September 2022 – Thoughts from the Regional Formation Director

Thoughts from your Appointed Regional Formation Director
Ted Bienkowski, OFS
Initial Formation Part 2.
September, 2022

Dearest sisters and brothers in Christ and Saint Francis.
In July we discussed the first contact in the “Pathway to Profession” chart. We also discussed why the Interview and Faith Inventory was so important. This month we will continue to discuss this but move to the actual Interview and some of the interview questions that are very important. The Pathways chart is available in the FUN Manual on-line at the Saint Katherine Drexel Region web site:

As I said last month, this critical step, when it is ignored can be the start of major problems for the council and fraternity. The Formation Director is responsible for making sure this Initial Interview and faith inventory is correctly completed. The Interview Guide can be found in the FUN Manual (1). I suggest you copy it, add your Fraternity Header and use it as it is written because it has been approved by both our Region and National Fraternity Councils.

Step 2: Initial Interview and faith inventory
I have always encouraged individual starting the process to bring their spouses to a few gatherings just so they see what their loved one is getting involved with. And you never know, it just might spark their interest also! I also encourage the applicant to have their spouse write a letter of support. We do not want to be the cause of marital discord.

In the next section I will go through the interview and explain why it is important and its impact down the line if not done correctly.

Conducting the Interview

It should be noted that the first sentence of the interview guide says “…should be acquired through person-to-person dialogue. It is NOT2 to be ‘filled out’ by the interested person…” this is important because once in a dialog, the interviewer will be listening to the individual and will be hearing their story. It also gives the interviewed the opportunity to ask follow up questions and the interviewer to understand what is happening with the individual. Little comments can also uncover issues that need to be resolved.

The first section, personal info, is easy and pretty self-explanatory unless the individual becomes reluctant to give the information. This is true of all the questions, someone not willing to share this type of information may not be suited for fraternal life.

Sacramental information:

All interested individual must supply a copy of their Sacramental records. This includes their Baptismal record, First Communion record, Confirmation record and marriage records. In many cases where the individual had all four sacraments at the same parish the baptismal certificate should have the other records certified on the back of the Baptismal Certificate. This is supposed to be true in all cases but much of the time the records do not get to the baptizing parish in cases where the individual received the Sacraments in many Parishes. In any case, the individual is required and responsible to supply them and may need some time to get them. There are no exceptions to this requirement. Remind them to supply a copy only. These documents should then become part of their permanent record at the fraternity and will not be returned.

Where problems seem to happen the most is in the marriage arena. Divorce and remarriage are much more common today than ever before. Interfaith Marriages outside of the Catholic Church is also more common than ever before. In all cases, a divorced person must have a decree of nullity if they have remarried. And if they were married outside of the Catholic Church, they should obtain a certificate of convalidation (3) from their Parish. Divorce is not the only issue today. The intent of the question is: Are you in a valid “Sacramental ‘Catholic’ Marriage”. Based on Catholic teaching and doctrine, individuals in common law marriages, civil unions, civil marriages, same sex marriages, or remarried without an annulment and so forth are not valid Catholic Sacramental marriages. As long as an individual persists in an invalid marriage, they cannot be a professed Secular Franciscan because it violates church teaching and doctrine which we profess to support, this is non-negotiable. It is important to resolve these issues and make sure you have all the documentation before the individual gets too far down the profession path. I would recommend that all the documents be collected and on record before they finish Orientation. It should be noted that this also applies to a person who is already Professed. What does that mean? It means that if a person who is already professed divorces and eventually wants to re-marry, a decree of nullity is still required. If that is not obtained, they should voluntarily withdraw or be removed from the order. The same holds true if they enter into any other form of non-valid, non-sacramental relationship (4) after profession. This is not a new requirement, there are no “Grandfather Clauses” and this has been Church teaching for over a thousand years and should have been enforced all

The Miscellaneous information:
A key thing to look for here is, is the individual so involved in other church activities, civic organizations, work, or has so little time, that they will not have the time for true, conscientious required by fraternity life. Are they professional joiners? If you see a person belongs to… and the list goes on for miles, be  wary. Explain to them that they may have to make a choice. And with the exception of a family issue, the fraternity and their commitment to it must come first. Also keep an eye out for secret organizations such as the Free Masons. Regardless of how much “Good Works” they do, Church teaching bands all Catholics from becoming a member of the Masons. Lastly; Letters of reference. At a minimum, the applicant needs reference letters from their pastor or spiritual director and another Catholic person who knows them  well. They are to attest to the best of their ability that the individual is a Catholic in good standing, devout and has no known impediments. I like to include their spouses to insure they support their spouses’ journey.

In my Fraternity, we get the names and addresses from them and send the letters ourselves with an enclosed self-addressed and stamped envelope. The Regional Formation Guide has standard form reference letters for Pastors and others. I encourage you to use them!

What Next?
So now that you have completed the Interview and Faith Inventory what do you do with it? Great question. The Formation Director or whoever conducted the interview, will then present the interview form with answers and notes to the Formation Team if you have one. The team will discuss the answers and determine if they feel there is some impediment and how serious that impediment is. In many cases impediments can be resolved fairly easily and quickly. In some cases, you will need the assistance of your Spiritual Assistant (who is supposed to be part of the formation team) or a local Pastor to get advice. Such as in the case of an irregular marriage. If you don’t have a formation team the person conducting the interview will share the results with the entire Fraternity Council. Keeping in mind, there are rare situations where a Spiritual Assistant, Pastor or Priest and other members of the council may not be in support of Catholic teachings concerning valid sacramental life especially in regards to marriage, divorce, and irregular unions. Regardless, we (the Secular Franciscans) must follow approved Churches Doctrine and teachings which we have committed ourselves to. The Spiritual Assistant (SA) does not have the authority to mandate any guidance to the fraternity when it contradicts Church Teaching. The Spiritual Assistants handbook states: “…

SA’s are not: directors i.e., giving orders; not dictators, i.e., running the whole program; not experts, i.e., having answers for everything…(5) ” Please contact a member of the Regional Council in such cases. Once the Formation Team completes a review and develops a recommendation, the Formation Director will present the recommendation to the entire council. Once they review and discuss the individual’s responses, the council has the opportunity to ask the Formation Director additional questions. Once a simple majority agrees, the person is invited to enter the “Orientation Phase”

Next month we will discuss Orientation in some detail.


1 FUN Manual Pages 51 thru 54
2 Emphasis is theirs

3 This is where the local Catholic Church ratifies their marriage as Catholic thru a ceremony much like a wedding. Normally can be done by their pastor or parish priest.
4 ibid

Formation Resource February 2021 by Justin Carisio, OFS, Regional Formation Director

SKD Formation Monthly-February 2021

Dear Brothers and Sisters,

This month I offer for our reflection some thoughts on the Holy Name of Jesus, devotion to which has deep Franciscan roots. Lent is a good time to meditate on the name of Jesus which St. Francis spoke lovingly and often among his brothers.


I also encourage you to visit one of the Capuchin websites and read a short article on St. Francis and Lent. We are told that St. Francis “observed Lent with the utmost seriousness.” The link is here: St. Francis of Assisi & Lent – Capuchin Franciscans (

May you have a holy and blessed Lent! 
Pax et bonum,
Justin Carisio, OFS
Formation Director

October 2020 from the Regional Formation Director

SKD Formation Monthly-October 2020

August, 2020 – Thoughts from your Formation Director, Justin Carisio

SKD Formation Monthly-August 2020

From the Regional Formation Director - Justin Carisio, OFS - June 2020

SKD Formation Monthly-June 2020

From the Regional Formation Director – April 2020

SKD Formation Monthly-April 2020

Thoughts from the Regional Formation Director – March 2020

SKD Formation Monthly-February 2020 SKD Formation Monthly-February 2020

PLEASE NOTE:  This posting is for March 2020 even though February is cited in the title.

From the Formation Director – October 2019

SKD Formation Monthly-October 2019  


Thoughts from the Regional Formation Director August 2019 Text version

“You are Beauty”
Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever
is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think
about these things. (Philippians 4:8)
In the fall of 1224, St. Francis of Assisi spent forty days on the cold and windy heights of Mount Laverna in Tuscany. It was at that time that he experienced the vision of a six-winged Seraph, after which the wounds of Christ’s crucifixion appeared on his body. In the aftermath of this extraordinary experience, Francis took a small piece of parchment and wrote, on one side of it “The Praises of God.”1 He begins by addressing God: “You are the holy Lord God Who does wonderful things.”2  In twenty lines or so he names attributes of his Heavenly Father and King, who is “the good, all good, the highest good.” On some points he repeats himself. For example, twice he says, “You are beauty, You are meekness.”

The inspiration to call God beauty is one of Francis’s insights. Francis had an innate appreciation
for true beauty. We know from his “Canticle of the Creatures” that he saw beauty in the natural
world, and he describes the Sun, Moon, Stars, and Fire as “beautiful.” His own taste for beautiful
music and poetry were plain for all to see. Working in his father’s cloth business, he would have
developed an appreciation for the beauty present in human design and craft. But it was his
spiritual insight—his gift and grace—to see true beauty as emanating from God’s divine beauty.
We live in a culture that often promotes the ugly and vulgar as trendy and stylish or uses the
unbeautiful to obscure and diminish true beauty. With St. Francis as our Seraphic Father, Secular
Franciscans should claim love for God who is beauty as a spiritual inheritance and use it to
evangelize our world.

In doing so we certainly are not alone. Bishop Robert Barron in his documentaries on
Catholicism has identified beauty in Catholic art, architecture, music and writing as a way to
reach people who hunger for truth and who seek meaning in their lives. In this he echoes Pope
Benedict XVI who sees the Church’s legacy of beauty and the lives of the saints as central to the
spread of Christianity in the 21st century. “The only really effective apologia for Christianity,”
Pope Benedict says, “comes down to two arguments, namely the saints the Church has produced
and the art which has grown in her womb.”3

In speaking to a group of clergy, he said, “All the great works of art, cathedrals—the Gothic cathedrals and the splendid Baroque churches—they are all a luminous sign of God.”4
And to a gathering of artists he added, “the experience of beauty…leads to a direct encounter with the daily reality of our lives, liberating it from darkness, transfiguring it, making it radiant and beautiful.”

How can we as Secular Franciscans respond to beauty to grow spiritually and to evangelize those
around us? Consider a few that are simple and obvious:
• In the splendor of nature. Clouds, sunsets, storms, mountain vistas, fireflies, birds, streams of
water, night skies—the manifestations of natural beauty are endless. St. Francis has given us
the perfect formula for responding to such beauty: “Be praised my Lord for
Brother/Sister….” Join with him often in that hymn of praise.

• In the beauty of liturgy, scripture and sacred art and architecture. There is a sublime beauty
in the Mass, in the parables of Jesus and in the Psalms and hymns of praise throughout
Scripture. Be attentive also to the beauty of sacred art and liturgical spaces, especially those
that have stood for a long time and which echo with the prayers and praise of generations.
• In the honest handiwork of men and women. A well-cultivated garden, food lovingly
prepared, a magnificent suspension bridge, light through a stained-glass window, a pitcher’s
curve ball. God may be glorified through the beauty of human works both humble and grand.
• In the lives of others. St. Francis said of his encounter with lepers that, “when I left them,
what had seen bitter to me was turned into sweetness of soul and body.”6 The priest-poet
Gerard Manley Hopkins wrote in one of his great sonnets: “Christ plays in ten thousand
places,/ Lovely in limbs, and lovely in eyes not his.”

Finally, be open to the great effect of beauty, which is joy. Jesuit theologian John Navone wrote,
“Joy, as a fruit of the Holy Spirit, always evidences the experience of God’s beauty.”
7 By living the gospel life, we participate in God’s beautification of the Church and the world. Let us join
with Francis and utter joyfully to our Lord with awe and deep gratitude, “You are beauty.”
From the OFS Rule and General Constitutions
• Trusting the Father, Christ chose for Himself and His mother a poor and humble life, even
though He valued created things attentively and lovingly. Let the Secular Franciscans seek a
proper spirit of detachment from temporal goods by simplifying their own material needs.
Let them be mindful that according to the gospel they are stewards of the goods received for
the benefit of God’s children. [Rule, 11]
• They should love and practice purity of heart, the source of true fraternity. [GenConst., 15.4]

For discussion or reflection
• Read aloud St. Francis’s “Praises of God.” How does his impassioned prayer move you?
• Think of a moment in which you encountered beauty today. How might such an experience
inspire you to give praise and thanksgiving to God. What form would your praise take?

1 Regis J. Armstrong, OFM Cap., et al., editors, Francis of Assisi, Early Documents, Volume I, The Saint (New City Press, 1999), 108.
2 Armstrong, 109.
3, accessed August 12, 2019.
4 Pope Benedict XVI, Meeting with the Clergy of the Diocese of Bolzano-Bressanone, Cathedral of Bressanone, August, 6, 2008.
5 Pope Benedict XVI, Meeting with Artists, Sistine Chapel, November 21, 2009.
6 Armstrong, 124.
7John Navone, SJ, Enjoying God’s Beauty (The Liturgical Press, 1999), 7.
Image: Crucifix in the Basilica of Santa Croce.

Copyright ©2019 by Justin Carisio, OFS

Thoughts from the Regional Formation Director July 2019 Text version

“Look at the birds of the air”
Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly
Father feeds them. Are you not of more value than they? (Matthew 6:26)
Of all God’s creatures, perhaps those we most readily associate with St. Francis of Assisi are the birds.
Francis is forever linked to them because of an episode that occurred in 1213 when he was experiencing
something of a vocation crisis. Although the sources offer other moments of interaction between Francis
and birds, this one was seminal. Endeavoring to discern if he was being called to a contemplative life
or if he should pursue an evangelical life of prayer and itinerant preaching, he was encouraged by Brother Silvester and Sister Clare to continue the latter. Reassured, Francis set out joyfully, and encountering a field with birds, he began anew by preaching to them.

From the early biographers to present day commentators, much has been written about this
incident. Of central importance is what Francis actually said. His earliest biographer, Thomas of
Celano, writes that he exhorted the birds, saying, “My brother birds, you should greatly praise
your Creator, and love Him always. He gave you feathers to wear, wings to fly, and whatever
you need. God made you noble among his creatures and gave you a home in the purity of the air,
so that though you neither sow nor reap, He nevertheless protects and governs you without your
least care.”1 Celano recounts that he blessed them with the sign of the cross and gave them
permission to fly off.

As always, Francis had the gospel in mind—in this instance the words of the Sermon on the
Mount when Jesus’ urged the people to “Look at the birds of the air: they neither sow nor reap.”2
However, Francis also employed an innovation: he addressed the birds as “my brothers.” This
became the paradigm he would employ throughout his ministry—all creatures would be seen as
brother or sister. The Franciscan concept that today we call “universal kinship” was present in
the saint’s outlook and view of nature. Roger Sorrell adds that Francis’ preaching to the birds
“reveals the new feelings of mutual love and respect between the saint and creatures.”3 Mutuality
implies the encounter went both ways, and Sorrell suggests that while Francis had a message for
the birds, he also saw the “creature as teacher.”4 Later he would bluntly remind the friars of the
powerful lesson the creatures teach: “All creatures under heaven serve, know, and obey their
Creator, each according to its own nature, better than you.”5

As Secular Franciscans, an immediate way to grow in universal kinship is by taking time to
“look at the birds of the air” and in so doing develop a relationship with them and increase our
love and understanding of God.

In an essay titled, “The Birds Preach Back,” Daniel Barica, OFM, a friar, birder and nature
photographer, writes that “Francis practiced and promoted a truly incarnational spirituality,
experiencing God in the entire created world.” Fr. Barica believes that taking time to observe
birds can teach us patience, acceptance and understanding, awe, and intimacy with God.6 Of
course, when we listen to Jesus and look at the birds of the air (and the lilies of the field) we are
also instructed in gospel poverty, total dependence on God, and authentic praise of our Creator.
The key is actually to look. Thinking about the natural world or watching nature shows on
television is not the same as physical interaction, as going to a window or stepping outside. To
sit motionless in a yard or park or garden and look at the birds is to know God’s grace and beauty
in a direct and joyful way. To rise at dawn on a summer morning and listen to what
ornithologists call the “morning chorus” is to hear a Gloria sung in voices not our own. As
Franciscans, we should stop, look, and pray. For St. Francis, universal kinship was not a
theological idea or mental construct. It was a physical, lived, spiritual reality. Let us follow his
example. There is no easier way to begin than to “look at the birds of the air.”
From the OFS Rule and General Constitutions
• Moreover they should respect all creatures, animate and inanimate, which “bear the
imprint of the Most High,” and they should strive to move from the temptation of
exploiting creation to the Franciscan concept of universal kinship. [Rule, 18]
• Following the example of Francis, patron of ecologists, they should actively put forward
initiatives that care for creation and should work with others in efforts that both put a stop
to polluting and degrading nature and also establish circumstances of living and
environment which would not be a threat to the human person. [Constitutions, 18.4]

For discussion or reflection
• In his encyclical Laudato Si, Pope Francis says, “nature cannot be regarded as something
separate from ourselves or as a mere setting in which we live. We are part of nature,
included in it and thus in constant interaction with it.” (139). Reflect on a time in your
life when the creature was teacher—when interaction with creation, animate or
inanimate, moved you to praise or to a deeper love, understanding, or knowledge of God.

1 Regis J. Armstrong, OFM Cap., et al., editors, Francis of Assisi, Early Documents, Volume I, The Saint (New City Press, 1999), 234.
2 Matthew 6:26, The Ignatius Catholic Study Bible, The New Testament (Ignatius Press, 2010).
3 Roger D. Sorrell, St. Francis of Assisi and Nature, Tradition and Innovation in Western Christian Attitudes toward the Environment (Oxford University Press, 1988), 68.
4 Sorrell, 46.
5 Armstrong, 131.
6 Daniel Barica, OFM, “The Birds Preach Back,” Franciscans for Justice,
the-birds-preach-back-by-fr-daniel-barica. Accessed July 6, 2019.
Image: Giotto, San Francesco predica agli uccelli, 1297-99., public domain.

Copyright ©2019 by Justin Carisio, OFS