Decisive dates for the TOSF/SFO during this time period are 1978 (the new SFO Rule), 1990 (the tentative SFO General Constitutions, then completed with its year-2000 draft), and 1994 (when the regionalization structure of the SFO in the United States went into full effect to synchronize with these mentioned re-organizational directives).

Besides the above important dates, these events also occurred. Following the new structure of the SFO, the National Fraternity of the SFO in the U.S.A. (known as NAFRA) promulgated its Statutes for the National Fraternity of the Secular Franciscan Order, U.S.A. (first in 1995, then updated and approved in 2003).

Similarly, the Conference of National Spiritual Assistants for the United. States (CNSA) had presented its first Statutes in 1992. The international spiritual assistants had presented their International Statutes for Spiritual Assistance to the SFO in 1992, and which were updated in the year 2002.

What was the status of the Third Order at the start of this period? The North American Federation of the TOSF, led in 1978 by Mrs. Annetta Duveen, reported 27 organized tertiary provinces of Franciscans with an estimated 50,000 members in the USA.

The next year, in 1979, Franciscan Herald printed that the NAF (North American Federation) reported 45,000 tertiaries in 27 Tertiary provinces in America.

A. Entrance of the New Rule.

Up to 1978 the Third Order of St. Francis members professed the "Leonine" Rule which had been presented and approved in 1883 by Pope Leo XIII. On June 24, 1978, came the approval and confirmation of the Rule of the Secular Franciscan Order by Pope Paul VI.

This was approved in Latin. The new SFO Rule was approved in English on January 23, 1979, with the General Constitutions of 1957 still in effect except for parts contradicted by the new Rule. Provisional efforts were made in the following years to adapt to a useable Constitutions.

This new Rule placed the secular Franciscans in the midst of the Church teachings of the Vatican Council II. This SFO Rule, being more than twice the length of the earlier Rule, was able to define a richer understanding of their secular vocation in an Order of the Catholic Church. This Rule begins with the prologue which is a direct quote from St. Francis himself in his "Exhortation to the Brothers and Sisters in Penance". Then the Rule offers 26 articles grouped into three chapters, under the titles "the Order", "the Way of Life", and "Life in Fraternity".

THE RULE BROUGHT SOME SIGNIFICANT CHANGES…

Included in the richness of this new SFO Rule itself, seven changes of significance are mentioned here.

a) Order's Name Change - With the promulgation of the SFO Rule in 1978, the name TOSF (Third Order of St. Francis) was officially changed to SFO (Secular Franciscan Order).

It was hoped that this new title would offer greater clarification as to who they were in the life of the Church. The officially approved name for the Franciscan Third Order is now "Secular Franciscan Order". While the SFO is not a "RELIGIOUS Order" (when the term "religious" is reserved for those who profess public vows), it is identified as a true Order in the eyes of the Catholic Church (Canon 303). To distinguish the SFO from a religious order with public vows, it has now been defined more accurately as a "secular Order", since the SFO includes the "secular" sector of the Catholic Church, including laity, deacons and diocesan priests.

b) The age for profession in the SFO was raised from age 14 to 21 here in the United States (the universal minimum age is 18).

c) The visible sign for the Secular Franciscan Order was also changed. Previously its external sign had been the "scapular and the cord", which was to be worn regularly. The international sign was changed to be the TAU-cross, and this external sign has been adopted here in the United States.

d) The title and function for friars serving the SFO was changed. On all levels the representative for the friars is now called the spiritual assistant, whether the local spiritual assistant, the regional spiritual assistant, the provincial spiritual assistant, or the general spiritual assistant. While this seems to be a minor change in wording, it was purposely chosen to highlight the rightful role of care by the SFO members and their councils for their own Order. Our friar role is defined in Canon Law #303, as "altius moderamen" rather than as directors. The spiritual assistants are full members of their respective councils, except that they do not vote in matters of money or elections.

e) Organization structure - The SFO is clearly described as a cohesive fraternity throughout the world, bonded together on and between 4 levels - the local fraternity, the regional fraternity, the national fraternity, and the international fraternity - as explained in their articles 20 to 26. Accordingly this includes the regionalization efforts here in the U.S.

f) Pastoral and Fraternal Visitations. In the earlier Leonine Rule, local fraternity visitations by the friars were to be held annually. The visitation procedure is redefined, and divided into two categories of concern: a pastoral and a fraternal visitation. The friars are responsible for the pastoral visitations, with the concerns explained in their SFO General Constitutions. The regional minister conducts the fraternal visitations, with their concerns and duties also explained in their SFO General Constitutions. Accordingly, the visiting friar or regional minister no longer "conducts" the meeting when holding a formal visitation, but is to observe and report on their observations of the elements of fraternity life. For example, the checking of profession records and financial records are to be done by the regional minister - not the friar.

These formal visitations (pastoral and fraternal) and reports are to be held every three years, instead of annually.

g) The Local Council and their minister - these elected members have a much stronger set of expectations given to them in the new SFO General Constitutions. Their multiple roles and duties are presented throughout their Constitutions. The council as a team is the key to the governance and guidance of the local fraternity.

B. Fulfilling the challenges of the 1978 Rule

While the above seven operational principles (a to g) were being called for in 1978, it took many years for friar and secular Franciscan to embrace and implement them. Here in the OFM Sacred Heart Province, the adjustments called for to implement this SFO Rule and their Constitutions were painstaking for fraternities as well as individual members. For many, feeling comfortable with the "old way of doing things" became a hindrance and obstacle in this required transition. Not having a new set of Constitutions from the start as a clear guide also helped to offer many uncertainties about which procedures should now be followed. An inherent part of the challenge was how to make the transition from friar province leadership to SFO leadership. These 13 years of "limbo" led to some discouragement and some mediocrity.

a) New Name - For some the name change to Secular Franciscan Order confused them rather than clarified their life in the Catholic Church through their public profession. While most professed members quickly embraced this new name, articles in their publications during these years still indicated the need for a few to become more comfortable with their new name. A few members had difficulty with the new name "secular", considering it inconsistent with the term "Order".

b) The age of profession - This change of age to 21 here in the U.S. had a great influence on developing youth groups (such as "Cordbearers" and "Third Order Youth") and on fraternities in seminaries and other formation facilities such as Sisters' formation houses. In effect all such existing fraternities could not be receiving any new professed members; so they gradually became deactivated. While the SFO Rule (art.24) and Constitutions speak of "youth groups", the particulars are left to the creativity of the local members.

c) the visible sign - The TAU-cross was quickly accepted as a clear sign for the SFOs, and many saw it as a significant improvement over the older sign of scapular and cord, which of course was not a "public" sign at all. In some areas, however, some members only wear the TAU-cross at their fraternity meetings.

d) title for friars - "spiritual assistants". This change from "director" to "assistant" has been important to focus on the rich value and contributions by the friars to the spiritual growth and development of the local fraternity and its members. The friars no longer "run" the meetings, but are a part of the team that makes up the council. The friars assist primarily in guidance for nurturing the Franciscan charism among the seculars. These duties have been well spelled out. However, because of the reduction of friars available for fraternities in this time period (1978-2003), many priests, deacons, Brothers and Sisters, and laity (if certified) have been replacing the friars in this role. (See Martin Wolter's proposal of 1990, in "C. In our Province printed below.)

e) Organizational Structures - Regionalization - Historically, this has been the most difficult part of the transition called for by the SFO Rule during this period. The understanding that the SFO public profession in the Church binds one to the whole Order, to NAFRA, to a Region and to the local fraternity has been difficult to convey. Many SFOs still find it difficult to grasp this part of the Secular Franciscan Life in the Order - after 25 years.

A language translation problem also complicated this situation. In English, the words region and province can be used synonymously. The SFO Rule uses the term "region" in article 20. Here in the U.S. friars were so accustomed to grouping of local fraternities into "Tertiary Provinces" or "SFO Provinces" (and sub-divided into districts) that they continued this understanding into the 1980s. In a provincial board meeting report (p.12) of our Secular Franciscan Order of the Sacred Heart Province in November, 1983, the point was made that: "For us Americans, the word 'region' in the text of the Pauline Rule means 'Province' (e.g. Sacred Heart SFO Province)". Two years later, in "A Historical Commentary - Secular Franciscan Order - Sacred Heart Province" printing in 1985 of 30 pages not a word is used to speak of regions other than the province as this commentary gave an historical perspective of the SFO in our Sacred Heart Province from 1860 to 1985.

In the process of this gradual evolution here in the U.S., these four fraternity levels were developed to implement the SFO Rule:

1) the international fraternity (also called the General Fraternity, or CIOFS) (a general minister with a general council) with the associated 4 branch counterpart among the friars consisting of one appointee from each of the 4 friar branches assigned to the "altius moderamen" for the SFO, called the General Spiritual Assistants.

2) the national fraternity, with its national minister and national council, which in the U.S.A. has the acronym: NAFRA Its counterpart among the friars is designated as the CNSA (the Conference of National Spiritual Assistants), consisting of 4 friars, one from each of the four branches of friars responsible for the SFO, elected by their respective provincials. In the 1990s the National Fraternity of the Secular Franciscans (NAFRA) in the United States divided our nation into 31 regions, of varying densities and spatial limitations. See their current map for these 31 regions. (see appendix C)

3) the regional fraternity, each of the 31 for the U.S., with its regional minister and regional council, and associated Regional Spiritual Assistant(s).

4) the local fraternity, with its local minister and local council, and their appointed local spiritual assistant.

In the NAFRA 1996 annual report to CIOFS in Rome, "Effective October 1996 the 12 remaining provinces [here in the U.S.A.) will cease to exist and regionalization will be complete. Although all regions will be established a few may require assistance until they become viable."

An inherent difficulty in this transition has been past strong loyalties to a particular branch of the friars associated with a particular province from the time they began and were nurtured together with very little intermingling of members from various fraternities. However, with patience and time, some of these difficulties are being surmounted and understood in a new light - guided by the realization that we are all of one Franciscan family.

f) Visitations, pastoral and fraternal - The responsibility for visitations was shifted from the provinces to the regions. The triennial pastoral visitations are to be carried out by the Regional Spiritual Assistant(s) and the triennial fraternal visitations by the Regional Minister. Both visitators are to issue appropriate written reports as directed.

Instead of the provincial of jurisdiction being responsible to carry out these fraternity visitations, the Regional Spiritual Assistants were designated as the friars responsible to carry out these triennial visitations for their region, and to send written reports to their respective provincial spiritual assistant and to the regional minister and the fraternity being visited. Similarly, the Regional Minister is expected to hold triennial fraternal visitations with all the fraternities in their region and issue the appropriate written reports.

g) Local Councils and their ministers - This has become an important change to highlight the call to serious service by the members of the local council. In some cases the fraternities had "honorary" councils, and the minister actually ran the operation. This new set of responsibilities for a council has also challenged the council members to take seriously their own council meeting time so that they might in turn be a blessing of guidance and spirit for their fraternity.

C. In our OFM Sacred Heart Province: ---

Our Sacred Heart Province had already been developing a large tertiary leadership structure, with lay leaders elected starting in 1960 ("Tertiary Province of the Sacred Heart"). This entity, now renamed in 1978 to be "The Secular Franciscan Order of the Sacred Heart Province", had been developing a rightful life of its own.

In fact, on January 1, 1982, while David Eckelkamp was the Provincial Spiritual Assistant, the SFOs established their own Province Center of the Provincial Fraternity in the Sacred Heart Province. This began at the location of the St. Francis Retreat House property, (Mayslake), Oak Brook, Illinois in the building known as the Gatehouse (the entrance building upon entering the Mayslake Retreat House). Then in 1985 this center moved its offices to a separate building in Lombard, IL ("Sacred Heart Convent", 326 W. Maple St.). This enterprise was continued till 1988 when operating expenses caused its closure. But its Franciscan resources activities continued for four more years moving to Park Rapids,MN. In April, 1992, the Secular Franciscan Sacred Heart Province sold to "Franciscan Resources" for one dollar its operation of a mail order division for their inventory and their mailing and customer lists. This was then re-located to Franciscan Resources in Menahga,MN.

From 1986 to 1991 Richard Morton,sfo, served as the minister (president) of the Secular Franciscans of the Sacred Heart Province. In 1991 Anne Kramar, sfo, piloted them till the closure of that entity among the SFOs, in 1996.

The SFO Province-sponsored province-wide Conventions continued to be held

- in 1979 (St. Louis,MO), in 1985 (St. Paul,MN), in 1988 (Quincy,IL), and in 1991 (San Antonio,TX). At their convention of 1985, they were celebrating their 20^th Provincial Convention and their 125 years associated with our Province (1860-1985).

In our friar province in the mid-1980s we were developing our "Pastoral Plan", which was ratified at the provincial chapter on June 26, 1987. Several times the concerns for working with the SFO were addressed six times in the Pastoral Plan, namely on pp. 8, 11, 12, 17, 19, & 22.

In the latter half of the 1980s (year uncertain) all the office files and records of the provincial spiritual assistant were turned over to the provincial archives in St. Louis, MO under Denise Thuston as head archivist. At that time (1987-1990) many of these documents with hundreds of hours of work were put on microfilm in the friar province archives. When Friar Thom Smith, ofm, was appointed as provincial spiritual assistant in 1997 he set out to develop anew a set of office files. These in turn were given to John Sullivan, ofm, in 2000 at his appointment.

With regionalization in the mid-1990s, SFO record-keeping became the responsibility of the respective regions, instead of the provinces and the tertiary provinces associated with them. Each of the 31 regional councils is expected to keep its records (and archival material) intact, and the regional spiritual assistant is expected to keep his records of work with the region and with the individual fraternities, recording such items as current council members and printed copies of pastoral and fraternal visitations, regional executive council meetings materials. Similarly on the national level, NAFRA handles its records and has begun its own archives at St. Bonaventure University, NY.

Generation after generation many friars have had a difficulty appreciating the potential of the SFO. In 1989 Fr. John Vaughn, General Minister for our Friars, said: "After 11 years I am more convinced than ever that the friars have special opportunity to work with the Secular Franciscans. If I had any regrets, it would be that we have not always seized this opportunity to develop the Secular Franciscans."

In our Province Chapter of 1990, as Provincial Spiritual Assistant to the SFO, Martin Wolter, ofm, made this challenge to our province in his report:

"Finally, like the Marines, I am looking for a "few good men". That is I am seeking volunteers among the friars who would like to serve as itinerant SFO spiritual assistants, caring for several or even many local SFO fraternities in the manner of itinerant preachers."

He explained that they would not only be involved with the regular meetings, but also with days of recollections, retreats, etc. Unfortunately, this idea was not taken up in any chapter resolution or action by the friars - and died there.

While our friar province reported to the OFM Curia for 1978 that we had 105 fraternities with 6,822 professed members, this is probably an error. Looking at the numbers reported in 1976 (182 fraternities) and in 1980 (162 fraternities) the number is most probably around 170 fraternities in 1978. In 1990 Martin Wolter reported that there were 123 fraternities under the jurisdiction of our province, with nearly 4,000 members. By 2003 these numbers were 114 fraternities with 2,653 (for these details, see Appendix B). Whatever the reason, a good number of fraternities failed to work on their initial vocation formation and did not develop effective recruitment procedures to share this Franciscan charism with others.

(Also check Appendix D which shows by count the distribution of fraternities in each of the 11 SFO Regions with fraternities under our jurisdiction in 2003.)

Very slowly the operational concept of SFO regionalization took root in our province fraternities. Finally around 1990 our province fraternities started to address this issue with its important implications. In the following years each provincial "district" and fraternity dealt with this issue with varying enthusiasm and determination. Some sensed it to be a turf-struggle, others a question of allegiance, while others simply stubbornness and complacency. The older model was hard to part with, besides the fact that some fraternities really never bought into the cooperative "district" concept of the previous 30 years either.

In 1991 (Oct. 18) Mr. Richard Morton, sfo, of St. Paul, MN, SFO provincial Minister for Sacred Heart Province for the previous 6 years, was elected to the office Minister for the National Fraternity of the Secular Franciscans here in the U.S. Accordingly, Anne Kramar, sfo, of Omaha, NE, was elected that year to replace Mr. Morton as Provincial Minister. (That year also saw the approval for the preliminary SFO General Constitutions.)

By mid-1992 the People of Peace Region (MN, etc.) was established with Fr. Valerius Messerich as their Regional Spiritual Assistant, while Franciscans of the Prairie Region (mid-Illinois) were still discussing their possible formation. Similarly mid- and upper-Indiana (now known as Our Lady of Indiana Region) was considering its own development as a region.

In Martin Wolter's letter of August 1992 to all our fraternities he pleaded with the SFOs to go into action on regionalization in a spirit of charity and harmony. Fr. Martin ended with the words: "May the good Lord guide us swimmers as we plunge into the exhilarating but also challenging ocean of regionalization". He wrote further appeals to them in 1993 and 1994.

In 1994, when the nationwide regionalization of the SFO was expected to be in effect, this entity identified as the SFO Province of the Sacred Heart was of course to dissolve. However, its minutes indicate that it continued in existence until 1996 since some regions were not developing as directed. For example, the St. Clare region (MO and environs) was hoped to be formed by November, 1995; it was confirmed in 1996. The grand farewell for our Secular Province of the Sacred Heart was celebrated officially through its closing operations in its November-1996 meeting held in Wheaton, IL.

D. Supportive Documents, Programs & Formal Decisions

The SFO General Constitutions of 1990/91 was the manual to be followed, but mixed efforts were expended to absorb its directives and see how they were to be put into practice. These 103 articles were to serve as the handbook for implementing the SFO Rule But as often happens, many fraternity council members did not have copies to learn from and to be guide by.

a) Various workshops/meetings -

1) National SFO meetings called "Quinquennials" continued to be held at various locations around the country in the years 1987(San Diego,CA) -1992(Dayton, OH) -1997(Newark, DE) -2002(New Orleans, LA). Several friars of the province participated in and helped conduct some of these sessions. Another national SFO meeting was held in 1999 at St. Bonaventure University,NY, dealing with the "six commissions" of the SFO.

2) CNSA during these years were scheduling informational/instructional meetings for provincial spiritual assistants and regional spiritual assistants in alternate years, but attendance was shabby.

3) Then, in addition, in the years 2000-2001 the CNSA scheduled 10 three-day meetings around the U.S. to instruct regional and local spiritual assistants. But again the attendance was sporadic. Sadly, only about one-fourth of the friar personnel attended these needed formational meetings.

4) Training spiritual assistants -

CNSA developed and promulgated in 1998 a 12-month home-study program for the training and certifying of Priests, Deacons, Religious, and SFO laity to serve as local spiritual assistants. This program, called the Life-Giving Union (LGU), was delegated to be carried out by Provincial Spiritual Assistants for qualified people under their respective jurisdictions. The Provincial Spiritual Assistant or his delegate served as the person's mentor for their written reflections on the 12 lessons, with appropriate guidance given in response to the treated lessons. As of 2003 our province has certified nine Deacons and SFO Laity for the role of spiritual assistant. This LGU program was further developed and promulgated in 2003.

5) It is important to note that term limits were clearly defined for all spiritual assistants. A new policy was adopted by CNSA in September, 2001 in the USA. This policy defined the term-limit of the appointment of any local and regional spiritual assistants to be co-terminous with the chapters of election in the respective friar province of jurisdiction. Already by legislation this had regularly been true for the appointment of the Provincial Spiritual Assistant for his own province. Altogether, the appointment of local spiritual assistant should normally not extend beyond twelve years at the same fraternity.

6) Fraternity establishment policy -

In 1986 the plan in our Secular Franciscan Order of the Sacred Heart Province was for a group, once it reached 5 professed members, to spend at least one year as an emerging community before being canonically established as a full-fledged SFO fraternity. This timeline as an emerging community was later extended by CNSA in 1994 to be a minimum of three years.

In 1996 CNSA published the Handbook for Spiritual Assistance to the SFO (396pp.) as a followup and expansion to their earlier document titled The SECULAR FRANCISCANS - 800^th Anniversary of the Birth of St. Francis of Assisi - REBUILDING THE CHURCH published in 1981 (283pp.). Each fraternity was asked to purchase two copies of this new Handbook, one for the fraternity's guidance and one for their local spiritual assistant.

Role of Regional Spiritual Assistants -

In this new structure, each of the 31 SFO regions was to be offered at least one friar from the 4 branches of the franciscans responsible for "altius moderamen" (of Cn. 303) to serve as its Regional Spiritual Assistant (RSA).

While the duties of the RSA are manifold, three major roles are:

a) attending and participating in the Regional Council meetings.

b) carrying out pastoral visitations to each local fraternity at least once every three years, with a written report to be sent to the respective regional council and that fraternity, to the province of jurisdiction, as well as kept in its own regional files.

c) being the friar witness (or through an appointed representative) at the local fraternity elections in his region.

Role of Provincial Spiritual Assistants -

Each province of the 4 branches of friars responsible for the SFO (OFM, OFMCap. OFMConv, TOR) are to have a Provincial Spiritual Assistant (PSA) appointed by his Provincial. The duties of the PSA are multiple, but among them are three which respond to organizational needs:

a) appointment of local spiritual assistants in fraternities under the jurisdiction of his province at the time of his province's chapter of elections,

b) working with the SFO new forming groups, the SFO emerging communities, and the process of establishing SFO fraternities, and

c) the formal de-activation of local fraternities when this is deemed necessary.

In the early 1990's each SFO region was asked to develop their respective regional guidelines to be approved by NAFRA and then adopted. This process was completed by 1994 (with a few exceptions for their delays mentioned above) for the 31 regions in the U.S.

The SFO Newsletter TAU-USA became NAFRA's written quarterly for all SFO members, starting in 1993. Its 41^st issue (Winter-2003) was mailed to all registered professed members (ca. 18,000) in the United States. This quarterly newsletter has served as a great unifying and instructional tool for many fraternities.

E. Province Friar Personnel

The membership in our friar Sacred Heart Province reduced significantly during these 25 years (1953-2003), from ca. 670 down to about 290, with the formation of our Vice-Province in Brazil, South America, and the large number of deaths and departures from the Order during these years. Such shrinkage of our friar province had its noticeable impact on availability of personnel to be assigned to SFO ministry.

Unfortunately, during all these changes this position of provincial spiritual assistant in our province from 1987 to 2000 was not clearly assigned to any friar to be his primary ministry. As a result, many very specific duties of regional spiritual assistants (RSAs) were not carried out because they had not been trained adequately to understand their new roles. Several friars merely looked upon the regional role to be much like a continuation of the previous "district director" in the province model. This neglect has had a serious effect on the impact and effectiveness of the regional spiritual assistants through these years of change, and accordingly on the life of many of our SFO fraternities.

The very title for the representative for the Provincial Minister also went through a series of transformations. In the 1950s this person was titled the "Third Order Commissary"; beginning in 1960 the title was "Provincial Spiritual Director"; and beginning with the new SFO Rule of 1978, this friar had the title "Provincial Spiritual Assistant". The names and years of friars appointed to this position are listed in appendix B.

A complete annual listing of all the SFO fraternities our province has jurisdiction with and the people appointed to serve as local and regional spiritual assistants are printed near the front in our annual province directory.

Some of the stalwart names of province friars in this field of SFO ministry who have passed away during these years were:

Berard Scarborough, ofm - (d.1978) Cleveland, OH.
Donald Garrigan, ofm (d.1982) Oakbrook, IL
Philip Koehler, ofm (d.1983) Crowley, TX
Marion Habig, ofm (d.1984) Oak Brook, IL
Albert Nimeth, ofm (d.1985) Chicago, IL
Philip Marquard, ofm (d.1986) Chicago, IL
Jordan Schell, ofm (d.1987) Oak Brook, IL
Mark Hegener, ofm (d.1988) Oak Brook, IL
Robert Kohl, ofm (d.1988) Oak Brook, IL
Gabriel Brinkman, ofm (d.1996) Effingham, IL
Elias Koppert, ofm (d.2003) Sherman, IL

During these past many years each of these friars offered a significant amount of their energies to the welfare and development of the Secular Franciscans. It gives clear testimony to the commitment of our province to the SFO.

In fact, throughout this 25-year period, several of the friars were involved in presenting SFO retreats, days of recollection, and formational meetings on the local and regional levels.

Outside the U.S., during the years 1980-1985 Benet Fonck, ofm, served as General Spiritual Assistant to the SFOs for the OFMs at our OFM Curia when John Vaughn was our General Minister.

The Brothers and Sisters of Charity (BSC) are formed -

Another interesting example of a positive contribution of the SFO movement in these years is found in the case of the musician/singer John Michael Talbott, BSC. He arrived at our province retreat center (Alverna Retreat House) in northwest Indianapolis, Indiana, in July, 1977. Fr. Martin Wolter, ofm, became his spiritual guide during those early years of discernment. On Ash Wednesday, of the next year (1978), J. Michael made his profession in the Catholic faith.

Seven months later he became a member of the SFO in a SFO fraternity at the Retreat House called the People of Peace Fraternity. In these years a group of like-minded men and women began to live regularly at our province Alverna Retreat House. Some years later, in 1982, John Michael Talbott, sfo, and several of his SFO fraternity moved to Eureka Springs, Arkansas, to establish a diocesan-approved community with the approval of the Bishop of Little Rock, Arkansas. They were recognized in canon law as a "Public Association of the Faithful" with the title: "Brothers and Sisters of Charity" (BSC). This association has been on the increase there outside Eureka Springs, Arkansas, to this day.

In mid-2003, with 114 fraternities jurisdictionally associated with our province, 24 province friars were serving the SFO as local spiritual assistants, besides 8 non-province friars; 28 non-friar diocesan/religious priests/deacons; 22 non-friar religious (the majority of them were Sisters); and 2 LGU certified SFOs In all, 96 fraternities had appointed spiritual assistants. Seven of our friars were also serving as regional spiritual assistants at this time.

F. The media of the printed word has long been a hallmark of our province. This apostolic effort continued to grow with Fr. Mark Hegener (d.1988) being the editor and/or manager of the Franciscan Herald Press for 38 years, from back in 1949 to 1986. In 1986 Fr. Gabriel Brinkman took over this role of manager till 1990.

The chain of editors for the Franciscan Herald Press at this time were:

1978- Benet Fonck managing editor

Jan, 1979 to 1980, Benet was named Editor.

Jan.1981 to Aug.-82, Elias Koppert was "acting editor", with Marion Habig,ofm, as associate editor.

Then with the September-82 issue Blane O'Neill, ofm became the editor, with Marion Habig, ofm, continuing as the associate editor.

In December, 1986, the province sponsored the final issue of Franciscan Herald

(Vol. 65), with Blane O'Neill, ofm, the editor, and Gabriel Brinkman,ofm, the publisher. As they explained in their final issue, they gave several reasons: serious reduction of SFOs who could subscribe to it (professed in the province had reduced from 16,000 in 1956 to 4,900 in 1986), publishing and distribution costs (writers were not paid, inadequate salaries), and the rightful transition to lay leadership in the SFO.

The Secular Franciscans of Sacred Heart Province began its own publication in 1988 titled the "Franciscan Forum" from Inver Grove Hts., MN, (Rosemary Schimek, sfo, editor), with 105 subscribers. Then this publication was transferred to Los Tres Companeros Region (TX) starting January-1995 with $1,000.00 donated to support its continuation.

Originally published in 1973, the "Omnibus" titled St. Francis of Assisi, Writings and Early Biographies, the English Omnibus of Sources for the Life of St. Francis, edited by Marion A. Habig, ofm was a breakthrough for English-speaking lovers of St. Francis. It was last reedited (additions made) in 1991, and printed in paperback format in a two-volume set. Its latest reprinting was in 2003.

Other published books from Franciscan Herald Press of note:

First Encounter with Francis of Assisi, by Damien Vorreaux (1979)

Some Loves of the Seraphic Saint, by Fr. Augustine, OFMCap (1979)

History of the Franciscan Province of the Sacred Heart, 1959-1979, a compilation of articles edited by Marion Habig, ofm (1979)

Franciscan Prayer Life, Ronald M. Mrozinski, OFMConv. (1981)

Franciscan History, The Three Orders of St. Francis of Assisi, by Fr. Lazaro Iriarte de Aspurz, OFMCap. (1982)

The Roots of St. Francis, by Raphael Brown (1982)

Francis of Assisi - Return to the Gospel, Eloi Leclerc, ofm (1983)

The History of the Franciscan Order - from its Origins to the Year 1517, by John Moorman (1988)

St. Francis of Assisi, by Raoul Manselli, (1988)

St. Francis and the Third Order, Raffaele Pazzelli, TOR (1989)

Ritual of the Secular Franciscan Order, International Franciscan Liturgical Com-mission, under Benet Fonck, ofm, General Spiritual Assistant, Chairman & Editor(1985). This new SFO Ritual booklet consisted of two major units - prayers for Rites for membership together with suggested formats for prayers at meetings, and then followed by a lengthy appendix of 48 pages of quotes from Sacred Scripture, from Franciscana, and from Prayers of St. Francis. For some reason, all musical selections unique to Franciscans were absent from this Ritual in 1985 (by contrast to TOSF Rituals of the previous half-century).

In 1991 the operation of and responsibility for the Franciscan Herald Press in Chicago, IL, was officially transferred to Quincy University in Quincy, IL, with a change of legal name to Franciscan Press This brought to a close a sterling chapter in the history of direct service from our Province to the Secular Franciscans and to others through the printed media.

In 1979-83-95 Benet Fonck, ofm, also edited the Fully Mature with the Fullness of Christ SFO formation text which was originally heavily sponsored financially by our Sacred Heart Tertiary province. As this entity ceased to exist, they returned the copyright to this work to Benet on May 6, 1992.

In 1989 Mujana Darian, sfo, (of Arnold, MO) presented her own resource book of 233 pages titled "So THAT'S the Rule!" for membership reflections.

G. SFO organized APOSTOLIC ACTIVITIES…

Many SFOs and their fraternities courageously faced the cultural and social challenges presented in these years. We see continued organized growth in developing middle-income housing as well as several new forms of outreach in the Chicago area.

First, the four TOSF/SFO sponsored middle-income housing projects already in operation: - Crowley, TX - Oak Brook, IL - Cleveland, OH - St. Louis, MO.

1- St. Francis Village, Crowley, TX

The St. Francis Village project continued to grow. A "strip mall" was built to provide a convenience store, exercise space, re-sale shop; and with the change in the demography of the Village, an attractive interdenominational Chapel was created there to meet the needs of the worshippers. A full-time cafeteria was originally in place, but due to skyrocketing costs and lack of support it was discontinued in 1995. The hopes to develop an assisted-living area never materialized because of government regulations and the potential costs.

Fr. Phil and the SFO Board of Directors struggled to keep the cost of living at St. Francis Village as low as possible. It regularly was rated as always being far below the current market prices in the Texas metroplex. This desire to keep cost so very low, the withdrawal of the support of the National Tertiary Province of the U.S.A. (which was replaced in 1994 by the regionalization process) and rising operating costs led to a critical decision. In order to continue Fr. Phil's dream, it was necessary to re-mortgage the entire Village. It was in this crisis that the talents and the dedication of the SFO Board members working many long and difficult hours were able to save the Village and obtain a re-mortgage with the U.S. government's HUD Agency. The diligence, skill and long hours in this saving effort and dealing with HUG can not be understated. With this new mortgage, St. Francis' future was assured. However with the acceptance of this HUD mortgage a new body of rules and regulations was assumed and it has greatly influenced the administration of the Village.

After some twenty years of loving dedication to the Village, Fr. Phil (primary founder and Executive Director) died in 1986. This visionary friar was one of the first to see the vital role of SFO members in various ministries around the country. He saw it as necessary for the SFO vocation to express itself in concrete ways in the everyday world. His high regard for this calling of the laity to be co-creators and co-workers embodied very early the spirit of the Second Vatican Council.

The death of Fr. Phil brought another turning-point to the Village - who would replace him? In 1986 his associate in Chicago, Fr. Albert Merz, ofm, was appointed Executive Director while retaining his office in the Chicago, IL area. Fr. Merz served in this capacity for five years.

In 1991 Fr. J. Michael Ewert, ofm, was selected as Executive Director and President of the Board of Directors. In the early 1990s the Board of Directors sold a part of the St. Francis Village property to the OFM Franciscan Province of the Sacred Heart in order for them to build a retirement facility for the retired friars on the campus. Up to this point in time, several friars besides the friar chaplain had been in residence there in individual apartments. A modern friary was built under the supervision of Fr. Ewert, with the agreement to sell the property back to the Village if the province would ever relinquish it. Located at 1 Marquard Circle, the first building provided roomy space for five retired friars to live, and contained a lovely private chapel, a large kitchen, dining room and recreational area. This was followed with an additional building constructed under the guidance of Fr. John Ostdiek, ofm, which provided the living quarters for four additional friars. The assigned friar chaplain and spiritual director for St. Francis Village community continued to reside in the original Rectory near the Village Chapel and participate in friar-life at the St. Maximilian Kolbe Friary.

In the early 1990s the Texas oil market suffered a severe financial blow. As a result, banks were beginning to foreclose on land that had been offered as equity for loans to explore for oil. It became known to Fr. Ewert quietly that the land abutting the St. Francis Village was becoming available. Through a financial broker Fr. Ewert was able to purchase at a very reasonable price the 140+ acres next to the St. Francis Village property and through which the St. Francis Road intersects. It is on this land in the late 1990s a five-year plan was developed to add 74 new duplex cottages, a new Village gate, city water and sewer service, a new administrative, activity and community center and a rustic par-three golf course.

At this time also, one of the original three wings was also renovated, rehabbed, and updated. In order to do all this the Board of Directors had to return to HUD and re-re-mortgage the entire Village. The remaining two wings were also to be remade into new apartments later on.

An offer had been made to possibly purchase the abandoned Air Force Base in Big Spring, Texas. This offer was declined by Fr. Ewert and the Board of Directors.

In 2001 the last of the original SFO Board of Directors of St. Francis Village, Robert Wagner, sfo, resigned and an entire Texas-based Board of Directors assumed responsibility for the Village. Also in 2001 Fr. J. Michael Ewert, ofm, resigned as President of the Board and Executive Director. He was replaced by Fr. Kurt Hartrich, ofm, as President of the Board and Mr. Donald Cramm as Executive Director.

2- Mayslake Village, Oak Brook, IL -

Leading up to 1978, Mayslake Village had had steady growth from the original 110 efficiencies in 1964 to 640 units of various sizes.

Fr. Mark Hegener, ofm continued on as President of the Board until 1988, followed by one year with Fr. Lawrence Jagdfeld, ofm (1988-89). Then Fr. Larry Dreffein, ofm from 1989 and continuing through the time of this writing (which is 2003) has been its president. Several other friars served Mayslake Village during these years, especially in the role of administrator: Friars Don Garrigan, Bob Kohl, Mike Hill, and Jack Hardesty; and Mr. Mike Frigo since 1992.

In 1979 the Manor was built containing an additional 150 one-bedroom units. By 1981 the apartments numbered 640 units of various sizes.

In 2002 the original wings were removed and in 2003 work was underway to replace the oldest (original) building with a unit (called “Wings II”) offering 149 one-bedroom units. The number of units continued to grow at Mayslake Village.

Significant renovations were carried out in 1994 in the Senior Center with an auditorium and crafts area, and in 1996 to the Dining Room, Kitchen, Lobby Main office, chapel, and sacristy. In 2001 a new elevator was added to the Villas and renovations carried out on the Wellness clinic.

During these years outdoor improvements were also carried out on the walkways (some were sheltered), and installing covered carports, sewage and draining systems.

In 1997 a feasibility study was begun about the possibility of developing another site for senior citizen housing. This housing was to meet the needs of those who were “falling through the cracks”, so to speak. They were unable to meet the HUD facility requirements, yet could not afford the higher scale rental prices of the day. This study has developed into the “Cedarlake Village” project. In 2001 approximately 40 acres were purchased in Plainfield, IL. The next year they became incorporated into the Village of Plainfield.

The proposed site plan was approved in 2003, with ground-breaking planned for the next year. In the first phase, this plan includes some 180 units varying in size from 1 to 2 bedroom with 1 to 2 bathrooms. The goal when the Cedarlake Village campus is completed is to “pretty much mimic the style of services we have at Mayslake Village.” The full plan at this Cedarlake Village foresees approximately 700 units in all.

3- Cleveland, OH - Our Lady of Angels Apartments continued to be run by a parish-sponsored board of directors during these 25 years.

4- Chariton Apartments - St. Louis, MO.

In the years 1971-2003 the Managers of these apartments were Ed Vierling, then Bob Harry, and Joe Middendorf. For the last 19 years Joe Middendorf served as the manager. At the start, Joe Middendorf had carried out the role of maintenance man. On May 19, 2003, these Chariton Apartments were sold to a non-profit corporation from California.

The Chicago-Area Ministries to the Needy -

Besides the housing concerns begun by the TO/SFO as explained above, a very large commitment was made in the area of Chicago. These became realities through cooperation between the friars and the SFO, and many other caring entities. Creativity and adaptation were ever a part of this story.

The GREATER CHICAGO FOOD DEPOSITORY. This project began in 1978. Its centrally located five-story warehouse was at 14 N. Peoria, with further storage at 108 South Water Market Street, Chicago, IL. The 1976 Tax Reform Act provided substantial benefits for corporations and businesses wishing to donate food to charity. Under the provisions of this law a corporation may deduct, as a charitable contribution, its cost plus one-half of its normal gross profit on items of inventory contributed to certain qualified public charity organizations for use in exempt purposes for the care of the ill, needy or infants. The Depository received government funds to cover its management costs. These monies were issued through the federal Community Services Administration and administered by the City of Chicago's Department of Human Services. The Food Depository also received support from a variety of civic and religious organizations, especially the Secular Franciscans, and from its interdenominational membership of private individuals. This food was distributed among 100 carefully screened neighborhood groups for direct distribution to hungry people. A detailed report can be found on p. 168 of the Franciscan Herald (1979). Once again Fr. Phil Marquard helped spearhead this social concerns program beginning in 1977. Phil Marquard's concern with hunger and the poor led to discussions with business, lay and religious workers. The result was this depository.

ST. ANTHONY INN - The St. Anthony Inn program begun in 1963 continued during these years up to 1992. Its purpose was for housing ex-convicts, for them to be able to get a solid start in living in society again.

POVERELLO HOUSE - Fr. Phil addressed the issue of the homeless people. This created the Poverello House (1977-1983) at 1338 N. Ashland. To do this Fr. Phil relied on the SFOs with their St. Paschal [non-profit] Housing Association. In this facility, one apartment was reserved for women, most of the others for men.

In this way, these persons were allowed to stay all day and night (24 hours), have a home address, and hopefully eventually get themselves on public aid and other forms of assistance to move back into structured society. In the project about 12 Secular Franciscans served as working and caring volunteers and two or three Secular Franciscans served as live-in volunteers.

ST. FRANCIS CENTER - in 1978 the St. Francis Center on Kinzie between Clare and LaSalle began operation. Again Secular Franciscan as well as other volunteer groups worked in the kitchen and served the daily meal to an average group of 200 people per day until 1986.

Fr. Bob Behnen, ofm, pastor of St. Peter's Church reported in 1979 that the St. Francis Center at 122 W. Kinzie was "an extension of St. Peter's Church in the loop, to meet emerging needs for warm food and decent clothing." … "St. Francis Center is essentially a joint project of St. Peter's Church and the Secular Franciscans here at the Parish, with some substantial gifts from others."

HOUSE OF MARY AND JOSEPH - This started in 1983. An old factory on Harrison St. was donated, and renovated with the monies from the sale of the Poverello House (sold in 1983 for $45,000) which was torn down to make way for a large shopping center.

David Buer, sfo, with the help of a number of volunteers was in charge of this ministry. This became an overnight shelter, a capacity for housing about 250 people over night (35 women and 215 men). Some Secular Franciscans provided the initial staffing and direction as well as volunteer support staff. The Secular Franciscans were involved in fundraising and volunteer efforts. This became the site of the Franciscan Outreach Association.

PILGRIM SHELTER - In 1986, just prior to Fr. Phil's death, the Pilgrim Shelter in Harvey opened as an overnight shelter for 30 men. It also offered meal service for about 100 people including meals on wheels. This program continued from 1986 to 1997.

A new name appears: Franciscan Outreach Association.

In January of 1988 Article 1 of the Articles of Incorporation (of the previously known St. Paschal Non-profit Housing Association) was amended to read "The name of this corporation is: Franciscan Outreach Association" This amendment happened when Al Merz, ofm, became Executive Director after Phil Marquard died in 1986.

MARQUARD CENTER - In 1990, the Marquard Center opened in the Wicker Park neighborhood. This was a vacant school building purchased by the Franciscan Outreach Association.

This building was for housing the food service, full-time volunteers, administrative offices and serve as a memorial to Fr. Phil Marquard. Secular Franciscans as well as a broad array of church groups and organizations continued to volunteer and support the efforts of the Marquard Center. In 2002, for example, they reported serving an average of 144 meals a day.

The testimony about Secular Franciscans caring for others on a day-to-day basis is clearly heralded by the above history. In 2002, Fr. Larry Janezic, ofm, director of the Outreach Association, wrote:

"In summary, Secular Franciscans were the core support and managerial group for all the ministries and charitable works that Fr. Philip Marquard established. Many volunteers were from Fraternities throughout the Chicagoland area. It is clear from this history that were it not for the Seculars, the projects would not have been able to exist. The Seculars have always been the backbone of these ministries and they are a significant source of support to Franciscan Outreach to the present day."

H. Using the internet.

This is a rapidly evolving technique being used by many in the Franciscan family on all levels. It is impossible to develop a list since it changes and grows week by week. But among those that are sometimes used, are the following (in 2003):

Internationally: www.CIOFS.org is currently offered in 5 languages. There you will find many articles, including the SFO Rule and the SFO General Constitutions in the respective languages.

Nationally in the U.S.A.: NAFRA has developed a website with the name: www.NAFRA-SFO.ORG

Many individual SFO Regions have also developed their own internet websites.

Finally, our Sacred Heart Province website has devoted some of its space to matters associated with the Secular Franciscans. This website is www.THEFRIARS.org