Chapter 3

(49) Our Seraphic Father, whose spirit was wholly Catholic and Apostolic, and enlightened by heavenly lights, always professed the deepest veneration for the Roman Church, which he regarded as the arbiter and mother of all other Churches. In his Rule, he ordered the clerics to perform the Office according to the order of this Church, and in his Testament, he forbade them to change it in any way. Therefore, let the Brothers, enrolled under a single banner in the same spiritual militia and called to the same end, observe the same rites in the missal, breviary, and calendar that are in use in the Holy Roman Church.

(50) Let the Superiors also ensure that the ceremonial composed for our use is strictly observed, so that the spirit of uniformity may shine in our Order, and that the Brothers, united in heart and in outward ceremonies, may praise God, glorify Him, and be a source of edification to the world.

(51) Let the clerics and priests who are not legitimately hindered or dispensed be diligent in going to choir for the Divine Office at the first sound of the bell ¹, in order to prepare their soul for the Lord. Let them assist with devotion, modesty, and mortification, thinking, in silence and recollection, that they are in the presence of God, to perform the office of angels in singing His praises. And let anyone who is prevented by some necessity from attending choir first ask the blessing of the Superior, and if he absolutely cannot do so, let him afterwards offer his excuse. And if anyone, in disobedience, habitually neglects the Divine Office in choir, or is found guilty of having omitted it several times, let him be deprived of both active and passive voice for two years, and even be punished more severely at the judge’s discretion.

(52) Let the Divine Office be recited with piety, attentiveness, gravity, and unity of heart, with appropriate pauses, and in a voice neither too loud nor too soft, but moderate and uniform. And so as not to merit the reproach our gentle Savior made to the Jews when He said: This people honors Me with their lips, but their heart is far from Me ², let the Brothers strive to psalmody more from the heart than from the mouth. Let Matins and Lauds be recited at midnight, so that, following the example of the King-Prophet, the Saints, and our ancient Fathers, the Lord may be praised in our convents both by day and by night. And let no other office be added in choir.

(53) The lay brothers shall be present in choir at the beginning of Vespers, Compline, Matins, during the Te Deum or the Miserere, and after having made the common preparation and begun the office in choir, let them retire to the church, if it is convenient, to recite there the Pater noster prescribed by the Rule. On feast days, let them be present for the entirety of Vespers. Let them never fail to recite, for our deceased benefactors, the five Offices of the Dead which are established by ancient custom: the first, around the feast of Saint Mary Magdalene; the second, near that of Saint Michael in September; the third, on the solemnity of our Father Saint Francis; the fourth, during Advent; and the fifth, at Septuagesima.

(54) And since the celebration of the Holy Sacrifice is an eminently divine act, we recommend to the priests that they seek therein neither favor nor human glory, nor any other temporal advantage, following the example of Jesus Christ, the Sovereign Priest, who, in offering Himself for us on the sorrowful cross, had no earthly interest in view. Let them celebrate with a heart that is pure, simple, and detached, in all humility, reverence, faith, and devotion, considering only the honor of God. Let them take care to prepare themselves with all the diligence their frailty allows, for the holier this action is above all others, the more the irreverences committed therein provoke the indignation of God, and it is said in the Holy Scriptures: Cursed is he who does the work of the Lord negligently ³. Consequently, we want the Superiors to correct those who celebrate Holy Mass with negligence and haste and to punish those who do not amend.

(55) Let the religious, who are not legitimately hindered, attend the Conventual Mass every day ⁴, and on feast days, let both clerics and lay brothers attend all the Masses they are able to. We also exhort all the Brothers to be present at these divine mysteries with the utmost reverence, with angelic fervor, their minds deeply aware of the presence of God, striving to offer this august Sacrifice to Him along with the priest, and disposing themselves to communicate at least spiritually; and let them not fail to pray frequently, during Masses, Offices, and prayers, for all the faithful, living and deceased, as our Seraphic Father expressly recommends in his Rule.

(56) Let the clerics and lay brothers frequently receive, even daily, the most holy Body of Christ, according to the judgment of their confessor. And let the Superiors apply the greatest zeal, through frequent exhortations, to promote this practice, which is as holy as it is salutary ⁵.

(57) Let this august and divine Sacrament, in which our most sweet Savior deigns so mercifully to dwell continually among us, be preserved in our churches ⁶, in conformity with liturgical prescriptions ⁷, and in a place of great cleanliness. Let the Brothers visit it frequently ⁸, remaining in His presence and praying to Him as if they were already in the heavenly homeland with the holy Angels.

(58) We likewise exhort the Brothers to frequently practice the pious exercise of the Way of the Cross, especially during Lent, and to renew their consecration to the Sacred Heart of Jesus on the first Friday of every month, either privately or in common. This consecration shall also be renewed each year for the entire Order on the day of the Epiphany. Furthermore, let them have a particular devotion to the Most Holy Virgin Mary, our most sweet Mother, in the mystery of her Immaculate Conception. Therefore, on Saturdays, when permitted by the rubrics, let the priests, by virtue of the privilege granted to us, celebrate the votive Mass of the Immaculate Conception. Let all honor the Virgin Mother of God by reciting the Rosary ⁹, and let each one strive to recite the Little Office of this same Blessed Virgin.

(59) Convinced that holy prayer is the mistress of our spiritual life, the mother and nurse of all true virtue, in order that the spirit of devotion—above all things to be desired—may not be extinguished or grow tepid within us, but rather burn unceasingly on the sacred altar of our hearts and be ever more inflamed, according to the desire of our Father Saint Francis, we ordain that two hours be devoted to it daily, or two special exercises—one in the morning and the other in the evening—according to the praiseworthy customs and schedule of each Province ¹⁰. Before morning prayer, the Litany of the Saints shall be recited, and before evening prayer, the Litany of the Blessed Virgin Mary.

(60) Let the Brothers remember that prayer is nothing other than the soul’s conversation with God; therefore, he who prays only with his lips does not truly pray. For this reason, all shall apply themselves with the greatest care to pray mentally rather than vocally; and so that, according to the teaching of Jesus Christ, that excellent Master, they may adore the Eternal Father in spirit and in truth ¹¹, they shall strive to enlighten their understanding and enkindle their hearts with ardent aspirations more than by uttering words.

(61) Let the Superiors ensure that all religious, including those residing in hospices, may participate in the spiritual exercises, which must be held annually in our convents. If anyone is unable to follow them at that time, the Superior shall ensure that he undertakes them individually afterwards ¹².

(62) Since our Seraphic Father, whose devotion to the Catholic faith is so clearly manifested both at the beginning and the end of his Rule, requires us to have a particular veneration for the Roman Pontiff as the Vicar of Jesus Christ our Lord on earth, and to show the greatest respect to all prelates and priests, we ordain that, in addition to the prayers made in common, all the Brothers also offer fervent prayers individually to the divine Goodness for the prosperity of the militant Church and for the Sovereign Pontiff. Let them pray that God may grant him the grace to know clearly, to will effectively, and to accomplish powerfully all that may contribute to the honor and glory of the divine Majesty, to the salvation of the Christian people, and to the conversion of heretics and infidels. Let them also pray for all the Cardinals of the holy Roman Church, for Bishops and prelates in communion with the Holy See, for kings, Christian princes, and heads of state, and indeed for the whole world—especially for our Superiors and benefactors, to whom we are so deeply indebted.

(63) When one of our Brothers passes away, let all the others hasten, with loving charity, to commend his soul to God. And so that there may be a clear rule concerning the suffrages to be offered for our deceased, we ordain the following: at the death of the Minister General or former Minister General, or the Procurator General or former Procurator General, the Office of the Dead shall be recited in choir in all our convents, and a solemn Mass shall be celebrated for them. All priests shall offer three Masses; clerics and lay brothers shall receive Communion three times; the clerics shall recite the Office of the Dead three times, and the lay brothers shall say three hundred Pater Noster. For General Definitors and former Definitors, all priests shall say one Mass, the clerics shall recite the Office of the Dead, the lay brothers shall say one hundred Pater Noster, and all shall receive Holy Communion.

In each Province, a triple suffrage of Masses, Offices, Pater Noster, and Communions shall be applied for the Provincial Ministers and former Ministers. For other deceased religious, even novices ¹³, each priest shall offer one Mass, clerics and lay brothers shall receive one Communion; the clerics shall recite the Office of the Dead, and the lay brothers shall say one hundred Pater Noster. However, the Provincial Chapter may increase these suffrages for the whole Province.

Every year, on the day after the feast of our Father Saint Francis—or on the next free day if that one is impeded—an Anniversary shall be celebrated in all the churches of our Order, following the rubrics, with Office and Masses for all our deceased Brothers. This date seems to us most fitting to implore from God the release of their souls.

(64) Upon the death of the Sovereign Pontiff, the Office of the Dead shall be recited in all our houses and a solemn Mass celebrated; each priest shall offer one Mass, clerics and lay brothers shall receive Holy Communion. Additionally, clerics shall recite the Office of the Dead and lay brothers one hundred Pater Noster. Upon the death of the Cardinal Protector, the Office of the Dead shall be recited in all our houses and a solemn Mass celebrated; lay brothers shall say one hundred Pater Noster and receive Holy Communion, as shall the clerics.

(65) The religious shall be buried in a decent place. To this end, when it can be done easily, a chapel shall be built within the enclosure of the convent for the burial of the Brothers ¹⁴, with an altar for the celebration of Holy Mass there ¹⁵. Where civil law does not permit burial in our houses, the Superiors shall endeavor to obtain a separate section in public cemeteries for the burial of our Brothers ¹⁶.

(66) Since silence is regarded as the best support of the interior spirit, and because, as Saint James says, He who does not control his tongue only has the semblance of religion ¹⁷, we ordain that evangelical silence be continuously observed, as much as our human frailty allows. For, according to the infallible oracle of Jesus Christ, we will be held accountable on the day of judgment for every idle word ¹⁸. So great are the blessings with which God has filled us since we dedicated ourselves to His divine service, that conversations about worldly matters, held without just reason, cannot be considered a trivial fault.

(67) As for regular silence, it shall be observed inviolably in the church, the choir, the sacristy, and the dormitory, where no one shall speak unless necessary; and when it is necessary, one must speak in a low voice and briefly. In the refectory, silence shall be kept from the first signal of the meal until after the thanksgiving. As a general rule in every house, the signal for silence shall be given after dinner at a suitable hour—that is, at the end of recreation—and maintained until after Vespers; similarly, all shall observe silence from evening until the following morning after the Conventual Mass. If anyone breaks it, he shall recite five Pater Noster and five Ave Maria in the refectory, with arms outstretched in the form of a cross. We strongly recommend that the Brothers acquire the habit of speaking always and everywhere in a religious manner and in a low voice, as any contrary behavior is wholly unbefitting a religious person.

(68) To repress the rebellions of the flesh against the spirit and to bring the former fully under the latter’s rule—and also in memory of the most sorrowful Passion of our most loving Savior, especially His bloody scourging—we direct that the customary discipline be not omitted on Mondays, Wednesdays, and Fridays, even on the greatest solemnities; it shall be done at the accustomed hour. During Holy Week, it shall be done every day. During this holy exercise, the Brothers should deeply contemplate the memory of the beloved Jesus, the Son of God, bound to the column, and strive to feel within themselves a small part of His sufferings. While doing the discipline, they shall recite the Miserere, the De Profundis, the antiphon Christus factus est pro nobis obediens, followed by the prayer Respice, then the Salve Regina, with the versicle and five prayers, concluding with one Pater Noster and one Ave Maria.

(69) Since abstinence, austerity, and mortification are so highly praised, especially in the lives of the Saints, we beseech the Brothers—who, following the example of Christ our Lord and of Saint Francis, have chosen the narrow way—to observe the holy Lents which our Seraphic Father was accustomed to keep, particularly the Lent of Saint Benedict. Moreover, it is ordained that throughout the year no meat shall be eaten on Wednesdays or Saturdays, or at least on one of these two days. According to custom, the Brothers shall fast on the vigil of the feasts of our Father Saint Francis and of the Immaculate Conception of the Most Holy Virgin. And if anyone has become accustomed to neglecting the fasts prescribed by the Church or by the Rule, or to disregarding abstinence, let him be deprived of active and passive voice for two years, and even punished more severely if the gravity of the fault requires it.

(70) At times and on days when the Brothers are obliged to fast, even by precept of the Rule, they may, regarding the quantity and quality of food, conform to the laws of the Church ¹⁹ or to the particular indults granted by the Holy See to the countries where they reside, as well as to approved local customs. In order to preserve the spirit of mortification, only simple foods appropriate to our state shall be served at table, bearing in mind that little suffices for necessity and that nothing satisfies sensuality. As a sign of poverty, no tablecloths shall be placed on our tables, but each religious shall be given only a napkin.

(71) That our hearts, according to the teaching of our Most Holy Savior, may not be weighed down by excess in eating and drinking ²⁰, but that our souls may remain free and our senses mortified, we forbid serving at table strong wine that is not properly diluted. This would still seem excessive if we consider that, according to the testimony of Saint Jerome, the monks of his time—even the weakest—drank only water ²¹, and that our Father Saint Francis, as reported by the Seraphic Doctor Saint Bonaventure, did not even dare to drink the water necessary to quench his burning thirst ²². We shall even find sweetness in this, when we recall that water was refused to Jesus Christ suspended on the cross, and that for drink He was given only gall and vinegar ²³. We also forbid serving anything special at table, except for the sick, travelers, the elderly, and those who are weak or languishing. If any Brother wishes to abstain from wine, meat, eggs, or other foods, or to undertake extraordinary fasts, his Superior should not oppose him but rather encourage his perseverance, provided he sees no harm in it, judges his intention to be sincere and pure, and that the religious continues to eat at the common table.

(72) During meal times, following the reading of the Holy Scriptures or of the Seraphic Rule, another book of piety shall be read, so that the soul, as much or even more than the body, may thereby receive its nourishment and be further inspired to follow the Crucified Jesus. No local Superior may dispense with the reading and silence according to his own pleasure; he may do so only rarely and for just reasons. Anyone acting otherwise shall be corrected and punished by the Provincial Superior.

(73) Superiors must take care not to admit any secular person to dine in the refectory with the religious, unless in some extraordinary case it cannot be avoided without inconvenience or giving rise to scandal. In such a case, care must be taken to treat the guest with a simplicity appropriate to our state, without omitting the customary readings or ceremonies.

(74) No religious may take a meal, either inside or outside our houses, without the permission and blessing of the Superior.

(75) Since it is easy to contract spiritual stains when one delights in worldly festivities, we forbid the Brothers from attending them, unless it is to preach the holy word or to render some other spiritual service. Being, as the great Apostle says ²⁴, a spectacle to the world, to angels, and to men, they must strive, by the holiness of their lives, to offer examples that lead others to glorify God.

(76) Superiors must exercise prudent severity when granting letters of obedience to religious for journeys that are difficult to make without expense, harm to the spiritual life, scandal among seculars, or disruption of regular discipline. They must be equally severe and prudent in the matter of pilgrimages. To ensure that all things are done in order, we prescribe that no religious undertake any journey without necessity or a sufficient reason, and without a letter of obedience. Moreover, the journey must not exceed the limits set in either distance or duration. These letters must bear the seal of the respective Superior, and for this purpose, every one of our houses shall have its own seal, according to ancient custom.

(77) We declare that the local Superior may grant obedience to his subjects only for travel to the nearest house within the Province. The Provincial Superior may grant it to all his religious, not only for all the houses of the Province, but also for the nearest house of a neighboring Province, provided that the distance does not exceed one hundred kilometers.

Finally, the Minister General may grant it to anyone without exception, for any Province or house whatsoever. It is further determined that letters of obedience shall ordinarily be requested from the Provincial Superior through the local Superior, and from the Minister General through the Provincial Superior; anyone acting otherwise shall not be heard, but reprimanded according to the gravity of the fault.

Except in some particular case, letters of obedience must be sent not directly to the subjects, but to their respective Superiors; and they are null and void if they are not carried out within two months of their date or of the time fixed in their text. Religious who falsify or forge letters of obedience, who imitate the signatures of Superiors or make use of their seal, shall be punished by being detained in the convent for a duration proportionate to the gravity of their fault ²⁵.

(78) Let the Brothers, unless there is a reasonable cause, especially when it concerns the modest recreation customary among religious, not go out alone, but follow the example of the disciples of our Divine Savior, and go with a companion ²⁶. Along the way, let them be careful not to separate or quarrel, but in all charity and humility, after the example of the Blessed Christ ²⁷, let each strive to obey and serve his companion, considering one another as brothers in Jesus Christ. If need be, let them correct one another fraternally, and if this does not bring about amendment, let them disclose each other’s faults to their Superiors ²⁸.

(79) All religious, when they are required to go out for any reason whatsoever, shall, in addition to the necessary permission, kneel to ask the blessing of the Superior, and do the same upon their return. All the Brothers shall strive to avoid unnecessary and frivolous outings. Questors in particular, who, by the nature of their office, have more dealings with the world, must avoid aimless visits and lengthy conversations with seculars; let them not leave the house except out of necessity or to fulfill their office. In such cases, let them endeavor, through reserve in speech and modesty of conduct, to give good example to all and to win for themselves and for the Order the pious affection of the seculars ²⁹.

(80) As our Seraphic Father Saint Francis declares in his Testament that it was revealed to him by God that we should, after the example of Christ, greet one another by saying: The Lord give you His peace ³⁰, we will that the Brothers make use of this evangelical salutation or some other pious and devout formula.

(81) Since true Friars Minor must, with lively confidence, rely on the providence of their most gracious Heavenly Father, the Father of mercies, it is enjoined upon them, according to the counsel of Jesus Christ, not to carry provisions on their journeys unless necessity requires it, especially if the places they pass through are close to one another and inhabited by kind, hospitable people who are friendly to religion; thus placing their care in the hands of God, who feeds not only animals but also those who continually offend Him ³¹.

(82) We further forbid religious to stop for food or lodging in towns or villages near our houses, unless out of grave necessity. Upon arriving in places where we are established, no one is to undertake any business before having presented himself to the Superior, nor to eat or sleep in the homes of seculars, even relatives, without having obtained his permission, which shall be granted only with reluctance ³². The same rule applies upon departure; those who violate this command shall be admonished and punished according to the seriousness of the offense. Upon arriving at our houses, the Brothers, as true children of the Heavenly Father, shall first visit the church, and after adoration and prayer, present themselves to the Superior and show him their obedience.

(83) Since the practice of hospitality merited some of the ancient Patriarchs the visitation of Angels ³³, it is ordered that in all our houses, a Brother be appointed to receive strangers with all diligence and charity possible. Following the example of the most humble Son of God ³⁴, he shall, if opportune, wash their feet while reciting some psalms or spiritual canticles, always considering himself an unworthy servant, even when he has done all the good he is capable of.

(84) No beast of burden shall be kept in our houses for the purpose of riding. On the contrary, we earnestly recommend to all the Brothers to remember the precept of our Rule, which forbids going on horseback, and to make their journeys on foot, in imitation of Jesus Christ and of Saint Francis, His faithful follower. Whoever rides without manifest necessity shall be punished by the Provincial Superior according to the gravity of the offense. The use of the railway is not for this reason forbidden, provided that, as with the use of other vehicles, there is a reasonable cause, the permission of the Superiors is obtained, and that the class of travel does not offend against humility ³⁵. It is for the Superiors to judge whether the reason is sufficient, and the Brothers may, in all security of conscience, rely on their judgment.