For the third time the World Social Forum will take place in Porto Alegre at the end of January 03. From relatively small beginnings at the first forum in 2000 the World Social Forum has developed into the biggest People’s Movement of the world. It is about:
- Other Eyes - Globalization and its effects seen by those who resist
- Another World - Alternatives for social change across the planet
- Other Movements - Mobilizing around the world against neoliberalism
All who claim to follow St. Francis of Assisi have to take a lively interest in this event. Otherwise they betray the vision of the Poverello, his way of looking at the liberating message of the Gospel. The following text may remind us of this:
"Liberation Theology challenging the Franciscan Movement - new ways of action"
Liberation Theology has recognised the necessity to look for new fields and forms of liberating activities, without losing its option for the poor. Today, many Trade Unions and Parties have lost their influence, and many other Action Groups have gained political strength and social significance: e.g. the environmental movements, feminist movements, common and landless people movements, the movements of ethnic minorities and the movements of indigenous people, the international peace movements, Amnesty international, Green Peace, Religious Orders, ministries of the Church (pastoral ministry for human rights, street children, women, agricultural workers, Justice and Peace).
These movements are organised well and are developed with successful working methods in the field of public work. They render thereby, an important contribution towards a new orientation of political life. Provided their interests are not too restricted to a specific group or union, they can integrate towards a significant realization of their social goals. Numbers of women and men from the Franciscan Movements who identify themselves with Liberation Theology, have found an essential framework for action in these groups and movements.
These organisations also counteract the increasing indifference and apathy in society and justify a new political culture. These movements are made up of: political activists, environmentalists, artists, intellectuals and those from different walks of life. With them a new common force comes into existence supported by representatives of sciences, professions and various religious denominations. New areas of operation and political action are also open for those who are guided by the Franciscan Charism.
The new social movements criticize in a radical way political power, manipulation and corruption. The final goal of the social movements is not the take-over of power, but the creation of a new political power, a power from below, from the basis (P. Richard).
To translate this into action, one should use the political channels available. Obviously, these differ from country to country and the approach should be decided accordingly. In democratic systems, for example, there are political parties, the media, organisations for human rights, women's movements, minority associations, and many other international organisations.
The call to think globally and to act locally means for us a new challenge in our endeavour to create a New World... During the Meeting in RIO (Ecological Summit in Brazil, June, 1992) I have become more conscious of the great potential of our Franciscan Families as well as the great deficit it reveals in our action when they have to play a significant role for our world.
Our co-operation with the United Nations follows a practical logic: they offer us the possibility of connecting all the people of good will, to join together in order to overcome injustice and suffering in this world. We must do together, what one cannot do alone (Hermann Schalück, Before the United Nations on 27th October 1993).
It would be a great mistake not to use one's political influence to the fullest. For example, one can engage oneself with the International Franciscan Movement for the enforcement of concrete goals within their reach. This understanding lies also as the basis of the General Constitutions of the Order of Friars Minor:
Since many human beings are still victims of dehumanising poverty, injustice and oppression, the brothers should devote themselves, with all people of good will, to restoring the social order, so that it can be based on justice, liberation and peace in the risen Christ. After weighing the causes of the injustice in each situation, the brothers should participate in activities that build up charity, justice and international solidarity (Article 96,§2).
Our political actions will not remain ineffective, but instead lead us with other social powers to
- a deep Franciscan and mystical awareness,
- a knowledge of the most important Franciscan texts,
- personal motivation and preparation,
- a good knowledge of the historical and economical development in the society,
- knowledge of competing conflicts within organisations,
- alliance with various organisations,
- networking with people and groups from different social backgrounds and countries,
- mobility and ability for communication on intercultural and international levels.
This will result in behaviour patterns and action perspectives:
- Dropping out of a system that generates so much poverty.
- Getting closer to the poor, following the living example Francis and Clare gave us.
- Accompanying people on their journey and sharing with them in solidarity: faith, symbols and hope of liberation.
- Co-operation and collaboration with the People's Movements, in order to share our faith and Charism.
- Re-discovery of life-oriented values, refusal of wasteful consumerism, responsibility for the protection of creation, development of a creation spirituality.
Final conclusions
Thanks to Liberation Theology and its commitment to the cause of God and the poor, thanks to the martyrs, prophets and poets, thanks to the many members of the Franciscan Family, we can see Christianity with different eyes today. Nevertheless, the danger of losing sight of the poor still remains with the Church and all Franciscans.
We are aware that the twenty-first century more than ever needs people and religious models who are filled with a deep and sound spirituality; persons who are able to combine the holiness of life and politics. We need people whose faith has grown strong in the struggle against all forms of dehumanization. We need people whose ethical attitude is transparent and who have great hope for the future. Such people, who remind us of Francis and Clare, serve as examples and inspire our action. They represent a power of purpose and resistance in a society which seems to have lost its sense of solidarity and deep human values.
But in all this, as daughters and sons of St. Clare and St. Francis, we must not lose sight of the Universal Church. What matters is that all of humanity together will find a place at the table in the Reign of God."
CCFMC, Lesson Unit 20, Liberation Theology from the Franciscan Point of View, P.21ff
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http://www.forumsocialmundial.org.br/home
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