|
Rule of St. James A Franciscan Way of Life Part 1: Rule and Constitution This web site will merge with my other website, hawkdancer.com around June 6, 2011
| ||||||||||||||||
CSJ Index
 |
Rule & Constitution of The (Order) Congregation of St. James INTRODUCTION The Constitution of the Congregation of St. James is combined with the Rule of St. Francis for the Third Order Regular of St. Francis. This is because the Church has long approved the Franciscan Rule and Life and we wish to receive its blessings and guidance. Our first rule is to give thanks to God for creating us and for all of his creation. • • Items specifying the Constitutions of the Order of St. James are in square [] brackets. Items written as an edit to the Franciscan Rule are underlined to show these are changes within the 3rd Order Rule of St. Francis adapting it to be a “Third Order Regular Rule of St. Francis for the Order of St. James.” • • There is a two-part appendix following the rule and constitution. The first appendix is presented after the Exhortation and Blessing of the Franciscan 3rd Order Rule. It sights particular outlined numbers from the Rule and Constitutions for clarifications. The second part of the appendix explains formation and house structure and more detail on apostolate endeavors and scope and goals. Chapter 1: Our Identity 1. 1. The form of life of the Brothers of the Congregation of St. James, lived as Third Order Regular of St. Francis is this: To observe the Holy Gospel of Our Lord Jesus Christ by living in obedience, in poverty and in chastity. Following Jesus Christ after the example of St. James and St. Francis, let the Brothers recognize that they are called to make greater efforts in their observance of the precepts and counsels of Our Lord Jesus Christ. Let them deny themselves (cf Mt. 16:24) as each has promised the Lord. Let them persevere in the Gospel life (cf James 1:4) that they may be perfect and complete, lacking in nothing. I.1.A - [The Congregation of St. James is based on the whole letter of St. James conserved in the New Testament of the Holy Bible. It is interpreted by the Jamians to be their way of Life conformed to the Rule of St. Francis for Third Order Regular, that is, for those living a convent life in active apostolate that allows for some elements of contemplative life. • • I.1.B - We commend ourselves unto Christ Jesus and to each other in the spirit of the examples and directives given us by Mary in her title role of Our Lady of Guadalupe. • • I.1.C - In obedience to the Holy Catholic church, the late Great Pope John Paul II of blessed memory and holy example instructed us in his magisterial form to give special attention to inculturation and the preservation of Native American culture: • • I.1.D - “Special attention needs to be given to vocations among indigenous peoples. They need a formation which takes account of their culture. While receiving a proper theological and pastoral formation for their future ministry, these candidates for the priesthood should not be uprooted from their own culture.” (JPII, Ecclesia in America, Vat.II Decree on the ministry and life of Priests Prebyterorum Ordinis, #14).”] 2. 2. With all in the holy Catholic and apostolic Church who wish to serve the Lord, the brothers of this Order of St. James are to persevere in true faith and penance. Let them draw near to God (cf James 4:8), cleansing their hands of sin, purifying their hearts that we are of like-mindedness to do the Father’s will. They wish to live this evangelical conversion of life in a spirit of prayer, of poverty and of humility. Let them do good, because God the Son Himself will come again in glory and will say to all who acknowledge, adore and serve Him in sincere repentance: “Come blessed of my Father, take possession of the Kingdom prepared for you from the beginning of the world.” (Mt 25:34) I.2.A - [The line from the Lord’s Prayer is written in the plural, “Forgive us our sins.” There is a collective sin in society that must be compassionately addressed that all people may be of like-mindedness to God’s will. The Pope gave example of communal repentance of sin in his apologies for the atrocities members of the Church committed against various cultural or racial or religious groups. • • I.2.B - Jamians are to follow this example. First, however, each member of the Congregation of St. James must repent of his own sins. • • I.2.C - Jamians are to assist the Church in every aspect and on every level to promote the inculturation of Native Culture in the Church. This is always to be done with compassion and understanding. • • I.2.D - “In order to attain these goals it is essential to train competent pastoral workers capable of employing methods already legitimately inculturated in catechesis and the Liturgy, avoiding a syncretism which only gives a partial account of true Christian doctrine. Then too, it will be easier to provide a sufficient number of pastors to work with Native Peoples if efforts are made to promote priestly and religious vocations within the midst of these very people.” (JPII, Ecclasia in America, #64) • • I.2.E - This demands the education of Jamians to give special attention to history, social sciences, theology and Liturgical study from both the traditions of the Church and of Native culture.] 3. 3. The Brothers promise obedience and reverence to the Pope and the Holy Catholic Church. In this same spirit they are to obey the Ordinaries of whose diocese they serve in, and all who are called to be ministers and servant-superiors of their own fraternity. They should diligently and fervently show reverence and honor to one another. We are all related – Mitakuye oyasin. Therefore, they should also foster unity and communion with all members of the Franciscan Congregation of St. James and with all members of the Franciscan family. Chapter II: Acceptance into This Life 1. 1. Those who through the Lord’s inspiration come to us desiring to accept this way of life are to be received kindly. At the appropriate time, they are to be presented to the ministers of the fraternity who hold responsibility to admit them. • • II.1.A - [Persons called to a Religious vocation become aware of the calling at various ages. The Jamians should develop programs or means to foster and encourage vocational callings at whatever age they manifest themselves. A great number of children consider priesthood or religious life when they prepare for their First Holy communion at about the age of seven years old. • • II.1.B - Those under the age of 18 should remain with their families while preparing for the possibility of a life as a priest, brother or sister, or as a deacon. Jamians ought to nurture these visions as they can. • • II.1.C - Those ages 18 years and older may lawfully enter into formal religious formation in a Jamian convent. • • II.1.D - As civil law permits, Jamians can give special consideration to those who are age 17 and have completed at least the general education requirements required by law. • • II.1.E - We do not require candidates to possess a high school diploma (or its equivalent), even though such an education is highly recommended. Caution and special consideration is needed for any aspirant old enough to join the Congregation of St. James who has not completed a High School education or equivalent. • • II.1.F - All candidates enter for the purpose of becoming Religious Lay Brothers in vows. Individuals may officially declare their intent to prepare for the Deaconate or Priesthood in accordance to the regulations of the Church as they near completion of their first year in temporary vows. This is done when they also request in writing to be accepted to renew their temporary vows. • • They may also request permission to study for priesthood at any time after making first vows. • • II.1.G - A thorough investigation is required of candidates already in Holy Orders, or who has ever been in religious formation or a member of another religious congregation. We accept that there may be some Native Americans ordained or in vows already who have long desired to serve primarily within their own culture, but that until the founding of the Congregation of St. James, no such order or diocese had existed in North America that permitted exclusive service of Natives in accordance to native culture. • • II.1.H - However, we wish to avoid candidates unstable in their ability to commit themselves to any particular Diocese or Congregation. • • II.1.I - In a similar manner, there may be non-native persons worthy of transferring to the Congregation of St. James who have been empathetically exposed to Native Culture, and/or are able to embrace Native culture as demanded in the execution of our apostolates. A word of caution: a great many non-Native persons will find it very difficult to make the cultural transitions. They should be encouraged to seek their vocation elsewhere.] 2. 2. The ministers shall ascertain that the aspirants truly adhere to the Catholic faith and the Church’s sacramental life. If they are found to have a vocation, they are to be initiated into the life of the fraternity. Let everything pertaining to this gospel way of life be explained to them, especially these words of the Lord: “If you wish to be perfect (Mt 19:21), go and sell all your possessions (cf LK 18:22) and give to the poor. You will have treasure in Ishpeming – Heaven. Then come, follow me.” And, “If anyone wishes to follow me, let him deny himself, take up his cross and follow Me.” (Mt 16:24). • • II.2.A - [With those instructions, let the aspirants learn and take to heart and into their lives, the three Virtues of the Order of St. James: Anointing of the Sick, Confession and Intercession, and the Conversion of Sinners as told to us in the conclusion of the Letter of St. James, 5:13-20. • • II.2.B - Non-Native candidates with little or no experience and understanding of Native culture and spirituality are required to attend a suitable program of indoctrination to Native custom and ministry before entering the novitiate. The Sioux Spiritual Center or the Anishinabe Spiritual Center operated by Jesuits and the respective First Nations are highly recommended, though other programs may prove very effective also. The calling to be a member of the Order of St, James should not be out of an unrealistic patronization of what native ministry is about. It is assumed that many who might contemplate becoming a Jamian because of our apostolate with Native People will swiftly find out that they are unable to meet the demands, or to adjust to Native Society. • • II.2.C - Jamians promote indigenous culture; they do not change Native culture. They do not adhere to syncretism, assimilation or to acculturation. Their goal is inculturation.] 3. 3. Led by the Lord, let them begin a life of penance, conscious that all of us must be continuously and totally converted to the Lord. As a sign of their conversion and consecration to Gospel life, they are to clothe themselves plainly and live in simplicity. II.3.A - [No one experiencing temptation should say, “I am being tempted by God,” for God is not subject to temptation to evil, and he himself temps no one. Rather, each person is tempted when he is lured and enticed by his own desire. The desire conceives and brings forth sin, and when sin reaches maturity, it gives birth to death. (James 1:12-15) • • II.3.B - A life of true penance requires spiritual maturity and a well-formed conscience not given to offering excuses for one’s own sins. The Jamian apostolate requires great spiritual discipline. For they cannot address the terrible and long neglected task of ensuring equitable respect and empowerment of Native People with the cultures that invaded this land and repressed Native People unless they are themselves are repentant people willing to continually and totally convert to the Lord. • • II.3.C - The normal clothing for the Order of St. James shall be a pain gray tertiary Franciscan habit without a hood or cowl. A black leather belt will serve as a cincture, a symbol of chastity. A 7, 15, or 20-decade rosary may be worn on the left side of the habit suspended from the belt. The side rosary is an option. Seven decades is a Franciscan tradition; fifteen decades is a general tradition, and twenty decades honors our mentor, Pope John Paul II who gave us the Mysteries of Light. • • II.3.D - Elder Members (perpetually professed) have the option of adding a full-length gray scapular to their habit. • • II.3.E - A suitable design of the Congregation of St. James can be devised to be worn as a pin, button or embroidered patch to the left portion of the habit at chest level. The design must be simple to duplicate. A Cross quartering a circle is one suggested design. • • II.3.F - Novices are invested with the habit. Their training and that of postulants and Newer Members (temporary professed) are detailed in the appendix of the constitution. • • II.3.G - The habit is considered the normal wear for Jamians. Local considerations and conditions for particular jobs might warrant the use of normal secular garb, or of secular clerical styled garb. It is permitted to wear the secular clothing according to genuine need and discernment. However, the habit is not to be disregarded by any member on a permanent basis except for serious health reasons, or other dire reasons. Any secular garb must be simple, modest and conservative.] 4. 4. When their initial formation is completed, they are to be received into obedience promising to observe this life and rule always. Let them put aside all attachment as well as every care and worry that they may welcome the King of All. Their only concern is to love, serve and adore the Lord God, as best they can, with single heartedness and purity of intention. 5. 5. Within themselves, let them always make a dwelling place and home for the Lord God Almighty, Great Father, Son and Holy Spirit, so that, with undivided hearts, they may increase in universal love by continually turning to God and neighbor. (Jn 14:23) Let the Brothers commend themselves and one another unto Christ our God. Chapter III: The Spirit of Prayer 1. 1. Everywhere and in each place, and in every season and each day, the Brothers are to have a true and humble faith. From the depth of their inner life let them express gratitude, love, honor, adore, serve, praise, bless and glorify our most high and eternal God who is Father, Son and Holy Spirit. With all that they are, let them adore Him, “because we should pray always and not lose heart” (LK 18:1); this is what our Grand Father desires. In this same spirit let them also celebrate the Liturgy of the Hours in union with the whole Church. III.1.A - [Each convent should strive to hold Lauds and Vespers in common for all the members. They are to seek ways of promoting the Liturgy of the Hours, (a.k.a. Christian Prayer or the Breviary), to all living in their region of apostolic work. Compline is another hour well suited for common celebration as a community. • • III.1.B - A special aspect of prayer most often found in the culture of Native worship is that prayers are offered with precision and ceremony. They are not hurried. The Liturgy of the Hours should inculturate all that is permitted by Native protocol. Do not stray so far from the basic format of the breviary that this special Prayer of the Church is not recognized. Inculturation requires a mutual embrace of cultures. • • III.1.C - The prayer should be sung or chanted. Portions may be recited. Candles or oil lamps should be lit and the Liturgy of the Hours celebrated in a place reserved for community worship. Incense is encouraged, but not required. • • III.1.D - The Liturgy of the hours should never be hurried. At least 20 or 30 minutes can be set aside each morning and evening for communal celebration of Lauds and for Vespers. • • III.1.E - Apostolic schedules may present challenges to each convent and to particular members. Rather than exempting a convent or individual from the obligation to celebrate the Hours in common, find ways to accommodate both the apostolate and the Hours. Still, there are situations certain members will not be able to attend every community celebration of the Hours. Flexibility in the times the hours are celebrated can vary during the week so that those members can participate in community at least sometimes during the week. • • III.1.F - Each convent is encouraged to accommodate the neighboring population so that they can celebrate Lauds and Vespers, and perhaps Compline with us, or in their parish communities.] 2. 2. The Brothers are to praise the Lord, the Grand Father of heaven and earth (cf Mt 11:25), with all His creation and to give him thanks because, by His own holy will and through His only Son with the Holy Spirit, He has created all things spiritual and material and made us in His own image and likeness. III.2.A - [It is important that we become accustomed to begin all our prayers with great gratitude to God for creating us and for creating this day. It is more important that we give thanks than to be asking for things. Our Grand Father in Heaven has already provided for our needs. In dry season, for example, thank God for the rain he sent. Thank him for he has always sent rain to relive the parched earth and parched hearts and to sustain all creation. We already know he will send rain. • • III.2.B - In like manner, the Brothers may show their gratitude freely and generously to all persons and to all of creation.] 3. 3. Since the Brothers are to be totally conformed to the Gospel, they should reflect and keep in their hearts the words of Our Elder Brother Jesus, who is the Only Begotten Son and Word of the Grand Father, as well as the words of the Holy Spirit, which “are spirit and life.” (Jn 6:63) III.3.A - [St. James says we should be quick to hear the Minwahjimo, the Good Message of the Gospel. We should be slow to speak, thus contemplate the Word of God in our hearts. We should be slow to wrath, for the wrath of man does not accomplish the virtues God intends for us. III.3.B - Our particular apostolate is to seek peace and justice in a setting and history that has afforded so little of either for so many. • • III.3.C - We must walk with the Spirit of the Word evident in our life. Each step upon our Grandmother Earth should be set in truth, honesty, and love for all of creation. The tongue, like a small flame, is capable of setting a whole forest ablaze. • • III.3.D - The tongue is able to bless or curse; though often we have done both. So be quick to hear, slow to speak and slow to wrath. (cf James 1:19-20, 3:5-6, 9-10).] 4. 4. Let them participate in the sacrifice of Our Lord Jesus Christ and receive His Body and Blood with great humility and reverence remembering the words of the Lord: “He who eats my flesh and drinks my blood has eternal life.” (Jn 6:54). Moreover, they are to show the greatest reverence and honor for the most sacred name, written words and most holy Body and Blood of Our Lord Jesus Christ through whom all things in heaven and on earth have been brought to peace and reconciliation with Almighty God. (Jn 6:63) III.4.A [The Mass should be celebrated with ceremony, enhanced with song and chant. We should not be in a hurry. Each Mass should be prepared for and anticipated. This is a time for the Lord to act. This is the most perfect meeting of Heaven and Earth. Center the Altar in you hearts and minds for it is a throne, a seat of honor for our Elder Brother Jesus, the only begotten Son of God, it is a banquet, and it is a table of sacrifice. This is The Great Mystery, the being of Gitchi Manitou – God, the Great Mystery. We do not fear or shun Mystery; we hold it in our hands and welcome it into our hearts. • • III.4.B - The great council of Vatican II encourages us to enhance our Eucharistic Liturgical worship. Yet, in too many convents and in many parishes, the members have over simplified the Mass, or have used it to glorify mankind and to become actors on a stage. . • • III.4.C - We may give great praise and celebration, but with humble solemnity. We sing as we are prompted to by the Great Holy Spirit, but never as performers awaiting the admiration of the audience. We are quick to hear and slow to speak. . • • III.4.D - He who is ordained to preach will be well prepared, and will speak always aware on whose behalf he speaks, Jesus the Christ. . • • III.4.E - Our focus in Liturgy and all worship is not on forming community; Christ already formed us as a community in Him. Our focus is on the Lord and the Great and Awesome Eucharistic Mystery. . • • III.4.F - The members of the Congregation of St. James are to promote inculturation within the Mass in compliance to what is permitted by the Church and by the various indigenous cultures. . • • III.4.G - There has been a tendency on the part of many individuals entrusted with Liturgical preparations to ignore the competent authority of the church and the authority of Native communities in order to push forth unauthorized liturgical agendas. The Brothers, in the spirit of obedience, are to avoid these abuses. A Religious Order or Congregation has a particular responsibility to demonstrate obedience to the Church. Thus true Light is seen through our humble service.] 5. 5. Whenever they commit sin the Brothers, without delay, are to do penance interiorly by sincere sorrow and exteriorly by confessing their sins to a priest. The confession of sins and intercessory prayer is one of the three Jamian virtues. They should do worthy deeds that manifest their repentance. They should fast and always strive to be simple and humble, especially before God. They should desire nothing else but Our Savior, who offered Himself in His own Blood as a sacrifice on the altar of the Cross for our sins, giving us example so that we might follow in His footsteps; for they walk over the next seven generations. III.5.A - In their repentance and in thier prayers of intercession, they are reminded that they did not create the web of life. What ever they do to it is done to themselves and to others. Chapter IV: The Life of Chastity for the Sake of the Kingdom 1. Let the Brothers keep in mind how great a dignity the Lord God has given them “because He created them and formed them in the image of His beloved Son according to the flesh and in His own likeness according to the Spirit” (Col 1:16). Since they are created through Christ and in Christ, they have chosen this form of life that is founded on the words and deeds of our Redeemer. . • • The sacredness of each person and of all creation is to be acknowledged. IV.1.A - [Let each brother be able to say of himself, “I am a sacred person. I am very sacred.” Let each brother respect the sacredness of God in him, and in each other so that when they encounter another person, each brother can say, “You are a sacred person. You are very sacred.” . • • IV.1.B - The Vow of Chastity does not violate the sacredness of one’s self or of any other Being.] 1. 1. Professing chastity “for the sake of the kingdom of heaven” (Mt 19:12), they are to care for the things of the Lord and “they have nothing else to do except to follow the will of the Lord and to please Him” (1 Col 7:32). In all their works the love of God and all people should shine forth. IV.2.A - [Perpetual celibacy in chastity is for him who can accept it. But, because it is so radical to the human nature, great care is needed to honor, respect and guard our chastity, and our love for this vow as the gift of our total self to God, and thus to all creation. . • • IV.2.B - The Brothers would do well reminding all of the sacredness of all life. This is best taught by our own example, in how we treat the sacredness of life, the holiness of women, and give special honor the Mary and to all mothers and grandmothers. In honoring womanhood, do not neglect the sacredness of males; for God created each, man and woman in His likeness.] 2. 2. They are to remember that they have been called by a special gift of grace to manifest in their lives that wonderful mystery by which the Church is joined to Christ her spouse (cf Ep 5:23-26). IV.3.A - [Our life as consecrated chaste celibates is a witness of this manifestation. Society likes it that there are convents of holy men or of holy women consecrated to the Lord in his church living within their midst. In all our endeavors, we must conduct ours affairs so as not to bring about scandal or the thought of scandal. And, we do so out of love for our being called by God, and our love of this life in Christ.] 3. Let the Brothers keep the example of the Blessed Virgin Mary, Theotokos, ever before their eyes. Let them do this according to the exhortation of St. Francis who held Holy Mary, Lady and Grand Mother, in highest veneration, since she is “the virgin made Church.” Let them also remember that the Immaculate Virgin Mary, whose example they are to follow, called herself “the handmaid of the Lord” (Lk 1:38). IV.4.A - [We behold Mary as a special protectress giving special place in our annual high celebrations for the Feast of the Annunciation and for the Feast of Our Lady of Guadalupe. Both feasts are normally reserved on March 25th and December 12th respectively. Mary became the “God Bearer” or Theotokos with the Annunciation. Mary, as Our Lady of Guadalupe, embraced Native People and Native culture.] Chapter V: The Way to Serve and Work: Our Apostolic Life 1. 1. The Congregation of St. James (a.k.a. Jamians, Franciscan Friars of St. James, etc.) is founded primarily to serve as Catholic ministers with Native American (Aboriginal) People and communities in accordance to the protocols of Native American societies. As poor people, the Jamian Brothers to whom the Lord has given the grace of serving or working with their hands, should do so faithfully and conscientiously. Let them avoid that idleness that is the enemy of the soul. But they should not be so busy that the spirit of holy prayer and devotion, which all earthly good should foster, is extinguished. V.1.A - [Our prayer life, especially that of our community prayers, (e.g. Mass, Hours, Devotions, etc.), should be a distinguishing mark of our reason for forming and joining the Congregation of St. James. Physical labor is expected of all members to maintain or to provide for our needs and the needs of others. • • V.1.B - The proper Elders will charitably counsel any aspirant, postulant, novice or new member in vows demonstrating a dislike of hand labor. It is likely that such persons are not called to this life. Other services and ministries are likewise important. Our life is one of active apostolate and of community prayer. Both are to be fully incorporated in this life.] 2. 2. In exchange for their service or work, they may accept anything necessary for their own temporal needs and for that of their fraternity. Let them accept it humbly as is expected of those who are servants of God and seekers of most holy poverty. Whatever they may have over and above their needs, they are to give to the poor. Let them never want to be over others. They shall see others as more important than themselves. They should be servants and subjects to every human creature for the Lord’s sake (1 Pt 2:13). They should show humble gratitude for the gifts and generosity of all Creation. V.2.A - [We should rely on our labors and our services to earn our daily keep. The generosity of others to assist or us in getting established, or to maintain our apostolic outreach, or to further our mission, or as a means for them to participate in our mission is appreciated and we should always express our deepest gratitude. Otherwise, we are to be self-sustaining. . • • V.2.B - Our assistance to the poor must be a genuine care and respect for these brothers and sisters. We should avoid enabling others to become long-term dependant on our disbursement of alms. That would be the same as wanting to be over another, and making ourselves appear to be more important that them. . • • V.2.C - Our convents should always keep abreast of the best solutions to the kind of poverty that endangers health and tends to reduce the dignity of others.] 3. 3. They shall be quick to hear, slow to speak, and slow to wrath. They shall put away all filth and evil excess and humbly welcome the Word planted in them and able to save souls (cf James 1:19-21). Let the Brothers be gentle, peaceful and unassuming, mild and humble, speaking respectfully to all in accord with their vocation. They should not be quarrelsome, contentious or judgmental towards others. Rather, it should be obvious that they are “joyful, good-humored” and happy “in the Lord” as they ought to be (cf Ph 4:4). In greeting others, let them say, “The Lord give you peace.” Let them give this greeting in ways befitting the culture in whose traditional land they reside. In many places the greeting is a blessing, “All my relations.” V.3.A - [Our founding purpose is in service with Native People in accord with their culture. We know from historical accounts that European Culture and Religiosity clashed with the Native culture since the very first encounter of the two great societies. Our mission is to uplift Native culture in humble obedience to Native leadership. • • It might prove beneficial for Jamians to consider development of a specialized pastoral mission for those Natives following the Powwow circuits. The Church has long provided pastoral services akin in nature to transitory populations, such as for the Military. . • • V.3.B - The Church commissions us, as it does all Christians and in particular the Catholics and those in pastoral roles, to seek Justice and Peace. The accidents of history and the many injustices still present because of the resulting institutionalization of racism within society and local Churches demands that we are first of all quick to hear and slow to speak and slower still to wrath. Ours is not to constantly address the issues of injustice, but to act upon them in the most positive manner possible. Our three virtues provide the grace to heal, to reconcile and to convert for the sake of the Kingdom. . • • V.3.C - This will prove to be a difficult task. The wrath of mankind does not accomplish the righteousness of God. Therefore avoid temptation to wrath in the face of injustices. Seek to let God accomplish his righteousness through others and through us in our prayers and in our labors and services. . • • V.3.D - “Consider it all joy, my brothers, when you encounter various trails, for you know that the testing of your faith produces perseverance. Let perseverance be perfect, so that you may be perfect and complete, lacking in nothing. If any of you lacks wisdom, he should ask God who gives to all generously and ungrudgingly, and he will be given it.” (James 1:1-5). . • • V.3.E - We, as mortals and as those called by god, are of two minds, unstable in every way. Study the modern social sciences, history, and means of inculturation, Peace and Justice. Ask the Holy Spirit for guidance in these matters that our mission and our apostolate worthily performs as God wills it in the peace of Christ. Ask in faith and never doubt in God’s divine intervention, (cf James 6-8) else we are like a wave tossed about in the sea.] Chapter VI: The Life of Poverty 1. 1. All the Brothers zealously follow the poverty and humility of Our Lord Jesus the Christ. “Though rich” beyond measure (2 Cor 8:9). He emptied Himself for our sake (Ph 2:7) and with the holy virgin, His mother, Mary, He chose poverty in this world. Let them be mindful that they should have only those goods of this world that, as the apostle says, “having something to eat and something to wear, with these we are content” (1 Tim 6:8). Let them particularly beware of money. Let them be happy to live among the outcast and despised, among the poor, the weak, the sick, the unwanted, the oppressed, the destitute and the dispossessed. VI.1.A - [In our particular apostolate, we live, as permitted by dispossessed members of the First Nations of Grandmother Turtle Island – North America, within or near their communities, and in regions they have been compelled to migrate to. . • • VI.1.B - Our material poverty means that each of us owns nothing as individuals beyond our most basic personal needs. Even at that, some one of greater need might ask a brother for his cloak. The fruits of our labors, services and other ministries are at the disposal of the convent, the Congregation of St. James and to our outreach missions. We are mature adults who desire to provide for one another. . • • VI.1.C - We may obtain for our missions and apostolates those things that will prove to be effective in ministry. Trade tools, equipment, education and technologies may be of good quality and dependable so that we may be effective in our work, prayer and services to the apostolate. Our convents might be poor dwellings, or they may be of quality material for the sake of solid construction. However, we are not to usurp these instructions to deliberately and dishonestly obtain unnecessary luxuries that are uncommon to a poor life. . • • VI.1.D - We seek to set up our convents within, or at least very accessible to, the poorer communities and neighborhoods. Should the ambience change and the scope of our apostolate migrate away – we too must consider moving. We, as Christians, are pilgrims and strangers in this world. 2. 2. The truly poor in spirit, following the example of the Lord, live in this world as pilgrims and strangers (cf 1 Pt 2:1). They neither appropriate nor defend anything as their own. So excellent is this most high poverty that it makes us heirs and rulers of the kingdom of heaven. It makes us materially poor, but rich in virtue (cf James 2:5). Let this poverty alone be our portion because it leads to the land of the living (Ps 141:6). Clinging completely to it let us not, for the sake of Our Lord Jesus Christ; never want anything else under heaven. VI.2.A - [A test of our poverty is to examine what measures we might take to appropriate and defend anything as if is was our own. . • • VI.2.B - A sensible lock on a door is stewardship. Anything more aggressive is a violation of true Spiritual Poverty and endangers our souls; and fails to give worthy witness of the Peace of Christ. . • • VI.2.C - Base human passions have disposed populations throughout the ages and in every land. Humans have not always asked of God or neighbor for what they need in a correct or honest manner. They asked for land, or for rights to the possessions of others, of for favors from God, (cf James 4:1-6) but have not received it, for they asked wrongly, to spend it on their passions. • • VI.2.D - For those who asked wrongly, or with deceit and have received, they have not been able to hold what was not theirs with peace of heart. For these passions man makes war. • • VI.2.E - The vow of poverty in this life prevents war, be it between neighbors or nations. The Love of God prevails, rich in mercy.] Chapter VII: Fraternal Love 1. 1. Because God loves us, the Brothers should love each other, for the Lord says, “This is my commandment, that you love one another as I have loved you” (Jn 15:12). Let them manifest their love in deeds (cf 1 Jn 3:18). Whenever they meet each other, they should show that they are all related. Let them make known their needs to one another. Blessed are they who love another who is sick and seemingly useless, as much as when that brother or sister is well and of service to them. Whether in sickness or in health, they should only want what God wishes for them. VII.1.A - [The first of the Jamian virtues, Anointing of the sick, teaches: • • Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise. Is anyone among you sick? He should summon the presbyters of the church, and they should pray over him and anoint him with oil in the name of the Lord (5:13-15). 2. 2. If discord caused by word or deed, or through the lack of word or deed, they should immediately (cf Mt 18:35) and humbly ask forgiveness of one another even before offering their gifts of prayer before the Lord (cf Mt 5:24). If anyone seriously neglects the form of life all profess, the minister, or others who may know of it, is to admonish that person. Those giving the admonition should neither embarrass nor speak evil of the other, but show great kindness and compassion. Let all be careful of self-righteousness, which causes anger and annoyance because of another’s sin. These in oneself or in another hinder living lovingly. VII.2.A - [Be swift to hear, slow to speak and slow to wrath. Forgive. Seek the righteousness of God among one another.] Chapter VIII: The Obedience of Love 1. 1. Following the example of Our Lord Jesus Christ Who made His own will one with the Father’s, the Brothers are to remember that, for God, they should give up their own wills. Therefore, in every kind of chapter they have let them “seek first the kingdom of God and His justice,” (Mt 6:33) and exhort one another to observe with greater dedication the rule they have professed and to follow faithfully in the footprints of our Lord Jesus Christ. Let them willingly serve and obey “one another with that genuine love which comes from each one’s heart” (cf Ga 5:13). This is the true and holy obedience of Our Lord Jesus Christ. VIII.1.A - [Our very foundation as a Religious Congregation commands obedience of both the Church’s authority and of Tribal authorities. We cannot assume to enter a diocese without the Bishop’s approval and blessing. • • VIII.1.B - We have no rights to impose our apostolate reach to any person, least of all within any sovereign Tribal land holding (reservation), or even into dispossessed regions currently and traditionally populated by any Tribal Nation without the support and approval of the Native Elders. • • VIII.1.C - Such a trust is earned by proving our worth for the needs of the Bishop and Native communities; and through our obedience to those authorities. These are the requirements if we sought entrance into another country to set up a convent. We extend the same respect and obligation to the People of the First Nations.] 2. 2. They are always to have one of their number as minister and servant of the fraternity whom they are strictly obliged to obey in all that they have promised the Lord to observe, and which is not contrary to conscience or this rule. VIII.2.A - [Our superiors in governance shall be by popular election of members. The procedures and qualifications are described in the appendix of this Rule and Constitution. • • VIII.2.B - Lay Brothers, Priests or Deacons may be elected or appointed in accordance to these constitutions to the top most position of the Order of St. James that is permitted by church law. Current Church law declares that a Clerical Order, including one with a mixed membership of Religious Lay Brothers and Deacons and/or Priests must be headed by a Cleric in Orders. We obediently accept this condition of Church law. • • VIII.2.C - However, we add that if the Church should ever adapt or change the law, or drop the requirement, then we automatically permit the election of a Religious Lay Brother to the top positions as well. • • VIII.2.D - It is our desire that two other independent religious institutes eventually be included in the family of the Congregation of St. James: One for a community of Sisters to be vowed and live this same life as do the Brothers in their Order. If this comes about, then the Sisters will be their own independent community with their own constitution similar to ours. • • VIII.2.E - The second is for a Secular Lay Institute of vowed persons living in the world. The Secular Institutes may be aggregated to the Male or the Female first order congregation, or function independently as desired or permitted.] 3. 3. Those who are ministers and servants of the others should visit, admonish and encourage them with humility and love. Should there be Brothers anywhere who know and acknowledge that they cannot observe the rule according to its spirit, it is their right and duty to have recourse to the ministers. The ministers are to receive them with such love, kindness, and sympathy that the Brothers can speak and act towards them just as an employer would with a worker. This is how it should be. The ministers are to be servants of all. 4. 4. No one is to appropriate any office or ministry whatsoever as if it were a personal right; rather each should willingly relinquish it when the time comes. VIII.4.A - [It has been the practice by custom or by default in many other religious congregations and orders for the same few persons to continually hold places of governing. We shall try to avoid such long-term governance by the same persons.] Chapter IX: Apostolic Life 1. 1. The Brothers are to love the Lord “with their whole heart, with their whole soul and mind, and with all their strength,” and to love their neighbor as themselves. Let them glorify the Lord in all they do. For He has sent them into the world so that they might give witness by word and work to His voice and to make known to all that the Lord alone is God (cf Mk 12:30, Mt 22:30). 2. As they announce peace with their lips, let them be careful to have it in their own hearts. No one should be roused to wrath or insult on their account, for the wrath of man does not accomplish the righteousness of God (cf James 1:19). Rather, all should be moved to peace, goodwill and mercy because of their gentleness. The three Jamian virtues call the Brothers to anoint and heal the wound and to bind up those who are bruised; to reclaim the erring through confession and intercessions; and to seek the conversion of sinners. The Brothers should recall that they have given themselves up completely and handed themselves over totally to Our Lord Jesus Christ. Therefore, they should be prepared to expose themselves to every enemy, visible and invisible, for the love of Him because the Lord says: “Blessed are they who suffer persecution for the sake of justice, theirs is the kingdom of heaven” (Mt 5:10). IX.2.A - [Our particular apostolic works may vary. These works may be pastoral in nature, or in the field of healing, teaching, and of working alongside the poor. We may serve in positions promoting peace and justice. • • IX.2.B - All our works must have the interests of Native American cultural, spiritual and actual empowerment in mind for their equitable relationship in the society and the Church.] 3. 3. In that love that is God (1 Jn 4:16) all the Brothers, whether they are engaged in prayer, or in announcing the Word of God, or in serving, or in doing manual labor, should strive to be humble in everything. They should not seek glory, or be self-satisfied, or interiorly proud because of a good work or word God does or speaks in or through them. Rather in everyplace and circumstance, let them acknowledge that all good belongs to the most high Lord and Ruler of all things. Let them always give thanks to Him from Whom all creation and we receive all good. IX.3.A - [The Pharisee of old boasted in his observance of the Old Law. Today’s Pharisee boasts of his work and power of accomplishment. His reward is the acclamation or condemnation of mankind. The humble and the repentant worker seeking reconciliation are given mercy and eternal life. The humble worker accomplishes more for the righteousness of God than the proud. • • IX.3.B - Jamians may encourage one another and give worthy praise and gratitude to each other. But, over all, our work is because of God’s work and His blessings. To Him belong all glory, honor and worship now and for ages unto ages.] X. - Exhortation and blessing of St. James and of St. Francis: Let the Brothers always be mindful that they show and express their gratitude to the Creator God. • • From Fr. Francis: Let them be mindful that they should desire one thing alone, namely, the Spirit of God at work within them. Always obedient to the Church and firmly established in the Catholic faith, let them live according to the poverty, the humility and the holy Gospel of Our Lord Jesus Christ which they solemnly promise to observe. “Whoever will observe these things, shall be filled with the blessings of the Most High Grand Father in Heaven, and on earth with the blessing of His beloved Son, with the Holy spirit, and with all virtues and with all the saints.” And I, Brother Francis, your little one and servant, in so far as I am able, confirm to you within and without this most Holy Blessing.” X.1.A - From St. James: “The wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity. The Fruit of righteousness is sown in peace for those who cultivate peace (1:17-18). # # # Notes: 1. 1. This was written following the lay out and words of the Third Order Regular of St. Francis. Certain portions have been given minor editing to incorporate portions of the Letter of St. James found in the New Testament. 2. 2. The use of some languages indigenous to the Americas has been used. 3. The term “Grand” or “Great” precedes the word “Father” in speaking of God the Father in some places of this rule as written for the Congregation of St. James. The use of Grand Father, meaning Great Father or Heavenly Father, is a traditional endearment of many First Nations to God The Father. Some non-Indigenous Americans in ministry or pastoral roles in the Church in America are not accustomed to anyone calling upon God using the term “Grand Father” or “Great Father.” • • According to Pope John Paul II, inculturation permits local culture to bring the Gospel and its teachings into their lives, culture and languages. Several Popes since the 1430’s have expressed similar expectations and acceptances. There is nothing about this custom of many Native Americans that is detrimental or disparaging of the True Faith. It is a difference of cultural expression between European custom and indigenous custom, but not a matter of what is correct or incorrect faith manifestation. 3. 3. Native American and Native are the most commonly used terms in this rule and constitution to signify the aboriginal people of the Americas, (a.k.a. American Indians, First Nations, etc.). These two terms have been selected for consistency, not as an indicator of what term is best or most preferred. At certain times the given name of some of the Native American Tribal Nations will be mentioned. 4. 4. The word “convent” signifies the religious housing in use by the members of the Congregation of St. James. 5. 5. The official title is “Order of St. James.” Other terms are sometimes used: Jamians, Franciscan Order of St. James, Friars or Brothers in the upper case. If a parallel Order is established for women, then the rule can easily be adapted to the female gender, such as saying “sister” instead of brother in reference to their membership. 6. 6. The Constitution of the Congregation of St. James is laid out within the Franciscan Rule, but expanded upon to clarify the Jamian life, governance and apostolate. 7. 7. Although Jamians can be made up of Priests, Deacons and Religious Lay Brothers, there is no distinction of address or title given. All male members of the Congregation of St. James are called “Brothers” in the Rule, the Constitution, and in speaking to one another. Should a female Congregation of St. James be established, then those members are called Sisters. All members can be referenced to as “members.” If a distinction is needed to clarify those in temporary or in perpetual vows then we say, Newer Members or Elder Members respectively. It is considered inappropriate by some cultures in the USA to call an older adult “Junior.” The next section is called the “Appendix.” It is fully part of the Franciscan/Jamian rule and constitution preceding this statement. Its purpose is to clarify or expand the basic points of the afore mentioned portion of the Rule and Constitution of the [Franciscan] Congregation of St. James. This ends Part One. This is the basis of the rule and constitution. Click this line for part two: Appendexes to the Rule & explanations. |
|
||||||||||||||