By Daniel Grigassy, O.F.M.

Reprinted from The Cord 43, no. 12
(December 1993): pages 335-347.

Each Transitus ritual considered in the first part of this article [1] displays consistent elements: the antiphon, "O sanctissima anima"; the psalm, "Voce mea"; the hymn, "Salve, sancte Pater"; and a blessing with the relic of St. Francis. These items constitute key ritual units within a progressive structure. However, more often than not, the movements, postures, and gestures which serve as transitions connecting these units were left to the custom of local churches. In the days prior to Vatican II with talk of liturgical reform flying high in ecclesial circles, the ritual was recrafted. It was only a matter of time before an increase in ritual texts yielded a more didactic rite. The practice of ritually proclaiming narrative texts and enacting select portions of those texts tended to become the norm and still governs current practice.

After the promulgation of the "Constitution on the Sacred Liturgy" in 1963 and the "Decree on the Up-to-Date Renewal of Religious Life" in 1965, we Franciscans stumbled through the adolescence of liturgical experimentation. At the same time we wrestled with the council's admonition to return to the original inspiration, the peculiar spirit and mission of the founder. One way to rediscover the original spirit of Francis was to return to foundational texts, the original sources of his life, his conversion, his prayer, and his mission. As the popularity of observing uniquely Franciscan devotions waned in the post- conciliar years, many thought there was no better way to sustain and intensify Franciscan identity than to fold into the Transitus elements of the abandoned devotions along with bits and pieces of other characteristically Franciscan prayers. Herein lies the core issue for the concern of the second part of this article. Was the simple rite of Transitus able to bear the weight of post- conciliar expectations? Have we sacrificed a variety of ritual opportunities to specify and intensify our identities as Franciscans by collapsing parts of former ritual forms into one event while running the risk of evacuating texts, objects, gestures, and movements of their ritual power? After almost three decades of experimentation, are Franciscans maturing liturgically in such a way that they discretely razor out ritual fat so that the essential core of Francis' way of dying may transform our way of living-unto-death?

In an effort to stimulate dialogue among Franciscans regarding these important questions, the following pages first survey samples of rites used during the conciliar and post- conciliar years, and then examine responses to some questions posed to participant-observers in one Transitus ritual. General concluding remarks seek not to set an agenda for the future of the rite but rather to pitch the important of ritual expression in our ongoing Franciscan maturing as we constitute ourselves in reality as what we claim to be in ritual and symbol.

Conciliar and Post-Conciliar Rituals: A Sampling of Rites.

Liturgia di S. Francesco d'Assisi was published the same year the "Constitution on the Sacred Liturgy" was promulgated. [3] A Transitus is included in the collection which is simply a reproduction of the Latin ritual in the 1910 Rituale with an Italian translation. An inter-page Latin-Italian ritual suggests that it was celebrated in Latin with the vernacular available to enhance the active participation of all the faithful. Lack of clarity regarding the time of the rite still shows itself. The ceremony took place either on the evening before the actual solemnity or on the evening of the solemnity itself. [4]

The first printed post-conciliar rite available for this study is a small pamphlet compiled and edited by Luciano Canonici entitled Celebrazioni della "Parola di Dio" with the subtitle added in the fourth edition, Nello Spirito del Vaticano II. [5] Although the booklet itself does not give a date of publication, the Bibliographica Franciscana assigns it the date 1965. The rite is entirely in Italian with no Latin counterpart. The definite date of October third is assigned to the ceremony, "pomeriggio 3 ottobre." Roles are well-defined: Sacerdote, Lettore, Assemblea, Commentatore. All traditional and familiar elements in the rite are retained. The "O sanctissima anima," Psalm 142, the "Salve, sancte Pater," and the priest's final oration are all present. However, they do not stand on their own, unrelated to one another. They are threaded together with commentary from Francis' biographers. These texts are read by the Sacerdote, Lettore, and the Commentatore. Two scriptural readings are incorporated into the ceremony: the consoling words of 1 Thessalonians 4: 13-18 and John 13: 1-15 as cited in the biographies of Francis. Therefore, biblical and non-biblical sources are incorporated into the ritual action. These additions effect the liturgical flow of the ceremony and give it a new spin. The mode of expression has become clearly educative and informative. From the text of this earliest available post- conciliar rite, no hints of relic, incensations, cross prayers, or Eucharistic devotions are suggested.

During the time immediately after the council, our attention was distracted because of the slow but steady publication of revised rites in the new ritual books coming from the liturgical consilium in Rome. While most communities at that time mimeographed or dittoed revised Transitus rituals for their own use, few were formally published. A commemoration of Francis' passing was contained in a devotional prayer book for the use of Third Order members entitled New Ritual for Public Functions [7] which set out the familiar movement within the pre-conciliar rite but with few functional directives and several didactic additions. At first glance the rite appears weighty, verbose, and cognitive. The time of the celebration remains undetermined. "On the eve of October 4 (or on the feast itself or the Sunday within the octave) the fraternity gathers." [8] However, the vesture, the relic-action, the candle-action, and the choreography are all clearly specified. "Francis died about sunset on Saturday, October 3, 1226. He recited the 141st Psalm [sic], and at the closing words, 'Lead my soul out of prison that I may give praise to your name,' his blessed soul passed from earth to Heaven. This event is solemnly recalled every year in the churches of the Franciscan Order and where fraternities of the Third Order are established... This observance can serve as the close of a novena or triduum in honor of St. Francis. A relic of St. Francis is placed on the altar for public veneration. Some members of the fraternity may accompany the priest, holding lighted candles, and form a semi-circle in front of the altar. The priest, vested in surplice and white stole and cope, first incenses the relic of St. Francis." [9]

The introductory comments from the 1961 St. Andrew's Franciscan Supplement [10] find their way into the opening text of the rite in Fonck's New Ritual. An account of Francis' death from the Vita Prima of Thomas of Celano [11] is then read. The lector or lectors are not specified. The rather lengthy reading is followed by the singing or recitation of the antiphon, "O most holy soul." The directives continue: "The priest or chanters then sing or recite Psalm 141 [sic] alternately with the choir or with the people." After the closing of the psalm, the antiphon is repeated and the candles extinguished. The kneeling assembly prays in silence for a moment and then recites five Our Fathers, Hail Marys, and Glorys "in honor of the five wounds of our father St. Francis." [13] It is difficult to determine whether this addition is an attempt at establishing a new symbolic relationship between the five prayers and the five wounds, or whether it is simply making explicit for a forgetful community what was always presumed in the early days of its practice.

The priest or chanter then intone the "Hail, holy Father." All genuflect and the chanters sing or say: "Poor and humble Francis enters Heaven laden with riches." The priest then stands and sings the oration. The response to the verse, "Franciscus pauper et humilis," that is, "Hymnis coelestibus," has been dropped. After the oration the priest continues with "The Lord be with you" and the appropriate response is returned. The chanters then intone: "Let us bless the Lord." All respond, "Thanks be to God." The incensation of the saint's relic is suggested followed by the blessing of the people with it. With or without a relic, the words of the blessing of St. Francis from the Book of Numbers (6:24-26) are offered as appropriate for the final blessing. [14]

The most extensive and exhaustive post-conciliar attempt in English to set out the Transitus is found in Franciscans at Prayer, an adaptation of the Rituale Romano-Seraphicum Ordinis Fratrum Minorum (1955) for use by English-speaking friars who desired a book of devotional prayers which fostered traditional piety while remaining faithful to the spirit of the liturgical reforms of the Second Vatican Council. The Committee for Franciscan Liturgical Research prepared the collection. The English-Speaking Conference of the Order of Friars Minor approved it for use in North America, and the Franciscan Publishers in Pulaski, Wisconsin, published it in 1983. The rite bears the title, "The Memorial of the Passing of St. Francis, The Transitus (October 3)." [15] Those who assembled the rite were obviously aware of its history and development. For the first time in an approved liturgical book, boundaries are set for what had become a free-wheeling rite. However, the boundaries or limits are not rigid or unbending. By way of suggesting a "Model Rite" with ample options (nn. 259-266), the members of the Franciscan Committee for Liturgical Research retained the value of adaptation to the needs and customs of local communities. They succeed in recapturing the spirit of earlier rites while bringing a new sense of balance, coherence, and aesthetics to what had previously appeared to be a random selection of ritual units spun together with no apparent root metaphor. Life, death, resurrection, and mission come to the fore as the focus and thrust of the rite.

An introduction establishes the origin of the rite "at least since the eighteenth or perhaps seventeenth century" without grounding that claim, consistent with earlier testimonies of the same. The rite pivots around four moments: 1) The antiphon, "O sanctissima anima"; 2) Psalm 142; 3) The antiphon, "Salve, sancte Pater"; and 4) Prayer. The goal of the rite is specified: "The Transitus is an attempt to celebrate our franciscan identity by rooting ourselves both in the scriptures and the historical foundations of our brotherhood" (n. 257). The narrative texts taken from the biographies of Thomas of Celano, St. Bonaventure, and the so-called Legend of Perugia yield ritual units which do not replace but add to the original rite: "1) the death of Francis in the context of praise: the singing of the Canticle of Brother Sun; 2) a motif of leave-taking: Francis has that part of the thirteenth chapter of John's gospel where Jesus washes the apostles' feet (vv. 1-17) read to him; bread is shared; 3) the singing of Psalm 142; and 4) the exhortation and blessing of the brothers" (n. 258).

The Model Rite presents these four elements enhanced by the use of light, candles, bread, and incense. First, the rubric of the Introductory Rite (n. 259) states that "the friars may hold lighted candles." It also suggests the singing of the antiphon, "Salve, Sancte Pater," and offers two musical renditions, one in both Latin and English (n. 267) and the other only in English (n. 268). Another attempt to connect the rite with original ritual objects shows itself in the mention of the saint's relic placed on the altar and reverenced with incense and song. The rubric then reads: "The minister invites all to pray in these or similar words: In the name of the Father, and of the Son, and of the Holy Spirit. --Amen. The Lord give you peace and good. -- Amen." The sign of the cross provides an appropriate opening for any form of public prayer; the greeting is appropriately Franciscan recalling Francis' salutation, "Pace e bene." Who the "minister" is, what the "minister" wears, who the "minister" is with, or how the "minister" gets from point A to point B is not specified but left to the imagination of the local community.

Secondly, without mention of an opening or gathering prayer, a composite text is offered which tells the story of Francis' passing from Celano's First and Second Life and of Bonaventure's Major Life. The rubric suggests a single reader for the entire text (n. 260). Alternative texts are given, one from Celano's Second Life followed directly by another paragraph from Bonaventure's Major Life (n. 269), the other from the encyclical letter of Brother Elias (n. 270).

Thirdly, an unspecified "minister" proclaims John 13:1-17. Options are suggested as a response: a homily, a time of silent prayer, or a personal witness to the continuing influence of St. Francis. The person who preaches or gives witness remains unspecified. Fourthly, all sing Psalm 142. The antiphon, "O sanctissima anima," may be used. The familiar chant melody with Latin and English texts is offered (n. 271) along with current composition of antiphon and psalm (n. 272). After the psalm's final verse (Bring me out of prison...) and before the doxology (Glory to the Father...), the rubric reads: "The candles may be extinguished." Fifthly, intercessory prayers follow (n. 263) and alternative texts are given (n. 273). The Our Father closes the intercessory prayers and leads to the final oration. Two options are given (nn. 264 and 274). Neither resemble the Latin text which consistently appeared in pre-conciliar rites. No doubt they are original English compositions. Sixthly and finally, the Concluding Rite begins with the usual greeting of "The Lord be with you" and its response. The invitation to "Bow your heads and pray for God's blessing" is followed by the familiar words of blessing from the Book of Numbers divided into a three-fold prayer with "Amen" responses after each entry, and concluded with the usual trinitarian form of blessing. The dismissal, "Let us go in peace," invites the response, "Thanks be to God." The final rubric suggests the singing of the Canticle of Brother Sun or another appropriate hymn. The text provided for the Canticle (n. 929) is the familiar seven-versed hymn, "All Creatures of Our God and King." A sign of peace is suggested as an appropriate conclusion to the rite (n. 266). The Transitus in Franciscans at Prayer is significant because boundaries were set for the first time in the post-conciliar rite. While those boundaries or limits were intended to remain pliable and supple, English- speaking Franciscans have been moving freely within them.

A novel and creative approach in restructuring the Transitus was devised by the friars minor of the Cologne province in Germany. Number 146 in Gebete der Gemeinschaft is entitled "Vesper und Transitus." Elements of the Transitus are woven through the ritual structure of vespers. After a silent entrance procession of the assembly and a greeting, presumably by the presider who remains unspecified, two hymn texts are given with musical notation. The psalmody is framed with familiar antiphons. Psalm 112 is followed by Psalm 147:12-20 which could be interchanged with a nusical version of the Beatitudes. A short reading from an unidentified biographical source prefaces the singing of Psalm 142 which consitutes the third psalm of vespers. Then another short reading (Romans 8:10-11) follows. Its appended responsory is reminiscent of the exchange: "Franciscus pauper et humilis"/"Hymnis coelestibus" of the former Latin ritual. Another reading follows introducing the singing of the Canticle of Brother Sun. The first text of the narrative tells of Francis' passing; a period of silence follows. Then all stand for the Magnificat. Intercessory prayers, the Our Father, and an oration close the vespers service. Mention is made of the use of the Blessing of St. Francis and the possible inclusion of the blessing with the saint's relic.

No doubt, other rites of Transitus in a variety of languages have been published since the council and are regarded with a certain degree of official ritual status. The only published post-Vatican II rituals available for this study which bear the weight of ritual authority are Canonici's "Transito di San Francesco," Fonck's "Transitus" in his New Ritual, and "The Memorial of the Passing of St. Francis, The Transitus" (October 3) in Franciscans at Prayer, and "Vesper und Transitus" in Gebete der Gemeinschaft. Ten unofficial and nonauthoritative Transitus ceremonies available at the time of gathering data for this study were collected from various Franciscan communities in North America. The flow of each ritual reflects the creativity and imagination of the ritual architects. To add texture to our study, an inspection of these unofficial and homespun rites is necessary.

Few of those elements considered essential to the rite in pre-conciliar days survive. More often than not, the "O sanctissima anima" antiphon is lost or presented as an option; the five Our Fathers, Hail Marys, and Glorys are dropped; the "Salve, sancte Pater" and the use of relic as symbol disappear and then reappear later as an option. The focus of attention is not so much on one object or action, but more on the word proclaimed and received. Since an exposition and analysis of each of the ten rites would be impossible, a summary of various tendencies and trends which show themselves consistently in post-conciliar rites will be presented here as well as some peculiar inconsistencies which were tried once or twice and then abandoned.

Key ritual elements will be examined under the following eleven headings: 1) Presider; 2) Introductory Rite; 3) Narrative of the Saint's Death; 4) Distribution of Bread; 5) Reading of John 13:1-17; 6) Singing of Psalm 142; 7) Addition of Popular Franciscan Prayers and Hymns; 8) Homily or Reflection; 9) Reading of Excerpts from the Rule or Testament of St. Francis; 10) Blessing by the Presider/Guardian; and 11) Closing Rite.

1. Presider. In most rites the Guardian, in all cases a priest, presides. In one instance, the Vicar, neither a priest nor a deacon, presides.

2. Introductory Rite. This part of the rite is comprised of various elements: assembling, a procession including some but not all, the bearing of candles by certain individuals or by all, movement from one place to another, a song, a prayer. The form of introduction imitates that of Mass. In one instance the crossbearer, after the presider's greeting, leads the entire community of religious and laity from the courtyard to the church; all carry small lit white candles. The Guardian carrying a larger white candle follows the assembly while all sing the christocentric chant, "Jesus is Lord." After placing the candle on the altar, he returns to the presider's chair.

At this juncture it must be noted that the liturgical aid provided for each participant is not always a dependable source for ritual analysis. The actual enactment and experience of the rite often tells another story. This writer was present for a Transitus at which the Provincial Minister presided. A procession of several friars began from the church lobby down the main aisle into a congested and dimly lit church. Although not explicitly specified, all the friars minor carried lit candles while the faithful in the pews stood in darkness. Two by two the friars processed down the aisle, bowed to the altar, and moved into the reserved front pews. Covering this movement was the friars' chanting the "Tota Pulchra Es, Maria" which dramatically marked their entry into the darkened church gradually rinsed with the light they bore. However beautiful the chant may have been, one must raise the question of the appropriateness of singing a Marian hymn to initiate the ritual action of the Transitus. How does the singing of this particular hymn at this particular point in the rite help draw in lines of attention and participation? The desire of those who prepared the rite needs to be questioned. Of course, no malice or manipulation motivated them to choose this piece of chant. However, what affect did it have in the performance of the entrance rite? -- to chill the faithful to the bone because of the friars' apparent austerity or to ingratiate them in the eyes of those who gathered? This transitional moment in the rite, moving from one place to another, an apparently innocent and insignificant moment, communicates a storehouse of value and meaning established at the onset of the rite. Here is a good example of a fading Franciscan custom, namely, the singing of the "Tota Pulchra," folded into the Transitus solely because "some of us miss doing it and it's a piece all the friars know, so why not do it tonight as we process in?" Its inappropriateness is apparent; its role in the rite needs reevaluation.

Another rite testifies to the Guardian holding a large brown candle symbolizing St. Francis. The presider follows the friars, each carrying a small lit white candle, into an almost dark church. Psalm 23 ("The Lord is My Shepherd") is intoned as the friars enter and the Guardian places the large brown candle on the altar. The entrance rite ends here when the Guardian and friars are seated. Then the narration begins after a brief silence. In yet another sample, only the ministry bear lit candles as they process into the chapel while the organ plays softly in the background. The Guardian carries a large candle whose color is not specified, and places it on the altar. When the ministry is seated, the Guardian offers a greeting and a prayer which defines the assembly's purpose and locates their attention. Then all sing the Gaelic hymn, "Spirit Seeking Light and Beauty" from the Pius X Hymnal. Though this selection is more appropriate than a Marian hymn, one wonders why it was chosen. Perhaps it was for no other reason than one or more on the planning team liked it and had not heard it sung in assembly for quite some time.

More recent rites reflect an interesting shift in the introductory rite. No longer is there a procession or song. The presider enters silently and alone. He carries a candle signifying Francis and, after placing it, not on the altar, but on a small table or in a candle holder, he spontaneously greets those assembled and calls them to attentive listening. At that point the introductory rite ends and the narration begins.

3) Narrative of the Saint's Death. The most significant shift from the pre- to post-conciliar rite is this addition of narration which resembles the passion narratives of Holy Week. The presider is given the part of St. Francis, and one or two other readers tell of the actual events in the words of the saint's early biographers. The narration provides a context for almost all the elements operative in the rite. The narrator recreates the scene of Francis' final moments in the words of Thomas of Celano and St. Bonaventure. Most rituals available implement this technique. In addition to the actual storytelling itself, a narrative style spills over into the opening and closing orations. Familiar metaphors from the narrative texts or from the words of Francis exhorting his brothers to conversion are echoed in the orations which the presider prays aloud. In a sense these prayers retain a narrative character insofar as his is the voice of Francis urging the brothers along the way.

Some rites testify to the narrative threaded through the entire rite and creating its context; others do not. In all instances, the actual text was not provided. Therein lies an implicit urge to listen and be attentive not only to the spoken word but also to silence, action, and rest.

4) Distribution of Bread. Since the death accounts record Francis' distributing bread to the brothers, those responsible for designing a contemporary Transitus simply decided to enact the scene. The Guardian blesses pita bread or home-baked table bread with a suggested prayer or a dialogic prayer between himself and the assembly, or simply with a silent gesture. In some rites the bread is passed throughout the assembly for immediate consumption; in others it is administered by designated people at preassigned points to which the assembly processes. The singing of "Peace, My Friends" accompanies the bread-action in one rite; a simple organ solo covers the action of distribution in another. One rite situates the "Breaking of Bread" both during the singing of Psalm 142 and the reading of John 13 thus deflating the significance of the saint's moment of exspiration at the final verse of the psalm which in earlier rites has been held in such high relief. In some rites the distribution of bread is eliminated most likely due to exceptionally large crowds. One rite couples the distribution of bread with the sign of peace. The bread is not passed around, but all are invited to come forward while singing a eucharistic hymn to receive a piece of the blessed bread from designated ministers. When all return to their places, a sign of peace is exchanged.

5) Reading of John 13:1-17. This Johannine text, cited in the biographers' farewell discourses of Francis, is incorporated into the ritual as a scriptural basis for the call to service. The mandatum was Jesus' prophetic word-action alerting the apostles to discipleship, service, and mission. The text grasped Francis and embodied his brand of Christianity. The actual proclamation of the text works its way into most of the rituals, but one must be cautious about arriving at absolute conclusions based on the evidence of these locally tailored rites. In other words, the gospel text may have been read; it may not have been read. Since its proclamation has been popular and customary for close to twenty years, it is legitimate to suspect strongly that the gospel story of Jesus' washing of his apostles' feet was read even in rituals where it is not cited explicitly.

6) Singing of Psalm 142. The survival of this traditional element in the rite is significant. In most instances the tension of the rite reaches a resolution at the closing of the psalm. It is regarded the climactic moment in the rite. The release of ritual tension is accompanied in some rites by the symbolic extinguishing of candles at the last verse of the psalm, "Lead me forth from prison...," whereas in other instances the narrator continues after the final verse of the psalm with a summary comment from his text: "And all these events being accomplished in him, Francis was finally set free and absorbed into the presence of the Lord where he rests now and for all ages." Only then is a directive to extinguish the candles given parenthetically in the leaflet or simply by way of imitating the presider's action.

One booklet actually introduces the text of the psalm with "The Transitus," thus closely associating the moment of passage with the praying of the psalm. Before the final verse ("Lead me forth from prison..."), a directive interrupts the text of the psalm: "At this point, the Guardian extinguishes his candle and lights the pascal candle, the symbol of the risen Lord, as a sign of Francis passing to everlasting life." Then a few moments of silent meditation is recommended to follow that ritual action.

In a similar way, another rite highlights the climactic passing of St. Francis under a separate heading. Immediately after the notation for the refrain of Psalm 142 which reads "Solemn Commemoration of Francis' Death," the directive clarifies the solemnity of the moment: "At the conclusion of the psalm, only the candle representing Francis will be extinguished. Please kneel for a moment of silent prayer." The following year's rite at the same location shifts the candles' symbolic interpretation with this instruction: "At the conclusion of the psalm, the celebrant extinguishes the candle symbolizing Francis. Our candles remain lit symbolizing the spirit which Francis has imparted to the world." Another rite positions the psalm at a peculiar point in the narrative. For a long while after the death-psalm is sung, Francis does a fair amount of living. This placement flattens out any sense of climax or resolution in the rite. No blowing out of candles accompanies the psalm. Again, a brief silence follows.

In sum, Psalm 142 is the one element which has survived the flow of additions and recensions in the rite. The psalm and candle symbolism are intimately connected so much so that the bearing of candles, the time for lighting them and extinguishing them, is somewhat presupposed by the ritual architects. Of late, however, some confusion has arisen regarding the place of candles in the rite, their symbolic referent, and the significance of the flame's extinction. The purpose and function of the lit candle remains unclear.

7) Addition of Popular Franciscan Prayers and Hymns. Now and then, popular Franciscan prayers appear in these post-conciliar rites. The "Canticle of Brother Sun," the "Peace Prayer of St. Francis," the "Te Deum," the "Tota Pulchra," and the "Blessing of St. Francis" show up inconsistently in some form. None of these prayers appeared in pre-conciliar rites.

First, the Canticle emerges in various forms. One ritual cites it during the "Imposition of Hands" which probably reflects the style of the Guardian's blessing. The Canticle, sung by cantors, forms an audial backdrop to the assembly's movement to the Guardian for the blessing. Who is included or excluded in the blessing is not specified. One presumes that all present, Franciscans and non-Franciscans, received the Guardian's blessing. The "Canticle of the Sun" shows itself in some rites not in the actual words of Francis' poem but in the traditional hymn, "All Creatures of our God and King." The "Peace Prayer of St. Francis" popularly attributed to him is prayed in sung or spoken form in a few early rituals. The "Te Deum" appears in a single ritual. The "Blessing of St. Francis" from the Book of Numbers shows itself in various forms. It is sung as background to the ritual action of the Guardian's blessing or the presider speaks out the blessing after the distribution of bread and the rite of peace. Franciscan devotional prayers make their way in and out of post-conciliar rites.

8) Homily or Reflection. Some rites testify to a homily after the reading of the death account; others refer to it as a reflection. The distinction in terms does not appear to indicate that a friar-priest preached a homily and a non-clerical friar offered a reflection. Where there is no homily or reflection, the architects of the rite most likely perceived the rite as self-explanatory and dispensed with extended commentary on it.

Recall that the Transitus rituals which appear during and soon after the council tended to be instructive. With the passage of time, the Transitus often becomes less didactic and more evocative and affective. However, the necessary inclusion of a homily or reflection within most post-conciliar rites may suggest that the rite without a homiletic element may no longer speak for itself. Or the paucity of opportunities to reflect on our unfolding identity may prompt and even necessitate a homily or reflection on the night before the solemnity to prime the pump for celebration. On the other hand, there are rites which testify to no homily or reflection at all. It is indeed curious to speculate on motivation for including or excluding a homily or reflection.

9) Excerpts from the Rule or Testament of St. Francis. The reading of the entire Testament of St. Francis is noted in several rites while select readings from the Rule are included in only a few. The Testament of St. Francis, a final letter from Francis to his friars appended to the Rule to safeguard it from the tamperings of loose interpreters and an impassioned plea to safeguard his desires, appears in early post-conciliar rites and then curiously fades from use.

10) The Blessing by the Presider/Guardian. The narrative portrays Francis inviting each friar for a final blessing. The reenactment of this moment has become significant in current rites. One rite calls it the "Imposition of Hands." Another calls it the "Blessing of the Brothers" in which the Guardian embraces each friar or signs the cross over the friar's head or on his forehead. The practice of individual blessings for all present, whether Franciscans or non-Franciscans, fades in some rites. More recently it has been revived. For those who prepare the rites, important questions have become "Who blesses?" and "Who is blessed?" Answers to these questions uncover unspoken assumptions concerning ritual relationships. Current rites show the Guardian joined by representative members of local Franciscan communities of men and women extending a blessing to all who approach them. Imposition of hands often replaces the cruciform blessing; words or silence accompany the blessing. Other current rites replace individual blessings with a communal sign of peace after the bread rite. Some others witness to the Guardian's final blessing of all present in the words of the Blessing of St. Francis from the Book of Numbers.

ll) Closing Rite. The final action varies significantly. One rite maintains a rather somber ending with the Guardian praying the "Prayer of the Companions" attributed to St. Francis. The recessional is silent, dark, and austere. Other ceremonies end in a festive tone with songs of celebration and praise including a variety of musical styles from "Brother Sun and Sister Moon," the title song from Franco Zeffirelli's film, to the traditional "Blessed Francis, Holy Father" or "All Creatures of our God and King," to name only a few.

These eleven elements disclose dominant trends within the rite throughout the last three decades. The only point of continuity which recent rituals share with the pre-conciliar rituals is Psalm 142, the most primitive unit in the rite. All other elements in the reformed rites show a clear discontinuity with those prior to the Second Vatican Council. The post-conciliar rites give witness to the testing of various components within the rite, the retention of some successful elements, and the abandonment of those with little promise. Franciscans continue to wrestle with the Transitus; the Transitus continues to wrestle with Franciscans.

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ENDNOTES; PART II

[1] Cord 43 (1993), 261-274.
[2] Vatican Council II: The Conciliar and Post Conciliar Documents, gen. ed., Austin Flannery (Northport, NY: Costello Publishing Co., 1981), 612, n. 2b.
[3] Testi latini liturgici; versione di Fausta Casolini, T.O.F. (Santuario della Verna, Arezzo: Edizioni "La Verna," 1963).
[4] The heading of the rite states: "Die 3 (vel 4) octobris, circa solis occasum" while the rest of the ritual continues in familiar progressions. See Liturgia di S. Francesco d'Assisi, 152-157.
[5] (Rome: Edizioni "Fiamma Nova," 4th ed., [1965]), 7-11.]
[6] See Bibliographia Franciscana 13 (1964-1973): 207.
[7] Benet A. Fonck, O.F.M., ed. (Chicago: Franciscan Herald Press, 1973), 75-79.
[8] Ibid., 75.
[9] Ibid.
[10] Gaspar Lefebvre, O.S.B., ed. (Bruges: Liturgical Publications, 1961), 242.
[11] Fonck, New Ritual, 75-77.
[12] Ibid., 77.
[13] Ibid., 78.
[14] Ibid., 95.
[15] See Franciscans at Prayer, nn. 257-274.
[16] (Cologne: ***, 198*), 103-113.