Personal Ordinariate of Our Lady of Walsingham
The Personal Ordinariate of Our Lady of Walsingham in England and Wales is a personal ordinariate of the Roman Catholic Church subject to the Holy See within the territory of the Catholic Bishops' Conference of England and Wales, of which its ordinary is a member, encompassing Scotland also. It was established on 15 January 2011 for groups of former Anglicans in England and Wales in accordance with the apostolic constitution Anglicanorum coetibus of Pope Benedict XVI; the personal ordinariate is set up in such a way that "corporate reunion" of former Anglicans with the Catholic Church is possible while preserving elements of a "distinctive Anglican patrimony". The ordinariate was placed under the title of Our Lady of Walsingham and under the patronage of John Henry Newman, a former Anglican himself. Roman Catholic church buildings throughout England and Wales are used by the ordinariate alongside the established congregations; the Church of Our Lady of the Assumption and Saint Gregory in Warwick Street, London, which belongs to the Roman Catholic Archdiocese of Westminster, has been designated for the ordinariate's exclusive use from Lent in 2013.
In 2013, the Church of the Most Precious Blood in Borough, London was placed in the care of the ordinariate by the Archbishop of Southwark. It was a Salvatorian parish. In 2017, the ordinariate established its first parish in Torbay, Our Lady of Walsingham and St Cuthbert Mayne Church; the church was a former Methodist chapel. St Agatha's Church in Landport, Portsmouth was part of the Traditional Anglican Communion before being used by the ordinariate; the use of Church of England buildings by the ordinariate requires permission from the relevant Anglican bishop. The apostolic constitution that allows for the institution of personal ordinariates for Anglicans who join the Roman Catholic Church was released on 9 November 2009, after being announced on 20 October 2009 by Cardinal William Levada at a press conference in Rome; some senior Church of England leaders have been reported as considering the establishment of the ordinariate to be damaging to relations between the Anglican and Roman Catholic churches.
The Bishop of Lincoln, John Saxbee, said that "I can't judge the motives behind it, but the way it was done doesn't sit with all of the talk about working towards better relations" and that "Fence mending will need to be done to set conversations back on track."Roman Catholic clergy who were present at an ecumenical service at Westminster Cathedral for the Week of Prayer for Christian Unity were reported as being "dismayed" by the sermon by Canon Giles Fraser Chancellor of St Paul's Cathedral, which included comments that the ordinariate had a "slightly predatory feel" and that "In corporate terms, a little like a takeover bid in some broader power play of church politics."Bishop Christopher Hill, the chairman of the Church of England's Council for Christian Unity described the erection of the ordinariate as an "insensitive act". In October 2010, the Parochial Church Council of St Peter's Church in Folkestone became the first Church of England parochial group to formally begin the process of joining the Roman Catholic Church.
However, St Peter's remains an Anglican church. On 8 November 2010, three serving and two retired bishops of the Church of England announced their intention to join the Roman Catholic Church; the serving bishops were provincial episcopal visitors Bishop Andrew Burnham of Ebbsfleet, Bishop Keith Newton of Richborough, Bishop John Broadhurst of Fulham. The retired bishops were Edwin Barnes Bishop of Richborough, David Silk Bishop of Ballarat in Australia and an honorary assistant bishop in the diocese of Exeter; the Archbishop of Canterbury, Rowan Williams, announced that he had with regret accepted the resignations of Bishops Burnham and Newton. In the following week, the Catholic Bishops' Conference of England and Wales considered the proposed ordinariate and gave assurances of a warm welcome for those who wish to be part of it. On 1 January 2011, Broadhurst and Newton, three former Anglican nuns of a convent at Walsingham and former members of 20 different Anglican parishes, were received into the Roman Catholic Church.
The first personal ordinariate, the Personal Ordinariate of Our Lady of Walsingham, within the territory of the Catholic Bishops' Conference of England and Wales, was established on 15 January 2011 with Keith Newton appointed as the first Ordinary. About half the St Peter's Parish, including their priest, were received into the ordinariate on 9 March 2011, along with 600 other Anglicans from south-east England, with six groups from the Southwark diocese; the "ordinariate groups", numbering 900 members, entered the ordinariate at Easter 2011, thereby becoming Roman Catholics. 61 Anglican priests were expected to be received, but some subsequently withdrew, remaining in the Church of England. John Hunwicke, who joined the ordinariate, had his reordination "deferred" owing to unspecified comments made by him on his Internet blog site, but was subsequently ordained to the Catholic presbyterate. In 2012, Robert Mercer, a former bishop in both the Anglican Communion and the Traditional Anglican Communion, was received into the ordinariate and ordained on 27 March 2012 by Bishop Alan Hopes in the Cathedral of St John the Evangelist, Portsmouth.
In 2013, the Personal Ordinariate of Our Lady of Walsingham became the first such ordinariate to have a married layman on his way to priesthood. In 2014, Monsignor Keith Newton, the ordinary, admitted that the ordinariate had not grown as much as was hop
The Third Order of Our Lady of Mount Carmel is a branch of the religious Carmelite Order of the Ancient Observance and was established in 1476 by a bull of Pope Sixtus IV. It is an association of lay people who choose to live the Gospel in the spirit of the Carmelite Order and under its guidance; the Carmelites known for devotion to Blessed Virgin Mary under her title as Our Lady of Mount Carmel. Soon after the Order of Our Lady of Mount Carmel was established in Europe in the thirteenth century, lay persons, not bound by religious vows, seem to have attached themselves to it more or less closely. There is evidence of the existence of a "Confrairie Notre-Dame du Mont-Carmel" at Toulouse in 1273, of a "Compagnia di Santa Maria del Carmino" at Bologna in 1280, but the exact nature of these bodies is uncertain owing to a lack of documents. Somewhat mention is made of trade-guilds having their seat in churches of the order, members of which acted as their chaplains, thus the master-bakers and pastry-cooks at Nîmes, the barbers and surgeons of the same town, who were connected with the Dominicans, the goldsmiths at Avignon.
Benefactors of the order received letters of fraternity with the right of participation in the privileges and good works of the friars. Others, under the name of bizzoche and mantellatoe, wore the habit and observed the rule, at Florence in 1308. Still others became recluses in the anchorages attached to Carmelite churches. Among the tertiaries not living in community were Blessed Louis Morbioli of Bologna; the canonical institution of the third order dates from the middle of the fifteenth century, when a community of Beguines at Guelders sought affiliation to the order, Blessed John Soreth, General of the Carmelites, obtained a Bull granting the superiors of his order the faculties enjoyed by the Hermits of Saint Augustine and the Dominicans of canonically establishing convents of "virgins, widows and mantellatae". Saint Nuno of Saint Mary had participated in the developing work of the carmelite third order. Further legislation took place in 1476 by the Bull Mare magnum privilegiorum, under Pope Benedict XIII and his successors.
The rule observed by the tertiaries, whether living in the world or gathered into communities, was that of the friars with modifications as required by their status. Theodor Stratius, General of the Carmelites of the Ancient Observance, composed in 1635 a new rule, revised in 1678, still observed among tertiaries of the Calced and the Discalced Carmelites. There are numerous corporations of tertiaries established in different countries, viz. two communities of tertiary brothers in Ireland in charge of an asylum for the blind and of a high-school for boys. In Britain, the Third Order experienced a particular growth following the return of the Carmelite friars to Britain in the 1920s. There are around 500 professed members of the Carmelite Third Order Secular in Britain. Far more numerous are the communities of nuns, namely twenty-three in India for the education of native girls, four convents in Syria in connection with the missions of the Order. In Spain there are tertiary nuns called "Carmelitas de la caridad" engaged in works of charity with 150 establishments.
The Austrian congregation of nuns numbers twenty-seven houses, while the most recent branch, the Carmelite Tertiaries of the Sacred Heart, founded at Berlin towards the end of the last century for the care and education of orphans and neglected children, have spread through Germany, England, Italy and Hungary, have twenty houses. In Italy there are three different congregations with thirty-two convents. There are smaller branches of the tertiaries in South America with two houses at Santiago, Chile, in Switzerland with four convents, in England with one; those who wish to be members of the Carmelite Third Order must be practicing Catholics. They must not be members of any other Third Order or Secular Institute, except in special cases, they must be at least 18 years of age. After a period of initial formation, candidates are accepted for profession; the term'Lay Carmel' is somewhat problematic when describing the Secular/Third Orders because there are a number of ordained ministers who, while not lay people, are professed members of the Secular/Third Orders.
Apart from attending a monthly community meeting, Lay Carmelites wear the Brown Scapular of Our Lady of Mt. Carmel as an external sign of dedication to Mary, of trust in her protection, they are expected to participate in the daily celebration of the Eucharist when possible, should spend about one half-hour in meditation each day, reflecting on the Scriptures, Lectio Divina, or some other appropriate type of personal reflective prayer. The Lay Carmelite prays the Liturgy of the Hours – Morning and Evening Prayer; the charism of Lay Carmelites is prayer and ministry. Twenty-six countries were represented at the 2006 International Congress of Lay Carmelites; as of 2012, the Ontario and Northwestern New York Region of the Carmelite Province of the Most Pure Heart of Mary had eleven communities with 194 active members. Our Lady of Mount Carmel Carmelite Rule of St. Albert Carmelite Rite Constitutions of the Carmelite Order Secular Order of Discalced Carmelites Book of the First Monks Third Order o
The Servite Order is one of the five original Catholic mendicant orders. Its objectives are the sanctification of its members, preaching the Gospel, the propagation of devotion to the Mother of God, with special reference to her sorrows; the members of the Order use O. S. M. as their post-nominal letters. The male members are known as Servite Servants of Mary; the Order of Servants of Mary religious family includes friars, contemplative nuns, a congregation of active religious sisters, lay groups. The Servites lead a community life in the tradition of the mendicant orders; the Servite Order was founded in 1233 AD when a group of cloth merchants of Florence, left their city and professions to retire to Monte Senario, a mountain outside the city, for a life of poverty and penance. These men are known as the Seven Holy Founders; these seven were: Buonfiglio dei Monaldi, Giovanni di Buonagiunta, Amadeus of the Amidei, Ricovero dei Lippi-Ugguccioni, Benedetto dell' Antella, Gherardino di Sostegno, Alessio de' Falconieri.
They belonged to seven patrician families of that city. As a reflection of the penitential spirit of the times, it had been the custom of these men to meet as members of a religious society established in honor of Mary, the Mother of God. From the beginning, the members of the Order dedicated themselves to Mary under her title of Mother of Sorrows. Dedicating their devotion to the mother of Jesus, they adopted Mary's virtues of hospitality and compassion as the order's hallmarks; the distinctive spirit of the order is the sanctification of its members by meditation on the Passion of Jesus and the Sorrows of Mary, spreading abroad this devotion. The Bishop of Florence approved the Friar Servants of Mary as a religious Order sometime between the years 1240 and 1247; the Servants decided to live by the Rule of St. Augustine, added to the Rule their own expression of Marian devotion and dedication. By 1250 there were a number of Servants who were ordained to the priesthood, thus creating an Order with priests as well as brothers.
Pope Alexander IV, favored a plan for the amalgamation of all institutes following the Rule of St. Augustine; this was accomplished in March 1256, about the same time a Rescript was issued confirming the Order of the Servites as a separate body with power to elect a general. Four years a general chapter was convened at which the order was divided into two provinces and Umbria, the former of which St. Manettus directed, while the latter was given into the care of St. Sostene. Within five years two new provinces were added: Lombardy. St. Philip Benizi was elected general on 5 June 1267, afterwards became the great propagator of the order; the Second Council of Lyons in 1274 put into execution the ordinance of the Fourth Lateran Council, forbidding the foundation of new religious orders, suppressed all mendicant institutions not yet approved by the Holy See. In the year 1276 Pope Innocent V in a letter to St. Philip declared. St. Philip proceeded to Rome, his successor lived but five weeks. Pope John XXI, decided that the order should continue as before.
It was not definitively approved until Pope Benedict XI issued the Bull "Dum levamus". Of the seven founders, St. Alexis alone lived to see their foundation raised to the dignity of an order, he died in 1310. Pope Boniface IX granted the Servites the power to confer theological degrees on 30 January 1398, the order established the Marianum in Rome; the new foundation enjoyed considerable growth in the following decades. In the thirteenth century there were houses of the order in Germany and Spain. Early in the fourteenth century the order had more than one hundred convents including branch houses in Hungary, Austria and Belgium; the disturbances during the Protestant Reformation caused the loss of many Servite convents in Germany, but in the south of France the order met with much success. The Convent of Santa Maria in Via was the second house of the order established in Rome. Early in the eighteenth century the order sustained losses and confiscations from which it has scarcely yet recovered; the flourishing Province of Narbonne was totally destroyed by the plague which swept Marseilles in 1720.
In 1783 the Servites were expelled from Prague and in 1785 Emperor Joseph II desecrated the shrine of Maria Waldrast. Ten monasteries were suppressed in Spain in 1835. A new foundation was made at Brussels in 1891. After the Risorgimento in 1870, the government of Italy closed the Marianum along with many other papal institutions; the institute was re-founded as the College of Sant Alessio Falcioneri in 1895. At this period the order was introduced into England and America, chiefly through the efforts of Fathers Bosio and Morini; the latter, having gone to London in 1864 as director of the affiliated Sisters of Compassion, obtained charge of a parish from Archbishop Manning in 1867. His work prospered. In 1870 Fathers Morini, Ventura and Brother Joseph Camera, at the request of Bishop Joseph Melcher of Green Bay, took up a mission in America, at Neenah. Father Morini founded at Chicago the monastery of Our Lady of Sorrows. A novitiate was opened at Granville, Wiscons
Catholic Charismatic Renewal
Catholic Charismatic Renewal is a spiritual movement within the Catholic Church that incorporates aspects of both Catholic and Charismatic Movement practice. It is influenced by some of the teachings of Protestantism and Pentecostalism with an emphasis on having a personal relationship with Jesus and expressing the gifts of the Holy Spirit. Parishes that practice charismatic worship hold prayer meetings outside of Mass and feature such gifts as prophecy, faith healing, glossolalia. In Ann Arbor, Michigan, a Catholic church describes charismatic worship as "uplifted hands during songs and audible praying in tongues." It further distinguishes a charismatic congregation as one that emphasises complete surrender to Jesus in all parts of life, obedience to both the Gospel and Catholic teaching, as well as Christ-centred friendships. Perceptions of the Charismatic movement vary within the Catholic Church. Proponents hold the belief that certain charismata are still bestowed by the Holy Spirit today as they were in Early Christianity as described in the Bible.
Critics accuse Charismatic Catholics of misinterpreting, or in some cases violating, Church teachings on worship and liturgy. Traditional Catholics, in particular, argue that charismatic practices shift the focus of worship away from reverent communion with Christ in the Eucharist and towards individual emotions and non-liturgical experiences as a substitute. Renewal advocates believe that the charisms identified in Saint Paul's writings in Romans 12:6-8, 1 Corinthians 12-14, Ephesians 4:11-12, continue to exist and to build up the Church; the nine charismatic gifts considered extraordinary in character include: faith, expression of knowledge and wisdom, the gift of tongues and their interpretation, discernment of spirits and healing. These gifts are related to the traditional seven gifts of the Holy Spirit described in Isaiah 11:1-2; the nine charismatic gifts in 1 Corinthians 12:8-10 are related to the spiritual and corporal works of mercy. Other references to charisms in the Catechism of the Catholic Church include §§688, 768, 799-801, 890, 951, 1508 and 2035.
The belief that spiritual gifts exist in the present age is called Continuationism. In search of a Spiritual experience, professors from Duquesne University, a Catholic university in Pittsburgh, attended the Congress of the Cursillo movement in August 1966. While visiting, they were introduced to the book entitled The Cross and the Switchblade, which emphasized the Holy Spirit and the Spirit’s charisms; this book further led them to pursue the Holy Spirit. In January 1967, professors Ralph Keifer and Patrick Bourgeois attended a prayer meeting where they received the baptism in the Holy Spirit; the following week, Keifer laid hands on other Duquesne professors, they had an experience with the Spirit. In February, during a gathering of Duquesne University students at The Ark and The Dove Retreat Center north of Pittsburgh, more people asked Keifer to pray over them; this led to the event at the chapel where they too received the Holy Spirit and spoke in tongues, as well as many other students who were present in the chapel.
Keifer sent the news of this event to the University of Notre Dame, where a similar event occurred, the Renewal began to spread. Adherents of the movement formed. In these communities, members practiced a stronger commitment to spiritual ideals and created documents, or covenants, that set up rules of life. One of the first structured covenant communities was the Word of God Community, it affiliated with the International Communications Office in the 1980s, its continued growth resulted in a larger overall community called The Sword of the Spirit. The original Word of God Community split from The Sword of the Spirit, however. Of the two original founders of the communities, one stayed with the Word of God and founded an international ministry that reached Eastern Europe and Africa, while the other remained president of the Sword of the Spirit, which as of 2007, had 47 member communities and 16 affiliated communities around the world. In addition to the covenant institutions, the Catholic Charismatic Renewal experienced international development due to missionary priests who experienced the baptism of the Holy Spirit while visiting the United States and implemented their own such services when they returned home.
The International Catholic Charismatic Renewal Services had a significant role in the guidance of this form of expansion. As of 2013, the Catholic Charismatic Renewal exists in over 230 countries in the world, with over 160 million members. Participants in the Renewal cooperate with non-Catholic ecclesiastical communities and other Catholics for ecumenism, as encouraged by the Catholic Church; the Charismatic element of the Church is seen as being evident today as it was in the early days of Christianity. Some Catholic Charismatic communities conduct healing services, gospel power services and evangelizations where the presence of the Holy Spirit is believed to be felt, healings and miracles are said to take place; the mission of the Catholic Charismatic Renewal is to educate believers into the totality of the declaration of the gospels. This is done by a personal relationship with Jesus Christ, he is encouraged to talk to Jesus directly and search for what The Lord is saying so that his life will be one with Him.
In relation to religious orders, a third order is an association of persons who live according to the ideals and spirit of a Catholic, Anglican, or Lutheran religious order, but do not belong to its "first order", or its "second order". Members of third orders, known as tertiaries, may be lay men and women or ordained men who do not take religious vows, but participate in the good works of order and may be allowed to wear at least some elements of the order's habit, such as a scapular. Less they belong to a religious institute, called a "third order regular". Roman Catholic canon law states: Associations whose members share in the spirit of some religious institute while in secular life, lead an apostolic life, strive for Christian perfection under the higher direction of the same institute are called third orders or some other appropriate name; the old monastic orders had attached to their abbeys confraternities of lay men and women, going back in some cases to the 8th century. The Confraternity Book of Durham is extant and embraces some 20,000 names in the course of eight centuries.
Emperors and kings and the most illustrious men in church and state were confraters of one or other of the great Benedictine abbeys. The confraters and consorors were made partakers in all the religious exercises and other good works of the community to which they were affiliated, they were expected in return to protect and forward its interests. Religious orders that arose in the 12th-13th centuries had a first order, the second order, the third order of laity who were established third. Saint Francis of Assisi, for example, is said to have established the Friars Minor, the Poor Clares, the Third Order of Saint Francis. In some cases the members of a third order, wishing to live in a more monastic and regulated way of life, became "regulars" as members of a religious institute; these religious institutes or "congregations" are classified as belonging to the third order regular. The general idea of lay people affiliated to religious orders, such as the Benedictine Oblates or confraters developed as founders and benefactors of monasteries were received into spiritual fellowship, clothed in death in some religious habit.
So too the Templars had a whole system whereby layfolk could partake in some sort in their privileges and in the material administration of their affairs. But the essential nature of the tertiary is an innovation of the thirteenth century. At that date many of the laity, impatient of the indolent and sometimes scandalous lives of the clergy in lower Europe, were seized with the idea of reforming Christendom by preaching; this admirable intention caused the rise of the Waldensians under Peter Waldo, the Fratres Humiliati. The Waldensians were at first welcomed by Pope Alexander III, who authorized their preaching, but as they were unacquainted with theological teaching and had pursued no clerical studies, their sermons were dogmatically inaccurate and defiantly heretical; the Humiliati soon became suspect and were forbidden by Pope Lucius III to preach, until in 1207 Pope Innocent III gave a section of them permission to resume their work, provided that they limited themselves to moral questions and did not venture on doctrinal subjects.
Some became priests, were gathered into a cloister, took up religious life. Others remained outside, yet spiritually dependent on the clerical portion, now for the first time in history called a Third Order; the name "tertiary" comes from the Latin tertiarius meaning "third". Hence it has been used for centuries to denote those; this was due to the historical reality of the Tertiaries of the Humiliati. They were the third form of this life; the Humiliati seem to have been the first to have'tertiaries' in the twelfth century. These lived a rule of life within the world; the name was used to a great extent in the Franciscan Order, had the most popular third order. Other orders too had tertiaries such as the Trinitarians and the Dominicans; these were followed over time by a number of others such as the Carmelites, Augustinians, Augustinian Recollects, Discalced Carmelites and others. But by whatever name they were called in the inception, there have been lay persons who have professed to live according to either the Rule of the brothers adapted to their secular life or a rule drawn up for them.
They shared the same spirituality, the same superiors, aspects of the same habit such as the scapular. The name "tertiary" became popularized and attached to all who lived in this way. There have been a number of canonized tertiaries. With the advent of the Second Vatican Council came an elaboration of the lay vocation; the lay vocation is a vocation distinct from that of the consecrated state. It involves the sanctification of ordinary life, of one's work, of family life, of all the various secular occupations, it is the leaven in the midst of the world to order the temporal world to God. As the various third orders secular began to look at each of their houses after the Council they began to revise their Rules and Statutes; the Orders submitted their new Statutes or Rules or Constitutions to the Holy See for review and approbation. Thus the new Statutes et
Confraternity of Catholic Saints
The Confraternity of Catholic saints is a Catholic organization of young people consecrated to the Trinity through the Blessed Virgin Mary and dedicated in proclaiming the gospel and promoting that the catholic view of holiness is possible. The Confraternity of Catholic Saints is an organization of young people in the Philippines, created in 2003 to proclaim the Gospel of Jesus Christ, to promote holiness to Catholics and that it is possible to the world to the youth, it uses the lives and the works of the catholic saints to fulfill their mission and to inspire many to be holy. It pledges loyalty to the Roman Catholic Church and its teachings, to the Pope, to the Diocesan Bishop; the Confraternity of Catholic Saints focuses its attention to the realization of the Catholic Church's universal call to holiness through their ministries. The Confraternity of Catholic Saint began on 1 October 2003 as the Ministry for the Promotion of Holy Men and Women at the Roman Catholic Diocese of Cubao dedicated to promote the new Saints of the Catholic Church.
Its foundation was led from the said diocese. In August 2006 it changed its name to Confraternity of Catholic Saints in the presence of the pioneer fraters of the CCS, namely Dave Caesar Dela Cruz, Lloyd Paul Elauria, Weldann Lester Panganiban, Matthew Taleon, John Felix Santos, Adrian Millena, Carlos Babiano, Roel San Miguel. On 13 July 2007 Rev. Fr. Angelo Ma. S. Legal, of the Catholic became the Spiritual Director of the CCS. On 24 July 2007, Director Dave Caesar Dela Cruz presented a letter and requirements requesting the Lord Bishop of Cubao, Most Rev. Honesto F. Ongtioco, D. D. for the Diocesan Recognition of the Confraternity. At present the CSS is the Official Promoter for the Cause of Canonization for Blessed Ivan Merz of Croatia in the Philippines, the Official Group-Promoter of Blessed Alberto Marvelli of Italy in the Philippines, a recognized prayer group for the Cause of Beatification and Canonization of the Servant of God, Pope John Paul II, Recognized Promoter of Saint Rita de Cascia, Monastery of Saint Rita de Cascia, Italy.
In October 2007, Dave Caesar Dela Cruz, visited the tomb of Blessed Ivan Merz in Croatia. The Confraternity was recognized by the Archbishop of Josip Cardinal Bozanic; the Director was interviewed on the Catholic radio in Croatia. The Confraternity was featured in some newspaper in Croatia. One of these is the magazine in Croatia, FOKUS; the charism of the CCS is the promotion of devotion and spirituality of the Catholic Saints. On 19 March 2008, Dave Caesar Dela Cruz was appointed as the Vice Postulator for the Philippines of the Cause for the Canonization of Blessed Ivan Merz of Croatia and was recognized by the Catholic Bishops' Conference of the Philippines. Dela Cruz, being the co-founder and Director of the Confraternity, the CCS is the home office of the Vice Postulation. Having been elected as the Vice Postulator for Blessed Ivan, on 10 May 2008 the Confraternity conducted the first feast celebration of Blessed Ivan Merz in the Philippines at the home Parish of the CCS, the Transfiguration of Our Lord Parish in Cubao, Quezon City, Philippines.
Mass was celebrated along with the extension of the Blessed Ivan Merz Scholarship Program. On 1 June 2008, the start of the canonical year for CCS, the CCS has launched its official manual, presented to the Bishop of Cubao as part of the needed documents for the Diocesan Recognition; the CCS Official Manual contains the norms of the CCS, the Constitution and By-laws, other important documents like decrees of the Director, prayers for the CCS, letters of several Bishops. On 5 October 2008, the fifth anniversary of the Confraternity, four pioneer fraters made their solemn consecration and perpetual profession. On 6 November 2008, the Prefect of the Congregation for the Causes of Saints sent a message for the Confraternity, marking a step of recognition from the Congregation; the CCS is present in two dioceses in the Philippines, the Dioceses of Cubao and Kalookan, with Cooperators around the country. On 11 February 2009, the Confraternity had its new presence at the Holy Cross Parish, Quezon City.
In May of the same year, the Community welcomed another member, in the person of Lloyd Danielle Flores. This was in-line with the First Anniversary of the Promulgation of the CCS Manual and the recognition of the CCS Scholars for the Year 2009-2010. At the Start of the Year 2010, the Confraternity, through its director, declared the said year as the Year of Holiness; this is to reiterate the need of the CCS to fulfill its motto to be Holy. With this, a Year dedicated to Mary is declared, calling all members to call upon the Blessed Virgin Mary and ask her intercession as the Year of Holiness is observed; the motto of the CCS is taken from the Holy Scripture in the book of the 1st epistle of Peter, "Sancti eritis, quia ego sanctus sum," translated as "Be holy for I am holy." The motto describes the CCS's identity as an organization for the holiness of Christ's faithful. In the official logo, the letters C, C, S are formed like a heart which symbo
Secular Franciscan Order
The Secular Franciscan Order is a world-wide community of Catholic men and women who seek to pattern their lives after Jesus in the spirit of Francis of Assisi. Secular Franciscans are tertiaries, or members of the Third Order of Saint Francis founded by Francis of Assisi 800 years ago. Known as the Brothers and Sisters of Penance, the Order is open to any Catholic not bound by religious vows to another religious order and is made up of both the laity and secular clergy. Although Secular Franciscans make a public profession and are consecrated, they are not bound by public vows as are religious living in community; the Third Order Regular, which grew out of the Third Order Secular, do make religious vows and live in community. Because the Order belongs to the spiritual family of the Franciscans, the Holy See has entrusted its pastoral care and spiritual assistance to the Franciscan First Order and Franciscan Third Order Regular, which belong to the same spiritual family; the preaching of St. Francis, as well as his example, exercised such a powerful attraction on people that many married men and women wanted to join the First or the Second Order.
Because being married was incompatible with the order, Francis found a middle way and gave them a rule animated by the Franciscan spirit. In the composition of this rule St. Francis was assisted by his friend Cardinal Ugolino di Conti. Where the Third Order was first introduced is unknown; the preponderance of opinion is Florence, chiefly on the authority of Mariano of Florence, or Faenza, who cites the first papal bull known on the subject. The less authoritative Fioretti assigns Cannara, a small town two hours' walk from the Portiuncula, as the birthplace of the Third Order. Mariano, Thomas of Celano, the Bull for Faenza suggest that 1221 was the earliest date for founding of the Third Order. Another story tells of Luchesius Modestini, a greedy merchant from Poggibonzi, who had his life changed by meeting Francis about 1213, he and his wife Buonadonna were serving the poor. While many couples of that era who experienced a religious conversion chose to separate and enter monasteries, this couple felt called to live out this new way of life together.
Francis was moved to write a Rule for them. Thus began the Brothers and Sisters of Penance in the Franciscan movement, which came to be called the Franciscan Third Order; the Chiesa della Buona Morte in the city of Cannara claims to be the birthplace of the Third Order. Another contender from the same city is the Church of S. Francesco; this way of life was embraced by many couples and single men and women who did not feel called to the stark poverty of the friars and nuns widows. They zealously practiced the lessons Francis taught concerning prayer, peacemaking, self-denial, fidelity to the duties of their state, above all charity. Like Francis, they cared for outcasts. Canonical hermits were able to follow this Rule and bring themselves into the orbit of the Franciscan vision; the Order came to be a force in the medieval legal system, since one of its tenets forbade the use of arms, thus the male members of the order could not be drafted into the constant and frequent battles between cities and regions in that era.
The Third Order of St. Francis was established by the Recollects at Quebec in 1671 and at Three Rivers and Montreal. In 1681 a Recollect notes that "many pious people of Quebec belong to the Third Order". After the cession of Canada to England in 1763 following the French defeat in the Seven Years' War, the Third Order, deprived of its directors disappeared but was revived In the 1840s; the 1840 revival was led by Bishop of Montreal. Noted naturalist Léon Abel Provancher was active. In 1866, having received faculties from the General of the Friars Minor, Provancher established a fraternity in his parish at Portneuf Quebec, promoted the Third Order in his writings. For two years he edited a monthly review. On a pilgrimage to Jerusalem, Provancher met the two became friends. In 1881 Janssoone went to Canada, where he gave new spirit to the Third Order and visiting fraternities. On one occasion, he preached a four-hour sermon on the Stations of the Cross in the church of Sainte-Marie-Madeleine in Cap-de-la-Madeleine, to a women's Third Order group from Montreal.
Shortly after Leo XIII published his Encyclicals on the Third Order, the Canadian bishops recommended the Third Order to their clergy and faithful. When Father Frederic returned in 1888, several bishops, among them Bishop Louis-François Richer Laflèche of Trois-Rivières and Archbishop Taschereau, welcomed him as its promoter; the foundation of a community of Friars Minor at Montreal in 1890 inaugurated a new era of growth for the Third Order. As of 2016 there were over 5,000 active members in 200 fraternities. Little is known of the Third Order in Great Britain prior to the Reformation. In 1385 there were 8 fraternities in the British Isles, compared with twenty-nine in France. Fr. William Staney, the first commissary of the order in England after the Dissolution of the Monasteries, wrote "A Treatise of the Third Order of St. Francis", published at Douai in 1617. Alice Ingham became a member of the lay society of the third order of St Franc