This topic is considered in the last chapter because it logically concludes the succession of elements of the <<evangelical project>> of Francis which form the outline of this Rule: the vocation to evangelical conversion; initiation into this life, prayer, mutual service and life in fraternity. Like Francis, we must help others know the Father's universal love, and there you have our ministry and apostolate. We must, however, also emphasize some particulars of our Order in this field, those which concern the union of contemplation and action, and our tradition of being <<messengers of peace>> and people dedicated to the works of mercy, which is the second basic aspect of our life of <<continuous conversion>>.

a) to be pervaded by the love of God and neighbor;

b) it is the Lord who sends us to «give witness>> to his love <<by word and work>>.

The intimate relationship between <<conversion>> and apostolic activity is the cornerstone of our Franciscan spirituality. Our << turning>> to our neighbor presupposes our <<turning>> to God, and is a reflection of it. Francis characterizes the activity of his apostolate as an extension of prayer, and most of all as a practical sign of the love of God and neighbor which he recalls - on the highest level - in his directives to the Penitents (1 Lf 1).

We are called to bear witness in the world to God's redemptive power and presence first with our lives and then with our activities. The <<evangelical life>> and the proclamation of the Gospel must be almost like the same thing. Thus in our order we see the fusion of the active and contemplative life, which is emphasized in article 9.

a) messengers of peace;

b) life of active charity;

c) another emphasis on chastity;

d) ready to give witness.

a) grow in the << spirit of peace>> that is, in meekness, goodness,
harmony;

b) love of neighbor in active charity, that is in the forms traditional to the congregation; the possibility of new forms;

c) always be ready to give << witness>>.

The various charitable and apostolic activities of our congregations today can all be summed up in the phrase << to announce peace>>. While, in fact, it was our tradition to describe our ministry in

terms of the << corporal works of mercy>> or << charity in action>>, this new vision is in conformity with the Church's new call, to see the <<results of every service>> in terms of << justice and peace>>. (We need only recall the words of Pope Paul VI: << If you want peace, work for justice>>. This vision is equally applied to the prayer life of the contemplative communities as it is to the activity of the apostolic ones. As already has been mentioned (cf. art. 20, above), being <<messengers of peace>> can assume new forms today.

As for all that regards our apostolic charitable activity, that is, our works of active charity, we can generally affirm, in every congregation, a high degree of fidelity to the original or traditional forms. It is necessary to emphasize - and to open our hearts to this view - that, while this fidelity is a good thing, it is not essential for remaining faithful to the spirit of charity which influenced our founders or foundresses. In the Franciscan tradition, whenever new local or environmental circumstances show it is necessary or fitting, it is more than licit to begin forms which are more in conformity with the needs of contemporary society, expressions of our Christian love.

(We should note that the phrase from the Legend of the Three Companions, << the brothers and sisters have been called to heal the wounded, etc>>. was the only intentional exception to the decision to use writings of St. Francis exclusively in drafting this Rule, because it embraces and magnificently describes all of the categories of the works of mercy to which, by our common tradition, the various parts of this Order have been dedicated.)

Our prayer and our ministry are based on that of Christ, whose poverty and obedience led him to give himself completely, even unto death on the cross. Likewise we, working in diverse fields << to announce peace>>, must be ready to face every kind of enemy for love of the Kingdom of God.

a) constant humility;

b) gratitude to God.

a) preserve humility <<in all things>> (talents and work);

b) acknowledge that the Lord alone is the source of all good, and thank him for it.

Our << service and ministry>> must be rooted in humility, which is accompanied by feelings of gratitude to God and dependence on his pleasure. In the depths of our poverty we know that we are <<useless servants>>; therefore we should be grateful << for the good words and works>> that God says and does through us at times, and we should proclaim that all the glory belongs to him, << from whom all good things come.>>

a) continually recall and live the main virtues of our << evangelical conversion>>. This concluding article is a very brief synthesis of the essentials of this rule. We could say that these last words echo the first, as they also echo Francis final exhortation to his son: <<Brothers, let us begin!>> The Franciscan charism was not sealed shut with the death of Francis: it has a continuity, that is, it has the power to stimulate words and works in us in a continuing line with the words and works of our Father.

If we are faithful to this charism., we shall be blessed.

The blessing, taken from the Testament, closes this text, as it concluded the Rule of 1927, and therefore represents a further link of continuity between this Rule and those that preceded it in the long history of the Third Order Regular of St. Francis.