if anyone strikes them on the Mt 5.40 right cheek, let them turn the other also. If anyone wants to take their coat, let them give their cloak as well. Let them give to everyone who Lk 6.30 begs from them; and if anyone takes away their goods, let them not ask for them again.10 9 Wherever they may be, let all my brothers remember that they have given themselves and abandoned their bodies to the Lord Jesus Christ. For love of him they must make themselves vulnerable to their enemies, both visible and invisible, because the Lord says: Those who want to save their life will lose it, and those Lk 9.24 who lose their life for my sake will save it in eternal life.11 10 Let all the brothers be, live and speak as Catholics. If someone has strayed in word or in deed from catholic faith and life and has not amended his ways, let him be expelled from our brotherhood. Let us consider all clerics and religious as our masters in all that pertains to the salvation of our soul and does not deviate from our religion, and let us respect their order, office and administration in the Lord.12 11 Whenever it pleases them, all my brothers can announce this or similar exhortation and praise among all peoples with the blessing of God: Fear and honour, praise and bless, 1Thess 5.18 give thanks and adore the Lord God Almighty in Trinity and in Unity, Father, Son and Holy Spirit, the Creator of all. Mt 3.2 Do penance, performing worthy fruits of penance because we shall soon die. Lk 6.38 Give, and it will be given to you. 4 Primitive Rule

Lk 6.37b Forgive and you will be forgiven. If you do not forgive others, Mt 6.15 neither will the Lord forgive your trespasses. Jas 5.16 Confess your sins. Blessèd are they who die in penance, for they shall be in the kingdom of heaven. Woe to those who do not die in penance, 1Jn 3.10 for they shall be children of the devil whose works they do Mt 18.8; 25.41 and they shall go into the eternal fire. Beware of and abstain from every evil and persevere in good till the end.13

Col 3.17 12 In the name of the Lord Jesus! I ask all my brothers to learn and frequently call to mind the tenor and sense of what has been written in this life for the salvation of our souls. I beg God, who is All-powerful, Three and One, to bless all who teach, learn, retain, remember and put into practice these things, each time they repeat and do what has been written there for the salvation of our soul, and, kissing their feet, I implore everyone to love, keep and treasure them greatly. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and will be forever. Amen.14

1 RnB Prologue v.1,3 2 RnB Chapter 1 v.1-5 3 RnB Chapter 2 v.1,4,14 4 RnB Chapter 3 v.13 5 RnB Chapter 5 v.9-12 6 RnB Chapter 6 v.3-4 7 RnB Chapter 7 v.1-3,7-8 8 RnB Chapter 9 v.1-4 9 RnB Chapter 11 v.1-3,5 10 RnB Chapter 14 v.1-6 11 RnB Chapter 16 v.10-11 12 RnB Chapter 19 v.1-3 13 RnB Chapter 21 v.1-9 14 RnB Chapter 24 v.1-3,5

5 Earlier Exhortation EARLIER EXHORTATION TO THE BROTHERS & SISTERS OF PENANCE The First Version of the Letter to the Faithful, 1209 -1215

The earliest manuscript of this writing, located in the Guarnacci Library in the Italian city of Volterra, introduces it with these words: “These are words of life and salvation. Whoever reads and follows them will find life and draw from the Lord salvation”. While Kajetan Esser entitled it “The First Version of the Letter to the Faithful”, it has been more correctly seen as an exhortation given to those first penitents who came to Francis desiring to share his Gospel way of life. Since 1976, when Kajetan Esser brought the text into prominence, it has served as the Prologue to the Rule of the Secular Franciscan Order.

In the Name of the Lord! [Chapter One] Those Who Do Penance 1All those who love the Lord with all their heart, and with all their soul Mk 12.30 and with all their mind, and with all their strength and love their neighbour as themselves, 2who hate their bodies with their vices Mt 22.39 and sins, 3who receive the Body and Blood of our Lord Jesus Christ, 4and who produce worthy fruits of penance. 5O how happy and blessed are these men and women while they do such things and Is 11.2 persevere in doing them, 6because the Spirit of the Lord will rest upon Jn 14.23 them and make its home and dwelling place among them, 7and they are children of the heavenly Father whose works they do, and they Mt 5.45 are spouses, brothers and mothers of our Lord Jesus Christ. Mt 12.50 8We are spouses when the faithful soul is joined by the Holy Spirit to Mt 12.50 our Lord Jesus Christ. 9We are brothers to him when we do the will of the Father who is in heaven. 10We are mothers when we carry him in 1Cor 6.20 our heart and body through a divine love and a pure and sincere conscience and give birth to him through a holy activity which must Mt 5.16 shine as an example before others. 11O how glorious it is to have a holy and great Father in heaven! 12O how holy, consoling to have such a beautiful and wonderful Spouse! 13O how holy and how loving, gratifying, humbling, peace-giving,

6 Earlier Exhortation sweet, worthy of love, and, above all things, desirable to have such a Brother and such a Son, our Lord Jesus Christ, who laid down his Jn 10.15 life for his sheep and prayed to his Father, saying: 14Holy Father, Jn 17.11;·Jn 17.6 protect in your name, those ·whom you gave me from the world; they were Jn 17.8 yours and you gave them to me. 15The words that you gave to me I have given to them, and they have received them and know in truth that I came from you and they have believed that you sent me. Jn 17.9; Jn 17.17 16I pray for them and not for the world. 17Bless and sanctify them for Jn 17.19 their sakes I sanctify myself. 18I ask not only on behalf of these, but for those Jn 17.20;·Jn 17.23 who will believe in me through their word that they may become Jn 17.11 completely one, as we are one. Jn 17.24 19Father, I desire that those also, whom you have given me, may be with me Mt 20.21 where I am, to see my glory in your kingdom. Amen. [Chapter Two] Those Who Do Not Do Penance 1All those men and women who are not living in penance, 2who do not receive the Body and Blood of our Lord Jesus Christ, 3 who practise vice and sin and walk after the evil concupiscence and the evil desires of their flesh, 4who do not observe what they have promised to the Lord, 5and who in their body serve the world through the desires of the flesh, the concerns of the world and the cares of this life: 6they are held captive by the devil, whose children they are, and whose works they do. 7They are blind because they do Jn 8.41 not see the true light, our Lord Jesus Christ. 8They do not possess spiritual wisdom because they do not have the Son of God, the true Ps 107.27 wisdom of the Father. 9It is said of them: they are at their wit’s end Ps 119.21 and rebuked are those who wander from your commandments. 10They see and acknowledge, know and do evil, and knowingly lose their souls. 11See, you blind ones, deceived by your enemies: the flesh, the world and the devil, because it is sweet for the body to sin and it is bitter to serve God, 12for every vice and sin flow and proceed from the human Mt 15.19; Mk 7.21 heart as the Lord says in the Gospel. 13And you have nothing in this world or in that to come. 14And you think that you will possess this world’s vanities for a long time, but you are deceived because a day and an hour will come of which you give no thought, which you do not know, and of which you are unaware when the body becomes weak, death approaches and it dies a bitter death. 15And no matter where, when or how a person dies in the guilt of sin without penance and satisfaction, if that person can perform an act of satisfaction and does not do so, the devil snatches that soul from its body with such anguish and distress that no one can know [what it is

7 Earlier Exhortation like] except the one receiving it. 2 Chr 1.12 16And every talent, ability, knowledge and wisdom they think they Lk 8.18; Mk 4.25 have will be taken away from them. 17And they leave their wealth to their relatives and friends who take and divide it and afterwards say: “May this soul be cursed because this person could have given us more and acquired more than what was distributed to us”. 18Worms eat this body and so body and soul perish in this brief world and they will go to hell where they will be tortured forever. 1 Jn 4.16 19In the love which is God we beg all those whom these words reach to receive those fragrant words of our Lord Jesus Christ written above with divine love and kindness. 20And let whoever does not know how to read have them read to them frequently. 21Because they Jn 6.63 are spirit and life, they should preserve them together with a holy activity to the end. Rom 14.12 22And whoever has not done these things will be held accountable Mt 12.36 before the tribunal of our Lord Jesus Christ on the day of judgment.

8 The Later Rule

THE LATER RULE, 1223

The Earlier Rule of Francis’ brothers had its origins in the statement presented to and approved by Pope Innocent III in 1209/10, sometimes called The Primitive Rule. It grew as the experiences and structures of the brothers became more complex. The Rule which received its final redaction at the Chapter of 1221, inspirational as it may have been, received a reworking that its vision would be more succinct and forthright. This later description of the Gospel life became a papal document in 1223, when Pope Honorius III placed the papal seal on it. This Later Rule remains to this day the Rule of the Order of Friars Minor. Whereas the Society of St Francis did not use this Rule but rather The Primitive Rule, the Order of St Francis, from its foundation in 1919 until 1967 when it became the American Province of the Society of St Francis, used The Later Rule with a text minimally modified to reflect the different context of Church order, and accompanied by a commentary. This text therefore reminds us of our links with the unbroken tradition of the Franciscan Order since 1223.

[CHAPTER 1] In the Name of the Lord! The Life of the Lesser Brothers Begins 1The Rule and life of the Lesser Brothers is this: to observe the holy Gospel of our Lord Jesus Christ by living in obedience, without anything of one’s own, and in chastity. 2 Brother Francis promises obedience and reverence to our Lord Pope Honorius and his successors canonically elected and to the Roman Church. 3Let the other brothers be bound to obey Brother Francis and his successors. [CHAPTER 2] Of Those Who Wish to Adopt This Life, and How They Should Be Received 1If there are any who wish to accept this life and come to our brothers, let them send them to their provincial ministers, to whom alone and not to others is permission granted to receive the brothers. 2Let the ministers examine them carefully concerning the Catholic faith and the sacraments of the Church. 3If they believe all these things, will faithfully profess them, and steadfastly observe them to 9 The Later Rule

the end; 4and if they have no wives, or if they have wives who have already taken a vow of continence and are of such an age that suspicion cannot be raised about them, and who have already entered a monastery or have given their husbands permission by the authority of the bishop of the diocese, 5let the ministers speak to Mt 19.21 them the words of the holy Gospel that they go and sell all they Mk 10.21 have and take care to give it to the poor. 6If they cannot do this, their Lk 18.22 good will may suffice. 7Let the brothers and the minister be careful not to interfere with their temporal goods that they may dispose of their belongings as the Lord inspires them. 8If, however, counsel is sought, the minister may send them to some God-fearing persons according to whose advice their goods may be distributed to the poor. 9Then they may be given the clothes of probation, namely, two tunics without a hood, a cord, short trousers, and a little cape reaching to the cord, 10unless, at times, it seems good to these same ministers, before God, to act otherwise. 11When the year of probation has come to an end, they may be received to obedience promising always to observe this Rule and life. 12On no account shall it be lawful for them to leave this Order, according to the decree of our Lord the Pope, 13for, according to the Gospel: no one who puts a hand to the plough and Lk 9.62 looks back is fit for the kingdom of God. 14Those who have already promised obedience may have one tunic with a hood and another, if they wish, without a hood. 15And those who are compelled by necessity may wear shoes. 16Let all the brothers wear poor clothes and they may mend them with pieces of sackcloth or other material with the blessing of God. 17I admonish and exhort them not to look down upon or judge those whom they see dressed in soft and fine clothes and enjoying the choicest food and drink, but rather let everyone judge and look down upon himself. [CHAPTER 3] The Divine Office, Fasting and How the Brothers Should Go About in the World 1Let the clerical [brothers] recite the Divine Office according to the rite of the holy Roman Church excepting the psalter, 2for which reason they may have breviaries. 3The lay [brothers], however, may say twenty four Our Fathers for Matins, and five for Lauds; seven for each of the Hours of Prime, Terce, Sext and None, twelve for Vespers, and seven for Compline. 4Let them pray for the dead. 5Let them fast from the feast of All Saints until the Lord’s Nativity. 10 The Later Rule

6May those be blessed by the Lord who fast voluntarily during that holy Lent that begins at the Epiphany and lasts during the forty Mt 4.2; Lk 4.2 days which our Lord consecrated by his own fast; but those who do not wish to keep it will not be obliged. 7Let them fast, however, during the other [Lent] until the Lord’s Resurrection. 8At other times they may not be bound to fast, except on Fridays. 9During a time of obvious need, however, the brothers may not be bound by corporal fast. 10I counsel, admonish and exhort my brothers in the Lord Jesus Christ not to quarrel or argue or judge others when they go about in 2Tm 2.14 the world;11but let them be meek, peaceful, modest, gentle and humble, speaking courteously to everyone, as is becoming. 12 They should not ride horseback unless they are compelled by an obvious need or an infirmity. 13Into whatever house they enter, let them first Lk 10.5 say, `Peace be to this house'. 14According to the holy Gospel, let Lk 10.8 them eat whatever food is set before them. [CHAPTER 4] Let the Brothers Never Receive Money

1I strictly command all my brothers not to receive coins or money in any form, either personally or through intermediaries. 2Nevertheless, the ministers and custodians alone may take special care through their spiritual friends to provide for the needs of the sick and the clothing of the others according to places, seasons and cold climates, as they judge necessary, 3saving always that, as stated above, they do not receive coins or money. [CHAPTER 5] The Manner of Working

1Those brothers to whom the Lord has given the grace of working may work faithfully and devotedly 2so that, while avoiding idleness, the enemy of the soul, they do not extinguish the Spirit of holy prayer and devotion to which all temporal things must contribute. 3In payment for their work they may receive whatever is necessary for the bodily support of themselves and their brothers, excepting coin or money, 4and let them so this humbly as is becoming for servants of God and followers of most holy poverty. [CHAPTER 6] Let the Brothers Not Make Anything Their Own; Begging Alms, the Sick Brothers

1Let the brothers not make anything their own, neither house, nor 11 The Later Rule

1Pt 2.11 place nor anything at all. 2As pilgrims and strangers in this world, serving the Lord in poverty and humility, let them go seeking alms with confidence, 3and they should not be ashamed, because, for our sakes, the Lord made himself poor in this world. 4This is that 2Cor 8.9 sublime height of most exalted poverty which has made you, my most beloved brothers, heirs and kings of the kingdom of heaven, poor in temporal things, but exalted in virtue. 5Let this be your Jas 2.5 portion which leads to the land of the living. 6Giving yourselves totally to this, belovèd brothers, never seek anything else under Ps 142.5 heaven for the name of our Lord Jesus Christ. 7Wherever the brothers may be and meet one another, let them show that they are members of the same family. 8Let each one confidently make known his need to the other, for if a mother loves and cares for her son according to the flesh, how much more diligently must 1Thes 2.7 someone love and care for his brother according to the Spirit! 9When any brother falls sick, the other brothers must serve him as they Mt 7.12 would wish to be served themselves.

[CHAPTER 7] The Penance to Be Imposed on the Brothers Who Sin

1If any brother, at the instigation of the enemy, sins mortally in regard to those sins concerning which it has been decreed among the brothers to have recourse only to the provincial ministers, let him have recourse as quickly as possible and without delay. 2 If these ministers are priests, with a heart full of mercy let them impose on him a penance; but, if the ministers are not priests, let them have it imposed by others who are priests of the Order, as in the sight of God appears to them more expedient. 3They must be careful not to be angry or disturbed at the sin of another, for anger and disturbance impede charity in themselves and in others. [CHAPTER 8] The Election of the General Minister of This Fraternity and the Chapter of Pentecost

1Let all the brothers always be bound to have one of the brothers of this Order as general minister and servant of the whole fraternity and let them be strictly bound to obey him. 2When he dies, let the election of his successor be made by the provincial ministers and custodians at the Chapter of Pentecost, at which all the provincial ministers are bound to assemble in whatever place the general minister may have designated. 3Let them do this once in every three

12 The Later Rule

years, or at other longer or shorter intervals, as determined by the aforesaid minister. 4If, at any time, it appears to the body of the provincial ministers and custodians that the aforesaid general minister is not qualified for the service and general welfare of the brothers, let the aforesaid brothers, to whom the election is committed, be bound to elect another as custodian in the name of the Lord. 5Moreover, after the Chapter of Pentecost, the provincial ministers and custodians may each, if they wish and it seems expedient to them, convoke a Chapter of the brothers in their custodies once in the same year.

[CHAPTER 9] Preachers

1The brothers may not preach in the diocese of any bishop when he has opposed their doing so. 2And let none of the brothers dare to preach in any way to the people unless he has been examined and approved by the general minister of this fraternity and the office of preacher has been conferred upon him. 3Moreover, I admonish and exhort those brothers that when they preach their language be well-considered and chaste for the benefit and edification of the people, announcing to them vices and virtues, Rom 9.28 punishment and glory, with brevity, because our Lord when on Is 10-22ff earth kept his word brief.

[CHAPTER 10] The Admonition and Correction of the Brothers

1Let the brothers who are the ministers and the servants of the others visit and admonish their brothers and humbly and charitably correct them, not commanding them anything that is against their soul and our Rule. 2Let the brothers who are subject, however, remember that, for God's sake, they have renounced their own wills. 3Therefore I strictly command them to obey their ministers in everything that they have promised the Lord to observe and which is not against their soul or our Rule. 4Wherever the brothers may be who know and feel they cannot observe the Rule spiritually, they can and should have recourse to their ministers. 5Let the ministers, moreover, receive them charitably and kindly and have such familiarity with them that these same brothers may speak and deal with them as masters with their servants, 6for so it must be that the ministers are the servants of all

13 The Later Rule

the brothers. 7Moreover, I admonish and exhort the brothers in the Lord Jesus Christ to beware of all pride, vainglory, envy and greed, of care and Mt 13.22 solicitude for the things of this world, of detraction and murmuring. Lk 12.15 Let those who are illiterate not be anxious to learn, 8but let them pay attention to what they must desire above all else: to have the spirit of the Lord and its holy activity, 9to pray always to him with a pure heart, to have humility, and patience in persecution and infirmity, 10and to love those who persecute, rebuke and find fault with us, Mt 5.44 because the Lord says: Love your enemies, pray for those who persecute you. 11Blessèd are those who are persecuted for righteousness’ sake, for Mt 5.10 theirs is the kingdom of heaven. 12But the one who endures to the end will Mt 10.22 be saved.

[CHAPTER 11] The Brothers May Not Enter the Monasteries of Nuns

1I strictly command all the brothers not to have any suspicious dealings or conversations with women, 2and they may not enter the monasteries of nuns, excepting those brothers to whom special permission has been granted by the Apostolic See; 3and they may not be godfathers to men or women, so that scandal may not arise among the brothers or concerning them on account of this.

[CHAPTER 12] Those Going Among the Saracens and Other Non-Believers

1Let those brothers who wish by divine inspiration to go among the Saracens or other non-believers ask permission to go from their provincial ministers. 2The ministers, however, may not grant permission except to those whom they see fit to be sent. 3In addition to these points, I command the ministers through obedience to petition from our Lord the Pope for one of the cardinals of the holy Roman Church, who would be the governor, protector and corrector of this fraternity, 4so that, being always submissive and subject at the feet of the same holy Church and steadfast in the Catholic faith, we may observe poverty, humility, and the holy Gospel of our Lord Jesus Christ as we have firmly promised.

14 Testament of Francis

THE TESTAMENT, 1226

This document, which Saint Francis dictated as his health deteriorated and death drew near in 1226, has come to be known as The Testament and has remained a primary expression of Francis’ profound wisdom and vision. While popular tradition maintains that it was written at the Portiuncula while he was dying, the document’s different styles of writing suggest that it was written at different moments of those final days and was prompted by different questions swirling around his simple Gospel vision.

1The Lord gave me, Brother Francis, thus to begin doing penance in this way: for when I was in sin, it seemed too bitter for me to see lepers. 2And the Lord himself led me among them and I showed cf. Sir 35.4 mercy to them. 3And when I left them, what had seemed bitter to me was turned into sweetness of soul and body. And afterwards I delayed a little and left the world. 4And the Lord gave me such faith in churches that I would pray with simplicity in this way and say: 5 ‘We adore you, Lord Jesus Christ, in all your churches throughout the whole world and we bless you because by your holy cross you have redeemed the world’. 6Afterwards the Lord gave me, and gives me still, such faith in priests who live according to the rite of the holy Roman Church because of their orders that, were they to persecute me, I would still want to have recourse to them. 7And if I had as much wisdom as Solomon cf. 1Kgs 4.30-31 and found impoverished priests of this world, I would not preach in their parishes against their will. 8And I desire to respect, love and honour them and all others as my lords. 9And I do not want to consider any sin in them because I discern the Son of God in them and they are my lords. 10And I act in this way because, in this world, I see nothing corporally of the most high Son of God except his most holy Body and Blood which they receive and they alone administer to others. 11 I want to have these most holy mysteries honoured and venerated above all things and I want to reserve them in precious places. 12Wherever I find our Lord’s most holy names and written words in unbecoming places, I want to gather them up, and I beg that they be gathered up and placed in a becoming place. 13And we must honour all theologians and those who minister the most holy divine Jn 6.64 words and respect them as those who minister to us spirit and life. 14And after the Lord gave me some brothers, no one showed me what

15 Testament of Francis I had to do, but the Most High himself revealed to me that I should live according to the pattern of the holy Gospel. 15And I had this written down simply and in a few words and the Lord Pope confirmed it for me. 16And those who came to receive life gave whatever they had to the poor and were content with one tunic, patched inside and out, with a cord and short trousers. 17We desired nothing more. 18We clerical [brothers] said the Office as other clerics Mat 6.9-13 did; the lay brothers said the Our Father; and we quite willingly remained in churches. 19And we were simple and subject to all.

Acts 20.34 20And I worked with my hands and I still desire to work; and I earnestly desire all brothers to give themselves to honest work. 21Let those who do not know how to work learn, not from desire to receive wages, but for example and to avoid idleness. 22And when we are not paid for our work, let us have recourse to the table of the Lord, begging alms from door to door. 23The Lord revealed a greeting to me that we 2Thes 3.16 should say: May the Lord give you peace. 24Let the brothers be careful not to receive in any way churches or poor dwellings or anything else built for them unless they are according to the holy poverty we have promised in the Rule. As cf. 1Pet 2.11 pilgrims and strangers, let them always be guests there. 25I strictly command all the brothers through obedience, wherever they may be, not to dare to ask any letter from the Roman Curia, either personally or through an intermediary, whether for a church or another place or under the pretext of preaching, or the persecution of their bodies. 26But, wherever they have not been received, let them flee Mt 10.23 to the next country to do penance with the blessing of God. 27And I firmly wish to obey the general minister of this fraternity and the other guardian whom it pleases him to give me. 28And I so wish to be a captive in his hands that I cannot go anywhere or do anything beyond obedience and his will, for he is my master. 29And although I may be simple and infirm, I nevertheless want to have a cleric always with me who will celebrate the Office for me as it is prescribed in the Rule. 30And let all the brothers be bound to obey their guardians and to recite the Office according to the Rule. 31And if some might have been found who are not reciting the Office according to the Rule and want to change it in some way, or who are not Catholics, let all the brothers, wherever they may have found one of them, be bound through obedience to bring him before the custodian of that place nearest to where they found him. 32And let the custodian be strictly 16 Testament of Francis bound through obedience to keep him securely day and night as a man in chains, so that he cannot be taken from his hands until he can personally deliver him into the hands of his minister. 33And let the minister be bound through obedience to send him with such brothers who would guard him as a prisoner until they deliver him to the Lord of Ostia, who is the Lord, the Protector and the Corrector of this fraternity. 34And the brothers may not say, ‘This is another rule’. Because this is a remembrance, admonition, exhortation, and my testament which I, little brother Francis, make for you, my blessed brothers, that we might observe the Rule we have promised in a more Catholic way. 35And let the general minister and all the other ministers and custodians be bound through obedience not to add to or take away cf. Dt 4.2; 12.32 from these words. 36And let them always have this writing with them together with the Rule. 37And in all the Chapters which they hold, when they read the Rule, let them also read these words. 38And I strictly command all my cleric and lay brothers, through obedience, not to place any gloss upon the Rule or upon these words, saying: `They should be understood in this way.' 39But as the Lord has given me to speak and to write the Rule and these words simply and purely, may you understand them simply and without gloss and observe them with a holy activity until the end. 40And whoever observes these things, let him be blessed in heaven cf. Gen 27-28 with the blessing of the Most High Father, and on earth with the blessing of his belovèd Son with the most Holy Spirit, the Paraclete, and all the powers of heaven and with all the saints. 41And, as far as I can, I, little brother Francis, your servant, confirm for you, both within and without, this most holy blessing.

17 Testament of Clare

THE TESTAMENT OF ST CLARE, 1247-1253

Of all the writings of Clare, the Testament is certainly the most autobiographical, filled as it is with personal and Franciscan remembrances that marvellously reveal the charism of Clare. Yet the document cannot be fully understood without seeing it in the light of Clare’s struggle to have her Rule, her own interpretation of the Form of Life, left to her and the Poor Ladies by St Francis, approved by the Pope. No doubt she wrote this Testament as a statement of the essential values she perceived in the daily life of San Damiano. It was her farewell message, her ‘last will’ that would guide her sisters after her death.

1In the name of the Lord! Amen. 2Among the other gifts we have received and do daily receive from 2Cor 1.3 our benefactor, the Father of Mercies, and for which we must express the deepest thanks to the glorious Father of Christ, 3there is our vocation, for which, all the more by way of its being more perfect and greater, do we owe the greatest thanks to him. 4Therefore the 1Cor 1.26 apostle [writes], consider your own call. 5The Son of God has been cf Jn 14.6 made for us the way, which our blessed father Francis, his true lover and imitator, has shown and taught us by word and example. 6Therefore, beloved sisters, we must consider the immense gifts that God has bestowed on us, 7especially those that he has seen fit to work in us through his beloved servant, our blessed father Francis, 8not only after our conversion but also while we were still [living among] the vanities of the world. 9In fact, almost immediately after his conversion, when he had neither brothers nor companions, 10while he was building the church of San Damiano, where he was totally visited by divine consolation and impelled to completely abandon the world, 11through the great joy and enlightenment of the Holy Spirit, the holy man made a prophecy about us that the Lord later fulfilled. 12For at that time, climbing the wall of that church, he shouted in French to some poor people who were standing nearby: 13’Come and help me in the work [of building] the monastery of San Damiano, 14because ladies are yet to dwell here who will give glory to our

18 Testament of Clare cf Matt 5.16 heavenly Father, throughout his holy, universal church by their celebrated and holy manner of life’. 15We can consider in this, therefore, the abundant kindness of God to us. 16Because of his mercy and love, he saw fit to speak these words cf 2Pt 1.10 through his saint about our vocation and choice through his saint. 17And our most blessed father prophesied not only for us, but also for those who would come to this [same] holy vocation to which the Lord has called us. 18With what eagerness and fervour of mind and body, therefore, must we keep the commandments of our God and Father, so that, with the cf Mt 25. 15-23 help of the Lord, we may return to him an increase of his talent. 19For the Lord himself has placed us not only as a form for others in being not only an example and mirror, but even for our sisters whom the Lord has called to our way of life as well, 20that they in turn might be a mirror and example to those living in the world. 21Since the Lord has called us to such great things that those who are to be a mirror and example to others may be reflected in us, 22we are greatly bound to bless and praise God and be all the more strengthened to do good in the Lord. 23Therefore, if we live according to the form mentioned cf 2Mac 6.28,31 above, we shall leave others a noble example and gain, with very little cf Phil 3.14 effort, the prize of eternal happiness. 24After the most high heavenly Father saw fit in his mercy and grace to enlighten my heart, that I should do penance according to the example and teaching of our most blessed father Francis, 25a short while after his conversion, I, together with a few sisters whom the Lord had given me after my conversion, willingly promised him obedience, 26as the Lord gave us the light of his grace through his wonderful life and teaching. 27When the blessed Francis saw, however, that, although we were physically weak and frail, we did not shirk deprivation, poverty, hard work, trial or the shame or contempt of the world – 28rather, we considered them as great delights, as he had frequently examined us according to the example of the saints and his brothers – he greatly rejoiced in the Lord. 29And moved by compassion for us, he bound himself, both through himself and through his Order, to always have the same loving care and special solicitude for us as for his own brothers. 30And thus, by the will of God and our most blessed father Francis, we went to dwell in the church of San Damiano, 31where, in a little while, the Lord, through his mercy and grace, made our number increase so that he would fulfil what he had foretold through his 19 Testament of Clare

saint. 32In fact, we had stayed in another place [before this], but only for a short while. 33Afterwards he wrote a form of life for us, especially that we always persevere in holy poverty. 34While he was living he was not content to encourage us with many words and examples to the love of holy poverty and its observance, but he gave us many writings that, after his death, we would in no way turn from it, 35as the Son of God never wished to abandon this holy poverty while he lived in the world. 36And our most blessed father Francis, having imitated his footprints, never departed either in example or in teaching from this holy poverty that he had chosen for himself and his brothers. 37Therefore I, Clare, a handmaid of Christ and of the Poor Sisters of the monastery of San Damiano – although unworthy – and the little plant of the holy father, consider together with my sisters so lofty a profession and the command of such a father 38and also the frailty of some others that we feared in ourselves after the passing of our holy father Francis, who was our pillar [of strength] and, after God, our one consolation and support. 39Time and again we willingly bound ourselves to our Lady, most holy Poverty, that after my death, the sisters, those present and those to come, would never turn away from her. 40And as I have always been more zealous and solicitous to observe and to have others observe the holy poverty that we have promised to the Lord and our holy father Francis, 41so, too, the others who will succeed me in office should be always bound to observe holy poverty with the help of God and have it observed by the other sisters. 42Moreover, for greater security, I took care to have our profession of the most holy poverty that we promised our father strengthened with privileges by the Lord Pope Innocent, during whose pontificate we had our beginning, and by his other successors, 43that we would never not in any way turn away from her. 44For this reason, on bended knees and bowing low with both [body and soul], I commend all my sisters, both those present and those to come, the holy mother the Roman Church, the supreme Pontiff, and, especially the Lord Cardinal who has been appointed for the Order of Friars Minor and for us, 45that out of love of the God who was placed poor in the crib, lived poor in the world, and remained naked on the cf Lk 12.32 cross, 46[our Protector] may always see to it that his little flock, which the Lord has begotten in his holy church by the word and example of our blessed father Francis by following the poverty and humility of 20 Testament of Clare

his beloved Son and his glorious Virgin Mother, 47observe the holy poverty that we have promised God and our most blessed father Saint Francis. May he always encourage and support them in these things. 48And as the Lord gave us our most blessed father Francis as a founder, planter, and helper in the service of Christ and in those things we have promised to God and to our blessed father, 49who while he was living was always solicitous in word and in deed to cherish and take care of us, his plant, 50so I commend and leave my sisters, both those present and those to come, to the successor of our blessed father Francis and to the entire Order, 51that they may always help us to progress in serving God more perfectly and, above all, to observe more perfectly most holy poverty. 52If the sisters spoken of ever leave and go elsewhere, let them be bound, after my death, wherever they may be, to observe the same form of poverty that we have promised God and our most blessed father Francis. 53Nevertheless, let both [the sister] who is in office, as well as the other sisters, exercise such care and farsightedness that they do not acquire or receive more land about the place than extreme necessity requires for a vegetable garden. 54But if, for the integrity and privacy of the monastery, it becomes necessary to have more land beyond the limits of the garden, no more should be acquired than extreme necessity demands. 55This land should not be cultivated or planted but remain always untouched and undeveloped. 56In the Lord Jesus Christ, I admonish and exhort all my sisters, both those present and those to come, to strive always to imitate the way of holy simplicity, humility and poverty and [to preserve] the integrity of our holy way of living, 57as we were taught from the beginning of our conversion by Christ and our blessed father Francis. 2Cor 1.3 38May the Father of mercies always spread the fragrance of a good name cf 2Cor 2.14 from them, both among those who are far away as well as those who are near, not by any merits of ours but by the sole mercy and grace of his goodness. 59And loving one another with the charity of Christ, may the love you have given in your hearts be shown outwardly in you deeds 60so that, compelled by such an example, the sisters may always grow in love of God and in charity for one another. 61I also beg that [sister] who will be in an office of the sisters to strive to exceed the others more by her virtues and holy life than by her office, 62so that, stimulated by her example, they obey her not so

21 Testament of Clare

much because of her office as because of love. 63Let her also be discerning and attentive to her sisters as a good mother to her daughters, 64and let her take care especially to provide for them according to the needs of each one out of the alms that the Lord shall give. 65Let her also be so kind and available that they may safely reveal their needs 66and confidently have recourse to her at any hour, as they see fit both for themselves and their sisters. 67Let the sisters who are subjects, however, keep in mind that they have given up their own wills for the sake of the Lord. 68Therefore I want them to obey their mother of their own free will as they have promised the Lord, 69so that, seeing the charity, humility and unity they have toward one another, their mother might bear all the burdens of her office more easily, 70and, through their way of life, what is painful and bitter might be changed into sweetness. 71And because the way and path is difficult and the gate through which cf Mat 7.14 one passes and enters to life is narrow, there are both few who walk it and enter through it. 72And if there are some who walk that way for a while, there are very few who persevere on it. 73But how blessed are cf Ps 119.1 those to whom it has been given to walk that way and endure to the cf Mat 10.22 end. 74Let us be very careful, therefore, that, if we have set out on the path of the Lord, we do not at any time turn away from it through our own fault or negligence or ignorance, 75nor that we offend so great a Lord and his Virgin Mother, and our blessed father Francis, the church triumphant and even the church militant. 76For it is written: Ps 119.21 you rebuke the insolent, accursed ones, who wander from your commandments. cf Eph 3.14 77For this reason I bow my knees before the Father of our Lord Jesus Christ that, through the supporting merits of the glorious holy Virgin Mary, his mother, and our most blessed father Francis and all the saints, 78the Lord himself, who has given a good beginning, will cf 2Cor 8.6, 11 also give the increase and completion. Amen. 79So that it may be better observed, I leave you this writing, my very dear and beloved sisters, those present and those to come, as a sign of the blessing of the Lord and of our most blessed father Francis and of my blessing, your mother and servant.

22 Form of Life of Clare of Assisi

THE FORM OF LIFE OF CLARE OF ASSISI, 1253

The last years of Clare’s life were characterised by her struggle to have her vision of religious life approved by the Church. Her insistence on her own Form of Life no doubt came from years of attempting to live the vision Francis inspired in her within the limits of the earlier Rules, imposed as they were by men who did not comprehend the uniqueness of her vision. It is remarkable that Clare became the first woman to write a religious Rule and, in so doing, inaugurated a totally new epoch for women in the life of the Church. The Community of St Francis lived by this Rule, omitting the sections referring to enclosure, and with minimal modification to reflect the different context of Church order, from its foundation in 1905 until 1963.

[CHAPTER I] In the Name of the Lord Begins the Form of Life of the Poor Sisters 1The form of life of the Order of the Poor Sisters that Blessed Francis established, is this: 2to observe the holy Gospel of our Lord Jesus Christ, by living in obedience, without anything of one’s own, and in chastity. 3Clare, the unworthy servant of Christ and the little plant of the most blessed Francis, promises obedience and reverence to the Lord Pope Innocent and to his canonically elected successors, and to the Roman Church. 4And as, at the beginning of her conversion she, together with her sisters promised obedience to blessed Francis, so now she promises his successors to observe the same obedience inviolably. 5And the other sisters shall always be obliged to obey the successors of the blessed Francis and Sister Clare and the other canonically elected Abbesses who succeed her. [CHAPTER 2] Those Who Wish to Accept this Life and How They Are to Be Received 1If, by divine inspiration, anyone should come to us with the desire to accept this life, the Abbess is bound to seek the consent of all the 23 Form of Life of Clare of Assisi

sisters; 2and if the majority shall have agreed, having had the permission of our Lord Cardinal Protector, she can receive her. 3If she sees that [the candidate] is acceptable, let [the Abbess] diligently examine her or have her examined concerning the Catholic faith and the sacraments of the Church. 4And if she believes all these things and is willing to profess them faithfully and to observe them steadfastly to the end; 5and if she has no husband, or if she has [a husband] who has already entered religious life with the authority of the Bishop of the diocese and has already made a vow of continence; and if there is no impediment to her observance of this life, such as advanced age or ill-health or mental weakness, 6let the tenor of our life be clearly explained to her. 7If she is suitable, let the words of the holy Gospel be addressed to her: that she should go and sell all that she has and take care to cf Mt 19.21 distribute the proceeds to the poor. 8If she cannot do this, her good will shall suffice. 9Let the Abbess and the sisters take care not to be concerned about her temporal affairs, so that she may freely dispose of her possessions as the Lord may inspire her. 10However, if some counsel is required, let them send her to some discerning and God- fearing men, according to whose advice her goods may be distributed to the poor. 11After her hair has been cut off round her head and her secular clothes have been set aside, she may be permitted three tunics and a mantle. 12Thereafter, she may not go outside the monastery except for a useful, reasonable, evident and approved purpose. 13When the year of probation is ended, let her be received into obedience, promising to observe perpetually our life and form of poverty. 14Let no one receive the veil during the period of probation. 15The sisters may also have little mantles for convenience and propriety in serving and working. 16In fact, let the Abbess, with discernment, provide them with clothing according to the diversity of persons, places, seasons and cold climates, as it shall seem expedient to her by necessity. 17Young girls who are received into the monastery before the age established by law may have their hair cut round [their heads]; and, after they have put aside their secular clothes, they may be clothed in a religious garb, as the Abbess sees fit. 18However, when they reach the age required by law, let them make their profession clothed in the same way as the others. 19The Abbess shall carefully provide a Mistress from among the more discerning sisters of the monastery

24 Form of Life of Clare of Assisi

both for these and the other novices. 20She shall diligently form them in a holy way of life and proper behaviour according to the form of our profession. 21Let the same form described above be observed in the examination and reception of the sisters who serve outside the monastery. 22These sisters may wear shoes. 23No one may live with us in the monastery unless she has been received according to the form of our profession. 24And for love of the most holy and beloved Child who was wrapped cf. Lk 2.7-12 in such poor little swaddling clothes and laid in a manger and of his most holy Mother, I admonish, beg and exhort my sisters always to wear poor garments. [CHAPTER 3] The Divine Office and Fasting, Confession and Communion 1Let the sisters who can read celebrate the Divine Office according to the custom of the Friars Minor. 2For this [reason] they may have breviaries, reading them without singing. 3Those who, for some reasonable cause, are at times unable to recite their hours by reading them, may, like the other sisters say the Our Father’s. 4Let those who do not know how to read say twenty-four Our Father’s for Matins; five for Lauds; seven for each of the hours of Prime, Terce, Sext and None; twelve, however, for Vespers; seven for Compline. 5For the deceased, let them also say seven Our Father’s with the Requiem aeternam at Vespers; twelve for Matins: 6whereas the sisters who can read are obliged to recite the Office of the Dead. 7When a sister of our monastery shall have departed this life, however, let them say fifty Our Father’s. 8Let the sisters fast at all times. 9They may eat twice on Christmas, however, no matter on what day it happens to fall. 10The younger sisters, those who are weak, and those who are serving outside the monastery may be mercifully dispensed as the Abbess sees fit. 11In time of manifest necessity, however, let the sisters not be bound to corporal fasting. 12With the permission of the Abbess, the sisters may confess at least twelve times a year. 13Let them be careful not to introduce other talk unless it pertains to the confession and the salvation of souls. 14Let them receive Communion seven times [a year], that is, on Christmas, Thursday of Holy Week, Easter, Pentecost, the Assumption of the Blessed Virgin, the feast of Saint Francis, and the Feast of All Saints. 25 Form of Life of Clare of Assisi

15The Chaplain may celebrate within [the enclosure] in order to give Communion to the sisters who are in good health or to those who are ill. [CHAPTER 4] The Election and Office of the Abbess: The Chapter, and the Officials and the Discreets 1The sisters are bound to observe the canonical form in the election of the Abbess. 2Let them quickly arrange to have the Minister General or the Minister Provincial of the Order of Friars Minor present. 3Let him dispose them, through the Word of God, to perfect harmony and to the common good in the election that is to be held. 4Let no one be elected who is not professed. 5And if a non-professed is elected or given to them in another way, she may not be obeyed unless she first professes our form of poverty. 6At her death let the election of another Abbess take place. 7If at any time it should appear to the entire body of sisters that she is not competent for their service and common welfare, the sisters are bound as quickly as possible to elect another as Abbess and mother according to the form described above. 8Let whoever is elected reflect upon the kind of burden she has undertaken and to whom she must render an account of the flock cf. Mt 12.36 committed to her. 9Let her strive to preside as well over the others more by her virtues and holy behaviour than by her office, so that, moved by her example, the sisters may obey her more out of love than out of fear. 10Let her avoid exclusive loves, lest by loving some more than others she cause scandal among all. 11Let her console those who are afflicted. 12Let her also be the last refuge for those who are troubled, lest, should they fail to find in her the remedies for health, the sickness of despair might overcome the weak. 13Let her preserve common life in everything, especially in whatever pertains to the church, the dormitory, refectory, infirmary, and clothing. 14Her Vicaress is bound to preserve it in the same way. 15The Abbess is bound to call her sisters together at least once a week in the Chapter, 16where both she and her sisters should humbly confess their common and public offences and negligences. 17Let her consult with all her sisters there regarding whatever concerns the welfare and integrity of the monastery, 18for the Lord frequently reveals what is best to the least [among us]. 26 Form of Life of Clare of Assisi

19No heavy debt may be incurred except with the common consent of the sisters and by reason of manifest necessity, and let this be done through a procurator. 20Let the Abbess and her sisters, however, be careful that nothing is deposited in the monastery for safekeeping; 21for such practices often give rise to troubles and scandals. 22Let all who hold offices in the monastery be chosen by the common consent of all the sisters to preserve the unity of mutual love and peace. 23In the same way, let at least eight sisters be elected from the more discerning whose counsel the Abbess should be always bound to use in those matters which our form of life demands. 24Moreover, the sisters can and should, if it seems useful and expedient, remove the officials and discreets and choose others in their place. [CHAPTER 5] Silence, the Parlour, and the Grille 1Let the sisters keep silence from the hour of Compline until Terce, except those who are serving outside the monastery. 2Let them also continually be silent in the church, the dormitory, and the refectory, only while they are eating. 3At all times, however, they may be permitted to speak with discernment in the infirmary for the recreation and service of the sick. 4Nevertheless, they may communicate whatever is necessary always and everywhere, briefly and in a low tone of voice. 5The sisters may not be permitted to speak in the parlour or at the grille without the permission of the Abbess or her Vicaress. 6Let those who have permission not dare to speak in the parlour unless they are in the presence and hearing of two sisters. 7Moreover, let them not presume to go to the grille, unless there are at least three sisters present [who have been] appointed by the Abbess or her Vicaress from the eight discreets who were elected by all the sisters for the council of the Abbess. 8Let the Abbess and her Vicaress be themselves bound to observe this form of speaking 9and this very rarely at the grille and, by all means, never at the door. 10Let a curtain be hung inside the grille which may not be removed except when the Word of God is preached or when a sister is speaking with someone. 11Let the grille have a wooden door which is well provided with two distinct iron locks, bolts and bars, 12so that, it can be locked, especially at night, by two keys, one of which the Abbess may keep and the other the sacristan. 13Let it always be locked except when the Divine Office is being celebrated and for the

27 Form of Life of Clare of Assisi reasons given above. 14Under no circumstance whatever, may a sister speak to anyone at the grille before sunrise or after sunset. 15Let there always be a curtain on the inside of the parlour, which may not be removed. 16No one may speak in the parlour during the Lent of Saint Martin and the Greater Lent, 17except to a priest for confession or for some other manifest necessity, which is left to the prudence of the Abbess or her Vicaress. [CHAPTER 6] The Lack of Possessions 1After the Most High Heavenly Father saw fit by his grace to enlighten my heart to do penance according to the example and teaching of our most blessed Father, Saint Francis, I, together with my sisters, willingly promised him obedience shortly after his own conversion. 2When the blessed Father saw we had no fear of poverty, hard work, trial, shame, or contempt of the world, but, instead, regarded such things as great delights, moved by compassion he wrote a form of life for us as follows: 3“Because by divine inspiration you have made yourselves daughters and servants of the Most High King, the heavenly Father, and have espoused yourselves to the Holy Spirit, choosing to live according to the perfection of the holy Gospel, 4I resolve and promise for myself and for my brothers to always have that same loving care and solicitude for you as [I have] for them.” 5As long as he lived he diligently fulfilled this and wished that it always be fulfilled by his brothers. 6Shortly before his death he once more wrote his last will for us that we or those, as well, who would come after us would never turn aside from the holy poverty we had embraced. He said: 7"I, little brother Francis, wish to follow the life and poverty of our most high Lord Jesus Christ and of his holy Mother and to persevere in this until the end; 8and I ask and counsel you, my ladies, to live always in this most holy life and poverty. 9And keep most careful watch that you never depart form this by reason of the teaching or advice of anyone.” 10As I, together with my sisters, have ever been solicitous to 28 Form of Life of Clare of Assisi

safeguard the holy poverty which we have promised the Lord God and blessed Francis, 11so, too, the Abbesses who shall succeed me in office and all the sisters are bound to observe it inviolably to the end: 12that is, by not receiving or having possession or ownership either of themselves or through an intermediary, 13or even anything that might reasonably be called property, 14except as much land as necessity requires for the integrity and proper seclusion of the monastery, 15and this land may not be cultivated except as a garden for the needs of the sisters. [CHAPTER 7] The Manner of Working 1Let the sisters to whom the Lord has given the grace of working work faithfully and devotedly after the Hour of Terce at work that pertains to a virtuous life and the common good. 2[Let them do this] in such a way that, while they banish idleness, the enemy of the soul, they do not extinguish the spirit of holy prayer and devotion to which all other things of our earthly existence must contribute. 3At the Chapter, in the presence of all, the Abbess or her Vicaress is bound to assign the work that each should perform with her hands. 4Let the same be done if alms have been sent by some [benefactors] for the needs of the sisters, so that, in common, a recommendation may be made for them. 5All such [alms] may be distributed for the common good by the Abbess or her Vicaress with the advice of the discreets. [CHAPTER 8] The Sisters Shall not Acquire Anything as Their Own; Begging Alms; The Sick Sisters 1Let the sisters not appropriate anything, neither a house nor a place nor anything at all; 2instead, as pilgrims and strangers in this world who serve the Lord in poverty and humility, let them confidently send for alms. 3Nor should they be ashamed, since the Lord made himself poor in this world for us. 4This is that summit of the highest poverty which has established you, my dearest sisters, heiresses and queens of the kingdom of heaven; it has made you poor in the things [of this world] but exalted you in virtue. 5Let this be your portion which leads into the land of the living. 6Clinging totally to this, my cf. Ps 142.5 most beloved sisters, for the name of our Lord Jesus Christ and his most holy Mother, do not ever wish to have anything else under heaven.

29 Form of Life of Clare of Assisi

7Let no sister be permitted to send letters or to receive or give away anything outside the monastery without the permission of the Abbess. 8Let it not be permitted to have anything that the Abbess has not given or permitted. 9Should anything be sent to a sister by her relatives or others, let the Abbess give it to the sister. 10If the sister needs it, the sister may use it; otherwise, let her give it lovingly to a sister who does need it. 11If, however, money is sent to her, the Abbess, with the advice of the discreets, may provide for the needs of the sister. 12As for the sick sisters, let the Abbess be strictly bound to inquire with diligence, by herself and through other sisters, what their illness requires both by way of counsel as well as food and other necessities, 13and let her provide for them charitably and kindly according to the resources of the place. 14Because everyone is bound to serve and provide for their sisters who are ill, let them do this as they would wish to be served if they were suffering from some illness. 15Let each one confidently manifest her needs to the other. 16For as a mother loves and cherishes her child according to the flesh, how much more diligently should a sister love and cherish her sister according to the Spirit. 17Those who are ill may lie on sacks filled with straw and may use feather pillows for their head; 18those who need woollen stockings and quilts may use them. 19When the sick sisters are visited by those who enter the monastery, they may answer them with brevity, each responding with some good words to those who speak to them. 20But the other sisters who have permission may not dare to speak to those who enter the monastery unless in the presence and hearing of the two sister discreets assigned by the Abbess or her Vicaress. 21Let the Abbess and her Vicaress, as well, be bound to observe this manner of speaking. [CHAPTER 9] The Penance to be Imposed on the Sisters Who Sin; The Sisters Who Serve Outside the Monastery 1If any sister, at the instigation of the enemy, has sinned mortally against the form of our profession, 2and, if after having been admonished two or three times by the Abbess or other sisters, she does not amend, let her eat bread and water on the floor before all the sisters in the refectory for as many days as she shall have been obstinate. 3If it seems advisable to the Abbess, let her be subjected to

30 Form of Life of Clare of Assisi

even greater punishment. 4Meanwhile, as long as she remains obstinate, let them pray that the Lord will enlighten her heart to do penance. 5The Abbess and her sisters, however, must beware not to become angry or disturbed on account of any one’s sin, for anger and disturbance prevent charity in oneself and in others. 6If it should happen may it never be so that an occasion of trouble or scandal should arise between sister and sister through a word or gesture, 7let she who was the cause of the trouble, before offering her gift of prayer to the Lord, not only prostrate herself humbly at once at the feet of the other and ask pardon, 8but also beg her with simplicity to intercede for her to the Lord that he might forgive her. 9Let the other sister, mindful of that word of the Lord, “If you do not forgive cf Mt 18.35 from the heart, neither will your heavenly Father forgive you”, cf. Mt 6.15 10generously pardon her sister every wrong she has done her. 11The sisters who serve outside the monastery may not linger outside unless some manifest necessity requires it. 12Let them conduct themselves virtuously and say little, so that those who see them may always be edified. 13Let them strictly beware of having suspicious meetings and dealings with others. 14They may not be godmothers of men or women lest gossip or trouble arise because of this. 15Let them not presume to repeat the gossip of the world inside the monastery. 16And let them be strictly bound not to repeat outside the monastery anything that was said or done within which could cause scandal. 17If anyone should innocently offend in these two matters, let it be left to the prudence of the Abbess to mercifully impose a penance on her. 18But if a sister does this through a vicious habit, the Abbess, with the advice of her discreets, may impose a penance on her according to the nature of the fault. [CHAPTER 10] The Admonition and Correction of the Sisters 1Let the Abbess admonish and visit her sisters, and humbly and charitably correct them, not commanding them anything that is against their soul and the form of our profession. 2Let the sisters, however, who are subjects, remember that they have renounced their wills for God’s sake. 3Therefore let them be firmly bound to obey their Abbess in all the things they have promised the Lord to observe and which are not against their soul and our profession. 4Let the Abbess, on her part, be so familiar with them that they can speak and act with her as ladies do with their servant. 5For this is the

31 Form of Life of Clare of Assisi

way it must be: the Abbess should be the servant of all the sisters. 6In fact, I admonish and exhort the sisters in the Lord Jesus Christ to beware of all pride, vainglory, envy, avarice, care and anxiety about this world, detraction and murmuring, dissension and division. 7Let them be always eager to preserve among themselves the unity of mutual love which is the bond of perfection. 8Let those who do not know how to read not be eager to learn. 9Let them direct their attention to what they should desire to have above all else: the Spirit of the Lord and its holy activity, 10to pray always to him with a pure heart, and to have humility, patience in difficulty and infirmity, 11and to love those who persecute, blame, and accuse us, 12 for the Lord says: Blessed are those who are persecuted for Mt 5.10 righteousness’ sake, for theirs is the kingdom of heaven. 13But the one who Mt 10.22 endures to the end will be saved. [CHAPTER 11] The Custody of the Enclosure 1Let the portress be mature in her manner of acting, discerning, and of a suitable age. Let her remain in an open cell without a door during the day. 2A suitable companion may be assigned to her who may take her place in everything whenever necessary. 3Let the door be well secured by two different iron locks, with bars and bolts, 4so that, especially at night, it may be locked with two keys, one of which the portress may have, the other the Abbess. 5Let it never be left without a guard and securely locked with one key. 6Let them most diligently take care to see that the door is never left open, except when this can hardly be conveniently avoided. 7Let it never be opened to anyone who wishes to enter, except those who have been given permission by the Supreme Pontiff or our Lord Cardinal. 8The sisters may not allow anyone to enter the monastery before sunrise or to remain within after sunset, unless a manifest, reasonable, an unavoidable cause demands otherwise. 9If a bishop has permission to offer Mass within the enclosure, either for the blessing of an Abbess or for the consecration of one of the sisters as a nun or for any other reason, let him be satisfied with both few and virtuous companions and assistants as possible. 10Whenever it is necessary for other men to enter the monastery to do some work, let the Abbess carefully post a suitable person at the door, 11who may only open it to those assigned for work and to no

32 Form of Life of Clare of Assisi one else. 12Let the sisters be extremely careful at such times not to be seen by those who enter. [CHAPTER 12] The Visitator, the Chaplain and the Cardinal Protector 1Let the Visitator always be taken from the Order of the Friars Minor according to the will and command of our Cardinal. 2Let him be the kind of person who is well known for his integrity and good manner of living. 3His duty shall be to correct any excesses against the form of our profession, whether these be in head or in the members. 4Taking his stand in a public place, that he can be seen by others, let him speak with several and with each one concerning the matters that pertain to the duty of the visitation as he sees best. 5We ask as a favour of the same Order a chaplain and a clerical companion of good reputation, of prudent discretion and two lay brothers, lovers of a holy and upright way of live, 6in support of our poverty, as we have always mercifully had from the aforesaid Order of Friars Minor, 7in light of the love of God and our blessed Francis. 8Let the chaplain not be permitted to enter the monastery without a companion. 9When they enter, let them remain in an open place, in such a way that they can always see each other and be seen by others. 10They may enter the monastery for the confession of the sick who cannot go to the parlour, for their Communion, for the Last Anointing and the Prayers of the Dying. 11Suitable and sufficient outsiders may enter, moreover, according to the prudence of the Abbess, for funeral services, for the solemnity of Masses for the Dead, for digging or opening a grave, or also for making arrangements for it. 12Let the sisters be strictly bound to always have that Cardinal of the holy Roman Church who has been delegated by the Lord Pope for the Friars Minor as Governor, Protector and Corrector, 13that, always submissive and subject at the feet of that holy Church and steadfast in the Catholic faith, we may always observe the poverty and humility of our Lord Jesus Christ and of his most holy Mother and the holy Gospel we have firmly promised. Amen.

33 BSFA Rule & Constitution

Provisional RULE & CONSTITUTION, 1931/2 of the THE BROTHERHOOD OF ST FRANCIS OF ASSISI

On February 13, 1931 the Bishop of Salisbury officially recognised the Brotherhood of Saint Francis of Assisi (BSFA) as a full Religious community in the Church of England. The Rule had been modified since that of 1927, yet despite these changes the community still appeared precarious with three professed brothers and one novice. By 1933 there were four professed and moves were in process to unite the diverse and scattered Franciscan groups within the Church of England. This led eventually to the formation of the Society of St Francis in 1936. The present Principles and Constitution of the First Order SSF reflect the influence of this Provisional Rule & Constitution from the SSF Archives at Hilfield Friary.

Aim: We desire the complete dedication of ourselves to God in a common life of poverty, chastity and obedience and to win souls in every possible way to the allegiance of Christ. Method: Because we wish to share the poverty of Christ, we desire to divest ourselves of all but the simplest of requirements of life, to move amongst people living by compulsion a life of poverty, and to illustrate to them by deed as well as by word, the love and compassion of Jesus Christ. THE CONSTITUTION 1 Visitor The visitor shall be the Bishop of the diocese or some other Bishop appointed by him. The brothers will make their profession in his presence and only with his sanction. Each brother has the right (with the Warden’s knowledge) to consult the Visitor on any matter affecting the well-being of the Community or his own religious life. The Visitor’s consent is necessary before making any alteration in the Rule or Constitution. He reserves the right in case of grave need to release a member from his obligations to the Brotherhood and dispense him from his vows. 2 Chapter The Chapter consists of all the professed Brethren. It should decide all important matters delegated to it by the Warden. Any Brother proposed

34 BSFA Rule & Constitution

for Profession shall be elected by the voting of the Chapter. To be duly elected he must have at least a majority of three-quarters of those qualified to vote. Any change of Rule or Constitution must have a two- thirds majority. The Chapter shall meet normally every Tuesday at 9.15am and when specially summoned by the Warden. 3 Warden The Warden shall be elected by the Chapter. He must have the votes of a clear majority of those who have the right to vote and also receive the approval of the Visitor. His function is to administer the Rule of Life and generally to supervise the work of the Community. His period of Office shall usually be three years. He may be re-elected at the discretion of the Chapter and with the sanction of the Visitor.

4 Members Members are those who, having served their novitiate, have taken their vows of Poverty, Chastity and Obedience according to the use of the Community. The vows while renewed year by year at the annual Visitation of the Bishop, are at the outset made with a life-long intention. Members wear the three-knotted cord and hood over their khaki cassocks. 5 Novices Before profession a novitiate of at least two years is necessary. Novices will not be admitted under 18 years of age, and their vows will be received by the Warden. They will wear a khaki cassock and cord with one knot. The decision as to who are to be received as novices and postulants rests with the Chapter. 6 Postulants Postulants are those seeking admission into the novitiate. Normally they will remain as such for six months, but this period may be left to the discretion of the Chapter. Postulants wear a khaki cassock and a leathern belt. Laymen and those in Holy Orders are equally eligible to test their vocation to the Brotherhood of St Francis of Assisi.

35 BSFA Rule & Constitution

THE RULE

1 Praise and Prayer Praise and prayer is the atmosphere in which our life must be lived. We would maintain a constant recollection of the presence of God and of the unseen world. To aid us in this aim we would make our Communion frequently, observe the hours of prayer and set apart at least two hours each week for private meditation. 2 Poverty As a Community we desire to possess no endowments, no land or buildings, only the furniture of such buildings as we rent, our tools and money enough to pay six months’ bills. We would be dependent upon God for our daily bread and be prepared if need be to end our lives in the Workhouse. As individuals we desire to live the simplest life that is consonant with health and fitness, to have nothing in the Home that is not shared by the wayfaring brothers. On Road Missions in Casual Wards we would go without purse or scrip. When staying in Common Lodging Houses we would take with us only the minimum required for our maintenance (or transport) and seek to live on food as simple as that of those to whom we go. 3 Chastity Christ is our spouse, and every affection or desire unsanctified by his perfect Love, we would regard as infidelity to him. For his sake we will remain unmarried that our affections may rest wholly on him to whom we seek entirely to devote our lives. 4 Obedience To God we would render our obedience as bond slaves to fulfil his will for us in all times and places. Accepting the family Rule as his discipline, we would cheerfully obey its commands as administered by our lawfully elected Warden, believing that our obedience to our Rule is the only way for us to enjoy the freedom of the service of God. 5 Work All Brothers must be capable of engaging in some form of manual work and, if necessary, of giving instruction to others in such work. The Community’s many external activities will be on behalf of or alongside homeless wayfarers, able and willing to work but faced by the hard lot of unemployment.

36 BSFA Rule & Constitution

We desire to offer all our work to the glory of God, to put our best into it, and, by word, example, sympathy and in every way possible to infuse fresh life, hope and energy into the hearts of those who, often through no fault of their own, are in danger of losing the habit of regular work.

37 CPSS Principles & Rule of Life

FROM THE RULE OF CHRISTA PREMA SEVA SANGHA, 1934

In 1922 a group of men who had been captured by the ideals of Christ and India, began life together as a Christian Ashram called Christa Seva Sangha. They were led by Father Jack Winslow, an English Anglican missionary. Their first Rule,1922, fostered a simple Ashram style of life in which married couples and single men lived as equals in community. By 1928 Father Algy Robertson and other brothers had joined who were more interested in a way of life that reflected the Western religious tradition and who were influenced by the Franciscan movement in the Anglican church. The 1928 and 1929 versions of the Rule reflect a community much more organised along these lines. The earlier structure was replaced by one which separated out the three Orders of single men, single women and married couples. The spiritual foundations of the life were in these revisions more fully described in the Principles written by Father Jack. Tensions in the Ashram led to a split into two groups in 1934. The more Franciscan group, led by Father Bill Lash, took the new name of Christa Prema Seva Sangha. Father Algy’s return to England, his forming of the Brotherhood of the Love of Christ at St Ives, Huntingdonshire and the amalgamation of that brotherhood with the Brotherhood of St Francis of Assisi to form the Society of St Francis, brought the Principles and Rule of Life from India to England and SSF. The original text is held in the SSF Archives at Hilfield Friary.

THE PRINCIPLES I Of the Object of Christa Prema Seva Sangha Jesus the Master speaks: Verily, verily , I say unto you, except a corn of wheat fall into the ground and die, it abideth by itself alone; but, if it die, it bringeth forth much fruit. He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be. If any man serve me, him will my Father honour.

The Master sets before us in the example of his own sacrifice the secret of

CPSS Principles & Rule of Life fruit-bearing. He surrenders himself to death, and lo! he becomes the source of new life to myriads. Lifted up from the earth in sacrifice, he draws unto him all those multitudes of which the Greeks, whose coming kindled his vision, are the foretaste and prophecy. The life that is cherished perishes; the life that is renounced is eternal. This law of renunciation and sacrifice, which is the law of the Master's own life and fruit-bearing, he lays also upon his servants, bidding them follow him in the same path. To those who thus follow he promises the ineffable reward of union with himself and acceptance by the Father.

The object, therefore, of Christa Prema Seva Sangha - the Society of the Ministry of the Love of Christ - is to build up a body of men and women, who, accepting Christ as their Lord and Master, will seek to follow him in the way of renunciation and sacrifice as an act of witness and for the fruitful service and uplift of his brethren in the world.

II Of the Relation of Christa Prema Seva Sangha to India

III Of the Ecclesiastical Position of Christa Prema Seva Sangha

IV Of the Three Orders That the family of Christa Prema Seva Sangha may be complete, there should be within it three Orders - the First, of men who are dedicated to the Ministry of the Love of Christ, under the evangelical counsels of Poverty, Chastity and Obedience; the Second, of women similarly dedicated; the Third, of men and women, married and unmarried, who, whilst following the ordinary professions of life in the world, desire to live lives of dedication in the vocations to which God has called them. These may also be known as Tertiaries of Christa Prema Seva Sangha. V Of the First Order (a) Of the Three Conditions of Life Christa Prema Seva Sangha, recognising that God has at all times called certain of his children to embrace a state of celibacy for the Kingdom of heaven's sake, that they may be free to give themselves without distraction to his service, and recognising also the place which the ideal of brahmacharya has

CPSS Principles & Rule of Life always held in India, sets before itself the aim of building up an Order of Brahmacharis, who shall be completely dedicated to him alone both in body and spirit.

These Brahmacharis after a sufficient period of probation, voluntarily in response to God's call, dedicate themselves to a life of devotion to our Lord in Christa Prema Seva Sangha under the conditions of poverty, chastity and obedience. It is not without reason that these three conditions have ever been embraced by those desiring to live the life of religious detachment; for they stand for the ideal of perfect renunciation of the world, the flesh and the devil, which are the three great enemies of the soul’s life. (1) Poverty The Master willingly embraced a life of poverty in this world. Though he was rich, yet for our sakes he became poor. He chose a stable for his birthplace and for his upbringing the house of a village carpenter. Even that home he left in early manhood and became a sannyasi, not having [any]where to lay his head.

Us also he calls to poverty. If any man serve me let him follow me. Whosoever there be among you that forsaketh not all that he hath, he cannot be my disciple.

The brethren, therefore, seek to be poor in spirit. They desire to be free from the snares of the world and rather, like their patron Saint Francis, to embrace it in the power of a single-hearted love of poverty. They covet only the unsearchable riches of Christ. They recognise, indeed, that while some of their members may be called to a literal following of Saint Francis in a life of actual penury and extreme simplicity, for most so high an ideal will not be possible; and further, because of the presence in the brotherhood of Europeans unaccustomed to Indian conditions, it is necessary that the scale of living should be such as appears comfortable, if not luxurious, in comparison with that of the poor of India. Nevertheless they desire to live in such poverty as is compatible with the conditions of this common life.

The brethren receive no pay and own no personal possessions. They live as a family having all things in common. Into the common stock they give over all that they own or get. From it they receive for their own use the simple necessities of life. Yet what they receive they regard not as their own but rather as lent to them for a season. Nor must the brethren, while excluding the snare of the world from their individual lives, allow it to return in the corporate community, where it may work a wider and more fatal destruction. It would be small gain were they to surrender their personal possessions only to live in luxury through the 40

CPSS Principles & Rule of Life abundance of the common stock. Therefore the Sangha must eschew all superfluity. The buildings it erects and the style and manner of life which it permits must be the simplest that are consistent with good health and efficient work. [If] there is money beyond what such simple needs require, let it be spent in works of mercy and service, or else be used for the house of God, which it is right and seemly with proper moderation to adorn, or for the purchase of books which are necessary to the work of study. Thus in all things let the brethren exhibit the simplicity of true Sadhus, who caring little for the world, where they are but strangers and pilgrims, have their hearts set on that spiritual home where their treasure lies. (2) Chastity The brethren are bound, like all Christians, to resist and by God's grace to conquer the temptations of the flesh and to live lives of purity and self-control. They must ever strive through faithful self-discipline and prayer to be chaste both in body and mind.

Further, that they may attend upon the Lord without distraction, and give themselves wholly to his work, being wedded only to Christ, their true spouse, they embrace of their own will the vocation of celibacy.

They do this not because they believe that the unmarried state is in itself higher than the married, but because they believe that for them the unmarried state is that in which God wishes them to serve him. Therefore they look to him with confidence to give them the grace needed for this life which, if they should undertake it contrary to his will, would be to them a greater rather than less distraction than that of marriage. In thus accepting the state of brahmacharya, they must ever be on their guard against the temptation to self-centredness, coldness or a lack of sympathy with the interests of others. Their espousal to Christ must not weaken or mar their human affections. Rather must their union with him enable them to love more richly with his love all with whom they are brought in [contact]. (3) Obedience The Master, who, coming into the world not to do his own will but the will of him that sent him, and became obedient even unto death, and that the death of the cross, says to those who follow him, Take my yoke upon you and learn of me, for I am meek and lowly of heart, and ye shall find rest unto your souls. The brethren desire, therefore, to surrender their wills to the will of God, in the spirit of perfect obedience, that being delivered from self-will and pride they may find true freedom and peace and be ready instruments which he can use for his purposes. Further, by voluntarily accepting the Rule of the Sangha as binding upon 41

CPSS Principles & Rule of Life them, the brethren pledge themselves to abide by this Rule and to obey the decisions of the Sabha, by which the common mind of the Sangha is expressed and interpreted.

It is the work of the Acharya to administer the Rule and to see that the decisions of the Sabha are observed. The directions of the Acharya, therefore, unless he orders something contrary to the Rule or in itself sinful, must be promptly and cheerfully carried out. In the absence of the Acharya obedience is due to the Upacharya in his stead. Each brother put in charge of a department of work is also to be obeyed in that department. The Acharya is, like the other members, under obedience to the Rule and Sabha and is bound to exercise his authority, not in a spirit of partiality or pride or selfishness, but with equal consideration and fatherly love and with humble prayer for the divine wisdom. The obligation of particular obedience within the community is gladly accepted by the members, not as something different from the obedience which they owe to God, but rather as part of that obedience. They are confident that, if God has called them to a life under Rule, they will, in fulfilling the obligations of that life, be most truly obeying him and that whatever limitations or humiliations their obedience may involve will,[ if] cheerfully accepted, be a means by which pride is vanquished and a more perfect consecration achieved.

(b) Of Three Ways of Service The brethren seek to serve their Master by the life of devotion, by sacred study and by works, these corresponding in some measure with the three ways long known to India as bhaktimarga, dnyanamarga and karmamarga. In the life of the community as a whole all these three ways must find full and balanced expression. It is not, indeed, to be expected that all the brethren will devote themselves equally to each of these three tasks. It is right that their several employments should vary according to the particular ability which God has given them, as that one should, with the Acharya’s approval, give himself in large measure to prayer and contemplation, another to the pursuit of learning and the writing of books and a third mainly to the ministry of active service. Yet room must be found in the lives of all the brethren for at least some measure of these three employments.

(1) Bhakti Bhakti holds always, as of right, the foremost place in the lives of the brethren. An ever-deepening devotion to the Christ is the hidden source of all their strength and joy. He is for them the true Bhagavan, the One all- 42

CPSS Principles & Rule of Life lovely and adorable, God incarnate, crucified and risen, whose love is the inspiration of service and the reward of sacrifice. That their union with this Lord and Master may be ever renewed and strengthened, the brethren unite in offering daily before God the memorial of his death and passion and feeding often upon his sacrificial life. The Holy Eucharist is the centre round which their life revolves. It is above all the heart of their prayer life.

The morning Sandhya, which precedes it in the early twilight, is the preparation of mind and spirit for entrance within the sanctuary. The meditation which follows later is the opportunity for quiet tryst with him who through the sacrament, is present inwardly, and for feeding on him in the heart by faith with thanksgiving.

The services of prayer, intercession and thanksgiving are times when those who have been thus joined with him in communion and meditation may both plead with God in sure reliance on [his] promise: if ye abide in me and my words abide in you, ask whatsoever ye will, and it shall be done unto you, and also thank him for continuous experience of its fulfilment.

The evening Sandhya is the renewed offering of praise and prayer to the same Lord at the end of the day's work, and in its closing silence the hearts of all are together steeped afresh in the peace of that inward uncreated light which, as the shadows of life deepen, abides unchanged. The closing Office of the day is the Master's blessing of protection and peace. The brethren must ever strive to remember how essential is the work of prayer to every department of their lives. Without the constant renewal of divine grace the spirit flags, the will is weakened, the conscience grows dull, the mind loses its freshness and even the bodily vigour is impaired. They must, therefore, always be on their guard against the constant temptation to let other work encroach upon the hours of prayer, remembering that if they seek in this way to increase the bulk of their activity it can only be at the cost of its true quality and value.

They must be regular and punctual in their attendance at corporate prayer. They must also bear in mind that it is of little value to be present at the common devotions in a formal or careless spirit. They must seek to make of each Office an offering of true bhakti from the heart. The reverent, ordered and earnest offering of the corporate worship is the very heart of the community's life. So, too, the brethren must guard with jealous watchfulness the times of private prayer. They must remember that corporate worship is not a 43

CPSS Principles & Rule of Life substitute for the quiet communion of the individual soul with God, and they must strive to go forward to ever fuller enjoyment of such communion, till they are living in so constant a remembrance of God's presence that they do indeed pray without ceasing. It is to assist such an attitude and practice of recollection that the rules of silence have been laid down and the brethren will welcome and use such silence, regarding it not as the imposition of an artificial restraint, nor merely as an external rule to be observed by refraining from speech, but as an opportunity for growing in the sense of the divine presence. They will welcome in a like spirit the retreats and days of quiet which the Society's Rule provides as times when, in withdrawal from all external distractions, the life of the spirit may be renewed and deepened.

In these and suchlike ways, the brethren will seek to keep ever fresh and living their devotion to Christ their Lord; and when through human frailty they fail in their high endeavour, they will yet return again to Christ with humble contrition and earnest purpose of amendment; and they will hold in special esteem that sacrament of penance and absolution whereby they are cleansed from sin and renewed in the life of grace. (2) Dnyana The true knowledge, as the dnyana-arga teaches, is the knowledge of God. The highest wisdom is that holy wisdom whereby the soul is made one with God. The first place, therefore, in the brethren’s work of dnyana will always be given to the study and practice of the way of the soul's ascent to God and the devotional study of the Scriptures as one of the chief aids to that end. They will study also the teaching of the Christian saints concerning the mystic way.

It is the purpose of Christa Prema Seva Sangha that its Ashram be not only a home of prayer but also a home of learning, in which will be carried on the study of the Bible, and of Christian theology, philosophy and history, the study of non-Christian religions and such branches of secular learning as the abilities of its members may from time to time make possible. It hopes that, through lectures and literary work and by guiding the reading of students, it may play its part in the dissemination of sound learning and assist the minds of seekers in the quest for truth. It is out of this recognition of the value and importance of study, particularly in such a home of ancient wisdom as India, that some of the hours each day are set apart for this purpose under the Rule; and it is mainly for the uninterrupted securing of these hours that the rule of the lesser silence is laid down. (3) Karma Jesus the Master took on him the form of a servant. He came not to be ministered unto but to minister. He went about doing good, healing the sick, 44

CPSS Principles & Rule of Life preaching good tidings to the poor, binding up the brokenhearted. Those who would claim to be his servants and follow him must be diligent in ministry to others. The active works by which the brethren seek to serve their Master begin within the Ashram. The sweeping, dusting and other menial offices, as well as certain forms of manual work, are apportioned among them so that each may contribute his share to the work of the household and the cost of his own living. Outside the special works of service to the community itself there are many opportunities of ministry particularly to the sick and suffering and needy. Christa Prema Seva Sangha does not expect to build up many institutions. It is ready rather to co-operate with the work of others and to [lend] its members to serve in their ranks. In all such work, Christa Prema Seva Sangha will seek to serve all communities irrespective of creed, offering its services not as a bribe but as a reflection of the love which Christ himself bears to India. But chiefest of all forms of service that the brethren can offer must ever be the effort to show others in his beauty and power the Christ who is the inspiration and joy of their own lives. They will seek to do this, not in a spirit of aggression, nor with contempt for the beliefs of others, but rather because, knowing in their own experience the power of Christ to save from sin and to give newness of life, they must needs seek to share with the people of India their own supreme treasure. Out of the fullness, therefore, of devoted love they would seek to give their belovèd Master to this belovèd land.

They must remember that, in this task of showing Christ to others the witness of life is more eloquent than that of words. The brethren must, therefore, seek rather to be living lives through which Christ can manifest himself than to preach much in public. [Nevertheless] there will be some amongst them called more particularly to the ministry of the Word, and all must be ready at all times to give an answer for the faith that is in them, and particularly to guide all who are sincerely seeking after truth. They must also be ready by instruction and prayer and spiritual direction to strengthen the faith of Christians and lead them forward in the spiritual life. They must be glad at all times to relieve those who come to them for help or counsel. They must never give the impression that they have no time for such ministry. Rather must they be ready to lay aside all other work, including even the work of prayer, where such service is immediately required, confident that such a negligence will surely be well-pleasing to the Servant of mankind

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VI Of the Third Order Christa Prema Seva Sangha, recognising that most of God’s children are called to serve him, not in religious communities, but in the ordinary professions of life in the world, sets itself to build up, together with its first [two] Orders, a Third Order, which shall be an integral part of the Sangha, consisting of men and women, married and unmarried, who whilst following these professions, desire to live under such a measure of rule as is congruous with the circumstances of their life, and to devote themselves to the service of Christ our Lord.

(a) The Three Conditions of Life of the Third Order The members of the Third Order accept, in common with those of the first two Orders, the central purpose of following Christ in the way of the Cross, that they may be fruitful in the service of his brethren in the world. They set before themselves as the particular conditions of life in which they seek to promote the spread of the Kingdom of God: simplicity of living, the spirit of brotherhood and submission. (1) Simplicity of Living Christa Prema Seva Sangha stands for simplicity of life. It has for its patron St. Francis who chose poverty for his [bride]. The Tertiaries, therefore, though they may possess property and earn money for the support of themselves and their families, must yet, by their readiness to live simply and to share with others, show themselves true followers of the Christ of Bethlehem and of their patron St. Francis. They will eschew all superfluity and luxury, regarding their possessions as a trust from God, whose steward they are, and strictly limiting their personal expenditure to such things as are necessary for the health and efficiency of themselves and those who are dependent on them. If they cannot live in actual poverty, they will seek at least to be free from all attachment to wealth, and to be one in spirit with those who are poor. Finally, they will seek to oppose and check the cult of comfort and the pursuit of pleasure and to spread the love of that poverty which the Master himself chose, and on which he pronounced his first beatitude. (2) Brotherhood Christa Prema Seva Sangha sets out, further, to break down in the name of Christ all the barriers which stand in the way of human brotherhood, and unties in its First Order men of different race, education and upbringing, who share a common life on terms of perfect equality and fellowship. The Tertiaries will seek to live therefore in the spirit of brotherhood.

CPSS Principles & Rule of Life

The spirit can be shown best by those who see in every man the brother for whom Christ died, and strive to love their neighbour in Christ and for his sake. They are pledged to fight against all the ignorance, pride, hatred or prejudice, which treats men with injustice and partiality because of the distinctions of race or colour, class or caste, religion or education. They will combat these distinctions in the name of Christ their Master, in whom there can be no Jew or Greek, bond or free, male or female; for in him all are one. They will not only seek to propagate by word of mouth the principles of justice and brotherhood, but will welcome opportunities of giving practical expression to these principles in their own lives, and will face cheerfully such scorn or persecution as their teaching or conduct may incur. (3) Submission For as much as the apostle Paul warns us that all our works without charity are nothing worth, it is above all necessary that members of Christa Prema Seva Sangha should grow in freedom from that self-love which hinders the perfect service of God and men. The Tertiaries therefore will seek to learn the will of God and to submit their own will to it in all things; and seeing that in the Church the will of God is mediated through those set in authority, they will be ready to obey gladly where obedience is due. Within the Sangha they will welcome all obligations laid upon them by their Rule, and in honour preferring others they will rejoice rather than be resentful, when their wishes must be set aside for the wishes of others.

(b) The Three Ways of Service The Tertiaries accept, in such measure as their manner of life makes possible, those three ways by which the First Order seeks to serve our Lord: prayer, study and work. (1) Prayer They must, no less than those of the First Order, be seeking ever to grow in loving devotion to Christ, and to go forward in the life of prayer, by which they may increasingly be made one with him and grow into his likeness. Without such prayer they cannot hope to carry out the aims which they have set before them. For, in the first place, the witness to Christ and his principles which they must give is a witness of life and example even more than of words, and this they can only show if Christ be indeed living in them and they in him; and, in the second place, there is no weapon more potent than the prayer of intercession for furthering the purposes of Christ’s Kingdom. It is

CPSS Principles & Rule of Life for this reason the in the Rule of Life of the Third Order special prominence is given to the claims of the devotional life. In so far as the conditions of their life permit, the Tertiaries, like the brethren, will seek to make the Holy Eucharist the heart and centre of their whole life, and particularly of their prayer life, feeding often therein upon the living Bread from heaven which is our souls’ true nourishment and strength. So too, they will seek after an ever deepening fellowship with God in personal devotion, and will desire constantly to lift up before him, through the mediation of our great High Priest in heaven, the needs of his Church and of the whole world. Some who have much time at their disposal will be able to give to prayer a large place in their daily lives, but even those for whom this is impossible must not fail to recognise its primary importance and to guard carefully such times as they have allotted to it. Lastly, the Tertiaries ,conscious of the sin of the world, will always be penitents, prompt to confess their faults humbly before God and men, and willing to share in the burdens of others. (2) Study The Tertiaries of Christa Prema Seva Sangha must also, like the brethren, make room in their lives for the devotional study of the Bible, as one of the supreme means for attaining to that knowledge of God which is the true wisdom. In addition to this, some of them will have leisure and ability to pursue other branches of study, both sacred and secular; and CPSS hopes that, in particular, there will be those among the Tertiaries who will be able to contribute through their researches and writings, to a better understanding of the Church’s worldwide mission, of the application of Christian principles to the use and distribution of wealth, and of all questions that pertain to human brotherhood. (3) Work Finally the Tertiaries, like the members of the First Order must seek by active work also to take part in the Ministry of the Love of Christ to the world. In teaching, in caring for the sick, the poor and oppressed as well as in avowedly spiritual work the Christ continues the ministry of his Love through his members. For some their vocation of itself will provide the appropriate channel for this service, and for these their ministry will not end with the allotted hours of work. Others will find time and opportunity for such service. Menial work is both wholesome and humbling; some measure of it however small should find a place in the Rule of every Tertiary since they have enrolled themselves amongst the ministers of the Love of Christ, they will covet that their lives may be marked throughout by the spirit of him who came not to be ministered to but to minister.

CPSS Principles & Rule of Life

VII Of the Three Notes of Christa Prema Seva Sangha The three notes which must ever in special degree mark the lives of the brethren are humility, love and joy. If these prevail within its members, the object of Christa Prema Seva Sangha will be fulfilled and its work fruitful. If they are lacking, it will be unprofitable and barren. (1) Humility The brethren will strive to keep ever before them the example of him who emptied himself, taking the form of a servant and who, on the last night of his life humbly in the guise of a slave washed his disciples' feet. They will ever seek after his pattern to gird themselves with humility to serve one another.

Humility is the recognition of the truth about God and ourselves, the recognition of our own insufficiency and dependence, seeing that we have nothing which we have not received. It is the mother of all Christian virtues. As Saint Bernard of Clairvaux said, No spiritual house can stand for a moment save on the foundation of humility. It is the first condition of a happy life within the family. Thus those in the Ashram must remember that member who is always confident he is right and eager to impose his opinion on others, will himself be unhappy as chafing under the discipline of subordination and correction and will also make the life of the Ashram unhappy by marring that distinctive atmosphere of harmony and order which depends on each one doing his allotted task with cheerfulness. The glad acceptance of the rule of obedience and the loyal fulfilment of orders that are distasteful or difficult, will be one sure means of growing in this grace. The brethren must also refrain from all contemptuous thoughts one of another, and not seeking for pre-eminence must each esteem [others] better than himself. The faults that they see in others must be subjects for prayer rather than criticism and they must be more diligent to cast out the beam from their own eye than the mote from their brother's. They must be ready not only gladly to accept the lowest place when bidden, but rather of their own accord to take it. Nevertheless, if entrusted with a work of which they feel incapable or unworthy, they must not shrink from accepting it on the plea of humility, but attempt it confidently through the power that is made perfect in weakness. In their relations also with those outside, the brethren must strive to show their Master's humility. They must welcome gladly all opportunities of humble service that come to them and never desire pre-eminence or praise. In particular the brethren must resist the temptation to consider themselves superior to others because dedicated to a life of religion, realising how much

CPSS Principles & Rule of Life greater often are the sacrifices and difficulties of those engaged in the ordinary professions of life and how much more nobly often they face them. (2) Love The Master saith, By this shall all men know that ye are my disciples, if ye have love one to another. Love is thus the distinguishing feature of all true disciples of Christ. It must be specially an outstanding note in the lives of those who are seeking to be specially consecrated to Christ as his servants. God is love, and for those whose lives are hid with Christ in God, love will be the very atmosphere which surrounds all that they do. This love the brethren must show towards all to whom they are united by natural ties of relationship or friendship. They will love them not less but more as their love for Christ grows deeper.

They will love also with a special affection those to whom [they] are united within the family of Christa Prema Seva Sangha, praying for each other individually and seeking to grow in love for each. They must be on their guard against all that injures this love: the bitter thought, the hasty retort, the angry gesture, and never fail to ask forgiveness of any against whom they have sinned. They must seek to love equally with others those with whom they have least natural affinity. For this love of the brethren is not simply the welling up of natural affection but a supernatural love which God gives them through their common union with Christ. As such it bears testimony to its divine origin. Our Lord intended the unity of those who believe in him to be a special witness to the world of his divine mission. Christa Prema Seva Sangha must show the spectacle of a Christian family whose members, though of varied race and education and character, are bound into a living fellowship by this supernatural love.

Lastly, in all their relationships with those, whether Christians or non- Christians, with whom their work brings them in contact, the brethren will seek to show forth this same supernatural Christ-like love; and, remembering that love is measured by sacrifice, they will seek gladly to spend whatever gifts they may possess of body, mind and spirit in the service of those to whom God calls them to minister. (3) Joy Finally, the brethren, rejoicing in the Lord always, must show forth in their lives the grace and beauty of divine joy. They must remember that they follow, not John the Baptist, the ascetic of the desert, but the Son of Man, who came eating and drinking, who loved the birds and the flowers, who blessed little children, who was the friend of publicans and sinners, who sat at the tables alike of the rich and the poor. They will, therefore, eschew all gloom and moroseness, all undue aloofness from the common interests of men and delight in laughter and good fellowship. They will rejoice in God's world and 51

CPSS Principles & Rule of Life all its beauty and its living creatures, calling nothing common or unclean. They will mingle freely with all kinds of people, seeking to banish sorrow and to bring good cheer to other lives. They will carry with them an inner secret of happiness and peace which men will feel, if they may not know its source. This joy, likewise, is a divine gift and comes only from union with God in Christ. As such it can abide even in days of darkness and difficulty, giving cheerful courage in the face of disappointment and an inward serenity and confidence in sickness and suffering. Those who possess it can take pleasure in infirmities, in reproaches, in necessities, persecutions, in distresses for Christ’s sake; for when they are weak, then they are strong. These three notes, therefore, which should mark the lives of the brethren, are all supernatural graces which can be won only from the divine bounty. They can never be attained through our own unaided exertions. They are miraculous gifts of the Holy Ghost. But it is the purpose of Christ our Master to work miracles through his servants; and, if they will but be emptied of self and utterly surrendered to him, they will become chosen vessels of his Spirit and effective instruments of his mighty working, who is able to do exceedingly abundantly above all we ask or think

CPSS Principles & Rule of Life

OF THE RULE OF LIFE of The First Order

When residing in the Ashram the brethren shall observe the following rules: 1. To be present daily, as far as may be, at the Holy Eucharist; and regarding daily communion as the ideal, to communicate at least on Sundays and three other days weekly. 2. To be present, unless specially excused or unless there be some special hindrance, at the other daily times of prayer of the Community. (When prevented by some reasonable cause from being present at these offices, it shall be sufficient for lay-members to read privately any appointed psalms or lessons which have not been heard.) 3. To spend in the course of each day at least one hour in private prayer and meditation in addition to the time so spent during the corporate devotions. (This rule is not of obligation on Sundays and Holy Days of special observance.) 4. To spend at least one hour on every week day in biblical, theological or other study, unless specially exempted by the Acharya or Superior or prevented by some other urgent work. 5. To carry out gladly such household and other manual work as shall be prescribed. 6. To undertake such forms of service to those outside the Brotherhood as have been determined by the Sabha and allotted by the Acharya or Superior. 7. To observe the appointed periods of silence. 8. To accept no invitations to meals without the permission of the Acharya or Superior except such as are outside the hours of the Greater and Lesser Silences. 9. At the weekly Chapter of Faults to confess any offence committed against any of the Brethren since the previous Chapter and any breaches of the Rule for which a dispensation had not been secured. When travelling or on holiday or engaged in work away from the Ashram, the Brethren shall say the offices of Morning and Evening Prayer, and endeavour to secure at least one hour daily for private prayer and meditation, and to be present at the Holy Eucharist as opportunity may offer. (On Sundays and Holy Days of special observance the Rule as to the hour of prayer is not of obligation.)

CPSS Principles & Rule of Life

THE RULE OF LIFE of the Third Order

Each member shall have a Rule of Life to be submitted for approval to the General Chaplain or Local Chaplain, as circumstances require. This shall be drawn up in consultation with the Chaplain or the member’s spiritual director. It shall be subjected to annual revision at St Francistide, and submitted again for approval. Reports upon observance of the Rule shall be sent to the Chaplain quarterly or monthly. 1. Simplicity of Living – Members shall pay special regard to the fact that they are stewards of all that they receive or possess. They shall therefore assess the amount of their income, and set aside, in consultation with their advisers, that which must be kept for the maintenance of themselves and their dependents in accordance with the circumstances of their work, and responsibilities. The remainder shall be pledged to the service of God and others. All luxury, unwholesome amusements and thoughtless expenditure of money or time should be avoided, but due place should be allowed for recreation necessary to full health of body and mind. 2. Brotherhood – Members shall do all in their power to break down barriers and to treat all men equally, without regard to differences of race or social status. They shall associate themselves with others who are engaged in promoting peace and unity among nations, classes and churches. In their private lives they shall live peaceably at home and with their neighbours and shall not engage lightly in litigation. 3. Submission – Since the Rule is a means of uniting the will with the will of God, members should be careful to observe it in all its particulars. To this end The Principles should be read before the annual re-dedication at St Francistide and before Lent; the Rule of the Third Order should be read every month. Members should be faithful in regular self-examination on the Rule, in regular presentation of their reports to their Chaplains and in their annual revision. 4. Prayer a) Of the Use of Sacraments – This should include attendance at Holy Communion, at least on Sundays and Greater Festivals, when that is possible. More frequent attendance should be aimed at. The use of the Sacrament of Penance should be carefully considered, though no definite rule is laid down concerning it. b) Of Private Prayer – A daily and weekly rule of the minimum time to be given to private prayer and devotional reading should be 54

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made to include the following headings: (i) Mental Prayer – in meditation the Holy Scriptures and the writings of the masters of the spiritual life should be used. (ii) Thanksgiving (iii) Intercession – including the remembrance of the members of the Sangha and of the work of the Sangha. (iv) Self-examination (v) Recollection – at all times and places, but especially before meals and any special work. c) Of Retreat - Members should make an annual retreat. One will be provided at the Ashram about the time of the Mahasabha in October. If attendance at that or some other regular retreat is impossible, private arrangements should be made for a time of quiet. 5. Study – Members will undertake some definite study of the Bible. Their Rule may include other study also, when that is possible and an obvious duty. 6. Work – When a member is not engaged in work which of itself involves the ministry of the Love of Christ, he shall devote a definite part of his leisure to such work or service. Some work with the hands shall be included under this heading.