Continuing Formation in the Order of Capuchin Friars Minor

INTRODUCTION 
The purpose of this thesis is to discover in the Capuchin Constitutions and alI 
texts relating to them, the original proposal of the Capuchins regarding the philosophy 
behind the concept of continuous renewal and updating. This essentially is an attempt to 
integrate Continuing Formation within that of the Franciscan Capuchin formation, calling 
attention to changes in menta!ity, attitudes, educational systems and in the !ife itself of 
the fraternity of the Order faced with the challenge of the so called Continuing 
Formation. 
A tentative approach to our theme of Continuing Formation eschews 
methodological illumination in order to elaborate or adjust adequate programs to the 
continuaI promotion of the Capuchin. It means, in the ultimate analysis, understanding 
not only the challenge for changing the way one sees himself but also the challenge of 
self-education and an ability to embrace new concepts which makes the fraternity the 
principal educational means of its own members. 
ln his book Adult Education in Practice , Professor Robert Peers expressed a 
prophetic phrase which accurately summarizes the role of Continuing Formation: 
All education must be a process of adjustment of the individual to the 
world in which he lives. But since his world is constantly changing, this 
adjustment must be a continuous process and not something which is
- 2-
accomplished once and for ali during the years of childhood and 
adolescence.
1 
Emboldened by Professor Peer' s analysis we tum to the study of Continuing 
Formation, and ask how to explore this concept using the right methods within this 
conceptual framework. We propose in this thesis to attempt a lirnited exercise along the 
basic definition of Continuing Formation suggested by Peers. Thus we seek to view 
Continuing Formation as essential in the evolution of society and institutions, implying a 
consciousness of the new problems facing everyone, but in a specific way the problems 
facing those responsible for institutions and communities. 
Scope 
Chapter One will attempt to show the emergent necessity of Continuing 
Formation in the life of the Church. This is clearly visible and confmned by the many 
documents published by the Church itself. This also confirms the increasing interest 
which Continuing Formation is assuming within the Church and its institutions 
deterrnined by the acceleration of changes and cultural renovation, which are typical of 
modem society. The Church cannot remain indifferent to such changes. 
The documents of the Church express something beyond a mere sensibility to take 
seriously Continuing Formation. The need for a Continuing Formation is much stronger 
in our day. Now, one feels the need to live, not in the past, but with the values of the past; 
not with the cult of tradition, but with a wise reading of it; not in the conviction of having 
received everything with Initial Formation, but with the wisdom of one who is aware of 
the new things and the need to "Ieam how to leam." 
The Second Chapter will show Saint Francis as the Forma Minorum for those 
who wish to embark on effective and fruitful project of Continuing Formation. We see 
1 Robert Peers, Adult Education in Practice (London: Macmillan and Co., 1934),7-8.
-3-
the figure oí Francis as always walking on the path oí fidelity to the Gospel, and open to 
the needs oí his brothers. Beíore he died, he pronounced his own profession of faith in his 
consecrated liíe as an authentic commitment of Continuing Forrnation. 
'Let us begin, brothers, to serve the Lord our God, for up to now we have 
hardly progressed.' He was ablaze with a great desire to return to the 
hurnility he practiced at the beginning; to nurse the lepers as he did at the 
outset and to treat like a slave once more his body that was already in a 
state of collapse from his work. With Christ as his leader, he proposed to 
do great things; and although his limbs were failing, he bravely and 
fervently hoped to conquer the enemy in a new combato 2 
These valid and authoritative words show the intensity and vivacity of the life and 
apostolate of Francis. 
As we will see through the reading of the Church documents, it is clear that the 
aim of Continuing Forrnation is to help the individual in overcorning obstacles, shrugging 
off indifference and instilling interest, and interesting friars in this problem because, in 
today's society, it is not possible to live on the dole. Saint Francis of Assisi rerninds us of 
his ability to forget himself in ali the circumstances and give himself completely to the 
service of God and the brothers. He lived in the historical context of his time. He did not 
reject it and he did not walk according to the aprioristic schemes of life. Although he left 
the world, he lived in the reality of the world. Having re-lived in his life the message of 
the Gospel, he offered to his brothers and to the world a model of an authentic, serene 
and wise behavior, constantly tensed towards the true values. 
Francis is also faithful to his vocation. It is exactly in this fidelity that we must put 
our own reflection. Thomas of Celano writes: 
He was filled with sorrow that some had left their forrner works and had 
forgotten their earlier simplicity after they had found new things. 
Wherefore he grieved over those who were once intent upon higher things 
with their whole desire but who had descended to base and vile things, and 
had left the true joys to roam and wander amid frivolous and inane things 
in the field of empty freedom. He prayed, therefore, that God's mercy 
2 Major Life of St. Francis by St. Bonaventure LMXIV I. [Hereafter referred to as LM.] AlI 
translations are taken from Bonavenlure: The Sou/'s Journey [nlo God - The Tree of Life - The Life of SI. 
Francis, edited and translated by Ewert Cousins (New York: Paulist Press, 1978).
- 4-
might free these sons and asked most earnestly that they might be kept in 
the grace that had been given to them.
3 
Francis is in the world. Like Saint Paul, he goes out in order to announce the 
Gospel and to offer that which he carries in himself: Jesus Christ crucified. That which 
interests Francis is to give an answer to the poverty of the world and the answer is Jesus 
Christ himself. He lived in the school of Christ the Lord, based on the active listening to 
the Word of God. Francis spoke and wrote in response to what he received. He embraced 
a Gospellifestyle which disposes one to hear and perceive the Lord. This discovery led 
him to be attentive to signs of his times in the Church and in contemporary society. 
ln Chapter Three we will examine the long-time efforts of the Capuchin Order to 
incorporate systematically into its structures the concept óf Continuing Formation 
described as a constant, dynamic, lifelong endeavor for a creative renewal of our 
Capuchin vocation. This obliges us to prioritize in our formative programs and our 
communitarian choices, the fundamental value of our charism: the fraternal evangelical 
life, sustained above ali by the spirit of action. Another aspect which emerges is that 
Continuing Formation helps to deal with the personal crisis of the individual friars. We 
ali know how easy the temptation is for one to feel inadequate to complete the task 
assigned to him, above ali when the fust failures 100m up or when some feel unable to 
give valid help to the others. This crisis of the moment can have an effect on faith, prayer, 
on fraternal life, on the management of the religious life, on a life which may become 
colorless and without a serious commitment. This temptation is very subtle. lt is easy to 
find, in similar circumstances, other "simple" ways which are much more gratifying, but 
which frequently are detrimental to our primary commitments or to the service of the 
priestly ministry. lt is easy for one to transform himself as an administrator of terrestrial 
3 First Life af St. Francis by Thomas of Celano, 104. [Hereafter referred to as I Cei.] Ali 
translations of the biographies of St. Francis, with the exception of the Major Life Df Francis by SI. 
Bonavenlure, are taken fram SI. Francis Df Assisi: Writings and Early Biographies, ed. Marion A. Habig 
(Chicago, lll: Franciscan Herald Press, 1973). [Hereafter referred to as Omnibus.]
-5-
thing
s
: works, material occupations, projects and social initiatives. It is easy to find a 
road which seems at times to alienate one from the cornrnitments of a vocation. Ali this 
constitutes a big danger for the individual brothers, for the provincial fratemities and for 
the Order. 
Our attention will focus on the Meeting of Continuing Formation of the Capuchin 
Order which was held in Rome in 1991. This meeting re-examined human reality as a 
permanent growth because the friar needs to renew himself, to update himself 
continually, and to establish an interpersonal relationship with the language of today. ln a 
synthetic way, this meeting showed the urgency of a new personal conversion. 
From this meeting the message emerged clearly, through the Plenary Assemblies 
and group encounters, that today everyone is called to make an intelligent and illurnined 
discemment on that which is valid and fundamental and on that which is ephemeral and 
transitory. Without the wisdom of the Gospel, it is impossible for one to read the signs of 
the times and to operate a valid and efficacious discemment. This makes it necessary for 
us to re-read the history of our origins and tradition with the spirit of discemment and a 
longing wish to discover in them the original idea behind the capuchin spirit. This 
meeting has fulfilled the profound desire of ali of us, to have a concrete final document, 
not a simple, new and generic document, to add to the many others, but a directive which, 
in a valid, organic, global and concrete way, rnight help ali the major superiors - those 
responsible in the first place for Continuing Formation in the respective circumscriptions 
- and ali those cornrnitted to the animation of Continuing Formation in their fratemities 
and in their areas and, through mediation, ali the brothers of the Order. This aim, 
elaborated in the Plan, and handled with great cornrnitment and seriousness, constitutes 
the most useful fruit of many days of hard work. Through a thorough reading of this plan, 
one concludes that it is not sufficient to have only programs in order to realize 
Continuing Formation, but it is necessary to have a new mentality, a true conversion. 
Besides this joumey, which is strictly personal, there must also be a plan of formation,
-6-
which is well-articulated, in the center of the circumscriptions, with detailed programs, 
articulated and well-distributed in time. 
The Fourth chapter will review the findings of the methods proposed by the 
Constitutions and the General Plan of Continuing Formation in attempting to show how it 
is possible to strengthen in the friars the true significance of Continuing Formation, the 
journey of renewal and conversion which is needed, the importance and urgency which 
are part of it, and the personal responsibility of every single friar when faced with this 
problem which touches our vocation. Every friar is called to read and see his proper life 
in the history of salvation. Everyone finds himself acting in a socio-cultural and ecclesial 
context which requires a progressive conversion, an adaptation to the times and 
situations, an establishrnent of new interpersonal relationships which, at times, are very 
difficult. However, this work of animation in Continuing Formation must be illurnined by 
the Gospel. 
One of the most commonly used terms during the Meeting of Continuing 
Formation [l991]was precisely the term "animation." Animation means "to give life," "to 
transrnit life" to the contents, methods and valid relations. It is an educational form which 
has as its very basis the radical option for life. The first objective of animation helps the 
person to construct his own personal identity at the center of the culture in which he lives. 
A second objective of animation is helping the person to a fuller participation in social 
life signaled by solidarity. The third objective of animation is helping the person to 
discover the transcendent. 
The method which animation proposes in order to reach these three objectives is 
based on the strength of the group as an educational place. From here arises esteem and 
the simple communion, in a fraternal and serene happiness. Animation must be done in a 
very authentic way, using the resources which the Order provides: the local, provincial 
and general chapters, communal discernment, sabbatical years, days of retreat and
-7-
recollections, and so forth. Ali this helps growth in the fraternity which is a focal point of 
our charism. The fraternity grows through mutual acquaintance, staying together in order 
to pray, recreate, plan and act. Living together is the most efficacious means to pull down 
barriers and divisions. 
Method 
ln the development of the first chapter we will offer a wide panorama of the 
documents of the Church and other selected sources. The principie of selection rests on 
the contribution of each source to the development of the concept of Continuing 
Formation along the years. 
Throughout the rest of the chapters we will use the analytic-critical method 
realized by my personal reflections upon reading the following: the documents of the 
Church, the constitutional documents of the Capuchins, writings of Saint Francis, the first 
biographies and the recent documents of the Church and the Capuchin Order inserted in 
the Franciscan-Capuchin tradition. We will not attempt produce any new theories, but 
rather summarize accepted positions as a way of drawing our conclusions. One result of 
this experiment should be the stimulation of efforts to expand on this theme in the 
Franciscan field. 
Text 
The English edition of the Writings of Francis is taken from that of Regis J. 
Armstrong and Ignatius Brady. The official biographies are taken from St. Francis of 
Assisi: Writings and EarZy Biographies, English Omnibus of the Sources for the Life of 
St. Francis, edited by M. A. Habig and from Fonti Francescane:Scritti e biografie di san 
Francesco d 'Assisi. Cronache e aZtre testimonianze deZ primo secoZo francescano. Scritti 
e biografie di santa Chiara d'Assisi edited by Movimento Francesco Assisi. As indicated
- 8 -
in the bibliography, the other primary-Capuchin sources are both in standard Latin 
editions and in the English translations.