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Catherine of Siena (1347–1380), as a Dominican tertiary, lived outside religious institutions, and had a diplomatic career

The term third order signifies, in general, lay members of Christian religious orders, who do not necessarily live in a religious community such as a monastery or a nunnery, and yet can claim to wear the religious habit and participate in the good works of a great order.[1] Roman Catholicism, Lutheranism and Anglicanism all recognize third orders.

Third orders were a 12th-century adaptation of the medieval monastic confraternities. Members of third orders are known as tertiaries (Latin tertiarii, from tertius, "third"). In some cases, they may belong to a religious institute (a "congregation") that is called a "third order regular".[2]

Roman Catholic canon law states:

Associations whose members share in the spirit of some religious institute while in secular life, lead an apostolic life, and strive for Christian perfection under the higher direction of the same institute are called third orders or some other appropriate name.[3]

Name

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Religious orders that arose in the 12th–13th centuries often had a first order (the male religious, who were generally the first established), the second order (nuns, established second), and then the third order of laity who were established third. Saint Francis of Assisi, for example, is said to have established the Friars Minor, the Poor Clares, and the Third Order of Saint Francis.[4]

The term tertiary comes from the Latin tertiarius, meaning "third". The term has been used for centuries to denote those who belonged to a third order. Tertiaries are those persons who live according to the Third Rule of religious orders, either outside of a monastery in the world, or in a religious community. The idea which forms the basis of this institute is typically that persons who, on account of certain circumstances cannot enter a religious order, may, nevertheless, as far as possible enjoy the advantages and privileges of religious orders. This is most clearly expressed in the Rule of the Third Order of St. Francis which, although not the oldest, has, nevertheless, become the model for the rule of almost all other Third Orders. Tertiaries are divided into Regular and Secular.[5]

In some cases the members of a third order, wishing to live in a more monastic and regulated way of life, became "regulars" (religious living under a rule, in Latin, regula) as members of a religious institute. These religious institutes or "congregations" are classified as belonging to the third order regular.[citation needed]

History

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The old monastic orders had attached to their abbeys confraternities of lay men and women, going back in some cases to the 8th century. The Confraternity Book of Durham is extant and embraces some 20,000 names in the course of eight centuries. Emperors and kings and the most illustrious men in church and state were commonly confraters of one or other of the great Benedictine abbeys. The confraters and consorors were made partakers in all the religious exercises and other good works of the community to which they were affiliated, and they were expected in return to protect and forward its interests; but they were not called upon to follow any special rule of life.[6]

The general idea of lay people affiliated to religious orders, such as the Benedictine Oblates or confraters developed as founders and benefactors of monasteries were received into spiritual fellowship, and later clothed in death in some religious habit. So too the Templars had a whole system whereby layfolk could partake in some sort in their privileges and in the material administration of their affairs. But the essential nature of the tertiary is really an innovation of the thirteenth century.[1]

At that date many of the laity, impatient of the indolent and sometimes scandalous lives of the clergy in lower Europe, were seized with the idea of reforming Christendom by preaching. This admirable intention caused the rise of among others, the Fratres Humiliati. The Humiliati soon became suspect and were forbidden by Pope Lucius III to preach, until in 1207 Pope Innocent III gave a section of them permission to resume their work, provided that they limited themselves to moral questions and did not venture on doctrinal subjects. Some became priests, were gathered into a cloister, and took up religious life. Others remained outside, yet spiritually dependent on the clerical portion, and for the first time called a Third Order.[1] The Humiliati seem to have been the first to have 'tertiaries' in the twelfth century. These lived a rule of life within the world.

The name was used to a great extent in the Franciscan Order,[7] which possibly had the most popular third order. Other orders too had tertiaries such as the Trinitarians and the Dominicans. These were followed over time by a number of others such as the Carmelites, Servites, Augustinians, Augustinian Recollects, Discalced Carmelites and others. But by whatever name they were called in the inception, there have been lay persons who have professed to live according to either the Rule of the brothers adapted to their secular life or a rule drawn up particularly for them. They shared the same spirituality, the same superiors, and even aspects of the same habit such as the scapular. Eventually, the name "tertiary" became popularized and attached to all who lived in this way. There have been a number of beatified or canonized tertiaries.

With the advent of the Second Vatican Council came an elaboration of the lay vocation. The lay vocation is a vocation distinct from that of the consecrated state. It involves the sanctification of ordinary life, of one's work, of family life, of all the various secular occupations. It is the leaven in the midst of the world to order the temporal world to God.

As the various third orders secular began to look at each of their houses after the Council they began to revise their Rules and Statutes. The Orders submitted their new Statutes or Rules or Constitutions to the Holy See for review and approbation. Thus the new Statutes etc. are steeped in the doctrine of the Council regarding the universal call to holiness and the theology of the lay vocation including the secular character of the laity. Various Orders have opted to change the name from "Third Order Secular" to "Secular Order" (or at least add it to usage) to emphasize the secular nature of the Order or they used the term "Lay or Laity" to the same effect. "Third order" and "tertiary" is still used but other names were added or used in a formal sense. The various documents show how the laity of the various Orders are part of the Order (or family etc.) but fully within their particular lay and secular state. They show how tertiaries are to live fully their Christian lay vocation, as well as how they are to live the charism of the Order they belong to within secular life. They also provide various means to tending towards holiness in the midst of the world, which very much is part of the vocation of the tertiary—to strive for Christian perfection (CIC 303).

Extant third orders secular of the Catholic Church

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There also are third or secular orders in the Protestant denominations, such as the Anglican and Episcopal Church.

Organisation

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Members of third orders are thus either (a) regulars, living in common under a religious rule of life, or (b) seculars, living in the world. The regulars take the three canonical religious vows; the seculars make promises, which are not considered binding under pain of sin, as are the vows of religious institutes, or in some cases may take private vows[8] of obedience and chastity or in some cases even poverty, chastity and obedience (all according to their lay state).[9] Their link with a religious institute is what distinguishes them from members of other "associations of the Christian faithful" and entitles their associations to be "called third orders or some other appropriate name".[3]

Membership

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Any Roman Catholic, Lutheran or Anglican may join a Third Order of their respective religious tradition. The laying aside of the distinctive sign or prayers for any space of time does not in itself put an end to membership with a Third Order, but the deliberate wish to dissociate oneself from it is sufficient to produce that effect (S. Cong. Indulg., 31 January 1893).[citation needed]

Roman Catholic third orders

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Third Order Secular of the Most Holy Trinity

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Main article: Trinitarians § Third Order Secular of the Most Holy Trinity

The Order of the Most Holy Trinity was founded to ransom Christian Captives (especially those in danger of renouncing their faith). There have been tertiaries of the Order of the Most Holy Trinity and of the Captives since the beginnings of the Order though they were known by many names. Lay confreres were admitted already in 1198 by the permission of Pope Innocent III. Statutes attributed to William the Scotsman, the third Minister General of the Order (1217–1222), give some idea of the primitive organization of the Trinitarian Fraternity.[10]

The first known Statutes of the Trinitarian Third Order were published in 1584, and were approved by the General of the Order, Father Bernard Dominici. The first Rule of Life for the Third Order attached to the Discalced Trinitarians was approved by Pope Leo XII on 6 June 1828.[10]

Third Order of Saint Francis

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Main article: Third Order of Saint Francis § Catholicism

The preaching of St. Francis of Assisi, as well as his own living example and that of his first disciples, exercised such a powerful attraction on the people that many married men and women wanted to join the First or the Second Order. This being incompatible with their state of life, St. Francis found a middle way: he gave them a rule animated by the Franciscan spirit.[6]

The Third Order of St. Francis in the Roman Catholic Church is part of the Franciscan family of religious orders. It is the best known and most widely distributed of the third orders, and has both regular and secular branches. The Third Order was created by Francis of Assisi, and was the exemplar after which the others were fashioned.[6]

Third Order of Our Lady of Mount Carmel

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Main article: Lay Carmelites

The Third Order of Our Lady of Mount Carmel (also named Lay Carmelites) are the third order associated with the Carmelites. It was established in 1476 by a bull of Pope Sixtus IV and is known for devotion to Virgin Mary, under her title as Our Lady of Mount Carmel. The Discalced branch is termed Secular Order of Discalced Carmelites.

The Mystic Marriage of Saint Catherine of Siena by Giovanni di Paolo, c. 1460 (Metropolitan Museum of Art, New York).

Third Order of Saint Dominic

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Main article: Third Order of Saint Dominic

This was one of the earliest developments of Saint Dominic's Ordo de Poenitentia. It was not indeed the primal organism from which the Friars Preachers evolved, but rather represents that portion of the Order of Penance which came under Dominican influence. At first vaguely constituted and living without system or form, its members gradually grew more and more dependent on their spiritual guides. Their two greatest saints are Catherine of Siena and Rose of Lima, who both lived ascetic lives in their family homes, and whose spiritual influence was great in their societies.

Third Order of Servites

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The Servite Order has had both a secular and regular Third Order. The secular Third Order was established in the United States in 1893.

The Sisters of the Third Order of Servites was founded by St. Juliana Falconieri of Florence, who received the habit c. 1385 from Philip Benizi, then Prior General of the Servite friars. The Servite Sisters' traditional habit consisted of a black tunic, secured by a leather belt, and a white veil. The sisters devoted themselves especially to the care of the sick and other works of mercy; because the gown had short sleeves to facilitate work, people called the Sisters of the new order "Mantellate." There were, in the early 20th century, two congregations, with a membership of 400.

Third Order of Saint Augustine

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These are the men and women who follow the spirit of the Rule of St. Augustine in their daily lives under the spiritual guidance of the Augustinian friars.

Secular Augustinian Recollects

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The Secular Augustinian Recollects (Spanish: Agustinos Recoletos Seglares) is the official Third Order of the Order of Augustinian Recollects. Today, the SAR is present in 19 countries in 111 Local Chapters with at least 3,500 members.

Lay Discalced Augustinians

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The Lay Discalced Augustinians (formerly known as Hermandad de la Correa y de Santa Rita de Cascia) is one of the official Third Orders of the Order of Discalced Augustinians. It was founded on May 12, 2011, canonically constituted on November 18, 2018. As of March, 2023, the OAD Lay, has spanned across six countries and has 26 Local Chapters and continues to grow in the Philippines and abroad.

Lutheran Churches

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There are in the Lutheran Church, Lutheran Franciscan Third Orders in Germany, Sweden and North America, as well as other third orders, such as the Humiliatenorden.[citation needed]

Lutheran Franciscan Tertiaries

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In Germany, the Lutheran Franciscan Tertiaries, officially known as the Evangelische Franziskanerbruderschaft der Nachfolge Christi, were founded in 1927; they emphasize the Rule of Saint Francis and pray daily from their breviary.[11]

Franciskus Tredje Orden

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The Franciskus Tredje Orden is a Lutheran third order of the Church of Sweden.[12]

Anglican Communion

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Third orders in the Anglican Communion have in common that they are composed of both men and women, single and married, who are living and working in the world in their various life callings.

Franciscan tradition

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Main article: Third Order of Saint Francis § Anglicanism

Third Order, Society of St. Francis

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The Third Order (TSSF) of the Society of St. Francis was founded in 1950.[13][circular reference] The TSSF consists of lay and ordained people. It is divided into five provinces: Africa, Australia, New Zealand, Europe, and the Americas.[14]

Third Order, Franciscan Order of the Divine Compassion

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The Franciscan Order of the Divine Compassion (FODC) was founded in the United States in 1981. Its third order is also known as the Brothers and Sisters of Penance.

Dominican tradition

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Anglican Order of Preachers

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Main article: Anglican Order of Preachers

The Anglican Order of Preachers is the primary manifestation of Dominican spirituality within the Anglican Communion, which has no primary religious orders in the Dominican tradition,[15] It holds to a third order-style structure for all of its members, who follow the Dominican Rule, and are a designated 'Christian Community' (secular religious order).

Other traditions

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Third Order of St. Andrew

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The Order of Saint Andrew is an Anglican ecumenical order. Any member in good standing of any Christian Church in apostolic succession may make application to join.[16]

See also

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References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Third order

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A third order is a branch of a Christian comprising lay members who live in secular society but follow a modified version of the order's rule, often directed by the clerical or monastic members of the parent order. These associations allow participants to share in the spiritual charism and of the order without taking full or residing in a community. Primarily found in the Catholic tradition, third orders emerged as a way for devout laypeople to pursue deeper religious commitment amid everyday life. The origins of third orders trace back to the early , amid a broader movement of lay spiritual renewal in medieval . St. Francis of Assisi is credited with founding the most prominent example, the Franciscan Third Order (also known as the Order of Penance), in 1221, to accommodate married men, women, and clergy who wished to emulate Franciscan ideals of poverty, humility, and service without entering monastic life. This was followed by similar structures in other , such as the Dominican Third Order, which originated among St. Dominic's followers in the and was formally approved in 1286, and the Carmelite Third Order formalized in the under Blessed John Soreth. Earlier precursors existed, including 11th-century Benedictine oblates and the lay Humiliati order, but the model represented a distinct innovation tailored to urban lay spirituality. Third orders are typically divided into two categories: regular third orders, whose members live in semi-monastic communities and may take simple vows (such as obedience and chastity), and secular third orders (or tertiaries), where members remain in the world, making solemn promises rather than vows, and often wear a habit or scapular as a sign of affiliation. Secular members, open to any baptized Catholic of good standing, commit to practices like prayer, penance, and works of mercy, while benefiting from spiritual privileges such as indulgences shared with the order's first (friars/monks) and second (nuns) orders. Notable examples include the Secular Franciscan Order, which has approximately 200,000 members worldwide as of 2025, and the Lay Dominicans, whose ranks have included saints like Rose of Lima and Martin de Porres. These groups continue to thrive today, fostering lay vocations in orders like the Augustinians, Servites, and Mercedarians, emphasizing active participation in the Church's mission.

Definition and Terminology

Etymology and Naming Conventions

The term "third order" derives from the Latin tertius ordo, literally meaning "third order," which emerged in the 13th century to designate lay affiliates spiritually connected to established religious orders, positioned as the third branch following the (typically friars or ) and the second order (nuns). This nomenclature reflected the innovative structure for lay penitents who sought a religious life without entering full monastic vows, distinguishing them from the clerical and cloistered components of the primary orders. Historical naming patterns within third orders emphasize the distinction between lay and semi-religious members. The "Secular Third Order" specifically refers to laypeople living in the world who make solemn promises of obedience, chastity, and poverty adapted to secular life, often contrasted with "regular" orders reserved for clergy or those under stricter communal rules. In contrast, the "Third Order Regular" denotes groups of lay or semi-monastic members who live in community and profess religious vows, such as the Third Order Regular of Saint Francis, which maintains a more structured, penitential lifestyle akin to but separate from the first and second orders. Nomenclature for third orders varies across languages while retaining the core "third" descriptor to highlight their sequential affiliation. In French, it is commonly rendered as Tiers Ordre, as seen in references to the Tiers-Ordre de Saint François. German uses Dritter Orden, evident in titles like Dritter Orden des Heiligen Franziskus. In Italian, the term is Terzo Ordine, applied in full titles such as Terzo Ordine Regolare di San Francesco. These linguistic adaptations preserve the hierarchical distinction from the first and second orders across European Catholic traditions.

Core Characteristics of Third Orders

Third orders represent associations of the faithful who, while remaining in secular life, participate in the charism and of an established , pursuing through an apostolic lifestyle without assuming the full vows of religious life. This lay enables members to integrate religious principles into everyday occupations, family responsibilities, and societal roles, distinguishing it from the cloistered or communal commitments of first and second orders. Members commit to a rule of life that fosters holiness amid worldly engagements, often without renouncing or professional pursuits. Central to third orders are shared spiritual practices that adapt monastic traditions for lay participation, including structured prayer such as portions of the tailored for non-clerical observance, acts of like or almsgiving, and engagement in apostolic works such as , charity, or evangelization. These elements promote a balanced pursuit of —poverty, chastity, and obedience—in a secular context, emphasizing interior conversion over external renunciation. For instance, Franciscan tertiaries might incorporate daily meditation and , while focus on contemplative prayer integrated with daily duties. Third orders maintain a formal hierarchical connection to their affiliated or contemplative orders, with members subject to the and ultimate authority of the parent order's superiors, ensuring fidelity to the originating charism. This obedience extends to adherence to the approved rule, which is overseen by the , allowing tertiaries to benefit from the order's indulgences and communal prayers. Unlike secular institutes, which constitute a distinct form of involving public vows and deeper integration into worldly professions without habitual religious symbols, third orders function as associations under canon 303 with private promises rather than vows, emphasizing affiliation to a specific order. They also differ from mere pious unions or confraternities by their solemn commitments and optional wearing of simplified habits, such as scapulars, which signify belonging to the religious family. This formal tie underscores their role as an extension of the parent order into lay spheres.

Historical Development

Origins in Medieval Christianity

The emergence of third orders in medieval Christianity during the 13th century was deeply intertwined with the movements, which responded to the spiritual aspirations of laypeople amid profound socio-economic shifts. As feudal agrarian societies transitioned toward urban commercial economies, with towns expanding due to and migration, a burgeoning of artisans, merchants, and professionals sought avenues for deeper religious commitment without monastic vows or clerical status. These third orders appealed particularly to this urban by offering structured paths to evangelical , , and communal , enabling them to integrate Franciscan or Dominican spirituality into everyday life while fostering in an era of growing concerns, such as the dualist beliefs of the Cathars that challenged authority in . St. was instrumental in founding the earliest third order, the Franciscan Third Order—initially known as the Brothers and Sisters of —around 1221 as a lay extension of his vision for radical evangelical poverty. Recognizing that not all could join the friars in full renunciation, Francis established this fraternity to allow married and single laypeople to adopt simplified lifestyles, fasting, almsgiving, and within their households and communities, thereby imitating Christ's without disrupting social roles. The order received papal approval that year through the Memoriale propositi, issued by on December 16, 1221, which provided the first legislative framework for these penitents, regulating their prayer, abstinence, and mutual support under clerical oversight. Similar initiatives soon arose in other mendicant traditions, reflecting the broader appeal of third orders to urban populations navigating feudal decline and heretical influences. The Dominican Third Order was formally organized in 1285 by Munio de Zamora, the seventh Master General of the Order of Preachers, who issued a rule for lay fraternities dedicated to St. Dominic, emphasizing preaching, study, and moral reform to counter doctrinal errors among the . This development paralleled the Franciscan model, adapting ideals of and to secular contexts and gaining traction in cities where posed risks to social cohesion.

Evolution and Key Milestones

Following the establishment of third orders in the medieval period, their development from the onward involved periods of regulation, suppression, and renewal, adapting to broader ecclesiastical reforms and societal changes. The (1545–1563) indirectly influenced third orders through its emphasis on discipline and in religious life, which subsequent papal implementation extended to tertiary communities. In 1568, decreed strict papal for sisters of the Third Order Regular who took solemn vows, requiring them to live in cloistered convents under direct papal oversight rather than episcopal authority, thereby standardizing their governance and limiting external activities to align with ideals of monastic stability. This regulation aimed to prevent abuses and ensure fidelity to the charisms of , though lay tertiaries remained less affected due to their secular status. The late 18th and early 19th centuries brought severe challenges, particularly during the and , when revolutionary decrees suppressed religious congregations across Europe. In , the National Assembly's 1790 civil constitution and subsequent laws abolished all monastic and , including affiliated third order groups, confiscating their properties and dispersing members, which effectively dismantled many tertiary communities. Similar suppressions occurred in Napoleonic territories, though some Italian third order provinces endured with reduced numbers. These upheavals reduced third orders to scattered remnants, prompting a gradual revival in the 19th century amid restored monarchies and renewed papal encouragement. The 19th-century resurgence gained momentum through papal initiatives, notably under Pope Leo XIII, who addressed the need for updated governance to foster growth. In his 1883 apostolic constitution Misericors Dei Filius, Leo XIII approved a revised rule for the Third Order of St. Francis, adapting the 1289 rule of Nicholas IV to modern conditions by simplifying admission, emphasizing spiritual formation, and granting new indulgences to attract laity. This followed his 1882 encyclical Auspicato Concessum, which lamented the decline due to outdated norms and urged revival to counter secularism, resulting in increased membership, such as approximately 60,000 tertiaries in Canada by the early 20th century. Key figures exemplified this era's spirit; for instance, St. Joan of Arc (1412–1431), though predating these reforms, is regarded as an early tertiary based on circumstantial evidence of her Franciscan-influenced piety, including regular attendance at Franciscan abbeys, devotion to the Passion, and charitable works aligning with third order customs. In the 20th century, the Second Vatican Council (1962–1965) further propelled third orders by elevating the lay apostolate, encouraging tertiaries to integrate their vocations into secular life for evangelization. The council's decree Apostolicam Actuositatem (1965) highlighted lay associations, including third orders, as vital for infusing Gospel values into society through collaborative apostolic work under hierarchical guidance, thereby expanding their role beyond personal sanctification. This emphasis on lay involvement spurred growth, particularly in missionary contexts, where tertiaries contributed to global evangelization by supporting religious orders in education, healthcare, and outreach in regions like and . The 1983 Code of Canon Law codified these developments, providing for secular institutes (cann. 710–730) as forms of consecrated lay life that parallel third orders, allowing members to pursue while engaging apostolically in the world and associating other faithful in their mission. These provisions facilitated the integration of third orders into broader structures of lay consecrated life, sustaining their expansion amid 20th-century missionary efforts.

General Organization and Practices

Structural Framework

Third orders are typically incorporated as public associations of the faithful within the , governed by the norms outlined in the Code of Canon Law (Cann. 298–329). These associations possess juridic personality and act in the name of the Church, with their erection requiring approval from competent ecclesiastical authority, such as the for international bodies or a for local ones. Their statutes, which must be approved by the erecting authority, detail the purpose, membership criteria, governance structures, and operational norms, ensuring alignment with the Church's doctrine and the spirit of the affiliated . Organizationally, third orders are divided into local chapters, often called fraternities, each led by an elected or appointed leader such as a minister or prior, who coordinates activities and represents the group to external authorities. These local units operate under regional councils for broader coordination, with ultimate international oversight provided by the parent to maintain unity and fidelity to the founding charism. All levels are subject to the vigilance of authorities to safeguard the integrity of and morals. The superior general of the affiliated order, referred to as the Master General in some traditions, plays a pivotal in approving the rules and constitutions of third orders and appointing assistants or promoters to guide their spiritual and administrative functions. This oversight ensures that the third order's practices remain consonant with the parent institute's mission while adapting to lay contexts. While most third orders are secular branches comprising lay members living in the world, some maintain regular branches based in convents or communities for those pursuing a more structured communal life. Decision-making occurs primarily through chapter meetings at the local level, where members deliberate on internal matters, elect leaders, and address communal needs in accordance with approved statutes.

Membership Processes and Obligations

The membership process for third orders generally begins with an orientation or inquiry phase, lasting a minimum of three to six months, during which potential members discern their through introductory sessions on the order's charism, history, and spiritual practices, often including participation in local fraternity activities. This is followed by a candidacy or period of at least six to eighteen months, involving structured formation programs that emphasize study of the order's rule, Christian , , and immersion in community life to prepare for commitment. Upon completion, candidates make a of promises—distinct from —renewing their baptismal commitment to live according to the order's spirit, typically starting with a temporary profession for three years before optional perpetual profession for deeper, lifelong dedication. Third order members are categorized into stages reflecting their formation progress: inquirers or postulants during initial discernment; novices or candidates during intensive ; and professed members, who hold temporary or permanent status post-profession, with some orders recognizing associates as loosely affiliated participants without full commitment. Professed members enjoy rights such as wearing the order's , , or distinctive symbols like the as visible signs of affiliation, along with full participation in governance and spiritual support. Core obligations for members are tailored to lay vocations, focusing on integrating spiritual discipline with daily life: daily personal or liturgical hours to foster ; monthly attendance at meetings for formation, sharing, and mutual support; annual retreats for spiritual renewal; and active engagement in , such as charity, evangelization, and service to the Church and community, all under the guidance of local superiors. Withdrawal from the order can occur voluntarily at any stage by request to the fraternity council, with temporary or definitive separation recorded formally, while dismissal is reserved for grave reasons like persistent non-fulfillment of obligations, requiring approval from higher authorities such as provincial or national councils. These processes ensure ongoing fidelity while respecting members' lay circumstances, with organizational oversight provided through local and regional structures.

Third Orders in the Roman Catholic Church

Franciscan Tradition

The Franciscan third order traces its origins to 1221, when St. Francis of Assisi established the Brothers and Sisters of Penance, also known as the Order of Penance, as a lay movement for those unable to enter the cloistered life of the First Order (friars) or Second Order (nuns) due to marital or worldly commitments. This group was designed to enable devout Catholics living in the world to embrace Franciscan ideals of penance, simplicity, and service to the poor, with an initial rule attributed to Francis himself and formally approved by Pope Honorius III on December 16, 1221. Over centuries, the order evolved, receiving further papal approvals, such as the 1289 rule by Pope Nicholas IV, which emphasized communal prayer, fasting, and almsgiving while allowing members to remain in secular professions. In its modern form, the third order is recognized as the (OFS), with its current rule approved by on June 24, 1978, and solemnly delivered on October 4 of that year. The 1978 rule, titled Seraphicus Patriarchus, calls members to "observe the Gospel of our Lord Jesus Christ by following the example of ," integrating Franciscan charism into everyday life through a commitment to conversion, , and secular . Central elements include imitating Francis's poverty by sharing resources and living simply; humility through service to others and detachment from worldly status; and peace-building by promoting , , and care for creation in family, work, and community settings. Members profess a rule of life without public vows, focusing on ongoing formation and mutual support in local fraternities. A distinct sub-branch is the Third Order Regular (TOR), comprising vowed religious communities of friars and sisters who live in convents or monasteries while following the Franciscan rule of , , and obedience. The TOR, rooted in the same 1221 foundations but formalized in the 13th century, emphasizes communal life and active ministry, such as and work. Together, the OFS and TOR form the broader Franciscan third order, with approximately 200,000 members worldwide as of 2024, predominantly in the OFS. Notable figures include St. Elizabeth of Hungary (1207–1231), an early member who joined the third order in 1228 after her husband's death, founding hospitals for the poor in and embodying Franciscan charity through her care for lepers and orphans; she was canonized in 1235 and named patroness of the Secular Franciscan Order. In contemporary contexts, third order members engage in apostolates inspired by Pope Francis's 2015 encyclical Laudato si', which draws on St. Francis's Canticle of the Creatures to advocate integral ecology, prompting OFS initiatives in , , and advocacy for marginalized communities affected by .

Dominican Tradition

The Lay Fraternities of St. Dominic, the third order associated with the , were founded in 1285 when the seventh Master General, Munio de Zamora, promulgated a rule for clerics and seeking to unite with the Order of Preachers. This early rule, known as the "Third Order of Penance of St. Dominic," was officially recognized by in 1286 and emphasized penance, prayer, and support for the Dominican mission of preaching. Over centuries, the fraternities evolved to incorporate lay members fully into the Dominican family, adapting to historical and cultural contexts while maintaining a focus on evangelization. The current rule of the Lay Fraternities, originally approved in 1987 and revised in 2019, underscores the Dominican charism of seeking truth through contemplation and sharing it via preaching. It calls members to deepen their faith through ongoing formation, integrating the four pillars of Dominican life: , study, community, and . This framework highlights contemplation as a path to truth, encouraging lay Dominicans to contemplate the mysteries of faith in daily life and respond with apostolic action. Distinctive practices among Lay Dominicans include rigorous study of Scripture to foster intellectual engagement with the faith, devotion to the as a meditative form, and participation in lay preaching missions such as , retreats, and evangelization efforts. These activities reflect the order's preaching-oriented identity, enabling members to proclaim in secular environments like workplaces and families. For instance, chapters often organize studies and groups, while individuals undertake missions to teach and witness to the truth in their communities. Historically, the Lay Fraternities supported the Dominican Order's broader mission, including its role in combating during the , where friars served as inquisitors. In modern times, Lay Dominicans contribute significantly to education, serving as teachers, scholars, and formators in Catholic schools, universities, and faith programs to promote intellectual and spiritual growth. With approximately 128,000 members worldwide across more than 2,200 fraternities in 75 countries, the Lay Fraternities form a vital part of the global Dominican presence. As integral members of the Dominican family, Lay Dominicans benefit from close integration with friars and nuns, including access to Dominican priories for , retreats, and ongoing in theology and Scripture. This connection mirrors the general structural framework of third orders, where lay branches align with the parent order's governance through provincial councils and international bodies like the International Council of Lay Dominican Fraternities.

Carmelite Tradition

The Third Order of , also known as the Lay Carmelites, originated as a canonical institution in 1452 when issued the bull Cum nullafidelium, approving a rule for lay associates of the to pursue contemplative in secular life. This early framework, inspired by the Primitive Rule of St. Albert from the 13th century, enabled laypeople to affiliate with the hermits of , emphasizing a life of , community, and allegiance to Jesus Christ under Mary's protection. The tradition draws from the Order's roots among Crusader-era pilgrims who formed hermit communities on in the late 12th century, seeking to emulate the Elijah's contemplative zeal. Central to the Carmelite Third Order are practices such as enrollment in the Brown Scapular, a worn as a sign of consecration to and commitment to her virtues of charity, , and . Members cultivate an interior life of , participation in the , and like the , all integrated into daily worldly responsibilities without withdrawing from society. This approach fosters a balance between contemplation and active charity, reflecting Mary's role as model and intercessor in the Carmelite charism. The Discalced Carmelite branch, the (OCDS), developed following the 16th-century reform led by St. Teresa of Ávila, who sought to renew the Order's focus on , poverty, and enclosure for both religious and lay . The OCDS adapts these principles for through formation in contemplative prayer and , with the current constitutions approved by the on June 16, 2003, superseding prior versions from 1979. Globally, the OCDS counts around 45,000 members, who gather in communities for mutual support and spiritual growth. In contemporary times, the tradition has expanded via retreats and directed spirituality programs, drawing individuals to deepen their prayer life amid modern challenges.

Other Catholic Mendicant Orders

The Third Order of the Servites, officially known as the Secular Order of the Servants of Mary, traces its origins to 1233, when seven Florentine merchants founded the Order of Servants of Mary in response to a , emphasizing devotion to the Seven Sorrows of the Blessed Virgin Mary. This lay branch developed from early medieval confraternities and oblates associated with the friars, focusing on contemplative , , and small-scale such as assisting the sick and promoting in local settings. The rule for the secular members was revised in 1966 following the Second Vatican Council and further updated in 1983, when the group adopted its current name to reflect a broader Servite family identity centered on compassionate service. Augustinian secular branches emerged alongside the formal establishment of the in 1256, when united various hermit groups following the , which stresses communal life "with one mind and one heart intent upon ." The secular Third Order, known as the Augustinian Secular Fraternities, includes lay members who commit to this communal ethos through regular gatherings, , and apostolic works, often emphasizing and evangelization in line with the Order's historical involvement in teaching and parish ministry. Reform movements within the produced branches like the (founded in 1588 as a stricter observance) and the Discalced Augustinians (established in 1610), both of which maintain secular affiliates focused on interior recollection, shared , and service to the poor, adapting the tradition to lay vocations. The Trinitarian Third Order Secular, part of the Order of the Most Holy Trinity and of the Captives, originated in the as a lay extension of the order founded in 1198 by Saint John of to ransom Christian from Muslim territories, allocating one-third of resources for this redemptive mission. Secular members share this charism through , almsgiving, and for the oppressed, while centering their spirituality on and devotion to the as a source of liberation. The group's practices evolved from early Trinitarian brotherhoods, incorporating elements of and to support the order's ongoing . The Mercedarian Third Order, also known as the Lay Mercedarians, shares origins with the Order of the Blessed Virgin Mary of Mercy, founded in 1218 by St. Peter Nolasco to ransom Christian captives, allowing laypeople to integrate into the Mercedarian family and participate in its redemptive charism of mercy and liberation. Members commit to a rule emphasizing , , and active works of redemption, such as for the oppressed and charitable support for the order's mission, while living in the world. Like other smaller third orders, it maintains a limited global membership, under 10,000 active affiliates. These third orders maintain smaller memberships compared to more prominent traditions, each with under 10,000 active lay affiliates worldwide, such as the approximately 3,500 members in the Augustinian Recollect secular fraternities across 15 countries. They share core charisms like voluntary poverty, itinerant preaching, and hospitality, fostering lay participation in the Church's evangelical mission through localized service and .

Third Orders in Protestant Denominations

Lutheran Variations

In , third order-inspired groups represent adaptations of the Catholic Franciscan model, emphasizing lay participation in spiritual disciplines without monastic vows or hierarchical oversight, in line with principles. These variations arose primarily in the amid the movement, which sought to recover elements of pre- piety within Protestant frameworks. The focus is on personal devotion, service, and evangelical , integrated with core Lutheran doctrines such as justification by . The Evangelische Franziskanerbruderschaft der Nachfolge Christi, known in English as the Lutheran Franciscan Tertiaries, was founded in 1927 in by theologian Friedrich Heiler, a key figure in the German movement. This brotherhood draws from the original Franciscan tradition of lay tertiaries but adapts it to emphasize evangelical poverty—understood as voluntary simplicity and detachment from material excess—without binding vows, allowing members to remain in secular professions and family life. Primarily comprising and committed to Christ-like service, the group maintains small communities, with historical ties extending to through shared ecumenical networks. In , the Franciskus Tredje Orden (FTO) emerged within the , with initial interest developing in the 1960s through visits by Franciscan brothers from the Anglican Society of Saint Francis to the diocese's retreat center in Rättvik. Formally established in October 1974 following a pivotal conference in December 1971, the FTO admits its first tertiaries under a rule that promotes daily , study of Scripture and contemporary issues, and active engagement in , reflecting Franciscan ideals of and care for creation. Influenced by ecumenical dialogues with Anglican and Catholic groups, including the , the FTO operates as a lay order open to married and single individuals alike, fostering community support without formal vows. Theologically, these Lutheran groups integrate the principle of sola scriptura, grounding their rules in biblical exhortations to humility and service rather than medieval canonical traditions, while explicitly rejecting papal authority in favor of confessional Lutheran governance. This revival of third order structures traces to broader 19th- and early 20th-century ecumenical stirrings, including efforts by figures like Heiler to bridge Catholic and Protestant spiritualities, resulting in modest global membership concentrated in Europe.

Anglican and Episcopal Adaptations

In the and the , third orders represent a synthesis of medieval Catholic structures with principles, enabling laypeople to pursue disciplined spiritual lives amid secular responsibilities while emphasizing scriptural engagement, personal , and communal service under episcopal authority. These adaptations emerged in the early as part of a broader revival of religious life in , drawing on traditions but prioritizing accessibility for married and ordained ministers alike. The Third Order of the Society of St Francis (TSSF), established in 1936 within the , exemplifies this approach by inviting lay members—single, married, ordained, or not—to profess Franciscan vows of poverty, chastity, and obedience adapted for everyday contexts, such as of resources, in relationships, and humble service. With around 2,500 members globally, including about 1,500 in , the order promotes aims like making Christ known through joyful living, care for creation, and peacemaking, organized into regional chapters that support formation through study, , and mission. Dominican-inspired groups, such as the Anglican Order of Preachers (OPA), founded in the late , extend this model by focusing on intellectual pursuit, preaching, and apostolic mission for lay and vowed members alike, echoing St. Dominic's emphasis on truth-seeking amid but tailored to Anglican contexts of dialogue and evangelism. The order, dispersed across the Communion, encourages study circles and preaching ministries without requiring communal living, fostering a "hounds of the Lord" zeal for gospel proclamation in diverse settings. The Franciscan Order of the Divine Compassion (FODC), originating in the 1990s under Episcopal and Anglican Catholic auspices, further illustrates ecumenical adaptations by centering on radical compassion and justice ministries for its lay and clerical members, who may be single or married, rooted in St. Francis's example of embracing the marginalized. Led initially by figures like John-Charles Vockler, an Episcopal priest who founded it before aligning with continuing Anglican bodies, the order maintains ties across traditions, promoting daily , , and that bridges denominational divides. Governance of these third orders aligns with Anglican polity, placing them under the spiritual oversight of diocesan bishops who approve rules and professions, ensuring integration with life and avoiding from the wider church. This structure has been shaped by post-Vatican II Catholic emphases on lay apostolates and baptismal ministry, influencing Anglican renewals through ecumenical dialogues like the 1968 Lambeth Conference's focus on collaborative vocation.

Contemporary Role and Influence

Modern Adaptations and Challenges

In the 21st century, third orders have increasingly adopted digital tools for formation and community building, particularly in response to the COVID-19 pandemic, which accelerated virtual participation to enhance accessibility for members in remote or isolated areas. The Secular Franciscan Order (OFS), for instance, implemented guidelines in 2020 allowing video conferencing for fraternity gatherings, council meetings, and initial formation sessions, enabling lay members to maintain spiritual obligations without physical presence. By 2024, these adaptations were formalized in updated protocols prioritizing in-person meetings but permitting hybrid formats, which have sustained engagement among geographically dispersed tertiaries. Such innovations address secularization by bridging traditional spiritual practices with modern technology, allowing third orders to reach younger or mobility-limited individuals who might otherwise disengage. Third orders face significant challenges from declining vocations and aging demographics, prompting strategic responses to ensure . In the OFS-USA, professed membership has dropped approximately 20% since 2000, from around 17,600 in 1999 to about 14,000 by 2010, with only 2.6% of members under 45 as of 2016 assessments. This trend, exacerbated by broader societal shifts away from , has led to fewer new entrants and an overburdened core of older members handling leadership roles. Data from 2025 indicates 43% of OFS-USA members aged 61-79 and 21% over 80, underscoring the need for targeted and intergenerational formation programs to counteract attrition. To combat and engage contemporary social issues, third orders have integrated initiatives, particularly environmental advocacy within Franciscan traditions and in ecumenical contexts. Franciscan third orders, drawing on St. Francis's legacy of care for creation, actively promote through organizations like Franciscans International, which advocates at the for sustainable policies addressing and . Similarly, the OFS's Ecumenical and Interfaith Committee fosters dialogue with other faiths to build reconciliation and mutual understanding, aligning with Vatican II's call for while adapting to pluralistic societies. These efforts reflect a proactive , transforming third orders into platforms for mercy-driven action amid global challenges. Papal encouragement has bolstered these adaptations, with emphasizing mercy as central to Franciscan spirituality in his early pontificate. In his March 17, 2013, address, shortly after his election, Francis highlighted God's merciful love as a model for all believers, resonating deeply with third order members committed to and service. This theme has inspired ongoing renewal, reinforcing third orders' role in promoting compassion in a fragmented world.

Global Distribution and Ecumenical Ties

Third Orders maintain a global presence, with the —the largest among them—reporting approximately 195,000 members in and 170,000 in as of 2002 data, with significant communities in and , reflecting the region's deep Catholic heritage and active lay involvement. In , membership stood at over 17,500 as of 2024. and showed 14,000 and 24,000 Secular Franciscan members respectively as of 2002, driven by missionary expansion and rising Catholic populations in these continents. More recent estimates place global OFS membership at around 350,000. Across all Catholic third orders, including Dominican and Carmelite branches, total tertiaries number more than 500,000 worldwide. Ecumenical ties have strengthened through interdenominational collaborations, notably within Franciscan circles where Catholic and Anglican third order members participate in joint gatherings and shared initiatives that began gaining momentum in the post-Vatican II era of the 1970s. The Order of Ecumenical Franciscans further embodies these efforts, admitting members from Catholic, Anglican, Lutheran, and other Protestant traditions to live out a inspired by Saint Francis. Lutheran-Catholic dialogues, coordinated via the since the late 1960s, have indirectly supported third order ecumenism by addressing shared themes of lay and communal , promoting mutual recognition of tertiary commitments across denominations. In non-Western contexts, third orders adapt to indigenous customs, integrating local rituals and community practices to foster cultural resonance. In , Franciscan formation incorporates elements of native and traditions to support indigenous clergy and , emphasizing contextual evangelization that honors diverse cultural identities. Similarly, in the , Franciscan tertiaries blend Filipino customs with their rule, as seen in service to indigenous groups in regions like Sta. Ana, where sisters from the Franciscan Apostolic Sisters promote while respecting ancestral practices. These adaptations enhance accessibility and vitality in diverse settings. Third orders in developing regions parallel broader Catholic demographic shifts.

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