A Franciscan Way of Life
Part 2: Appendex no. 1 and no. 2 to the Rule and Constitution
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A: Introduction.
• • The main body of the constitution is a blend of the Rule for Third Order Franciscan and the basic portion of the constitution for the Congregation of St. James. The founding inspiration came to Brother Joshua (Tim) Seidl of the Society of St. Paul while reading the Letter of St. James. He, Bro. Joshua, recalled his desire to establish a religious order for Native Americans back in the latter portion of the 1980’s; and that his inspiration was to base the rule or constitution on the Letter of St. James because it reflected much of what he has learned about Indigenous spirituality in Christianity, particularly of the Anishinabe People.
• • He recalled also, his early days in Franciscan formation. There were many candidates from the First Nations and of those who were also known to have Native ancestry and called themselves “Latinos.” They were warmly welcomed to become sons of St. Francis, but at the same time their vocations suffered greatly from cultural concerns. The Native candidates were required in those days, and in all religious congregations and seminaries in the United States and Canada, to abandon their cultural heritage in order to become religious priests and brothers and secular priests.
• • This inequity was very discouraging to those vocations. Most of them left formation and never pursued their holy calling in the Catholic Church as professed religious or as ordained ministers.
• • These candidates and their religious or seminarian superiors were strongly influenced by the nearly 500-year history of repression of Native culture. That was also the period known as the infamous “American Indian Termination and Relocation” era, 1948 – 1971. The government policies, with the full cooperation of Church leadership, began programs to coerce or otherwise force Native People to relocate from their sovereign treaty lands (the reservations) to work in select-targeted industrial cities. These policies were declared immoral by then President Richard M. Nixon and the Termination and Relocation era came to an end. A few in Church leadership had already begun apostolate work aimed at promoting Indigenous culture within the sanctity of the Church, and to consider Natives as equitable members of the Church.
• • Then, on August 11, 1978, the government of the United States of America passed the American Indian Freedom of Religion law. The religious formation houses and seminaries began discerning the difference between what was truly Church Law concerning any culture, and what were localized or national biases.
• • In 2003, the 25th anniversary of the passage of the Religious Freedom Law was remembered, and was memorialized by many people. The quarter century experience of religious freedom brought forth a small, but ever growing number of a new generation raised in freedom. The elements of these histories is very important to be preserved and studied as we look forward to a new dawn of co-operation between Native culture and the Church.
• • A number of Native Persons in Catholic Pastoral care of one kind or another discussed the probability, possibility and the needs and desire to have a Native American Religious Order to include Sisters, Priests, Brothers and Deacons. There was a great desire for such an order or religious congregation. In the mid-1990’s, Brother Joshua prayed and contemplated the need or the calling. He was already professed with the Society of St. Paul. He did not wish to leave the Pauline Family, nor did he feel he had the strength or personal leadership abilities for such an undertaking. He attempted to write the constitution based on the Letter of St. James a few times, but then abandoned the effort.
• • Finally, in the last quarter of 2005, he again dreamed that such a rule and constitution needed to be drafted and presented for anyone to see and contemplate. It no longer mattered if Bro. Joshua was to begin such a congregation or if this was for another person to do. He also contemplated that just placing the ideals of the Congregation of St. James out in public view, that Catholic leaders, bishops, missionaries, and others in pastoral care might recognize the need and the possibilities to incorporate these ideas into their own ministry formation or pastoral sphere of influence – even if an Congregation of St. James never was established as dreamed of.
Appendix to Chapter I: Our Identity
1. Members of the Order profess the Evangelical counsels of Poverty, chastity and Obedience.
I.1.A – The Letter of St. James is considered our Spiritual Rule and Way of Life. It governs our life structure as an Order. Special care is taken to develop Jamian Spirituality conducive to the Franciscan Spirituality. Measure will include an annual novena for St. James in which at least one of the days includes his feast day.
• • Annually, the three Jamian virtues: Anointing, Confessing & Intercession, and Conversion will be discussed in a particular way so that our past year is examined as a community. We consider our life, our failures and our achievements. We seek the inspiration of the Holy Spirit to guide us in the year ahead. We contemplate our actions as they have an affect on the next seven generations.
• • We live in community with one another as professed Jamians. The word “convent” is used here to mean a single dwelling for a particular group of Jamians as a community. There is an elected Prior for each convent. If for some reason an election cannot be held, then the Superior General of the Order of St. James will consult with his general council and appoint a Prior for that particular convent with the understanding that Prior must be selected by election soon after, but not more than 12 months after the appointment of the previous Prior.
• • I.1.B – St. James is our founding Patron. His feast day is held in high esteem and is celebrated with great solemnity. Our Lady of Guadalupe’s feast and the Feast of the Annunciation are also highly remembered feast Days for the Jamians. The following feast days are also to be given a place of special honor and held in high regard by the Jamians: Blessed Kateri Tekakwitha and St. Cuautlotazin Juan Diego.
• • I.1.C – The late Great Pope John Paul II has issued many directives concerning Indigenous populations, inculturation and the call to elevate these populations on par and in equity to all other races of people. The Jamians, in their ardent studies, will collect and preserve the major documents issued by the Popes of the Roman Catholic Church concerning indigenous people ever since the 1430’s.
• • I.1.D – Special attention needs to be given to the formation of Native vocation callings, and the formation of Natives in seminaries and in religious houses of formation in any and all dioceses and congregation willing to accept us as cooperators in their formation programs.
• • a. We pointedly recall that the Pope said, “These candidates for Priesthood should not be uprooted from their own culture.”
• • b. Suitable programs of formation are vitally important to be established within the cultural settings and places where many Native people dwell. This is good for both the candidates and for the whole Native community to be able to foster and promote Native American vocations.
• • c. This is good for the whole Church, for by these measures, the Church will more readily and humbly be prepared to accept the sacred gifts God has instilled in the Natives, as he has done with all creation; and for the Church to be strengthened through the sacredness of their traditions.
2. Aspirants need to truly adhere to the Catholic Faith and sacramental life. Some aspirants might have need for a stronger catechesis if such education has been either lacking or proves insufficient. An extended period of postulancy may be considered in order to assist the aspirant to obtain the necessary catechetical studies. This section takes in an understanding that certain social movements, and certain catechetic programs on the parish levels have long been lacking in solid Church teaching of the faith.
II.2.A - Concerning the Three Jamian virtues: A leather pouch, not much larger than an average hand, will be given each member in vows. The pouch is carried on the belt as part of the habit garb. Herbs known for physical or spiritual medicine (e.g. sage, tobacco and sweet-grass, or other suitable herbs) are packed inside. Holy Oils may also be prepared in very small bundles for inside the bag. The bag is marked with the seal of the Congregation of St. James. This is the symbol of the three virtues.
• • Anointing: Jamians are called in a special way to pray for the sick. (James 5:13-15.) Verse 13 tells us we shall also sing praise. Therefore, song, chant and music shall also be a mark of the Jamians, especially in our communal worship.
• • Confession and intersession: Jamians will devote themselves to a special mission of confessing their sins, in accord with Church norms. We shall have inscribed in appropriate places in our Chapels and Convents the words, “Forgive us our trespasses as we forgive those who trespass against us.” (Mt. 6:12). The plural form of the prayer suggests the need to address communal sin. Jamians should seek the most charitable means of study and work towards reconciling Church and Native People in peace and justice.
• • Jamians will foster intercessory prayer. It is recommended that prayers of intercessions not become an opportunity to sermonize or set agendas.
• • Conversion of sinners: Jamians will put themselves to study the issues pertinent to bringing sinners back to Christ and to the Church. These studies include cultural diversity in social sciences, counseling and for our priests to become good confessors. Jamians will especially pray for their own continual conversion, as they pray for the conversion of sinners.
• • The three virtues just listed intersect with one another. Each virtue draws from and nurtures the other virtues.
3.The habit as a sign of penance:
II.3.A – True penance does not seek excuses or other to blame. Do not say, “I am being tempted by God.” It is not God who leads us into temptation; rather it is our own desires that tempt us.
• • II.3.B – Our tertiary habit is a sign of the many facets of our life: Poverty, community, prayer, humility, service to God and others. It is also a sign of penance. We are sorry for our sins and we desire only to serve God. The habit is a witness to our love of God. We are not ashamed of his love for us.
• • II.3.G – Secular religious garb, such as a dark shirt with a clerical collar and with dark trousers (black or gray preferably) is permissible; and so is regular, but conservative secular lay attire, - but only for serious reasons. Some reason might include job safety, health of the member (or of others), strong and documented objection within the local society where by wearing a habit or clerical attire actually presents a serious impediment. It should be considered obvious that the habit may be removed for sports and at labors demanding more suitable or specialized garb, such as painting a house or some mechanical occupations. Local conditions are to be considered as well; however, the habit is not to be totally abandoned.
Chapter III: The Spirit of Prayer
The Liturgical norms and guides, Jamian communal devotions, and other prayer concerns for the community.
III.1.A – The Liturgy of the Hours is very important in the Church, especial for Priests and many religious congregations. The Congregation of St. James requires each convent to establish schedules by which to hold, in common, the Hours of Lauds (Morning Prayer) and Vespers (Evening Prayer.) Compline should also be held in common if feasible to the apostolates and schedules and needs of the individual convents.
• • This is considered to be a very serious part of our Rule and Constitutions. Our very existence hinges on our ability to faithfully gather each morning and evening for common prayer. The Liturgy of the Hours is an official prayer of the whole Church well suited for religious life and having survived the test of the centuries.
• • Many good vocations have been lost when the Breviary of the Office is neglected. More notable, is that worthy and holy Priests and Religious have drawn many persons to the Priesthood and Religious Life because of their demonstred love and devotion to the Liturgy of the Hours.
• • The Liturgy of Hours can always be celebrated as a common prayer if but only two members are home. Some portions can always be sung or chanted. If there happens that only one Jamian is home at the time of communal prayer because the apostolate or other good reasons has prevented the other members of attending, then that one Brother shall light a candle or a oil lamp in a place approved for the celebration of the hours and offer the Liturgical Hour for the community. He may, if he is alone, recite it in silence.
• • The Superiors shall charitably assist or council those members that habitually miss the Divine Office without good cause.
• • It is possible, and perhaps even probable, that one or more Jamian convent will not have a Priest to offer Mass within the Community. The Lay Religious are obliged, as is any member of the Church to Mass on Sunday and other Holy Days of Obligations. They are not otherwise obligated to daily Mass. The Liturgy of the Hours, unlike Mass that needs a Priest, is possible for all laity, Religious or secular on a daily basis. So, even if the Brothers cannot or for other worthy reason does not participate in daily Mass, they are obligated to the Liturgy of the Hours each day.
• • III.1.B – Powwow: The Church has historically provided specialized chaplain services and pastoral care for Military personnel and their families. The Church in certain countries has also developed special ministries that can travel and serve the needs of Gypsies, and of Rodeo, Carnival and Circuses. The same ought to be developed in cooperation with Native People and the Bishops in North America.
The Mass
III.4.C – The Congregation of St. James does not demand daily Mass, outside of the Holy Day obligations of the Church, and any other obligations given us by the Church and by the local Ordinary.
• • We recognize there are certain impediments to daily communal celebration of Mass that warrant consideration. We are a highly active apostolic Religious congregation. It may be determined at each convent level if a certain day or if certain days each week might not obligate the members to Mass, but that instead, they anticipate the next Liturgy as is already a long standing custom in some Eastern Churches, and even some Lay Religious Congregations in the Western Church.
• • Mass in our convents celebrated by our Jamian Priests shall maximize the amount of inculturation authorized by Church and local Indigenous cultures.
• • However, we are not to unduly coerce the practice or use of our convent Liturgical customs in the more public places, such as in hospitals and parishes and schools. We may only make inculturation innovations in the public arena as permitted and accepted by the local Ordinary and the local population. Even then, and always, these things are to be in accord with Church Law and norm, and respecting Native customs and sensibilities.
• • We may and ought to study and assist the local diocese, apostolate reach, and the Church Universal and nationally in all worthy and holy and just pursuits of proper inculturation in any and all ways and proper means available and permissible and reasonably attainable within our abilities.
Chapter IV: The Life of Chastity for the Sake of the Kingdom.
1. We are created in God’s Sacred Image. All life, all creation was created by God and is to be held sacred.
IV.1.B – Jamians are to respect their dignity and the dignity of every person created by God. The Brothers should avoid scandal or compromising situations than might lead others to think of scandal. The individual cells, or sleeping chamber, of each Brother is his private sanctuary. No other person should freely enter another’s cell and close the door.
• • Our convents should be so designed, if at all possible, so that general offices, or general counseling rooms have a window at the door between the office and the general access area (such as a hallway). In this way, should a Brother avail himself to counsel or seek counseling in private, any person who would happen to pass by can honestly witness that the persons in that room are engaged in proper moral conduct.
• • Whenever reasonably possible, Brothers should travel in public in groups or in pairs. The Lord sent forth his disciples two by two.
• • The Brothers should have no qualms to account for their where about and doings at any time. Their chaste celibacy is for the Kingdom of God. That is their full focus of attention and love.
IV.2.A – Each aspirant must be able to freely and with maturity choose celibacy for the sake of the Kingdom of God. Not all are chosen to live perpetual celibacy. The Lord said of those who will chose chaste celibacy for the Kingdom of God, “Let him who can accept this, accept it.”
Chapter V: The Way to Serve and Work: Our Apostolate
Every Brother, lay or ordained, willingly performs manual labor.
• • Their labors will contribute to the upkeep and welfare of the community and for the apostolate. The Brothers are to consider the cleaning and maintaining of their convents and lands themselves when ever possible and reasonable to do so. Certain tasks can be hired out only if the apostolate mission would certainly suffer otherwise and funds permit this. Or, if the tools and technologies for specialized labors are not within scope of the convent’s inventory and members.
• • Otherwise, the Ordained and the Lay Brothers alike share all work and duties. This is includes but is not limited to, carpentry, plumbing, structural repairs, and garden maintenance, planting and harvest, cooking and all cleaning, laundry and so forth.
V.2.B – Alms for the poor. The Congregation of St. James should be grateful and generous when the opportunity arises to provide alms for the poor, but not in a manner that enables or forces the poor to give up their dignity and become highly dependant upon us. Such a giver seeks glory, power and praise for himself, and is unjust to the poor having not aided the poor to rise from unwarranted dependency.
• • These instructions by no means distance us from serving the poor and providing what we can for them. We must learn the correct and current methods of assisting the poor. This might be assisting in education, teaching skills, helping to locate dependable employment or assisting potential employers to accept and train under skilled poor persons for employment. The sciences and methods are always evolving and we must keep abreast of the best and most compassionate and dignified means of assisting the poor.
V.3.A -- Obedience to Native Leadership: It is customary for the Church’s leadership to promote good moral citizenship respecting just laws of every nation. The Church’s leadership is one of humble service.
• • The Congregation of St. James is likewise required to seek permissions to enter Native American Sovereign Lands and to accept their right to grant or to refuse this right. For example, we do not set up catechetical programs without the freewill and proper input from the Native Elders and parents for their children.
• • Our Non-Native Jamian Brothers do not assume any Native ritual or other cultural item under their possession or authority or right. Violation of these rights is a form of racism called “Cultural Slavery.” Permissions are required.
• • We also walk with the same or similar respect in Native communities that are not on recognized reservation lands.
• • We humbly assist and educate Diocesan, Parish, and other Church commissions in these matters. Elders of the First Nations should be consulted on Church matters before new plans are made or programs enacted and their directions and advice taken with serious respect.
Chapter VI: Life of Poverty
Poverty is not measured only in the market value of possessions, but in the stewardship of these things. In many cases we obtain used or inexpensive items for our general personal or household convent use. In certain other matter, we do purchase the better quality if its use and stewardship deems it prudent. For example: We might accept used or inexpensive dinning ware for our convent use, yet purchase a good tool that will be dependable and useful for a long time to come in the service of others.
• • Our housing should be common with the poor and the lower middle-income workers. Yet, if we buy land and build a convent and apostolic center, we need not shy from solid and sensible construction. We do not seek to obtain expensive materials in construction or furnishings, such as marble, silver and gold. Even our oratory and Eucharistic Chapels must truly and honestly reflect our poverty. Only the Ciborium and Chalice may be of a precious and durable material in accordance with Church law. Even then, we shall favor the lower priced of these sacred furnishings and items. We avoid accumulating costly art also.
Chapter VII: Fraternal Love
1 - The Brothers should love each other. We hear and read of the great Religious Saints who had trouble loving certain of their fellow religious. We strive for the perfection of love, but realize the many stumbling blocks in this life. Each convent must work at ways to keep good and healthy communication channels open between members and between other convents. This will include a regular schedule of house meetings and Provincial wide and Order wide meetings. A general house meeting should be held at least once a month. All members have a right to listen and to be heard.
VII.1.A – Our virtues are first applied to one another and ourselves. We pray for the sick. We summon our Elders to anoint our sick members. The sick and infirmed are very valuable members, as are our aging Elders.
• • The Letter of St. James, in explaining the first of our Jamian virtues, includes what might appear to be a most unexpected sentence: We are to sing God’s praises.
Chapter VIII: The Obedience of Love
1- The vow of obedience is one of love for each other, for God, and for Christ’s Church. It is a needed vow for unity. We are first of all obedient to God’s Word, and the Church. Obedience in community means we are attentive to the genuine needs of one another and our calling to serve the Church in community. The community is obedient to the needs of all as a group and as individuals. Superiors, elected or appointed, are first to recall their obedience to the community and to individual members.
VIII.2.A – And VIII.2.B
• • We are to observe any Church law regarding the election of our superiors and of councilors to governance of the Congregation of St. James. Exact voting procedures are to be worked out as the Congregation of St. James is formed. Voting should allow for secret balloting. Any Elder Member may be elected as the Superior General – but may only be elected by those in vows.
• • Church law currently demands that only one in Holy Orders may head a clerical Religious Order and any of that Order’s provinces. The Order of St. James accepts this in obedience, and respectfully provides that should this law change – then we will also permit Lay Professed Members in the current restricted offices.
• • It is our understanding that a Lay Religious Brother is permitted by Church law to be the superior of individual convents and apostolic offices within an Order or Province. We therefore embrace this same permission and right.
• • Those who are in the aspirant, candidacy, postulant or novice stages have no vote regarding anything of governance in the Congregation of St. James. Individual Convents may, however, choose to solicit their vote in simple matters pertaining only to local house issues.
• • Newer members (meaning those in temporary vows) may vote in all elections other than that for the Order’s most superior position, that of Superior General.
• • Only Elder Members (meaning perpetually professed) may hold elected office. However, a local convent may opt to appoint a suitable newer member to certain offices other than that of General House Superior. The option must be first voted on for approval to appoint a certain member. The term of appointed office for a newer member automatically expires with the term of vows for that newer member.
• • The term of elected office on any level may never exceed 5 years for a single term. No person shall hold the same office for more than two consecutive terms. This permits a person to be returned to the same office only after two or more years have transpired and the office is vacated or due to vacate in the proper course.
• • Anyone who has completed a major office, such as superior of a convent or as Superior General are encouraged to take a sabbatical of at least sixty days. This sabbatical is not mandatory, but is highly recommended. The sabbatical may commence immediately upon relinquishing an office, or within a year of relinquishing office.
• • The purpose of the sabbatical is to retreat and refresh from the awesome responsibilities of their previous office as well as to facilitate growth of the Order and its purpose through ever evolving leadership.
Chapter IX: Apostolic Life
We are open to many forms of Apostolic Life. Those that best promote Indigenous Culture within the Church and within Society are preferred. These include, but are not limited to education, pastoral roles, health care, community service, social services, and mass media communications.
This ends the general appendix.
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Appendix – part two
The next section of the appendix concern thoughts on how our Provinces and convents may be organized. The following also discusses various details on worship and apostolate work.
1. Physical Structure of Convents:
Convents may be single house, apartment, large or small. We may have land surrounding our convents. Our first establishment should be carefully considered, as it will probably be our Provincial Center and our center of formation for some considerable period of time.
• • It may be proper to select a site that includes five or more acres of land suitable for multiple buildings or expansion of the first house. It should include adequate space for a private house chapel and sufficient cells to house at least eight persons. It is preferred that as our Order progresses the average convent will consist of no less than 4 members and no more than six members. A major center for formation or education would naturally permit more members.
• • Convents need to consider three types of areas that accommodates general public visitors, common community areas of a semi cloistered nature, and a private cell for each member resident. Convents must provide space and facilities so that we can prove ourselves to be warmly hospitable to visitors of every sort. Hospitality includes that visitors are offered refreshment of food and beverage.
• • Gardens for herbs, flowers and vegetables are strongly encouraged. Such gardens should not be so extensive as to disrupt our apostolates or become unmanageable by our members. Farming is permissible provided we have the qualified members.
• • Because we value hand labor – our convents may provide space or buildings and facilities for the needs of our physical labors. This may include printing facilities and other media needs or studios, carpentry shops, and so on as might be required and considered suitable and affordable to arrange by each convent with the approval of the major provincial government. Such endeavors must be self-sustaining.
• • Our Chapel spaces must encourage our members to sit sear one another so that our schedule of community worship looks and feels like a community. Members should not seek to sit at great distance from one another while participating in the schedule of community prayer (such as at Mass, Lauds or Vespers). At the same time, permit some comfortable space between members.
1. Apostolates
All of our apostolates must have the local mission community’s empowerment in mind. We should be able to establish apostolates that are self-sustaining and that can be taken over by the neighboring citizens if need be. Our assistance should never coerce or cause other persons to become unduly dependant upon us. For example, we may provide a free handout in an emergency situation, but for their own dignity and for the sake of the next seven generation, such persons need to obtain the dignity and means for independence.
• • Desiring to have persons dependent and unduly reliant upon us is a sin against Christian Charity. It is not an act of spiritual humility on the part of any missionary.
Powwow and Sacraments
Specialized Native American Ministry for those who migrate frequently.
• • We may assist in providing Mass and other sacraments for those who live part time or full time on the Powwow Circuits. It is often difficult to arrange for sacramental participation and care in such situations. This may be making our members available to be at the powwows, or for local diocese and parishes to extend special services when Powwow or any other large gathering of Native occurs for special occasions in their regions.
• • Catechetical material and programs ought to be designed for those who have dedicated them selves and their families to being on the road participating in powwow or other activities that worthily promotes indigenous culture.
• • This type of mission is much needed and is currently provided for Militaries and Navies, Merchant Marines, Rodeo families, Circus Professionals, Gypsies and other groups on the constant move who otherwise have no parish facilities.
• • With the approval of the Bishops, we ought to promote a pastoral ministry within the Church that can serve the needs of Native American people, families and culture in the powwow circuits or other migrating pastoral or parish needs.
Media
Media communication of modern and traditional means is a worthy and very valuable form of ministry well suited for our purpose. We may endeavor in areas of media that best promote the Gospel, the Church’s mission and our goals of inculturation. It is recommended in the years this rule and constitution is written that a periodical and an Internet site be promptly established at the earliest possible time. The marvels of ever developing technologies will determine future growth and possibilities.
• • A monthly or bi-monthly magazine may feature article of interest and assistance to those in pastoral care, education and community services. It should also include a section covering the Mass readings or homiletics of upcoming Sunday and Holy Days. Its title should be short and descriptive as a pastoral companion or aid. The magazine must always feature some important and useful information on inculturation, especially in areas concerning Native Americans. However the magazine needs not be exclusively of a Native American inculturation nature. The magazine should generate it’s own funds for survival.
• • Areas of cinema, radio and other electronic communications are encouraged, and the development of recorded music and for recorded speakers on topics of pastoral interest.
• • Jamians may cooperate in the media ministry of any other organization or religious group suitable to our mission and purpose.
Technical and mechanical trades
We may open shops of a technical or mechanical nature that will enhance our community outreach. These shops may assist in training apprentices from our mission areas to develop employable skills. The products of these shops may serve to self sustain the shop and its mission and if possible, to generate needed income for our convents and for our other apostolates.
• • This may include, computer centers, auto mechanic garages, carpentry shops, tailoring centers, and other crafts suitable to our goals in mission. Jamians may operate retail stores for the distribution of Bibles in English, Spanish, and various Indigenous languages; and for all forms of religious and cultural media and arts reflecting our mission and of religious goods.
Education
Some Jamians may have or seek to obtain degrees in teaching. They may serve in the parochial, private or public educations sectors; though the preference is for Church related education programs.
• • Education may include elementary through PhD schoolwork. It may also include general catechetic and specialized teaching areas suited to promote specialized areas in church ministry and inculturation ministries. Education is a very broad term and so other forms of education can be considered, especially in areas of cultural diversity and awareness.
Health Care
This includes many levels. In part, this includes Medical Doctor, psychology, nursing, medical technicians and chaplain or chaplain support. We may also seek training and work, or provide training for community level health care that might include assistance of vagrants, homeless, social outcasts and other marginalized persons. We may also consider health care needs of the local neighborhoods, checking on the elderly needs, providing basic transportation to doctors, pharmacy, and shopping and local visits.
• • Health care includes social visits to those who are home bound.
Transportation
This is a unique ministry. Jamians do well considering the purchase of a handicap access van as one of their convent vehicles. Such a van can be at the service of the neighboring community to help those of low incomes especially who would otherwise be very handicapped without some level of transportation for independence and dignity.
• • Some extended families have only one or two semi-dependable forms of transportation and have not been able to get the whole family to Church on the same Sunday. Jamians may organize local communities for transportation needs.
3. Formation of Members of the Congregation of St. James.
Only those who are of a legal age of majority may enter Novitiate or take vows. This is understood that a person must be at least of the age of eighteen years before entering the Novitiate. The candidates and aspirants must be mature and responsible persons.
• • The basic stages of formation are as follows:
• • Aspirant: Those in contact with us for the purpose of considering their vocation to serve as Religious Priests, Deacons and Lay Brothers. If a suitable program exists, the aspirants may spend a few days or more in our convents to experience the life.
Candidates: Those who have completed the application process and are accepted to pursue a formal program of religious formation in the Order of St. James. Candidates are required to live in a convent designated for formation and to observe all norms of Jamian life. The candidacy term is for at least 60 days (for the older and more mature applicants), and from six moths to two years for most other applicants. Candidacy is automatically not less than nine months if the applicant is determined to be insufficient in catechetical education.
Postulancy is a minimum of three months, but not more than 12 months. These are candidates who have decisively, after experiencing our life and receiving basic instructions desire to prepare for the Novitiate. Postulants have already obtained a proficient background in matters of faith and catechetical learning before becoming postulants.
Novitiate is for a period of not less than one year and not more than 18 months. Novitiate may end one of the following feasts, one that is 12 full months or longer after the date of entering the novitiate and being invested in the Jamian Habit: Our Lady of Guadalupe, St. James, or Bl. Cuautlotazin Juan Diego, or of Blessed Kateri Tekakwitha.
• • Only the most serious considerations may extend a novitiate beyond 18 months, and that extension may not be for more than 5 additional months. The timing of the candidacy or Postulancy must be such that a person will have already obtained the age of 21 years of age before professing vows for the first time following at least the minimum allowance for novitiate (one year).
New Members – Temporary profession: Members completing Novitiate may apply for and be accepted into vows. The first three years of vows are thus – that the new member in vows professes Poverty, Chastity and Obedience as Brother in the Congregation of St. James for one year at a time. No one who has not already obtained the age of 25 years or more may be admitted into perpetual vows. This means that if a person is less than the age of 25 years of age and completed three consecutive sets of annual vows, then he may take addition vows of one year at a time, or of multiple years at one time that will put him past the age of 25 and eligible to take final vows for life.
• • Any one under the age of 35, yet older than 25, who has completed the minimum three sets of initial annual vows, may opt to extend their period of temporary profession by up to three additional years. These additional years may be vowed in a one, two or three year increment. This is at the joint discretion of the Elder superiors responsible for formation and of the member in question.
• • Those who have completed the first three years of annual temporary vows and are age 35 or older should have the maturity and value and sense of commitment to either commit themselves in perpetual profession or to take permanent leave of the First Congregation of St. James.
• • Elder Member – Anyone who makes the lifetime commitment of vows in the Congregation of St. James with perpetual vows.
Candidates for the Deaconate or Priesthood: Anyone entering the Congregation of St. James may desire ordination if they wish. However, a formal declaration for the clerical state is not accepted until a person is nearing completion of their first year of vows. They may make the formal declaration and request when they write out their request to renew their vows.
• • These candidates may freely speak of their desire to be priests or deacons, but the first calling of a Religious in the Congregation of St. James is to be a Brother. Aspirants must understand this in their initial application stage, and to be willing to serve as a Religious Lay Brother.
• • Acceptance to study for ordination is dependant on the needs of our Order to have some of our men ordained, and always in cooperation with Church norms.
• • We realize that for many aspirants to Church service, they might readily identify with Priesthood due to their limited knowledge about the Religious Lay state. This may be in part to ignorance of what is the Religious Lay State, especially for males. It may also be in part from how other societies or even religious congregations in the past have promoted intentionally or by default the Priesthood as a hierarchical position of prestige over the simple Lay State of Religious life; thus making the Lay Brotherhood appear as a mere consolation vocation for some men.
• • We may encourage their callings to Ordination in Holy Orders. At the same time, we expect aspirants and candidates to fully dedicate themselves in humble service to our charisma of serving Native Populations in accord with the Church’s teachings and goals for inculturation regardless if they are accepted to pursue ordination or not. They must realize that is possible that some who request ordination might have their request denied.
Formation studies and preparations
Entrants through the making of perpetual profession will need to study the following:
*The Rule and Constitution of St. James – An introductory review should be given to the Candidates. The Rule and Constitution shall be studied and reflected upon in detail during the Novitiate. Updated, advanced and/or review courses will be presented in each year of formation.
• • *The 3rd Order Regular Rule of St. Francis, his Life and some Franciscan history is studied or reviewed at various stages of formation.
• • *Scriptural, Theological, and historical studies on St. James is required.
• • *A basic course of Old and New Testament Scripture.
• • *Technical study or apprentice training in some of our apostolates, and participation in our apostolates.
• • *At least one hand labor skill must be learned (trade skill).
• • *Study and research on Eastern and Western Monasticism, and the development of Religious Life to the current age.
• • *Liturgical studies.
• • *Indigenous Cultural studies under the guidance or approvals of Native Elders.
• • *Indigenous protocols are taught early on in formation.
• • *Histories of Church and Indigenous encounters. Include Papal documents and pronouncements from the 1430’s to the current days.
• • *A special course of Inculturation should be developed to examine the numerous documents and speeches of Pope John Paul II regarding inculturation and Indigenous rights and the Church.
• • *Special courses relating to the Three Jamian virtues.
• • *Studies on Our Lady of Guadalupe, St. Cuautlotazin Juan Diego and Blessed Kateri Tekakwitha.
• • *Courses of inquiry for the current and future prospects for the Congregation of St. James. Other courses of studies may be added to the formation program.
Cost of formation: The Congregation of St. James is ultimately responsible for all cost and care and needs of members in formation. The aspirants, postulants and candidates and novices are obliged to provide all that they can to assist in their own costs. They should provide their own health care (insurance) and transportation to or from their homes and the formation center. They should provide their own tuitions and toiletries and clothing. However, the Congregation of St. James in so far as they are capable of, may subsidize any portion of these costs for those who have not yet made first profession. Subsidy is considered on the need and merit of each individual case, as well as the Order’s ability to provide or not. We encourage those entering to be responsible and to earn and save all they can for their own personal care or needs while they prepare to enter formation. If any candidate or postulate is given vacation leave and has the opportunity to earn money (such as a summer job back home), they are to then work and earn money for the needs they may have upon returning to the formation program.
• • The Jamians ask for no money from any person entering into our formation programs for our benefit. Each person in formation or vows is expected to work for the community and thus has earned their daily bread and shelter from the common means of the community.
• • The Congregation of St. James has the responsibility of all concerns and needs of professed members, to include, but not limited to, food, shelter, transportation, tuitions, health insurances, etc. We do not request anything of a professed member’s paternity both as a matter of cannon law and as a matter of our fraternal life and these constitutions.
4. Jamian Devotions
The Order of St. James does not subscribe to or mandate any large number of pious devotions and prayers. It suffices to say that we adhere to the communal celebration of Lauds and Vespers, and the Eucharistic Liturgy (Mass). That we anticipate and prepare to celebrate these three with song and with good and active observance and ritual already demands a fair portion of our attention outside of the actual times period of the celebrations.
At Mass
The Peace of Christ will be enhanced and given its’ due honor and gratitude within the Jamian convents and where ever this practice is well received. The Peace of Christ we see in the Mass derives from the ancient Aramaic/Hebrew custom of offering God’s Peace in greeting: “Salaam Elekum” or “Shalom Elekum.” The old response was a reversal of the words, “Elekum Salaam.”
• • Borrowing from our own Church’s Liturgical history and from certain Eastern Churches we adapt the following procedure or choices of procedures:
• • When we are invited to share the Peace of Christ, we wait for the Priest Celebrant to give the Peace of Christ to the Deacons or other Laypersons ministering as acolytes or readers. The Deacons or layperson in the sanctuary then share the peace of Christ among them. The Priest remains at the Altar with the Eucharist while the Deacon or other ministers come into the nave and give the Peace to who ever is nearest to them. The Peace of Christ is transmitted from one person to another in a chain-like manner.
• • We avoid what may look like and has indeed be interpreted by many people to be simply a personal greeting with many interpretations of what may be said or done. We avoid what ever might take the focus of our communal worship from God.
• • Another form may use incense in the local custom of Natives to extend the peace and blessing. This has sometimes called saging or smudging. Sage or sweet grass is burned and a feather is used to fan the incense over the celebrants and then over each person or group of persons. The person(s) being incensed with Christ Peace lifts cupped hands as if to splash the blessing of peace over their heads and wash in it.
• • Water blessings, such as in the penitential rite in Mass might call for a sturdy fan or branch of cedar to sprinkle the water over people.
• • Indigenous protocol calls for the ranking persons to lead processions (Priest or Bishop followed by Deacons, Readers, Elders, and downward to the end of the procession line). European and Asian customs are opposite in which the lesser ranks are in the lead and the highest ranks take up the rear.
• • Native ceremonial circle movements or processions are normally done in the “Way of the Sun” also known in modern times as “clockwise.” Each indigenous nation has it’s own direction of preference to face in prayer or in the staring or ending of prayer. For some it is the south, for some the west, and for others the east. Protocol usually dictates that we do it in accordance to how the people of each region are accustomed to by tradition.
• • Simple, yet elegant works in cloth or other art forms conducive to Liturgy may mark the colors of the sacred directions in our Chapels. The color code varies by nation, or even within nations. An example is: Black-west, White-north, Yellow-east and Red-south.
Other devotions:
The Jamian Novena: We are to set aside a 9-day novena period each year. One of the days must include the Feast Day of St. James the Less on May 3rd. The Letter of James is reflected on in its entirety during this annual Novena. Each day for five days, one of the Chapters of James is read and reflected on. It is recommended that the chapters be presented each of the five days in numerical order.
• • One or more Brothers of St. James may address the community regarding a chapter; or other gifted speakers and presenters from outside the Jamian community may be asked to speak on St. James and his letter, or a particular chapter.
• • The Jamian Retreat: This is a seven-day period permitting a day of travel to and a day of travel from the retreat, leaving five full days dedicated to the retreat. The retreat may be devised in any number of ways. It is expected that at the very least, some two or three verses from each of the five chapters be contemplated. So for day one, one might find two or three verses from Chapter one. On day two, select the verses from chapter two, and so forth.
• • The novena and the retreat may be rolled into one if so desired.
• • An alternating annual schedule may permit members to attend a private retreat of each person’s choosing one year, and a house and/or provincial wide retreat for another year. A number of workable solutions can be proposed for vote. However, the whole Province is expected to come together at least once every Five years for a retreat, or for another worthy form of gathering and family renewal that will include no less than three full consecutive days (that is five days counting travel to and from).
• • The forms of these Provincial wide gatherings that absolutely require the participation of each member can be decided on, studied and voted on. They may or not coincide with the obligation for retreat and novena. The form of these meeting can change over time if desired.
• • The great five-year gathering is not limited only to members of the Congregation of St. James. Yet at least one activity (such as a one hour meeting or prayer) during the great Jamian family gathering should be exclusively for the membership (candidates, postulants, novices and professed members).
Eucharistic Adoration is encouraged for at least on hour each month in convents permitted to have the Eucharist reserved in their chapel. All other convents will conduct a prayerful gathering remembering the Eucharist during at least one hour each month. Each convent may set it’s own date and schedule for this. If a convent is attached by apostolate to a parish, then the parish Church can be used for this purpose if desired.
• • Nothing in these constitutions precludes any Jamian convent from having Eucharistic Adoration more often.
All other worthy and sanctifying devotions are of a personal nature and are not to be unduly imposed on a convent or on individual members. Held in high esteem is the Holy Rosary. It should not be recited or sung in community, unless a worthy time is set aside to say it slowly, and to include song, candles or oil lamps and incense. Again, this is a private devotion without any communal obligation.
• • The natural course of many of our apostolates may bring our various members into the group devotions and ceremonies of our mission or parish outreach, so there is no need to impose so many of our own devotions to where they become an unnecessary burden to some or all.
• • Disciplining one’s own self to place each footstep on Grandmother Earth in gratitude and praise is a devotion that will occupy anyone’s time well if they become idle or idle minded. Such devotion will prove beneficial spiritually and in real physical health.
Presentations by those in formation: Each candidate or newer member in temporary vows may consider approaching their superiors or directors for guidance to prepare a talk or other worthy presentation on one of our Order’s chief Patron Saints, or on their works at least twice during their formation, or once each year.
• • This is not obligatory, but it is highly encouraged that each person in the initial years of formation become accustom to speaking up and making a public presentation for the community. Those in our service outreach of apostolates can be invited to listen if the candidate or newer member chooses.
• • Elder members may, upon invitation, assist the candidate or newer member prepare, taking care that the presentation be truly the work and creativeness of the candidate or newer member.
• • Each member must be cautious not to burn out in the apostolate work. A free day per week or per month can and probably should be scheduled for each member or for groups of members. An annual vacation of at least one week should be afforded each member. Typically this might be spent back with that member’s home family. The order should try and arrange transportation and some expense money for the Brothers on vacation. The vacation period(s) may be longer, but in general terms not exceed three weeks annually.
If the Order can afford it, a monthly stipend can be given each member. The stipend for the month should not exceed 1/3rd of the average weekly salary of the lower paid (minimum wage) workers in a region or country.
• • [As of this date, March 15, 2006 this equates to about $75.00 a month].
• • All other stipends or wages earned in ministry or apostolate is for the general care of the order and its mission and is not to be construed as person incomes for personal use. A mature and well-formed conscience can discern if certain personal gifts may be used personally or turned into the community.
5. Discipline of Life
Be doers of the Word and not hearers only. (James 1:22)
We live in gratitude to God for creating one another and us and for all of creation. We develop good consciousness that we may act and live right and do right. We are penitential. That is, we consistently examine ourselves. All of us are sinners is some manner. We seek the right ways, but we are limited beings. All of us have been formed at least by the environments in which we live and have lived to sometimes judge or treat others wrongfully out of ignorance, even with the best of intent. We are constantly converting our wills and our understanding to God’s will and God’s understanding.
• • We take responsibility for our wrong doings. We do not say that our error was because God tempted us, or that another coerced us to do evil. Woe to any of us who does, in fact, coerces another to evil ways.
• • We are all related. We are to walk humbly, be quick to hear, but slow to speak and slower still to wrath, reminded that the wrath of man does not accomplish the righteousness of God. When we embrace our habit, we embrace humility. And it is Humility that will assist us to accomplish our goals to the glory of God.
• • We shall encourage others in right living, and with great compassion and respect encourage those who find themselves enslaved to wrong doings to do right by God and neighbor.
Tobacco and Alcohol and other drug use abuse
We discourage the incorrect use of tobacco consumption by our members. We do not, however, forbid its use if a member or an applicant is already addicted to the incorrect and recreational use of tobacco (such as smoking or chewing). These addictions are legal, and in many ways have been institutionally encouraged or allowed by society. Those that do smoke or chew tobacco other than what is a proper traditional ceremony of worship are not permitted to smoke in the common areas of the convents. Indeed, they should seek to go outside the houses.
• • Our convents, showing compassion and understanding, should devise some place guests and members can go to smoke or chew tobacco to avoid inclement weather, and yet not pollute the house or endanger other’s health.