35 We have dwelt on these matters somewhat in detail to show how Francis either by his own apostolate or by that of his disciples and, by the institution of the Third Order, laid the foundations of a new social order built on lines in strict conformity with the very spirit of the Gospels. Omitting everything in these Rules which relates to the liturgy and to spiritual formation, despite the fact that these matters are of primary importance, everyone can understand how from the other prescriptions of the Rules there should result such an order both in public and private life as to bring about a new type of civic intercourse. We will not call this merely a brotherly fellowship based on the practice of Christian perfection, but rather a shield of the rights of the poor and the weak against the abuses of the rich and the powerful, and all this without prejudice to good order and justice. From the association of the Tertiaries with the clergy there necessarily resulted this happy consequence, that new members were permitted to participate in the same exemptions and immunities which the latter already enjoyed. The Tertiaries no longer were called upon to take the so-called solemn oath of vassalage, neither were they conscripted for military service, nor had they to go to war or to bear arms, for in this the Rule of the Third Order was opposed to the feudal law, and by their membership in the Order they achieved a liberty which was otherwise impossible under the conditions of servitude under which they had lived. When they were set on and harassed by those whose every interest it was to cause conditions to return to their former state, they had as defenders and patrons the Popes Honorius III and Gregory IX who overcame every obstacle put in their way and prohibited such attacks by the severest punishments.
Source: Rite Expiatis (Vatican.va)