Born during the pontificate of our Holy Father of blessed memory, Pope John Paul the Great, we are a growing, strongly pro-life religious brotherhood dedicated to giving our lives for love of our Lord Jesus Christ and His Holy Catholic Church.

Following our own Statutes and the Third Order Regular Rule of St. Francis of Assisi, we strive to live a common life of prayer and repentance, fraternal love and support. We are committed to live and proclaim the Gospel of Life, devoting ourselves to serve and defend the most vulnerable of our society: the pre-born child, the severely disabled, survivors of torture, the poor and the homeless.

What We Believe

We are the first religious brotherhood canonically established in the Archdiocese of Saint Paul and Minneapolis, and we are under the authority of its archbishop.

As Roman Catholic religious, we believe and profess all that the Catholic Church presents to us through our Holy Father, Benedict XVI and his successors, the Magisterium (the teaching authority of the Church), Sacred Apostolic Tradition (which includes the great Symbols [creeds] of the Faith that so beautifully define our belief in the One, Triune God) and Sacred Scripture.

 Franciscan Brothers of Peace
Queen of Peace Friary
1289 Lafond Avenue
Saint Paul, MN 55104-2035
Phone: 651-646-8586
Fax: 651-646-9083

Visit our website for more information.

A knight is one elevated by a king to a position of special trust, service, and honor. He is one who has made the interests of his king his own. He serves and protects his lord not for profit, but from the kind of selfless loyalty that can only be called noble.

Jesus is the Eucharistic King Whom the Knights of the Holy Eucharist have pledged themselves to serve and to defend. As loyal Knights, they willingly lay down their lives not only for Him, but also for all that is His. It is for this reason that their protection and service extends to His holy Temple.

When did the Knights begin?

By the summer of 1998, construction on the Shrine of the Most Blessed Sacrament in Hanceville, Alabama, was well underway. It was at this time that Mother Angelica saw a genuine, pressing need arise: With 400 acres of land and a soon-to-be-completed Shrine that would become a place of pilgrimage for thousands from around the world, Mother needed some hard-working, God-loving, dedicated men to serve these growing, pressing, permanent needs of the Shrine. And so, on July 25, 1998, the Knights of Holy Eucharist came into existence–and have been working and praying hard ever since!

Serving at the Shrine of the Most Blessed Sacrament provides a quiet yet active setting which serves as a true spiritual oasis. Here men find the opportunity to separate themselves from the world and live a deeply spiritual, yet still active life…a life that gives them the perfect opportunity to one day become GREAT SAINTS!

What do the Knights do?

Called to serve at Masses, Healing Services, and Benediction, the Knights give public witness to the profound reverence and devotion befitting such sacred service. They also provide assistance, tours, and talks to the many pilgrims who visit the Shrine.

Desiring to support the sublime vocations to the priesthood and the religious life, priests, deacons, religious brothers, and seminarians are invited to come away and rest awhile at the Shrine.  Beautiful retreat accommodations are available free of charge. Hospitality is provided by the Knights, and all meals are complimentary. During their stay, our guests are allowed to join community activities. Visit priestretreat.com for more information.

Prayer is an essential part in the life of any Christian, and is especially so for a Knight. Spending time in adoration before Our Lord in the Most Blessed Sacrament is the MOST IMPORTANT “work” of our day. The Knights take scheduled shifts for adoration throughout the workday for prayer and to protect our Lord in the Most Blessed Sacrament.

Love is the key to our service of God.  The more we grow in our love for God, the more we desire to serve.  This way, our daily work becomes a labor of love.

Why be a brother? Better yet, what is a brother? People often ask me these questions and in attempting to answer them I have discovered that misconceptions about religious brotherhood still abound: “A brother is halfway to being a priest…brotherhood is an alternative for those unable to handle the studies for priesthood…brothers are male nuns…” And the list goes on.

Others find it easier to define a brother by what we’re not, as opposed to what we are. No wonder some say the brothers vocation is one of the most misunderstood in the church.

Traditionally, most people have associated religious brothers with education, as either teachers or administrators of Catholic schools. Although many brothers’ communities still maintain their commitment to Catholic education, we’re not just in the classroom anymore. You can find brothers on city streets ministering to the homeless as social workers, in hospitals as health care professionals, in parishes as pastoral associates, and in foreign lands as missionaries, (etc.).

Since the same good works, however, are also carried out by dedicated laypersons, it is not possible to define ourselves solely by our ministries. I prefer to look to the uniqueness of the brother’s vocation and its gift to the people of God.

Simply put, what gives our vocation both meaning and identity is our life as vowed religious. We are laymen who publicly consecrate ourselves to God and ministry with in the church through our vows of poverty, celibacy and obedience. We live in community for mutual support and companionship, and to live out our shared Catholic faith and the shared heritage of our religious congregations. Our vocation is neither superior nor inferior to marriage, priesthood, or the single sate-it’s just different.

Although the face of our brotherhood, like that of the world and the church has changed over the past 30 years, the heart of our vocation remains the same. We yearn to deepen our relationship with God, to serve those in need, and to share our lives with each other in community. To better understand the brother’s vocation, look at the word itself “Brother”, by virtue of its definition, connotes relationship. With in the family unit, one cannot be an only child and be a biological brother to someone. Likewise in religious life, we brothers do not stand alone. We stand with others who share equally in our membership by virtue of our vows of poverty, celibacy and obedience.

As with brothers with in a family, our relationship with one another is fraternal, rather than paternal. This fraternal model of living and relating to others, however, is not limited tour life in community. It is how we fundamentally relate to our friends outside the community, to our friends outside the community, to our lay colleagues and to those to whom we minister. In my experience, even when other brothers hold positions of authority, they lead with a sense of fraternity, equality and mutuality, not a sense of superiority.

The fraternal nature of brotherhood makes religious community integral to our vocation. By publicly professing our vows in community, we recognize our sinful nature and admit our dependence upon one another to live our vows faithfully. Since we forgo marriage and a family, we look to one another for support, challenge and encouragement. Taking our example from the early apostles, we pool our resources for the common good of the community and for [free] service to others.

We are individuals in character, in opinions and in personality, yet we also accept that we are not independent agents working for the church. Through our public profession of vows with in a religious community we become public representatives of our community and our church.

Likewise, we commit ourselves to the common mission of our community. Whether one works as the head of an agency, a cook in a soup kitchen…the prestige of one’s individual ministry does not matter. We all share an equal responsibility for carrying out the common mission of our religious congregation. The values we esteem are far from those promoted by our secular culture. Whereas individualism, personal advancement and privilege are virtues in the corporate world, we choose a life that encourages interdependence and shows indifference to status. Whereas American culture glorifies sex, money, and power, we choose to live together celibately, poorly, and obediently.

Our high ideals, however, do not shield us from struggle and pain. We need only to look at the life of Jesus: before his glorious resurrection, Christ suffered through his passion and death on Calvary. Given the nature of human imperfection, no matter what life choice or commitment Christians make -religious brothers included- they will never be free from struggle.

As sustaining as community life can be, living with men of various ages…and personalities can be a lesson in patient endurance. Brothers have to be willing to work hard, be adaptable and be able to cope with frustration.

We try to admit our weaknesses and embrace or trials, believing in Christ’s redemptive powers. Thankfully, we do this not alone, but with others in community.

Others before us have tackled the challenge of living as brothers. Religious brotherhood has long had a special place in the history of the church. From the disciples of St Francis of Assisi to those of John Baptist de la Salle, Basil Moreau, Edmund Rice and Charles de Foucauld, our early predecessors went forth in groups of two or three. They boldly respond to the unmet needs of our world through evangelization, education and health care. Most often, these early brothers were unassuming men in both their ministries and their lives-sometimes so unassuming that people failed to understand exactly who they were. Many similar hero’s who call themselves “brother” exist today, trying to meet those same needs but in a different way.

Who knows? Maybe the brother’s vocation is not so much a misunderstood church vocation; maybe it’s simply one of the church’s best kept secrets.

The official title given to the Franciscan Order is “The Order of Friars Minor,” or the Order of Lesser Brothers. Although this well-renowned religious community has given to the Church many holy, learned, and saintly priests, it is not an order of priests. From the Franciscan Order’s inception, Saint Francis desired that his community see itself and show itself to the world as a brotherhood. The specific word that better reveals the Order’s roots is “fraternity,” a word derived from the Latin word frater, meaning “brother.” Simply put, a Franciscan friar, whether he is ordained or not, is in essence a brother. Saint Francis wanted the friars to be brothers both to one another and to the world. Yet these brothers would be also humble, poor, and powerless; therefore, “friars minor.”

The role and identity of the Franciscan brother, also known as a lay brother, is either unknown or misunderstood. Few people realize that Saint Francis was never ordained to the holy priesthood. Saint Francis never celebrated one Mass at an altar, heard a sacramental confession, or held the Sacred Host in his hands. Some historical references indicate that Saint Francis may have been ordained to the deaconate. If this be true, it was, as some scholars say, so that the saint could preach at Mass. Saint Francis did not deem himself worthy to be a priest, yet he was for many a spiritual father. While it be true the friars referred to him as “Holy Father” Francis, he himself would identify himself as “Brother Francis.”

Many people, even those outside the Church, are well familiar with the identity and role of a religious sister, oftentimes called a “nun.” Yet when it comes to their male counterparts; namely, religious brothers, many are somewhat confused. Some might wonder: If a man is going to serve God and the Church in a celibate state, why not “go all the way” and become a priest? Some imagine the brother’s vocation as “half a priest”!

A man or a woman who professes religious vows; that is, poverty, chastity, and obedience, does not become a member of the clergy. The term “clergy” specifically refers to men who are ordained; namely, bishops, priests, and deacons. The deacon, it should be noted, although he may be married, is considered a member of the clergy. The role of the clergy in the Church is primarily to preach and administer the sacred mysteries, commonly known as the sacraments. Yet there are many ways in which other members of the Church, be they consecrated religious or lay faithful, continue the saving work of Christ. Saint Francis served the lepers, prayed, and called the Church to conversion not because he was fulfilling a priestly ministry, but because he saw himself as a brother to all.

It might be helpful to think about many holy people from the Bible who were not members of a distinct group we might call “the clergy.” We can think of John the Baptist, Mary, and Saint Joseph–Our Savior Himself was not from a priestly class! Unlike any Levite, Zechariah, or indeed any high priest, HE would never set foot in the Temple’s sanctuary to offer incense or a sacrificial offering! Yes, our Savior would speak of His Father, yet see Himself as our Brother, the “firstborn of many brothers,” as Saint Paul would write to the Ephesians.

It is in the spirit of Christ’s brotherhood, His unity and solidarity with every person, that the religious man gives himself to God and publicly professes vows of poverty, chastity, and obedience. In effect, it is by virtue of these vows that he most closely resembles Christ’s personhood, His identity. By praying, serving, assisting, supporting, instructing, caring, working, the brother most closely resembles Christ’s activity. Special works of Christ; namely, blessing, preaching, and administering the sacred mysteries, are reserved for those who are ordained.

Through holy baptism, every Christian becomes a child of God and enters into a special relationship with God as Father. It is here that the religious brother finds his identity. By publicly professing his vows and serving the material and spiritual needs of the entire Church, the religious brother becomes a brother to all. Therefore, everything he does in the name of Christ; that is, his activity, flows from his identity. Thus, the core of the consecration rests not in what he does, but why!

The male branch of the Franciscan family, a community of Lesser Brothers, is made up of men who are either clergy or consecrated laity (traditionally called “lay brothers”). In its early years, the Franciscan family was made up of a majority of lay brothers with fewer priests. Yet in time the Order would undergo what some describe as a process of “clericalization” with ordained members becoming dominant in number, authority, and influence.

History shows, however, that despite the increase of clerical members in the Franciscan family, the notion of the Order’s members being “gospel brothers” had never been extinguished, and in some times and places regained new vigor. The Capuchin reform in the early 16th century brought a fresh vitality to the identity and role of the non-ordained friar. The list of Capuchin lay brothers known for their sanctity and influence in the Church is formidable. The ranks of the early Capuchin reformers were composed mostly of lay members who acted as guardians (superiors) of friaries, and in some instances, preachers.

The Franciscan Friars of the Renewal embrace the Capuchin heritage as their own, and, therefore, see themselves as a gospel brotherhood where all the members, clerical or lay, are equal members although performing different functions in the Body of Christ. It may be said that as the identity of the lay brother flows from Christ as “brother,” then a word like “solidarity” will take on great meaning and depth. It is interesting to note that the word “brother” is used by many diverse nationalities, groups, and fraternal organizations. Among members, “brother” conveys unity, equality, communion, fidelity, and personal affection even apart from a religious context. Another word which must be highlighted is “service,” an activity directed toward the good of another. Jesus came to us as a brother; we know from His own words that He came “to serve.”

When Saint Francis began to serve God, he began to serve the needs of others, most especially the lepers. To serve the material, spiritual, and emotional needs of others, no matter how small or great, is the task of every Christian; but to do so “in persona Christi,” in the person of Christ, is the role of the consecrated religious and Franciscan lay brother. As a modern-day Saint Francis would say, “To do small things with great love.” This is the why of whatever the brother does!

In this context, one might recognize that even the simplest deeds done through Him, with Him, and in Him possess great power and meaning. Thus, the sweeping of a floor, the answering of a phone, the cooking of a meal, the mending of a wound–all these are sanctifying not only for the person or people being served, but also for the person who is serving. With this understanding, every action of the lay brother, be it hidden or seen, commonplace or dramatic, becomes part of God’s plan of salvation.

We might suppose that such a refined spirituality directly based on the words and example of Christ Himself is misunderstood in today’s “surface skating” society. Here in the “First World,” service is something we demand from others rather than offer to others: “Let them do it.” “They have the time or need the money.”

Yes, many see “work,” whether laborious or humdrum, as an evil to be avoided. Yet for Saint Francis and the numberless lay brothers who have enriched the Order, society, and the Church, serving the needs of others and being a brother with and for others rests at the heart of the lay brother’s vocation.

These considerations help to clarify the common question of why a man would give himself to the lay brotherhood and not to the sacred priesthood. Yet perhaps the best way of seeing the picture with greater clarity is to allow the brothers to explain in their own words the who, what, and why of their special call.

Our life and mission are shaped by the revelation of Jesus Christ as our All–Sufficiency. We strive to bring others into a deep, personal relationship with Him, the only one who is able to meet the deepest needs of the human heart. We seek to share with them the gift of hope, through which the Holy Spirit draws us into the divine communion of life and love.

We participate in this ecclesial work, which Pope John Paul II has called “The New Evangelization,” through direct evangelization of men and women of diverse ages, cultures, and settings, including outreaches to college students, youth, young adults and Catholic men. Whenever possible, we engage in building communities in which the seeds of the Word can be nurtured through a growing network of evangelizing relationships. We also seek to train and to assist Catholics through means such as conferences, community building, retreats, and catechetical programs to evangelize according to their vocation.

Brotherhood of Hope
194 Summer St.
Somerville, MA 02143
(617) 623-9592