on Christ is vain. The work which sums up all his doctrine is the "Collationes in Hexaemeron", a synthesis of all human knowledge, including spirituality. John Duns Scotus The second of the Franciscan masters produced no notable treatise on spirituality, but John Duns Scotus has systematized the primacy on which Franciscan spirituality is founded. 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. 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. He entered the School to profit from the works of Alexander of Hales, Albert the Great, Bonaventure, Thomas Aquinas, and Roger Bacon. 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. Being secular One of the most important consequences of the Secular Franciscan charism is that the spiritual formation of the OFS must cater for those whose vocation is, motivated by the Gospel, to live in secular circumstances. Intimate union with Christ lies at the heart of the OFS vocation. Secular Franciscans should seek to encounter the living and active person of Christ in their brothers and sisters, in Sacred Scripture, in the Church and in liturgical activity. They do this by studying, loving and living in an integrated human and evangelical life. Twenty-first century Secular Franciscans live out the secular aspect of their charism by paying attention to three things. First, they draw on the rich experience of Franciscan figures of the past, who were both contemplative and dedicated to activities as parents, single people, kings, craftsmen, recluses, and people involved in welfare activities. Second, at the beginning of the third millennium, they face a test of their creativity when confronted by the new evangelisation. Third, they cultivate a deep knowledge of Francis the prophet, an example from the past, leading them into the future. Fraternity The Secular Franciscan charism is not given to an individual person but to a group of brothers and sisters. Thus from the outset, it is a group that is shaped by