Hope is dwindling that the United Nations may peacefully solve the conflict with Iraq. Apparently none is able to stop the war machinery. If the worst is happening it will be a disaster for the people of Iraq, for the region and for the whole world – a tragic symptom of failure of politics. "War is always a defeat of humanity." (Pope John Paul II) As long as time is left, all Franciscan women and men should and will intervene and interfere - with activities and all kind of networking aiming at securing and creating peace. The following reflections are some inspirations:
Francis: The True Peace Maker
Francis sees himself as a peacemaker. He is not only a peace-loving man, but also one who sees it as his duty to make peace. This statement must, of course, be shielded from misinterpretation, if it is to maintain the full force of its meaning and content.
In a commentary on Matt. 5:9 (Blessed are the peacemakers, for they shall be called the children of God,) Francis relates the efforts of individuals on behalf of peace with their ability and capacity to suffer which for him comes to mean the same thing. The ability to suffer, like patience, is easily understood as a passive behaviour. What is meant is more the inner powers which is in contrast to suffering. For Francis, both thinking and feeling (= soul) as well as social behaviour (= body) should be molded by peace:
The true peacemakers are those who preserve peace of mind and body for the love of our Lord Jesus Christ, despite what they suffer in this world (Adm 15).
This statement becomes more meaningful when one reflects on the experiences of Franciscans north of the Alps, who were severely harassed because of suspicions of heresy:
Some were beaten, some imprisoned, others stripped and dragged before the town magistrates to serve as a brief spectacle to the mob ... Because of these incidents, the friars thought Germany so cruel a land that only those dared return there who were enthused with the desire for martyrdom (Jord 5).
This capacity to suffer, this patience (= patientia), is very well demonstrated in contradictions and it is not a virtue that is cultivated in a vacuum (cf Adin 13).
Non-Violence: A Franciscan Stance
Non-violence is an attitude of the whole human being and it is not merely an external attribute. Even thought and speech must be non-violent.
I counsel, admonish and exhort my brothers in the Lord Jesus Christ, that, when they go about the world, they do not quarrel or fight with words (cf. 2 Tim 2:14), or judge others; rather let them be meek, peaceful and unassuming, gentle and humble, speaking courteously to everyone, as is becoming (ER 3: 10 ff).
Non-violence appears here not only as a program but also as a form of human social relation. Each one of the traits listed above is important to the understanding of the fundamental stance of the Franciscan attitude. Francis was able to use this attitude to establish peace in various Italian cities: in Perugia (2 Cel 3 7), Bologna (Thomas of Spoleto), Arezzo (2 Cel 106), Siena (Fior 11), Assisi (Compilation of Assisi)....
Francis' Greetings of Peace
It seems important that, as far as Francis is concerned, the desire for peace determines every meeting and every sermon. He uses two biblical formulas of greeting: Peace be to this house (Lk. 10:5 = LR 3:13), and May the Lord grant you peace (ER,. 6..24~26,. Test 6 and Blessing given to Brother Leo). This greeting varies according to the person greeted. Another one of these formulas is Peace and Salvation. These greetings should start every conversation and every sermon: This reform caused astonishment to Francis' contemporaries.
At the beginning of the religion, when blessed Francis would go with a brother who was one of the first twelve brothers, that brother would greet men and women long the way as well as those in their field, saying: 'May the Lord give you peace. "And because people had never before heard such a greeting from any religious, they were greatly amazed. Indeed, some would say almost indignantly: 'what does this greeting of ours mean?’ As a result that brother began to be quite embarrassed. Then he said to blessed Francis "Let me use another greeting". Blessed Francis told him: 'Let them talk for they do not grasp what is of God. But do not be embarrassed, for one day the nobles and princes of this world will show respect to you and the other brothers because of a greeting of this sort.’ And blessed Francis said., 'Isn't it great that the Lord wanted to have a little people among all those who preceded them who would be content to have Him alone, the Most High and most glorious?' (Compilation of Assisi, 10).
In various situations filled with contradictions (war, family quarrels), Francis extends the salutation as far as a sermon in order to call for peace. This was something he was able to do very successfully. In other cases, he uses the Canticle of Brother Sun and prayer. Other means of making peace are not recorded in the biographies. We can conclude from this that the success of the peace movement is due not so much to the means employed but to the fascinating personality of Francis himself, firmly rooted as he is in God, in order to call for peace.
Francis' Attitude towards Arms
Francis' attitude towards arms is clear. One reason why Francis makes renunciation of possessions the main pillar of his community lies in the recognition that there is a connection between possessions and war:
If we have any possessions, we would need arms for our protection. For disputes and lawsuits usually arise out of them, and, because of this, love of God and neighbour are greatly impeded. Therefore, we do not want to possess anything in this world (L3S, 35)
The prohibition to carry arms, which Francis gave to the Third Order, is usually mentioned in this context: Deadly weapons may never be received for use against the people nor may be carried (Memoriale = The Rule of the Third Order 15:2). Equally important is the subsequent prohibition to take the oath of allegiance for which the Pope alone can grant dispensation in urgent cases (SFO Rule, 16). In order to assess the true significance of these provisions, we must remember that the communes and nobility would force their vassals to go to war. Both provisions are against war. For this reason, some wars have been documented which have been called off due to lack of participants (L. Hardick). The formulation of this rule, however, cannot be attributed to Francis of Assisi. It can be traced back to the traditional practices of public penance that was customary in the Early Church. According to these traditions, sincere repentance and the trade of the soldier are incompatible (The Commentary in Meerssemann 's book, supra). Such rules, however, are in harmony with the Franciscan ideal and acquired a new dynamism with Francis of Assisi. Thus, both the penitent movement as well as the Third Order became important instruments of peace in the Thirteenth Century.
Legend of the Wolf of Gubbio
Convinced of this, Francis proposes an alternative to the Crusade: He conceives his missionary idea (see Lesson 7) and then presents himself unarmed before the sultan of Egypt.
The same type of behaviour of the Saint is described in the impressive legend of the terrible wild wolf. This attitude of St. Francis evolved into an impressive legend about the horribly fierce and wild wolf.
Everyone in town (Gubbio) was so terrified that hardly anyone dared go outside the city gate. But God wished to bring the holiness of St. Francis to the attention of those people. For while the saint was there at that time, he had pity on the people and decided to go out and meet the wolf. But on hearing this the citizens said to him: Look out, Brother Francis. Don't go outside the gate, because the wolf which has already devoured many people will certainly attach you and kill you! "But St. Francis placed his hope in the Lord Jesus Christ who is master of all creatures. Protected not by a shield or a helmet, but arming himself with the sign of the Cross, he bravely went out of the town with his companion, putting all his faith in the Lord... to meet the wolf.... Then in the sight of many people... the fierce wolf came running with its mouth open toward St. Francis and his companion. The Saint made the sign of the Cross toward it. And the power of God, proceeding as much from himself as from his companion, checked the wolf and made it slow down and close its cruel mouth. Then calling to it, St. Francis said: "Come to me, Brother Wolf In the name of Christ, I order you not to hurt me or anyone". As soon as he made the Sign of the Cross, the wolf closed its terrible jaws and stopped running, and as soon as he gave it that order, it lowered its head and lay down at the Saint's feet, as through it had become a lamb.
Then St. Francis said to the wolf: "Brother Wolf, I want to make peace between you and them so that they will not be harmed by you any more, and after they have forgiven you all your past crimes, neither men nor dogs will pursue you any more ". ...Since you are willing to make and keep this peace pact, I promise you that I will have the people of this town give you food everyday as long as you live, so that you will never gain suffer from hunger.... Then all the people who were assembled there promised in a loud voice to feed the wolf regularly.... From that day, the wolf and the people kept the pact which St. Francis made. The wolf lived two years more, and it went `from door to door for food. It hurt no one, and no one hurt it. The people fed it courteously.... Then the wolf grew old and died. And the people were sorry, because whenever it went through the town, its peaceful kindness and patience reminded them of all the virtues and the holiness of St. Francis (Fior, 21).
See CCFMC, Lesson Unit 23, Franciscan Commitment to peace
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