[5][6][7] Originally known as the Brothers and Sisters of Penance, the Order is open to any Catholic, in good standing, at least 18 years in age, not bound by religious vows to another religious order and is made up of both the laity (male and female non-clergy) and secular clergy (deacons, priests, bishops and even Popes).

[10] The preaching of St. Francis, as well as his example, exercised such a powerful attraction on people that many married men and women wanted to join the First or the Second Order.

Because being married was incompatible with the order, Francis found a middle way and gave them a rule animated by the Franciscan spirit.

In the composition of this rule St. Francis was assisted by his friend Cardinal Ugolino di Conti (later Pope Gregory IX).

The less authoritative Fioretti assigns Cannara, a small town two hours' walk from the Portiuncula, as the birthplace of the Third Order.

Another story tells of Luchesius Modestini, a greedy merchant from Poggibonzi, who had his life changed by meeting Francis about 1213.

They zealously practiced the lessons Francis taught concerning prayer, humility, peacemaking, self-denial, fidelity to the duties of their state, and above all charity.

The Third Order of St. Francis was established by the Friars Minor Recollects at Quebec in 1671 and later at Three Rivers and Montreal.

In 1866, having received faculties from the General of the Friars Minor, Provancher established a fraternity in his parish at Portneuf Quebec,[14] and promoted the Third Order in his writings.

A national conference of British tertiaries, with a view to strengthening and consolidating the order, was held in 1898 at Liverpool.

[25] Early Franciscan missionaries established fraternities in the Southern and Southwestern states, where there was extensive French and Spanish Catholic influence.

Another fraternity operated in Santa Fe, New Mexico almost from the time of the Reconquest (1692–1695), as reported by the Father Guardian (custos), José Bernal, dated 17 September 1794.

It is likely that a confraternity was founded at St. Augustine, Florida, before the close of the 16th century, as this was the first Spanish settlement in what is now the United States.

[27] The Secular Franciscans Oceania is the National Fraternity for Australia, Papua New Guinea, Sabah, Singapore, and New Zealand.

[6] The current rule was given by Pope Paul VI in 1978 with the Apostolic letter Seraphicus Patriarcha[30] and is designed to adapt the Secular Franciscan Order to the changing needs and expectations of the Church.

The fraternities at different levels are animated and guided by the minister or president, with the council, in accordance with the Rule, the Constitutions, and their own Statutes.

It is identical to the OFS with its own juridical personality within the Church, organized and in conformity with the Constitutions and its own Statutes.

From this arises a burning devotion to the Incarnation and the Passion of Jesus, because these (mysteries) allow us to see Him, not so much in His glory, in His omnipotent grandeur, or in His eternal triumph, as rather in His human love – so tender in the manger, so sorrowful on the cross.

The work which sums up all his doctrine is the "Collationes in Hexaemeron", a synthesis of all human knowledge, including spirituality.

He has given many suggestions and produced many texts such that his disciples and his commentators can be guided by him, and thus came to reveal Franciscan thought and its spirituality, though he differs notably from Bonaventure.

[34] In early education, in training, and in his days at Oxford as student and later as master, John Duns Scotus deepened the understanding of the real and the concrete.

Thus John Duns Scotus joined his predecessor Bonaventure on a similar interpretation of the function and mission of Jesus Christ given by Francis, that Christ is the highest grace God offers His creatures, and their response controls their attitude to God.

[35] The Secular Franciscan charism is not given to an individual person but to a group of brothers and sisters.

Evangelical poverty demonstrates confidence in the Father, affects interior freedom, and disposes them to promote a more just distribution of wealth.

They must provide for their own families and serve society by means of their work and material goods.

This conservation keeps in mind that the exploitation of the environment often puts disproportionate hardships on the poor, especially if they live in the affected areas.

Daily work is not only the means of livelihood, but the opportunity to serve God and neighbor as well as a way to develop one's own personality.

Secular Franciscans should maintain a balance between work and rest and should strive to make meaningful use of their leisure time.

The journey of formation, which is expected to develop throughout life, begins with entrance into the fraternity.

[38] Membership of the Secular Franciscan Order includes lay men and women as well as diocesan priests.