...Meanwhile, the first vows were conducted without the typical consecration to the Immaculate Heart of Mary in Brazil and the Philippines. It was replaced by a simple expression of willingness to go on mission. The consecration to Mary is a fourth vow a characteristic of the order. In addition to the three evangelical counsels of poverty, chastity and obedience, which is common to all religious communities, the Franciscan Friars of the Immaculate make a fourth Marian vow which precedes the others.
The abolition of the consecration to Mary is the second concrete imposition upon the charism of the order. "It raises the question: Was this consecration the problem? And if not: Why do you force upon the order such a change of its original charism," wrote Libertà e Persona.
The canon lawyer continues to debate whether the Decree of the Congregation of Religious of July 2013 is at all lawful or not. Opinions vary. The same applies to specific interventions such as the abolition of Consecration to Mary. Some canonists think that such an intervention could be resolved legally only by the General Chapter of the order. Again, opinions differ. Since Pope Francis forbade the courts to hear the discussions of the canonists, whatever conclusions they reach, for now, have no actual impact.
Since the provisional administration, numerous brothers have wanted to leave the Order. They want to maintain the lifestyle to which they have committed themselves through their vows. The planned start-up of an old rite order was banned by the Congregation of Religious. It's another indication that it is opposed to tradition and the traditional rite. Commissioner Volpi threatened the bishops not to allow Franciscan Friars of the Immaculate, leaving their order. At the same time he presented accused those "entrusted" to him, of wanting to overthrow Pope Francis.
The brothers want to remain faithful to their consecration to Mary, the full devotion to the Immaculate. Its abolition represents a serious encroachment on the identity of the order. It is a cause of uncertainty and anger that there is no recognizable connection between the abolition and the introduction of the provisional administration.
According to credible sources this intervention is to be extended to the female branch and thus also to the Franciscan Sisters of the Immaculate to place them in a moral dilemma, who have vowed loyalty to a particular charism that has been accepted and confirmed by Pope John Paul II in 1998. The media always finds new horror stories to publish about the Order. Comparable hate campaigns had appeared in the German language are endured by the Opus Dei, the Engelwerk that Auerbacher SSND and also includes The Work. Monastery walls seem to inspire outlandish fantasies not only for journalists.
With the cloister in Florence, 15 convents have been closed. The provisional administration is leaving a veritable trail of destruction.
60 brothers have officially asked to be released from their vows to leave the order. Since Rome fears the establishment of a new order, the applications are not being accepted. The majority of them have been blocked for almost three years. As this path has proved a dead end, more brothers have given up an application.
With a Rescript ex audientia from April 4, 2016, which was made public only last May 11th, Pope Francis has revoked the previously self-evident right in church history of the right of diocesan bishops to recognize new religious communities. On June 1st received the approval by the Holy See. With the Rescript, Francis noted that the establishment of an order by a diocesan bishop without the consent of Rome is null and void.
The centralization ordained by Francis is the exact opposite of the other "decentralization" represented by him for the Church is as it carried out concerning the nullity of marriage, where the diocesan Bishop alone can decide today, or aiming for the admission of remarried divorcees to Communion.
Bishops close to Francis confirm, as the progressive magazine Il Regno reports, that although much of collegiality and synodality is talk, that the concentration of power in the hands of the Pope had never been so great in Church history.
Libertà e Persona presented the question in this context: "Is a federation of the Congregation for Religious preparing a common formation for all religious orders with their different charisms? Is a leveling of all charisms into a sort of syncretism of religious life what is desired? "