SFO International Council - Weekly edition
Volume: 5 - N. 7 - 1999 - February - II
From: Letter to the Assistants, 1998, N. 3
Some Canonical Thoughts
Aidan McGrath, O.F.M., J.C.D.
This article grew from a conversation between Nils Thompson, O.F.M., General Assistant to the S.F.O., and Aidan McGrath, O.F.M., J.C.D., of the Irish Province, National Assistant to the Poor Clare Federation of Ireland, Canonist. We hope it is helpful.
It is true to say that within the Church there is today a search for a correct understanding of the nature and role of authority or leadership. Such a search may be found within the Secular Franciscan Order. From time to time, questions are asked concerning the authority of the Spiritual Assistant to the S.F.O. or concerning the extent to which the Ministers of the S.F.O. exercise real authority within their particular fraternity. While a search for a correct understanding of any institution may well be construed as a sign of life, the nature of some of the questions themselves can be somewhat disconcerting. An examination of the Rule and Constitution of the S.F.O. provides clear insights into the nature of the "authority" or leadership exercised by the Spiritual Assistant and by the Ministers at various levels.
According to the Rule (n.21) the proper role of the Spiritual Assistant is to give "spiritual assistance." He is appointed from one of the Franciscan families as a sign of communion and co-responsibility. Articles 85-91 of the Constitution give further specification to this role. It contains two principal elements: (a) a witness of Franciscan spirituality and fraternal affection (89.3): (b) cooperation in the initial and ongoing formation of the brothers and sisters of the S.F.O. (89.4). Nowhere is there any mention or indication that the Spiritual Assistant is in any way a "Superior" of the S.F.O. Indeed, it is stated expressly that, while a member of the Council (89.4), he does not exercise his vote in financial questions (89.5). Even the Friar Minister General and Friar Minister Provincial lack any direct authoritative role within the structures of the S.F.O. The altius moderamen of the S.F.O which is entrusted to them does not mean power and control but a guarantee of the fidelity of the S.F.O. to the Franciscan charism, communion with the Church and union with the Franciscan Family (85.2).
It may be concluded therefore that the Spiritual Assistants have no "authority" as a sort of right to direct people. Rather, they assist the Secular Franciscans by sharing their Franciscan life with them, not so much by preaching to them in words but rather by the example of their lives. Spiritual Assistants, in the light of the Rule and the General Constitutions, may not tell Secular Franciscans how to live, unless they are obviously and openly living and teaching in a manner which is contrary to the teaching of the Church (not contrary to the Assistant's own personal theological opinion or liturgical preference), or which is against the direction given to the S.F.O. by their own Rule, Constitution, or Ritual.
According to the Rule (n.21), each fraternity on the different levels is animated and guided by a council and minister. The role of those elected to leadership within the SFO at all levels, therefore, is one of animation and guidance, not government or jurisdiction. This is reinforced in the same part of the Rule where the office is expressly referred to as "service." Exactly the same language is used when the role of leadership is explained in grater depth in the Constitution, article 31. Here the service of leadership is described as "a commitment to hold oneself available and responsible in relation to each brother and sister of the Fraternity so that each one will realise his or her own vocation and each Fraternity will be a true community, ecclesial and Franciscan, actively present in the Church and in society" (31.2).
More specifically, (31.4) "the leaders should see to the spiritual and technical preparation and animation of the meetings both of the Fraternities and of the Councils. They should seek to inspire life and soul into the Fraternities by their own witness, suggesting appropriate means for the development of the life of the Fraternity and of apostolic activities in the light of the fundamental Franciscan options. They should see to it that the decisions made are carried out and they should promote collaboration among the brothers and sisters."
The role of the Minister and Council, according to the Constitutions, therefore is one of encouragement, inspiration, suggestion, and collaboration. Nowhere is there any indication that the leadership of the SFO is possessed of any authority to command or issue edicts to be obeyed.
Indeed, the article on the role of leadership follows on a more fundamental article and should always be read in the light of the principle enunciated there: "the brothers and sisters are co-responsible for the life of the Fraternity to which they belong and for the SFO as the organic union of all Fraternities throughout the world." (30.1). Any attempt by the elected leadership of the SFO to exercise what amounts to jurisdiction over members of the SFO would run completely counter to this fundamental principle of co-responsibility and, in turn, would be a failure on the part of leadership to live up to their own obligation to be responsible in relation to each of the brothers and sisters.
It may be concluded therefore that those elected to leadership within the SFO have no "authority" as a right to direct people's lives. They are elected to service and they govern or direct the Fraternity only by consensus. Thus no local, regional, national or general minister has the "authority" to order the lives of any Secular Franciscan. Secular Franciscans do not make a vow of obedience to a Superior of any kind. Rather their personal obedience is to God, lived within the Church and in their Fraternities.
Since it is clear from the legislation of the SFO that leadership with the Fraternities at all levels is based on inspiration, example and encouragement, it would be helpful if the brothers and sisters of the SFO (and, indeed the whole Franciscan Family) took more advantage of what the behavioral sciences have discovered about human nature and learned to operate from a genuine consensus model of leadership. In this way, they may be better equipped to fulfill their fundamental task of helping each of the brothers and sisters to realise his or her own vocation within the Fraternity and within the Church