 Saint
François and the priest
Nihil Obstat
Paristis die 16a octobris 1941 Fr.Paulus Bonnels, C.D.
Imprimi Potest:
Parisillis die 16a octobris 1941 Frs. Leo-Paschalis Leveugle
M.Pr.
Imprimatur:
Lutetiae Paristorum die 17a, octobrirs 1941 V.Dupuis.v.gs.
Word of the webmaster
Attention the texts were change since June
27, 1979 I write you some old Franciscan books thereforeit
is necessary that you take account of it.
Table of matter
Saint François and the priest
First Part
The motives of the devotion of the priest back François
saint
1 - the attitude of François saint with regard to the
clergy
2 - realization by François saint of an ideal cleanly
ministerial
Second Part
The practice of the devotion of the being back François
saint by the profession of the Third party - Order
1 the Franciscan fraternity
2 - the consecration
3 the discipline
Conclusion
The Saint's ministerial texts
The Christ's Body:
Object, foundation and criteria of our faith
The respect due to the clerks by the supporters
The personal example of the seraphic Father
A program of life eucharistique:
doctrinal basis and daily applications
To the priests of the order:
On the dignity of their functions
Prayer
To the secular clerks:
on the respect due to the T.A.Sacrement
Warnings given to its brothers
Prayer eucharistique:
1 - paraphrase of the Paternoster
2 - preparatory Prie`re to the divine office
3 contract written for the brother Léon
|
| Saint
François and the priest |
 Few
saints have like François of foundation, caused the devotion
of the clergy.
We say Devotion" expressly". It is not about a sympathy
of emotional order, less more aesthetic admiration that rages
on the literature: it is a religious feeling, of piety, trustworthy,
of imitation`une intimate, secret or discreet affection, but
personal and of the bottom of the soul, that carries the race
ministerial verse holy François. The devout priest likes
instinct the small Poor marked of the Christ's stigmata; he/it
enlivens towards him of a certain desire to imitate it; he/it
prays it, no to get by his/her/its intercession such or such
specified object, but to converse in the Christian, evangelical
atmosphere, where he/it knows, where he/it feels, that the Saint
lived.
And this devotion appears like a few astonishing,
François would be li-same priest, or of the less the
doctor, a master of the ministerial life, as among bigger than
one can mention, holy Antonin, holy Charles Borromée,
holy François of Dirty, holy Jean Eudes,; or a colleague
of vivid renown, as the Vicar Of Ars, and more lion holy Vincent
of Paul, more near Don Bosco, this devotion would seem explainable.
But maybe indeed the reason is some it not very explicit even
among those that profess this devotion the most overtly; she/it
is cde these reasons of the heart that the logical reason doesn't
analyze.
Either! In a survey positively destined to ready, it is nevertheless
useful to tempt this analysis; and for the double end:
1 - to understand this ministerial devotion:
2 - to pull the appropriate party of it
We place our survey under the Saint's protection, in The one
to that he/it recognized all duty him Jesus, the a lot of Virgin
Mary Marie queen of the clergy.
|
| First
Part
|
The
motives of the devotion of the priest back François saint
|
In
brief, he/it seems that one can clear two major motives of the
devotion instinctive of the priest towards the Poor of foundation.
1 - the Saint's staff attitude with regard to the clergy:
2 - the realization by his/her/its life of an ideal cleanly
ministerial
However, these two motives are justified by the mobile fundamental
of the Saint's life, that is his/her/its conformity to Christ,
unique and sovereign priest. The priest cannot ignore it ` ille
guesses at least confusedly.
|
1
- the attitude of François saint with regard to the clergy
|
 Saint
François doesn't have other principle, of other exercise,
of mobile other of sanctification that the absolute conformity
to Christ his/her/its Lord, the literal imitation of his/her/its
states and his/her/its mysteries. He/it doesn't appear useful
to us to prove to develop this point of known and allowed
history commonly nor; nor either to justify François
to have reduced to this only gait all his/her/its personal
asceticism, and his/her/its spiritual teaching. We made it
for a long time elsewhere.
He/it is sufficient here that we recalled that, according
to the doctrine professed by François, notably in his/her/its
First admonition and in the texts that we were going to mention,
it is after the Eucharist that our exercise and let's feed
our faith to the Christ-Jesus; however his/her/its devotion
towards the Eucharist inspires to François to like
and to venerate the Priest.
We read in the Will that he/it wrote shortly before to die:
"The Lord gave to me and give me one so big faith again
to the priests who live according to the Saint's shape Church
Roman, because of their character, that if they persecuted
me, it is themselves that I would like to resort. E i ts I
had as much wisdom as had Salomon of it, and that I found
poor priests of the secular mœurs, I would like not to
preach against their will in the parishes that they govern
of it. These worldly priests, and all others priests, I want
to venerate them, to honor and to like as our Lords; I don't
want to consider in them the sin, because I discern in them
God's Son; it is why they are my Lords.
"I act thus, because in this world, me e sees anything
appreciably of God's very high son, if it is not his/her/its
Very Saint Body and his/her/its Blood, that they dedicate
and receive, and that only they manage to the other…
And all theologians and those that dispense us the very holy
divine words, we must honor them and must venerate as those
that dispense us the mind and life."
One
would find with difficulty in all literature theological,
add here a commentator, an exposition all at once as simple
and as deep of the importance of the Eucharist and the ministration
and their mutual reports. One be able to actually bring closer
the burning effusions of the VI live of the imitation of it;
but these would not move away us of François saint,
since they are attributable in Bonaventure saint at least
by their inspiration.
François sees years the Jesus host and Jesus in his/her/its
priest; and this lucidity of his/her/its faith explains a
lot of facts returned by his/her/its biographers, Without
anticipating on what we will relate farther, let's recall
that to the first time of his/her/its apostolate it left with
a mate, a broom under the arm, in some locality neighboring
of foundation, it cleaned the church; then he/it pressed the
people that such an action had not missed of attracts, to
purify the spiritual time that is the soul to make penitence
also. The finished predication, add Brother Léon who
participated in this realistic and symbolic expeditions, he/it
grouped the ready of the church in a retired place, out of
monitoring are secular. He/it spoke them of their duty to
hold clean the premises, the altars, the sacred vases and
the linens destined to the celebration of the holy mysteries,
and also of their own salute and the goodwill of which they
had to burn for the souls. And they let them built and fervid.
His/her/its ardor was not satisfied the individual conquests
however. He/it would have liked to communicate his/her/its
devotion and the fullness of the from all over the world his/her/its
faith to the priests. Also among the writings that have been
kept us of him, let's find ourselves a letter, the Ve, addressed,:
"To the Clerks, on the respect of the Body of the Lord
and on the cleanliness of the altar ". She/it retells
the size of the divine sacrament and the ministration to which
the sacrament is confided, as well as the obligation for the
priest to be worthy of himself functions in his/her/its soul
and his/her/its body, and until in the care of the objects
useful to his/her/its ministry.
Of course, his/her/its goodwill began by the clerks and priests
of his/her/its own family. We have a sure indication of it
in a letter that he/it wrote to the General Chapter, not can
have gone to this assembly; it was toward the end of his/her/its
life, and the illness kept it at the lodgings. Here is the
passage:
"I implore you all, my Brothers, while kissing you the
feet and with all the affection I am therefore capable, to
reveal your all sorts of respects and honors better to the
very Saint Body and to the Blood of Our Lord Jesus - Christ,
by that everything that is in the sky and on the earth suckled
pacified and reconciled with the Father all powerful."
"I also ask in the Lord all my brothers who are or that
want to be priests of the Very High, when they will want to
celebrate the Mass, that they celebrate worthily, saintly,
respectfully the true sacrifice of the very holy Body and
the Blood of Our Lord Jesus Christ, with a holy and pure intention,
no for a terrestrial motive, by fear or to be pleasing to
someone as if they wanted to be pleasant to the men."
"That
their entire intention, permits it as much as the grace of
the all Powerful, only goes to the only sovereign Seigneur,
only try to please to him: because he/it acts there, him only,
according to his/her/its good pleasure. He/it told it: Make
this in memory of me. If someone acts otherwise, he/it becomes
another Judas traitor; he/it is responsible for the body and
the Blood of the Lord."
In the scholarly and devout opuscule that he/it wrote on the
preparation in the Mass, holy Bonaventure was inspired visibly
by the thoughts of his/her/its Seraphic Father; he/it exposes
them methodically, but him there has added no essential element.
Saint François first continues by the recall of the
facts and sentences of the former Will, then of the New, mentioning
the feelings of the Virgin Marie and John the Baptist saint
towards the Lord Jesus Christ. The imitation returned us these
familiar considerations; but, let's repeat it, it is not unlikely
that they deposited themselves of it by the Franciscans influence
of Bonaventure saint.
Finally, the Seraph concludes by a burning exhortation, by
the Exclamations (1) of admiration, love, humility and total
abandonment to God's charity.
"Consider, oh Brother who is priests, your dignity, and
be holy because he/it is holy."
To read in a cooled down text these ardent words, to in induced
the feelings worthy of the Jean apostle that consumed François,
one dares to understand why François of sat is not
believed itself capable of the ministration!…
One
returns to this topic a vision that François would
have had a perfectly pure crystal vase, and a speech that
would have been told him on the payable purity of the priests,
that would have diverted it from to long for the ministration.
The fact is not unlikely; but he/it is likelier than François
didn't want to become ever priest; the historic circumstances
to the middle of which he/it lived and experienced his/her/its
apostolate explains to them only, and better than a vision,
his/her/its abstention. His/her/its attitude and the ministerial
sympathy of which living here below, and living at the sky
he/it enjoyed. And besides, their consideration will be us
ourselves a very useful lesson of which will be able to benefit
our ministerial activity.
At the time where appeared holy François, the ministerial
charisma had not yet been exalted as it it will be later,
first by the scholastic theologians, then and especially by
the reformers of the clerical life post - Tridentins; because
this exaltation will react precisely against the attacks of
the heretics, Vaudois first for Protestant; the first contesting
the value of the sacramental acts accomplished by the priests
sinners; it is in front of them that is François; the
other, more radically, denying the very existence of the power
of order.
The Christian of this age believe in the ministration, Saint
François is himself a beautiful example of the traditional
faith; he/it lives some more explicitly and deeply that the
common of the people; he/it doesn't innovate. Also, the speeches
that we mentioned, the examples that all on time we will bring,
they meet an efficient docility among the supporters.
But the popular conscience had not identified Church and clergy.
The clergy had not escaped the infectious corruption of the
mœurs that everywhere raged; nevertheless the right souls
remained faithful to the church. They liked the church, they
didn't want to let perish her. And as the distress of the
church came in major part, of the doctrinal and moral insufficiency
of the clergy, the Christian tried to remedy this distress
without it. From there, all tentatives that today we would
call laic movements, back to the evangelical life, and that
the history of this period assigns to Humiliated them, to
the Poor Catholics, in the Vaudoises. One meets of it of the
clerks and priests in the middle of the laymen; but they count
there, if one can say that for their value of men, even among
the groupings that stay Catholics and that continue to resort
to the priest for the receipt of the sacraments.
François, propagator of a similar movement, doesn't
have more need therefore personally to be donned of the ministerial
character, that had some is Benoît of it to acclimatize
already in Latin country the monastic institution flourishing
in Greek and Celtic country. But the love of the Christ Jésus
is for it synonymous of devotion in the church. It submits
to the ecclesiastical hierarchy his/her/its person, his/her/its
desires, his/her/its work. His/her/its humility covers its
orthodoxy. While the other movements of reform or die out
da submitted them to the Pope, as it was the case of the Poor
Catholics, or as the one of the Vaudoises turns in the schism
and the heresy, the Franciscan movement adopted by the church
succeeds its enterprise of reform of the mœurs fully.
François became dear to the Pope, to the Bishops, to
the priests, because ever him himself départir towards
them of the respect, the deference, the obedience and the
devotion that their merit to the eyes of his/her/its faith,
their sacramental function.
Before mentioning the most typical of his/her/its acts, that
are also the most known, it won't be useless to stop us to
consider the difference of our time to the one of François
to the viewpoint of the influence of the clergy.
Our society is not less corrupt than the one where develops
himself the Franciscan movement; but it would be probably
vain to hope that a similar movement of renovations of the
church by the faithful people succeeds there, and the reason
is some that the popular conscience to make identifies Church
and clergy, the religion is the business has some priests;
doesn't she/it interest by the laymen, From where does proceed
this disaffection?
We will say c that he/it seems us modestly. His/her/its the
ecclesiastical organization that results from the systematization
of the belief according to the Greek philosophy, the ministration
is all, the laïcat nearly nothing. The main shape possessing
eminently all energies of the subordinate shapes, the simple
faithful has only has receive the priest lesson and motion.
The consequence is that the layman loses interest of the ministerial
activity. The society himself déchristianiser. So nowadays
one opposes to this massive déchristianisation of the
society a" laic Apostolate ", that one notes good
that this initiative emanates the hierarchy: the clergy invites
the supporters to assist his/her/its insufficient recognized
action; but these are not the supporters that, the first,
as in the time of François saint takes conscience of
the distress of the church, and tent to remedy there by the
same means.
It is here that actualize themselves the example and the work
of saint françois. The Saint either awakened awake
in the souls God's need; he/it directed toward the church,
by the devotion to the Eucharist and the filial obedience
to the ministration, the thus renewed Christian energies,
he/it returned correlatively to lends it the sense and the
pride of his/her/its mission, his/her/its reform left from
from it - low, of the people become again faithful; he/it
has have accept it by the Pope Innocent III, all ready has
understand it besides and there to encourage it, for by Honorius
III and especially Grégoire IX, approving of the Third
Order,; one realizes that he/it had more difficulties to get
the pleasure of the bishops and vicars, probably put in mistrust
by the Manichaean agitation. May finally he/it triumphs; and
his/her/its success opens us the way by which on our turn
we must pass if we want to succeed as it, it will be in a
little while our resolution.
Now
conclude this digression by the recall of some features, meaningful
of the method so written.
The Dominican Étienne of Bourbon, died toward 1261,
return a fact that puts in a quick light the love and the
Saint's respect for the ministration.
In a village of Lombardy that he/it crossed, the inhabitants
left to greet it; clergy and laic, Catholic and heretical,
all hurried on his/her/its steps. A Cathar advanced toward
him, and designating the vicar of the place: Do "say
me, did he/it ask him, you that God's man is, how this pastor
can he ask for the faith and the respect, whereas he maintains
a concubine and lead a scandalous life? "François,
without answering, approached of the priest, knelt before
him in the path and kissing him the hands, said,: "I
ignore if these hands are really soiled, but he/it would be
them, the virtue of the sacraments that they don't manage
suffers no damage of it, these hands touched the Body of my
Lord, and out of respect for oneself Lord, I want to honor
his/her/its representative. For him, he/it can be bad; but,
for me, he/it is good."
So much that he/it lived, François exhorted his brothers
to honor the priests; rich or poor, good or bad, he/it doesn't
import; that they tilt humbly before him!… And it is
too little that to tilt before those that dispense the sacraments
of life! It would be necessary to get, to kiss their hands,
not to kiss the trace of tears, on the knees! …
God an Admonition, he/it said: even though a priest is a sinner,
a no one must deserve it: The Lord reserves the right to be
juicy it; because more are big the function of those that
is the consécrateurs and the dispensateurs of the body
and the Blood of Christ Notre-Seigneur, bigger is the sin
committed against them by the contempt.
Thomas of Célano notices e qu expressly the respect
that he professed with regard to the ministration, that he
taught to his/its disciples and that he required them, had
his/her/its source in the conscience that he had given the
Lord of his/her/its apostolic mission, Called by God to the
predication of the gospel he knew that he would not make a
fruit that in the dependence of the hierarchy.
Since
the days of his/her/its conversion, The bishop of foundation
had become his/her/its adviser and his/her/its father, and
it is by his/her/its enterprise that François was introduced
in presence of the Pope Innocent. He/it wanted to act some
with all prelates according to the same feelings of t deference
of submissiveness. He/it presented himself/itself to the bishop
of the place where he/it arrived to ask him for the authorization
to preach to the people; for lack of the bishop, he/it made
this act of obedience to the priests of the parish, generally,
he/it was well welcomed; but it happened to him to undergo
some rebuffs. The answers of the bishop of Imola are known
like also François' humble insistence, at the end victorious
of the mortifying refusal.
It would be necessary to be complete to speak also of his/her/its
devotion to the Pope ` but what we insinuated some higher
is sufficient, the topic being known.
We proposed in the beginning of this survey as first explanation
of the instinctive devotion of the priest back François
saint, the personal attitude of Knows it with regard to the
clergy; he/it seems us that the facts justify this proposition.
Of as much that on this point the triple religious family
been born of François saint kept carefully and cultivated
the paternal tradition. That he/it was, during seven centuries
d,une very active existence and in an a few region, of the
Franciscans of the First and the third Order, forgetful of
their vocation and their Father's teachings, that lacked deference
and submissiveness to the parochial priests of which holy
François wanted it the auxiliaries, it is human; he/it
would be miraculous that it is by arrivé…Néanmoins
he/it is certain than that is not among, the Sons of the Poor
of foundation that the Clergy met some competitors, obstinate
to sustain itself/themselves against it or without it, or
over his/her/its head and his/her/its influence…
However, this reason of the priest's devotion to François
saint, historically founded, remain outside: we announced
one second, that is the realization by François saint
of a specifically ministerial ideal of it.
|
2
- realization by François saint of an ideal cleanly ministerial
|
 Speaking
to priests of a topic that is familiar and dear to them, we
can be brief, especially since we have to precipitate us toward
the convenient conclusion: It is indeed about pulling the party
appropriate of the devotion of the priests back François
saint, and no merely to justify it by are historic and psychological
motives.
Therefore, while summarizing the plain teaching, we will say
that the reason to be the Christian ministration is the Christ's
formation in the Christ's supporter.
It is the Christ" who made the some apostles, of other
prophets, of other evangelists, of other pastors and doctors
(all these charismas are included more or less in the ministerial
charisma), in view of the perfection of the holy (the supporters),
for the work of the ministry, for the edification of the Christ's
Body, until we are all upstarts to the unit of the faith and
the knowledge of God's Son, to man's state makes, worthy of
the stature perfected of the Christ" (Éphèse.
5, 11-13).
Saint Paul himself fixed under a seize his/her/its conception
of his/her/its apostolic labor: "I am in the pains of the
childbirth, until à`ce that the Christ is formed in you".
(gal.. 4, 19).
It is that indeed all Christian is more precisely than another
Christ the Christ for his/her/its part (1 Horn., 12,27). To
the term of his/her/its conformity effort, he/it will be able
to retell as the apostle; "I live, not me, but the Christ
in me" (Gal.2,20).
Of the Christ's growth in the supporter, the priest is the worker.
So that if we say that the Christian is the living Christ, reproducing
in his/her/its faithful member of the bodies mystic his/her/its
life in are states of his/her/its mysteries, it will be necessary
to recognize in lends it the Christ acting, prolonging by his/her/its
priest his/her/its sacrificer's action t sanctificatrice. So
the priest first must, as Christian, reproduced in itself the
Christ; and then to reproduce it in the supporter by his/her/its
sacramental ministry.
However,
it is in this double effort, personal and functional, that François
can serve model to the priest. He/it achieved an ideal cleanly
ministerial, he/it gives the example of his/her/its success.
He/it is the most Christian of the saints after and with the
apostles. He/it perfectly donned the Christ, imitated the Christ,
reproduced the Christ by a resemblance that authentiquèrent
the stigmata. He/it was the living Christ.
But also he/it trained the Christ in thousand and the thousands
of disciples. His/her/its action suckled ministerial. This point
would certainly deserve an ample development; and that would
justify to a new title the instinctive devotion of the priest
back François saint. But, as us l,avons for a long time
treated elsewhere and lately again in a booklet: The Third Order
and the Christ, we take the liberty to send back our reader
there.
That he/it is sufficient us to say here, according to our subject,
that the spirituality that François of foundation bequeathed
to his/her/its posterity, in which he transmitted him the principles
and the methods that have it himself guided and formed in his/her/its
service of God and his/her/its identification to the Christ,
is a Christian spirituality in the pure state, without interference
of no mobile or heterogeneous element; she/it is strictly, literally,
faithful to the evangelical doctrine commented by Paul saint
and by Jean saint, because of the unique and primordial role
that she/it recognizes to Jesus, first in the worship and the
service of the Trinidad Saint, then in the sanctification of
purchased them of his/her/its Precious Blood, by the efficiency
of his/her/its grace.
The characteristic of the Franciscan spirituality is in the
unique conviction recognized to the Christ Jésus, to
his/her/its imitation, to his/her/its supporter's vital identification
in Him by The mind-Saint. can say ourselves Also that François'
action was ministerial.
Non point, he/it is true, by functional charisma, since the
Saint not having received the sacrament of the order; but by
personal charisma, because of the fullness of his/her/its identification
to the Christ.
He/it can therefore act us as model: and of as much better,
will dare to affirm us, that our ministration gives us an advance
on it.
Indeed, it is by fullness in him of the Christ's Co that François
became Action of the Christ.
He/it participated in the activity of the function by his/her/its
ascetic effort, not having participated in the function by the
sacrament, while us, priests, we are established by the ordination
in the ministerial function, and we can produce by state the
fruits of goodwill that François produced by effort.
We are put on the same level in a way with him by the action;
but we have to join it by our life (according to the measure
of our grace) so that as our action is the Christ's action by
us, so our life is the Christ's life in us, to the example of
François saint.
Hoe to return us this example far therefore, and the Saint's
patronage, useless or inefficient, our ministration makes it
to us efficient and easy.
Because
François received the grace to live the Christ, Mihi
Christus vivere is it could act the Christ; Christum agere;
and because we have the grace to act the Christ, we must and
can live ourselves of it the Christ. That one allows us these
Latinisms so energetic in their conciseness.
Priests, we are it for the church and for the neighbor's utility;
we are not it for ourselves. But of what he to be able to give
birth and to train the Christ in others would serve us, if we
let it to vegetate and to die in us.
Here is why, second reason of our instinctive devotion towards
resort us to him to François saint, to his/her/its example,
to his/her/its patronage. A deep feeling of our ministerial
soul, the feeling of a vital need, pushes us to join this poor
small man that, so deeply, so truthfully and merely, was living
Christ, Christ acting,; who renewed in the world envieilli and
frozen, the happy ardent e convenient of the gospel, that without
other means that his/her/its the Christ's union, accomplished
the Christ's work by the Christ's mind.
In a world similar to ours, destitute as us of the human subsidies
because he/it didn't have the science, nor the oratory, nor
the powerful, nor the authority, nor money, nor the favor of
the men in place François achieved gorgeously and for
a long time an ideal cleanly ministerial.
By what path to join it, by what method to imitate it?
Himself provided there while offering us The Rule of his/her/its
Third Order. |
Second
Part
|
The
practice of the devotion of the being back François
saint by the profession of the Third party-Order |
 We
justified the instinctive devotion of lends it in verse holy
François by the double motive:
1 of François' attitude towards the priest
2 - of achieved it cleanly by François of a work ministerial.
We suppose instinctive that this devotion so justified became
conscious and deliberate. We wait that she/it carries her/its
fruits; and we first declared that it was about less to get
the Saint's intercession such or such specified object, that
a d growth Christian life, an apostolic fertility enrichment.
Saint François in he to the priest offers an accessible,
efficient, convenient means?
We answer; the Rule of his/her/its Third Order, with his/her/its
triple contribution of a Consecration, of a discipline of life,
of a spiritual Family.
That one allows us to treat the first this last point. Us that
he/it is negligible; but him few têtre briefly exposition
and to let to the two other their major importance.
|
1
the Franciscan fraternity |
 By
the Third Order lends it enters in an immense spiritual family,
the most numerous maybe of all those that shelters God's church.
One counts indeed close to five millions of tertiary, among
which the priests add up to by thousand; a few ten thousand
clarisses; about forty thousand Minor Brothers, Franciscans,
capuchins, conventual. These numbers are proportional to the
present state of the Christendom; they were more or less in
other times elevated, but always considerable, tripled for example
in the XVIII century. If it was necessary to calculate the number
of those that girt on the rope symbolically since François
nevertheless, one would probably reach the one his/her/its stars
of the sky.
However, by the express will of Pope Magpie X, meant on the
occasion of the hundred-year-old VIIe of François saint,
between all members of the Three Orders, a communication, exists
merits, prayers, good œuvres, indulgences. It is, one has
said: "as a special Communion of the Saints within the
Communion of the Saints universal."
The word is exact. Because it is well about a communication
of spiritual riches, first between saints of the sky and just
of the earth, and then to splice living members of the triple
Franciscan family.
So l' one first thinks of the incalculable number of the participants
of this communication; and then that the Third only Order possesses
more of holy and holy canonized that his/her/its two eldests,
and ave those more that any other religious family (the excepted
benedictine, forward old of six centuries); finally that to
the testimony often repeated of the Popes and it is the motive
of their instants calls to the Third Order the tertiary are
the crusaders, who live in the grace and God's friendship; who
will question the supernatural efficiency of this communion
of the saints!
This family has her very specific mentality; his/her/its glorious
history, of marvelous states of service oh for the Christ and
his/her/its Church; his/her/its speculative and spiritual theology
that yields it in kidney to those of the other schools. And
especially, founded on a beaming charity that deserved him his/her/its
Seraphic Order title ", she/it maintains between all members
a Fraternity worthy of his/her/its Patriarch, holy François.
The
tertiary priest doesn't have anymore to dread nor to complain
about to be alone, he is not spiritually; he/it is surrounded
with the prayer and the suffrages of his/her/its Brothers and
Sœurs of the sky; he/it is not on earth; in every convent
of Minor Brothers or Clarisseses, he/it will be welcomed"
like a Brother"; a new tie unites it to his/her/its Brothers
in the ministration, tertiary as it, especially if it can accept
himself/itself has a ministerial Fraternity canonically constituted.
In the parish the more disinherited, his/her/its title will
make emerge of others of it of the Brothers and the Sœurses
in François saint, who will offer him all revitalize
a devout, humble goodwill but inexhaustible; and in the luckier
cities, he/it will find by his/her/its Brothers and his/her/its
Sœurses of the Third Order the lever and the intervention
point that will facilitate him the task to raise an indifferent
people.
Certainly, this contribution is big; we won't underestimate
it; but he/it seems us of least price that the two other, the
consecration and the discipline. A word of introduction is however
here necessary.
No one ignores itself that François' apostolate had caused
such an enthusiasm, such a renewal of Christian life, such an
impetus of love towards the crucified Savior, that in crowd
the men wanted to become Minor Brothers, the women to lock itself/themselves
in the cloisters of Claire saint in, it was also impossible
to disorganize by this flight out of the world of himself better
elements of the civil society, and unjust to refuse the access
of life perfected to all those that wanted it under motion of
the mind - Saint. Intuition general or celestial inspiration,
François understood that it was possible to dissociate
two elements that until then was stayed join in the conceptions
of the Christian asceticism, the research of the perfection
and the monastic stability that are a means only of it, excellent
but non unique. Early, by an inverse and similar gait, he/it
had conjugated the religious life to the apostolic life that
one had conceived separated always and nearly incompatible.
How to introduce and to maintain in the spiritual life of all
those that God's providential authority keeps in the century,
the efficiency sanctificatrice of the monastic discipline, without
nevertheless to subtract them to the necessary functions of
the city, to the labors, to the professions, to the offices
that sustain the temporal society? It is the question qu François
résolut by the institution of his/her/its Third Order;
his/her/its friend and to counsel the cardinal Hugolin, the
future pope Grégoire IX, immediately seizes the inexhaustible
fertility of the solution offered to the church and the souls
by the genius inspired of François. He/it endowed it
with a canonical organization destined to assure the working
and the efficiency of it in the setting of the Christian society.
Essentially, the Franciscan institution implies uen acceptance
by the church in the name of God, life and all the activity
of the profès, either a consecration, analogous to the
consecration of the monks and the religious,; then to persevere,
against the attacks of the sin, this consecration and to make
him return his/her/its fruits of holiness, a methodical and
progressive discipline of the mœurs and the actions of
the profès. This double element of consecration and discipline
is sufficient to make the efficiency sanctificatrice of the
regular life participate the secular life.
He/it is offered by the Rule to the secular priest himself.
Does he/it have need of it? … Place he/it titles profit?…
Doubles question who lands and that we are going to clarify.
1 - the priest t him need of the consecration by the Third Order?
Does the priest have to take advantage of the discipline of
the Third Order? |
2
- the consecration |
 He/it
seems, at first sight, that dedicated to God by his/her/its
ministration the priest doesn't have need of another consecration,
especially of least value.
Indeed, the consecration that results from the ministerial ordination
carries away it unquestionably possible in value and in efficiency
on the one that results from the religious professions.
First, the order is a sacrament, and in divine institution;
however the professions are of ecclesiastical institution; she/it
belongs to the category of the sacramentals. The operating,
as she/it is the professions of the solemn vœux, of the
big Order, remain a constituent blessing; the strongest reason
the profession of the tertiary, canonically the humblest, having
behind oneself that the private vœux.
In second place, the ministration obliges the one that is donned
some to exercise the perfection in all c that raises of oneself
ministry, while the profession of a rule only obliges to aim
to the acquirement of the perfection promised. In his/her/its
excellent work on the Interior Life, addressed to his/her/its
priests, the Cardinal Haberdasher to insisted for a long time
on this diversity of obligation, but she/it doesn't make doubt
for anyone.
It is yet this difference of obligations to the perfecto that
lets understand the utility for the secular priest to double
his/her/its ministerial consecration of the consecration by
a religious profession, in the case the one of the Third Order;
of least value undoubtedly to the canonical viewpoint, but no
to the ascetic viewpoint, because his/her/its efficiency being
himself to the the priest's activity that doesn't cover, don't
inform, the ministerial character..
The demonstration established by the Cardinal Haberdasher to
raise the priest's holiness above the holiness of the religious
is peremptory, when one compares the priest to the religious
layman, to the brother is convers, either hospitable, either
teacher; but she/it loses her/its rigor if it is about comparing
priest to priest, secular priest to regular priest; because
in this one the functional holiness of the ministration is protected,
framed, sustained by the personal holiness of the profession.
Such gold is the point to consider here. He/it can be only doubtful
for lack of a profess monastic incompatible with his/her/its
condition, the secular priest will find by the profession of
the Third Order a new element of sanctifications in a consecration
of his/her/its life and his/her/its personal activity.
We
distinguish, indeed, in the priest the possibility of a double
holiness, the functional holiness that he brings his/her/its
ministration and the personal holiness that he/it acquires by
his/its virtuous efforts.
The order is a charisma, a grace" dated free ", first
conferred for the church, controlled toward the sanctification
of the souls and to this independent title of the holiness of
the ministers.
Sinner, apostate infidel, the priest remained priest,; even
forbidden and excommunicate, he/it can always exercise efficiently
his/her/its function, to dedicate, to absolve, a consent even
the church, as soon as the salute of the souls, of only one
soul, is in game.
The power of order makes efficient and sanctifying the ministerial
activity of the one that is provided some, but no his/her/its
personal activity. The priest is not a priest for oneself, if
he can take advantage of his/her/its ministerial grace to sanctify
itself/themselves, it is only indirectly, occasionally, while
endeavoring to maintain his/her/its life in the height of his/her/its
function. However, precisely the grace of this conformity is
given him by the profession.
Such is indeed the efficiency that one can wait for some. The
profession, have said us, is a sacramental; it is - to say a
work operated by the church, as the sacrament is œuvres
of the Christ; the sacrament acts ex operates operato, it is
a thing to make; the sacramental acted ex operates Ecclesiae
operantis, of the church surely granted by God, assured to please
to him and to get it the result implored by his/her/its action.
So a life vowed to God by the church according to the ritual
of the religious profession dons a liturgical character, non
independent of the activity of the profès, but superior
in value and in merit to this activity; she/it enters in the
domain of the religion virtue; and besides she/it transforms
in work of obedience all activity in conformity with the rule.
However the obedience is the authentic channel of the present
grace, and the exercise of the faith. To all these stocks, what
value of sanctification doesn't acquire the life of a profès!
What support for the ministration.
|
3
the discipline |
The
activated ministerial is in the independent priest of his/her/its
life dignity. Same sinner and deprives the sanctifying grace,
that means personally dead to the Christ, the priest remained
functionally capable to act in the name of the Christ. It
is however odious to take apart the two aspects of the ministerial
life, to divide the Christ. All formatters and reformers of
the clergy and always, represented like ideal to the priest
to tarnish by his/her/its virtue in the height consecrated
of his/her/its function; it is to promote this holiness of
life that they applied, enacting rules of life, of the ministerial
holiness programs.
However, among these rules, the one of the Third Order was
always in favor in the church, that she/it was proposed by
the popes, or accepted by the ministerial and accredited conscience
by the examples of the priests in renown of science and virtue.
The popes often showed their esteem of the Franciscan Rule;
them one t themselves kissed; they show their desire to see
the ready aggregating itself/themselves little of it by a
detail visible, but meaningful, when this rule enacts that
the clergymen compelled to the breviary don't have another
obligation as profès. The number of tertiary priests
is immense; it is a testimony of the ministerial conscience
returned to the Rule; the saints lately come out of the clergy
also belonged to the Third Order; only mention the Saint Curé
of Ars, his/her/its emulator the P. Goatherd, holy Jean Bosco
and his/her/its confessor the blissful Joseph Cafasso.
From where does this favor come to the Rule? Of this that
she/it is confirmed by his/her/its fruits of goodwill and
holiness, of this that she/it is enriched of e indulgences
of communications of merits with the two other orders?.. probably.
But well rather of what she/it communicates and blow a mind.
His/her/its letter is only in simple and incomplete appearance
because, actually, his/her/its prescriptions direct all the
activated of his/her/its profès, adjust his/her/its
mœurs, his/her/its tendencies, his/her/its occupations
and until himself entertainment; not disregarding the way
to accommodate itself/themselves, to clothe itself/themselves,
to rescue,; nor the interior arrangements of faith, of piety,
of submissiveness to the church, of edification of the neighbor.
We don't underestimate that a lot of priests prefer him to
this viewpoint a meticulous regulation, fixing until the timetable
of the practices, and punished by a bulletin of regularity.
We only speak with the respect appropriate of these authorized
practices and encouraged by the authority concerned and that
sustain the devotion of their adepts. We are here in the order
of means, in relation to the end that is the ministerial holiness.
However, in this order, the best means are the one that succeeds.
As soon as he/it is good, he/it doesn't need the being anymore
that another. And even, if from what we are going to say,
we think that the Rule of the Third Order stands to a priority,
we don't pretend that this relative superiority annuls the
real value of the other regulations. This is how we take the
liberty to present two remarks, one on the literal value,
convenient of these regulations,; the other on their spiritual
value; let's add ourselves again that it is not for us about
a theoretical view by the mind of party; but of an experimental
observation.
From
a convenient viewpoint, we confess the excellence of a regulation
itemized like a regulation of seminary and a conventual timetable
for the priest highly of which the continuous life to take
place in the unchangeable setting of a college, of a community,;
or of the less whose existence is uniform enough so that it
can every day to fill his/her/its program of prayers, of work,
of exercises.
But for the priest of the ministry in the time is broken up
by the accumulation of the unforeseen services, this observance
of a timetable and a program invariable, does she/it remain
possible without an addition of occupations? He/it won't be
tempted either to protect to all price his/her/its regularity
and to evade necessities some, more obligatory of a regulation,;
either rather, because thought it won't come him even to evade
urgent duty! either to abandon the impassable regulation,
without replacing it by another means more adapted to his/her/its
condition? however, this other means exist, that without disregarding
the letter, made predominate the mind of the ministerial holiness,:
the Adjusts the Third Order.
But add a second consideration on the spiritual value of the
regulation.
And here we solicit an understanding understanding, bus of
the more serious interests than a regularity outside is in
game. A meticulous and rigid timetable doesn't take account
of the outside necessities of the one that compels itself
of it; but either of his/her/its necessities insides. The
soul as the body evolves; she/it passes of the childhood to
the maturity by adolescence, and the virilities. However,
as well as the adult, the mature man, the old man is not not
only capable to the same bodily exercises, but don't have
the same needs, nor the same capacity; similarly the souls
of different ages cannot be compelled to the same spiritual
exercises.
That a soul persists himself of it by fidelity, the impotence
or the fatigue that warn the man ripened of his/her/its physical
mismatch, won't play; she/it will confess to tepidness, of
laziness,; she/it won't think about seeing itself/themselves
in a way of progress, nor invited to follow it with more of
width and simplicity ` she/it will dry up in a routine littéralisme.
Of this persistence she/it will make herself/itself a title
of justice owing God seriously more again. To the solicitations
of the mind - Saint who carries it to a deeper renouncement
to oneself, to an abandonment to more filial God, the soul
will put his literal fidelity to his/her/its approved regulation.
The letter kills, the mind vivifies.
It
is why the Rule of the Third Orders, especially as her offers
itself to the priest, be content with indications, of insinuations
that first will be able to achieve themselves in concrete
practices, and even by the fidelity to a regulation qu doesn't
have anything incompatible with her; but thereafter, okay
with the outside and interior necessities, she/it will be
able to will be to a more free observance, but more generous,
to a docility more awake and more expeditious to the suggestions
of the grace; she/it will stimulate the progress of the soul
that operate themselves according to the law of simplification
of life unit.
However, this mind of the Rule, it is the mind of the gospel,
it is Christ's very mind; the Franciscan spirituality being,
as one demonstrated it elsewhere, eminently and solely Christian
without interference of heterogeneities. Literally, the Rule
comes true by poverty; spiritually by the dice appropriation
of oneself.
However, it is the poverty that crowns holiness priest with
the eyes of the supporters; but it is the dice appropriation
that returns the available, docile, soft and humble priest,
living organ of the Christ acting by him, as he/it acted by
François for the glory of God and the salute of the
souls.
If the simple made to be tertiary will attract to the priest
the sympathies and the devotion of his/her/its brothers and
his/her/its sœurs of the Third Order. No one will suppose
that is why we treated some in second place that the simple
professions of the Rule will bring to the priest the fullness
of this double Treasure; consecration and of discipline. But
she/it will insinuate some in him in him the reality in adjoining
the realization, she/it will make him understand besides by
his/her/its own experience what balance for the apostolate
layman will give him his/her/its tertiary parishioners as
him.
|
Conclusion
|
Our
conclusion will be brief;
The rule of the Third Order, bringing to the priest's sanctification
his/her/its double element of consecration and discipline
will be for him the easy means efficient to transform his/her/its
instinctive devotion in François saint, in imitation,
that will make him, as grant models: another living Christ
and acting.
|
The
Saint's ministerial texts |
Not
to burden by too long quotes the fast exposition of ideas
and facts that forms this booklet, without depriving our readers
of texts of a big value of edification however, us judged
appropriate to report and to group in appendix the passages
omitted the writings where the Seraphic Patriarch has himself
presented his/her/its doctrine eucharistique, insureds that
their reading and meditation to increase the confidence admiration
of the souls backs at the same time François saint
and their devotion towards the ministration and the sacrament.
The references return to the pages of the excellent edition
of the Writings of the Poverello, made by the Bayart Abbé,
under the title Saint François writes you (to the Franciscan
Editions).
|
The
Christ's Body:
Object, foundation and criteria of our faith |
 The
Lord Jesus told itself disciples; I am the way, the truth and
life. No one comes to the Father that by me. If you knew me,
you will also know my Father; and you will know it soon, and
you already saw it, Philippe tells to him: Lord, show us the
Father, and it is sufficient us. Jesus tells to him: It has
been so long that I have been with you and you didn't know me
again! Philippe, who sees me, also lives my Father. (Jean,14,6-9.)
The Father lives in an inaccessible light, (1 Tim.6,16.) God
is mind. (Jean, 4, 24.) No one ever saw God. (Jean,1,18.) Since
God is mind, he cannot see himself/itself that by the mind.
Indeed, it is the mind that makes live, the flesh doesn't act
as anything. (Jean,6,64.)
He/it is some thus of the Son: as him is equal to the Father,
no one can see it otherwise that one doesn't see the Father,
otherwise that one doesn't see the Holy spirit. As all those
that one seen Our Lord Christ as see the men if they didn't
believe according to the mind and according to God that he/it
was God's true Son, have been condemned. Now again all those
that see the sacrament of the Christ's Body, dedicated on the
altar by the priest's hand according to words of the Lord under
the shape of bread and wine, if they don't see, if they don't
believe according to the mind himself according to God, that
it is indeed there the Body and Blood very holy of Our - Lord
Jesus - Christ, they are condemned, because have you the testimony
of the Very High, that li even said us: It is my Body, it is
the blood of the new Will. And again: The one that eats my flesh
and drinks my blood has the eternal life. (Jean, 6,55.)
It is therefore the mind of the Lord, living in his/her/its
supporters, who review the body and Blood very holy of the Lord.
All others, that don't have, this mind, if they dare to receive
the sacrament, eat and drink their condemnation. (1 Cor.11,29.)
Will you therefore have still the insensible heart? (Ps.4,3.)
Why recognize not the truth, not to believe in God's Son? Here
it is that every day he/it goes down, as when of his/her/its
royal throne he/it descended in the heart of the Virgin. Every
day he/it comes to us and appears us in the humility.
Every day he/it takes down the Father's breast on the altar
between the priest's hands. As he/it appeared to the holy Apostles
with his/her/its real flesh, so he to us appears now in the
dedicated bread. The Apostles, when they looked at it with their
look of flesh, only saw his/her/its flesh; but they believed
that he/it was God, when they contemplate it with the eyes of
the mind. Us also, when of our flesh eyes we see bread and wine,
let's know to see and to believe firmly that we have there the
Body and Blood very holy, living and true.
This is how the Lord is always with his/her/its disciples, as
himself told it: here it is that I am with you until the end
of the world. (Math. 28,20.) (Admonitions.1.p.89.). |
1 the respect due to the clerks by the supporters
|
 Blissful
God's servant who carries faith in the clerks who live rightly
according to the rule of the holy Roman Church.
Misfortune to those that the méprisent`car when they
would be sinners, hopeless must swear them however, because
what Lord reserves to judge them himself.
Because as much their ministry on pass all others, since they
are the ministers of the very holy Body and the very Saint Blood
of Our Lord Christ, that they receive and that only they give
to the other; as much the makes a mistake that one commits as
sinning against them surpasses those qu one would commit while
sinning against all others men of this world. (XXVI,pp.22 admonitions
and 51.)
|
2-L'Exemple
staff of the seraphic Father |
 …
The Lord gave me such a faith in the church that, merely,
I prayed in these terms: "We adore you, Lord Jesus Christ,
here and toward all your church that is in the mode entier`et
us bless you, by that that by your holy cross you purchased
the world."
Then the Lord gave to me and gave me one so big faith again
in the priests who live according to the shape of his/her/its
holy Roman Church, because of their order, that even though
they made me persecution, me view knowledge resorts to them.
If I had as much wisdom as had Salomon of it, and that I found
some poor kids lend this world, in the parishes where they
stay, I don't want to preach without their consent. Them and
all others, I want to fear them, to like them and to honor
them as my Lords. I don't want have consider in them the sin;
because it is God's Son that himself distinguishes in them
and they are my Lords. I act of this sort, by that I don't
see anything corporally, in this mode, of God's very high
Son, if it is not his/her/its alone they manage to the other.
However these very holy mysteries, I want that above all they
are honored, venerated and placed in precious places. The
very holy names and his/her/its written words, everywhere
him I would find them in illicit places, I want to collect
it and I pray that one collects them, to place them in a decent
place. All theologians, and those that manage the very saints
divine words, we must honor them and must venerate them, as
being those that manage us the mind and life (Of Will, p.139.)
|
A
program of life eucharistique:
doctrinal basis and daily applications |
Those
that don't want to taste how much the Lord is sweet (Ps. 33.8)
and that like darkness more that light (Jean,3,19), refusing
to accomplish God's commands, are cursed: it is of them that
he/it is said by the Prophet: Cursed those that depart of your
commands (Ps. 118,21). But oh! that they are blissful and bless
those that like the Lord and makes what he/it says lui-me^me
years the gospel: you will like the Lord your God of all your
heart and all your soul, and your neighbor as yourself, (Matth,
22, 37 and 38.) Like God therefore and let's adore it of a pure
heart and a pure soul: because it is there for what himself
looks above all, when he/it says: the true worshippers will
adore the Father in mind and in truth; because all those that
adore it, must 'to adore in mind of truth (Jean, 4,23 and 24.)
Say him of the praises and prayers, day and night, while saying;
Lord Prayer who is at the heaven. Because he/it makes us to
pray always and to stop never. (Luc, 18,1)
We must confess to the priest all our sins consequently and
must receive him the body and the Blood of Our Lord Christ.
The one that doesn't eat his/her/its Flesh and doesn't drink
his/her/its Blood cannot enter in God's kingdom. My if it is
necessary to eat and to drink worthily, because the one that
receives it shamefully, to eat and drinks his/her/its condemnation,
not discerning the Body of the Lord (1 Horn, 11,20). It is -
to say not distinguishing it of the other foods.
Let's make in addition to worthy fruits of penitence (Luc, 3,8.)
Then, let's like our neighbor as ourselves, And if someone doesn't
want some or cannot like the other as oneself, that to the month
i is not going to make them pain, but that he makes them the
good.
As for those that received the power to judge others, that they
exercise their load with mercy, depending on whether they want
themselves to get mercy of the Lord, because judgment without
mercy will be pronounced against the one that didn't make mercy.
(Jac.2,13.) have charity and humility therefore; let's make
some aumônes, because they wash the souls of the spots
of their sins. (Top,4,11) because the men lose all goods that
they must let to the exit of this world; however they carry
away with them the fruit of their charity and the aumônes
that they made: they will receive some of God rewards it and
the worthy remuneration.
We must also fast, to abstain of vices and sins and of the excess
to eat it and to drink it, and to be Catholic. We must also
visit frequently the churches and must revere the clerks; not
only because of them, because they can be sinners, but because
they don't have the office and the administration of the Body
and Blood very holy Our Lord Jesus Christ, that they sacrificed
on the altar, that they receive and that they manage to the
others. Let's know all firmly that no one can be saved by the
blood of Our Lord Christ and by the Savior's holy words, that
the clerks say, announce and manage; them only must manage them;
them only must manage them, and no of others.
Especially,
the religious, that gave up the world, sounds held to make more
and better ` but without omitting the rest. (Luc, 11,42.)
We must have in hate our bodies, with vices and sins, because
the Lord says in the gospel: all vices and sins come out of
the heart. (Matth.15, 18 and 19.) We must like hostile bones
and must make the good to those that hate us. (Read, 6, 27.)
We must observe the precepts and the advice of Our Lord Christ.
We must give up ourselves ourselves and must place our strokes
under the yoke of the servitude and the holy obedience, according
to what each promised to the Lord. And hopeless man is not held
by obedience to obey to that, the where commits itself some
sin or offense.
The one to that the obedience is confided and that is watched
like big, that it is like kid (Luc, 22, 26), and servant of
the other brothers; to each of himself brothers in particular
he/it must make and must keep the mercy that he/it would like
that one made to him, if he/it was in a similar case. Before
the mistake of another, he/it won't irritate against in brother;
but in all patience and humility, he/it will warn it and will
support it with goodness.
We must not be wise according to the flesh (1 Horn. 1, 26),
nor prudent ` but we must be rather simple humble and pure.
Let's have our bodies in opprobrium and contempt, because all,
by our mistake, we are unhappy and putrid, fetid and toward,
as the Lord said it by the Prophet; I am a worm and no a man;
the opprobrium of the men and the people's rubbish. (Ps, 21,
6.) we must Never want to be above the others; but we must be
rather servants and must submit to all creature because of God.
(1 Pierre,2, 13.) All those that will act thus and will persevere
until the end. the mind of the Lord will rest on them (Is, 11,21),
and will make in them dwelling and home (Jean, 14,23), and they
will be sons of the Celestial Father, of which they make the
works; and they are spouses, brothers and mothers of Our Lord
Christ. We are spouse, when by the mind Saint the faithful soul
is joined to Christ. We are his/her/its brothers, when we make
his/her/its Father's will that is in the sky (Matth, 12,50.)
We are himself mothers, when we carry it in our heart and in
our body by the love and by a pure and sincere conscience, and
that we give birth it by the practice of the good, that must
gleam to the other as an example.
Oh!
That it is glorious and holy and big to have in the heaven a
Father! Oh! that it is holy, beautiful and agreeable to have
in the heaven a Spouse! Oh! That it is holy and dear, relaxing
and humble, pacific and soft and agreeable and desirable thing
more that all, to have such a Brother,; a brother who gave his/her/its
soul for his/her/its sheep (Jean, 10,15); a brother who asked
his/her/its Father for us,: Holy father, guard in your name
them that you gave me, Father, all those that you gave me in
this world, were yours, and you gave them to me. The words that
you gave to me, I gave them to them. They received them and
they knew indeed that I came out of you, and they believed that
you sent to me. I pray for them, no for the world: bless them
and sanctify them. For them I sacrifice myself, pure that they
are dedicated in only one thing, as us, And I want, Father,
that they are with me where I am, so that they see my splendor
in your kingdom, (Jean, 17, 6-24.)
Because he/it suffered so much for us, and that he/it conferred
us and conferred us in the future so many goods, that toue creature
who is in the sky and on the earth, in the sea and in the abysses,
returns to God praises, glory, honor and Benedictine (Apoc.
5, 13); because that one is our virtue and our strength, that
in the only one good, the only one glorious and holy, laudable
and blessed in the infinite centuries of the centuries. Amen.
However, all those that are not in t penitence don't receive
the Body and Blood of Our Lord Christ; but take to vices and
the sins; walk after the bad concupiscence and the desires,
bad,; don't observe what they are promised; are slaves, corporally,
of the world, the carnal desires, the worries and the solicitudes
of this century; are slaves, spiritually, of the devil who deceives
them, of which they are the sons, of which they make the œuvres;
all those are blinds, because they don't see the true light
Our Lord Christ, They don't have the spiritual wisdom, because
they don't have in them, God's Son, who is the Father's true
Wisdom. It is of them that he/it is said: their wisdom has been
devoured of the Father. It is of them that he/it is said: their
wisdom has been devoured, (Ps. 106, 27.) they see, they know,
they know, they make the pain, knowingly they lose their souls.
See, oh blinds disappointed by your enemies who are the flesh,
the world and the devil, that he/it is soft for the body to
make the sin, that it is bitter to serve God, because all live
and sins leave and proceed the man's heart, as he/it is said
in the gospel, (Matt, 15, 19)
In the name of the Father and the Son and the Saint - Mind.
Amen
All those to that this letter will arrive, me brother François
the miner, your servant, I pray you, and implore you in the
love that is God, and with the will to kiss you the feet; to
receive with humility and charity, to accomplish gladly and
to observe these fragrant words of Our Lord Christ perfectly.
Those that don't know how to read, that they make read itself/themselves
often them and keep them with them while practicing them saintly
until the end, because they are mind and life. Who won't act
so will return account of it on the day of judgment before the
Christ's court, all those and all those that will welcome this
letter well, will understand it, will send of it to others of
the copies, if they persevere until the end to observe the teachings
of it, that blessed them the Father, the son and the Holy spirit,
Amen. (Letter to all supporters, p. 187.)
|
To
the priests of the order:
On the dignity of their functions |
 In
the name of the sovereign Trinidad and the holy Unit, Father,
Son and Holy spirit. Amen.
To all brothers, what they owe reverence and big dilection to
the; to the general minister of The order of the Miners, his/her/its
Lord,; and to all ministers, guards and priests of this fraternity,
who are humble in the Christ; and to all simple and obedient
brothers, first and last,: the brother François, vile
and deciduous man, your small poor servant. Hello in The one
that purchased us and cleaned of his/her/its precious blood;
that you must, as soon as you hear his/her/its name, to adore
with fear and respect, prostrate in earth,; whose name is the
Lord Jesus Christ, Son of the,; Very high; who is blessed for
every century. Amen.
Listen, son of the Lord, my brothers,: priest" the ear
to my words, incline the ear of vote heart and obey to the voice
of God's Son, keep all your heart his/her/its commands, accomplish
a soul perfects his/her/its advice. Proclaim that he/it is good
and exalt it in your œuvres. Because if he/it sent you
all over the world, it is so that of speech and action you returned
testimony to his/her/its voice and that you made all known that
he/it has Almighty there than him. Persevere in the discipline
and in the holy obedience; what you promised him, hold it with
a good and firm subject. As to sons offers itself to you the
Lord God.
Please therefore urgently, you all, my brothers, while kissing
you the feet, and with all the love of which I am capable; testify
all reverence and all honor, will as greatly that you be able
to, to the Body and to Blood very holy of Our Lord Christ, and
that everything that in the sky has and everything that on the
earth has has been pacified and has been reconciled to the God
Almighty. I also ask in the Lord all my brothers who are, will
be or want to become priests of the Very - High, that, when
they want to celebrate the Mass, they accomplish, pure, merely,
with reverence, the true sacrifice of the Body t of the very
holy Blood of Our Lord Christ,; with holy and pure intention,
and no because of no terrestrial thing, nor by crying or love
of no man, as to be pleasing to the of the men. But that all
their will, as much as the help of grace All Powerful, head
toward him, wanting to be pleasing to him only only that is
the Sovereign Lord. Because him only operates in this mystery,
as he/it pleases to him. Since himself said: "make this
in memory of me ", if someone made otherwise, he/it becomes
a traitorous Judas and makes responsible for the Body and the
Blood of the Lord.
Recall
yourselves, my brothers priests, that that e written t in the
pound of Moise; those that despised this law, even in his/her/its
material prescriptions, were, without any mercy, punish death
by a sentence of the Lord. How much more big and more dangerous
are the torments that merit the one that tramples God's Son;
who believes to be able to soil the blood of the alliance, some
which he/it has been sanctified,; who makes outrage to the mind
of grace! The man despises, soil and crowd to the feet the lamb
of God, when, according to the apostle's speech, not separating,
not distinguishing the holy bread of the Christ of the other
foods and the other unctions, he eats it was unworthy of it;
or even when, in the event he/it is worthy, he/it eats it, in
a vain and unworthy manner. Because the Lord says by the Prophet:
"Cursed the man who makes God's work fraudulently. "As
for the priests who don't want to remember this opinion, he/it
will despise them while saying: "I will curse your blessings.
"
Listen, my brothers, If the blissful Virgin Marie is honored
so and it is justice because she carried the christ within very
blessed; if the blissful Baptist trembled violently and didn't
dare to touch the head consecrated of his/her/its God; if the
sepulcher, some which the Christ's body was lying for some time,
is surrounded with reverence: as he/it must be holy, just and
worthy, the one has that treats his/her/its hands, takes heart
and mouth, give to the other in food the Christ, whom now is
not deadlier, but that will live always and is glorified, him
on that the Angels want to throw the eyes!
See your dignity, brothers priests, and be holy because he/it
is holy, More that all, because of this mystery, the seen Lord
honored: you as more that all like it, revere it, honor it.
Big misery and miserable weakness when you hold it thus present
and that you take care of some something else of the world.
That all the man fears, that everybody trembles, and that the
sky exults, when on the altar, to the hands of the priests,
is the Christ, Son of the living God! Oh admirable size and
astounding goodness! Oh sublime humility! Oh humble sublimity!
The Mr. of all something, God and Son of God, humiliates itself
to this point that, by our salute, under a moderate parcel of
bread he/it hides! See, brothers, God's humility, and spill
before him your cœurses, Humiliate yourselves, you also,
so that you are exalted with him. Keep therefore for yourselves
anything of you, so that receives you entire the one that gives
itself to you entire.
I
give besides this opinion and I make this exhortation, in the
Lord,: Without the places where stay the brothers, that a Mass
every day is only celebrated, according to the shape of the
Roman church. So in this place are several priests that, by
love of the charity, one is satisfied with to attend the Mass
celebrated by the other. Indeed, the Lord Jesus Christ fills
present and absent, when they are worthy of it. We probably
see that he/it is in various places; but he/it stays invisible
and doesn't know any sort of partition. Entire everywhere, he/it
operates as he/it wants, with the Lord God the Father and the
Paraclet mind, in the centuries of the centuries. Amen
Then, because the one that is of God listened to God's words,
we must consequently, us that more especially is deputized at
the divine offices, not only to listen and makes that that God
says but again, to penetrate us ourselves of our Creator's size,
and for the touch of our submissiveness, to keep with care the
vases and all others liturgical objects that contain the holy
words. As I warn all my brothers, and I instill to them this
strong resolution in the Christ, that everywhere where they
will find the divine written words, they venerate them of all
their power; and that, as far as it concerns them, if they are
not in place very set, or if they are dispersed in some place
without honor, they collect them and put them in place, honoring
in these texts the Lord who spoke. Because a lot of things are
sanctified by God's words, and it is according to the Christ's
words that comes true the sacrament of the altar.
And now I confess to God, Father, Son and Holy spirit; to the
blissful Marie Virgin perpetually, to all Saints in the sky
and on the earth; to the general minister of our Order, as my
venerable Lord,; to all priests of our Order and to all my other
blessed brothers, all my sins. On a lot of points I made badly,
by my serious mistake: especially, I didn't keep the Rule that
I had promised to the Lord to observe, and I didn't say the
office as the Rule the prescribed: either by carelessness, either
on the occasion of my illnesses, either because I am ignorant
and without lettes. It is why I pray and I implore all my power,
my Lord the general minister that he/it makes observe the Rule
inviolably by all, and that the clerks say the office with devotion
owing God: That they don't become attached to the melody of
the voice, but to the agreement of the mind; so that the way
is okay with the mind, and the okay mind with God; so that he/it
can be pleasing by the purity of the mind to God, and no by
the lasciviousness of the way to charm the people's ears, for
me, I promise to keep these things firmly, as the Lord will
give me the grace of it; to the brothers who are with me, I
will learn to keep these observances, so much for the office
that for the other regular constitutions, all those of the brothers
that won't want to observe these laws, I don't hold them for
Catholics nor for my brothers; I don't want even nor to see
it nor to speak to them, so much that they won't have made penitence.
I tell as many all of it those that leave roaming without taking
into account the regular discipline; because Our Lord Christ
gave his life not to miss to the obedience towards his/her/its
very holy Father.
Me, brother François, as useless and unworthy creature
of the Lord God, I say by Our Lord Jesus Christ, to the brother
Élie, minister of all our Order, and to all his/her/its
general ministers who will be after him, and to all others
custodes and guards of the brothers, who are and that will
be: that this writing, they must have it with them, to practice
it and to keep it carefully. I implore them to keep with care
what is marked in this writing, to make observe it now with
application, according to the good pleasure of the almighty
God, and always, so much that this world will last.
Bless are you of the Lord, you that will observe these things
and that the Lord is forever with you. Amen
|
Prayer
|
Oh
almighty, eternal, just and merciful God; give to the poor wretches
that we are, to make for yourself what we know that you want,
and to want what pleases to you always; so that on the outside
purified, internally illuminated and blazing of the Holy spirit
fire, we can follow your Son's traces Our Lord Christ; and by
your only grace to arrive to you, oh Very High; you that in
perfect Trinidad and in simple Unit screw and règes and
have all glory, oh almighty God, in every century of the centuries.
Amen
|
To
the secular clerks:
on the respect due to the T.A.Sacrement |
 Let's
consider, us all that are clerks, the big sin and the ignorance
of which some surrender guilty subject qu of the very holy
Body and the very knows Blood of Our Lord Christ, about his/her/its
very holy names and his/her/its very holy words that sanctify
the body,; because we have that the body can be only if it
st first sanctified by the speech, indeed, we have and let's
not see, in this world, nothing of corporal of the Very High,
except the Body and Blood, the names and words, by which,
we have been made and have been purchased of the death for
life.
However all those that manage so holy mysteries, must especially
consider in themselves those that manage them without discernment
how much vile silly the chalices, the corporaux, and the linens
where the oh sacrifices Body and the Blood of Our Lord Christ.
Many let the Eucharist in vile places, carry it miserably
of - this from there, receive it shamefully, manage it to
the other without discretion. When to the names and to words
written of the Lord, one sometimes goes as far as trampling
them. "The animal man says holy Paul, doesn't discern
God's things. "And all these profanations don't move
us of mercy, whereas the Lord pushes goodness as far as giving
way to our hands and that we hold it and let's receive it
of mouth every day! Do we ignore that we must come between
his/her/its hands?
Also of all mistakes and other similar correct ourselves,
immediately and definitely. Everywhere where the very holy
Body of Our Lord Christ will be placed abandoned either illicitly,
that one withdraws it from this place and that one places
it in a precious place where will hold it kept well. In the
same way the names, words written of the Lord, everywhere
where one would find them in unbecoming places, one should
collect them to set them up a honorable; and we know that
we are held to observe these rules more that all, according
to the precepts of the Lord and the constitutions of our holy
Mother the church. The one that would not observe them, that
he/it knows that he/it will have to give account on the day
of the judgment owing Our Lord Jesus Christ.
And the one that will make copy this writing so that he/it
is put better in practice, that he/it knows that the Lord
will bless it. (Ve letter).
|
1
warnings given to its brothers |
 To
all Minor custodes of Brother, to that this letter will arrive,
the brother François, your servant and all small in
the Lord God; hello, with the new signs of the sky and the
earth, that are big and very excellent, by God and that a
lot of religious and other men judge worthless (2)
Me you e prays more that of myself; as much as he agrees and
that you will judge it useful, implore the clerks humbly to
venerate the more that the whole Body and Blood very holy
of Our Lord Christ, and the writings where are his/her/its
holy names and his/her/its holy words that sanctify the body.
The chalices, the corporaux, the ornaments of the altar, and
everything that serves to the holy sacrifice must be precious.
If the very holy Body of the Lord is somewhere miserably placed,
the clerks must, according to the command of the church, to
place it and l e to hold under key in a precious place,; they
must carry it with a big respect, and to manage it to the
other with discretion. The writings where are the names and
words of the Lord, everywhere where one meets them in smutty
places, it is necessary to collect them and to place them
in places honest.
In all predications that you make, preach to the people the
penitence, and recall that no one can be saved without receiving
the Body and Blood very holy of the Lord. When the priest
dedicates it on the altar or the carries somewhere, everybody
must bend the knees to return praise, glory and honor to the
Lord living and true God.
For his/her/its praise, announce and preach everywhere that
at all hour and when sound the bells, all the people, always
and on toue it, returns praises and graces to the almighty
God.
All guards my brothers who will receive this writing, will
make it reproduced for them and for the brothers who have
the load of the predication and the care of the brothers;
all those that will preach until the fn everything that is
contained in this writing: that they know that they have the
blessing of the Lord God and mine, That he/it is some thus
by true and holy obedience. Amen
(Letter to all custodes. p. 288.)
|
Prayer
eucharistique: |
 Almighty,
very high, very holy and sovereign God, Father knows and just,
Lord of the sky and the earth, because of yourself we return
you graces, by that by your holy will, and by your Only son,
in the mind - Saint, you have created all something spiritual
and bodily; you got used to your picture resemblance, you
placed us in the paradise; and us, by our mistake, we fell,
we return you grace because, as you have us create by your
Son, so by the real and holy love of which you liked us, you
made be born your Son, true God and true man, of the glorious,
always virgin very blissful holy Marie, and by his/her/its
cross, without blood and his/her/its death you wanted to purchase
us of our captivity. And we return you graces by that your
Son will come back in the glory of his/her/its majesty, to
send curses it, that didn't make penitence and you one not
known, to the eternal fire, and to tell all those that knew
you, adored, served in penitence: Come, bless them of my Father,
receive kingdom that was you; prepared since the origin of
the world. (Matth, 25, 34. ) And because, miserable and sinners
that we are all, we are not worthy your to name (3),nous implore
you that Our Lord Christ, your beloved Son, some that you
please it, with pleases to you, and as he/it pleases to them,
for toues thing,; because (the Christ) is sufficient to you
for all, him by that you made so much for us, Hallelujah.
And his/her/its glorious Mother, the very blissful Marie always
virgin; the Michel blesseds, Gabriel, Rafael, and all chœurs
of the blissful minds, Seraphs, Cherubs, and thrones, Dominations,
Principalities and Power, Virtues, Archangels, Angels,: The
Jean Baptise blesseds, Jean the evangelist, Pierre and Paul;
And the Blesseds, Patriarches, Prophets, Innocents, Apostles,
Evangelists, Disciples, Martyrs, Confessors, Virgins,,; the
Blissful Élies and Énoches (4); and all Saints,
who were, will be and that are: for your love we implore them
humbly to return graces for all goods, as he/it pleases you,
to you the sovereign, living, eternal and true God, with your
very dear Son Our Lord Christ and the Holy spirit Paraclet,
in the centuries of the centuries. Amen Hallelujah.
All
these that, in the holy Catholic and apostolic Church, want
to serve the Lord God; all ecclesiastical orders, priests,
deacons, subdeacons, partners, exorcists, readers, porters,
and all clerks; all religious and toues the nuns; all children
and the small, the poor people and the paupers; the kings
and the princes, the workers, the plowmen, the servants and
the masters; all virgin, the widows and the wives; the laymen,
men and women, children, teenager, young and old, goods structural
and sick, small and big; all peoples, races, tribes, languages,
nations,; finally all men, everywhere on the earth, that is
and will be: humbly we pray them and let's implore, us all,
minor brothers and useless servants, to persevere, us all
together, in the true faith and in the penitences; because
no one can run away otherwise. Let's like all, of all our
heart, of all our soul, of all our mind, of all our power
and courage, of all our intelligence, of all our strengths,
of all our effort, of all our affection, and all our innards,
of all our desires, of all our wills, the Lord God, that gave
us and give us to us all our body, all our soul, all our life,;
who has us create and purchased; who will save us by the only
mercy; who in spite of our weaknesses and our miseries, in
spite of our corruptions and our shames, in spite of our ingratitudes
and our mischief, didn't make us and makes us the good only.
Let's not have another desire therefore, of other will of
other pleasure and other joy that our Creator, Redeeming and
to Save, the only true God, who is the very full, whole, total,
true and sovereign,; who only is good, merciful and agreeable,
save soft e; who only is holy, just, true and right; who only
is understanding, innocent and pure; of that, by that, and
some that is all forgiveness, all grace and all glory, for
all penitents and all just, for all blesseds who are delighted
with him dan the sky. That nothing prevents us, that nothing
to separate, that nothing detaches us. Everywhere, in all
place, at all hour and in all time, every day and without
discontinuing, all, let's believe a real and humble faith,
let's keep in our heart, let's like, let's honor, let's adore,
let's serve, will rent, blessed, let's glorify and on exalt,
let's magnify and let's thank the very high and sovereign
God Eternal; Trinidad and Unit, Father, Son and Holy spirit,
Creator of all things, Savior of all those that put in him
their faith, their hope and their love; him that is without
beginning and without end, unchangeable, invisible, unshakable,
ineffable, incomprehensible, impenetrable, blessed, laudable,
glorious, on fanatic, sublimate, elevated, soft, agreeable,
delectable, and all desirable so that all things in the centuries
of the centuries. (First rège 121, Chap. XXIIIp. #122
|
1
- paraphrase of the Paternoster |
 Lord Prayer Very Saint
Our Creator, our Redeemer, our
Savior and our Comforter
Who is at the heaven,
Without the angels and in the
saints, illuminating them for knows you, because you are, Lord,
light; inflaming them for because you are, Lord, inhabitant
in them and filling them of your divinity, for have happiness,
because you are, Lord, the very sovereign, the very eternal,
of that comes all good, without that no good
That your name is sanctified,
that becomes always more luminous us the
knowledge that we have of so that we can measure the width of
your kindness, the length of you s promises, the height of your
majesty, the e depth your judgments.
That your reign comes:
reign of it us from now on by the grace,
introduce us one day in your kingdom where shadowless finally
we will see you, where will become perfect our love for you,
blissful our union with you, eternal our enjoyment of you.
That your will is made on the earth as
to the sky: Than us aons:
of all our cSur while always thinking
about you; of all our soul while always wanting you; of all
our mind while always directing only toward you all our impetuses
and pursuer your only glory; of all our strengths while spending
all our energies and all senses of our soul and our body to
the service of your love and nothing
That we liked our near
while attracting them all to our love
according to our power as sharing their happiness like s,il
was ours, while helping them to support their misfortunes, in
making them hopeless offense.
Let's give ourselves our bread of this day:
your beloved Son, our Lord Jesus Christ, so that we can remember,
better to understand and to venerate had for us, and everything
that for us he/it said, makes and suffered.
Forgive us our offenses
By your ineffable mercy, by the virtue
of the Passion of your beloved Son, by the merits and by l57;intercession
of the Virgin Marie and all your elected.
As we also forgive has those that offended
us
And what we don't forgive fully, you,
Lord, make that forgave it fully; that we liked our enemies
indeed because of you, that we managed to ask you sincerely
for them; no one we didn't return the pain for the pain, but
that we tried to make the good to all, in you!
And don't submit us to the temptation,
is manifest or sly, sudden, or shooting and prolonged
But delivers us of the pain
past, present and future. Amen
|
2
- preparatory prayer to the divine office |
 Saint,
holy, holy, the Lord God all powerful, that is, and that was,
and that must come.
Let's rent it and on exalt - the forever!
You are worthy, Lord our God, to receive praise and glory, honor
and blessing.
Let's rent it and on exalt - the forever!
Worthy is the lamb who has been immolated, to receive strength
t divinity and wisdom and power, and honors, and glory and blessing.
Let's bless the Father, The Son, with the Holy spirit,
Let's rent it and on exalt - the forever!
Bless the Lord you, pies the works of the Lord.
Let's rent it and on exalt - the forever!
So-called praise to God, you all, himself servants, and you
that fear God, small and big.
Let's rent it and on exalt - the forever!
That rent it, him that is glorious, the sky and the earth, and
all creature who is at the sky and on the earth, and those that
are under ground, and the sea, and everything that she/it contains.
Let's rent it and on exalt - the forever!
Glory to the Father and to the Son and to the Holy spirit.
Prayer
All drawing, very holy, very high and sovereign God,; sovereign
well, very universal, very total; you that only are good; pushed
to return you to us all praise, all glory, all recognition,
all honor, all blessing,; can always relate to you all goods.
Amen.
|
3 praise written for the brother Léon
|
 You
are holy, Lord god, you only that make some marvels. You are
strong. You are big. You are very loud. You are a king all drawing,
oh holy Father, king of the sky and the earth. You are trine
and one, Lord God, all good. You are the good, the whole well,
the sovereign well, the Lord God, living and true. You are charity,
love. You are wisdom. You are humility. You are patience. You
are insurance. You are quietude. You are joy and jubilation.
You are justice and temperance. You are all wealth. You are
beauty. You are cooling. You are our hope. You are our faith.
You are our eternal, admirable life, Lord, God All Drawing,
merciful Savior.
That the Lord blessed you and keeps you. That he/it shows you
his/her/its face, and has piety of you. That he/it turns toward
you his/her/its face and gives you the peace. That the Lord
blessed you, brother Léon.
|
Reference
|
(1)
this word of exclamations, we use it purposely to evoke those
that the Seraphic Virgin of Avila noted after her communions.
(2)
the new signs are, one can think, the renewal of the evangelical
predication and life of the church.
(3)
the Holy spirit prays us of it; it is a desnotes of his/her/its
helper's role.
(4) the mention of these characters is not an oddness: the church
recalls their names in the prayer for the dying. |
|
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