Of course, the Franciscan lifestyle is not one that society at large can adopt and yet, it offers food for thought and it inspires people to change their attitude toward life.
1. Politics and Economy
Francis lived in a time when participation in the shaping of political and economic life was ac-cessible only to a few. But some aspects can be mentioned that might still be decisive even to-day. Francis and his brothers refused to take on functions in society and economy. Medieval city-states often employed members of Religious Orders as treasurers, secretaries and depart-ment leaders, because they were known as trustworthy. But this was just what Francis excluded from his communities on principle (Rule of 1221; 7, 1). Everything that led closer to money and power should be refused from the very beginning. In contrast, Francis sought menial jobs of the lowest classes of society and resorted to begging, when he did not receive any pay for his work. Fraternity was his answer to the need for basic necessities and not the dead and deadly money:
And each one should confidently make known his need to the other, so that he may find what he needs and minister it to him. And each one should love and care for his brother in all those things in which God will give him grace, as a mother loves and cares for her child (Rule of 1221; 9,10ff.).
In the political sphere, Francis made use of the possibilities of direct influence that were avail-able to him. So he writes to all mayors and consuls, magistrates and rulers throughout the world asking them to establish a humane order, which is determined by the awareness of God's presence in his incarnation. One cannot think of a greater political prophecy as his Letter to the Rulers. One must only try to understand the language which is no longer accessible to us today. In the context of God's incarnation, in the Christmas celebration, Francis wanted to have laws enacted in favor of the poor and of all creatures (cf. 2 Cel 200, LP 14). Francis transformed his faith experiences into political and social action, in a way which anticipated today's basic atti-tudes of liberation theology.
2. Changes in Lifestyle and Thought Patterns
Francis feels fraternally united with all living beings. He knows the hardship which many have to suffer. He opts for solidarity with all the people, but especially with those who have to live on the margin of society.
The Lord granted me, Brother Francis, to begin to do penance in this way: While I was in sin, it seemed very bitter to me to see lepers. And the Lord himself led me among them and I had mercy upon them. And when I left them, that which seemed bitter to me was changed into sweetness of soul and body. And afterward I lingered a little and left the world (Test 2, 3; Rule of 1221, 9, 3, cf. 1Cel 17, cf. LU 19). From this text we can derive at least three basic statements: First: Francis knows that he is called by God. His faith experience is comprehensive, the horizon of his understanding is indivisible and he was filled with God's loving presence. Francis was neither a prophet nor social reformer. He was a man of faith, a poet and a mystic.
Second: His spirituality and his mysticism do not separate him from the people, from their pain and suffering. On the contrary, his simplicity enables him to act in solidarity with them, which, compared to the models of his society, is offensive.
Third: This experience made him change his social viewpoint: "and he left the world." Francis turned away from the bourgeois "world" and, therefore, also from the way of thinking of the aspiring middle class (bourgeoisie) of Assisi; he turned away from the logic of class conscious-ness of his time: from refusal to see the social misery, from wealth and power, from safeguard-ing of one's possessions and the readiness to use violence.
Francis and Clare began a new life, full of joy as they did things that must have appeared useless and without meaning according to the logic of this world which they had left.
3. As Sisters and Brothers in
Community with the Poor
The father of the poor and the poor Francis, who identified himself with all the poor, could not see somebody poorer than himself, not because he desired for glory, but only because he had compassion for them (1 Cel 76).
Francis desires not only to be in solidarity with the poor, but also to live for and with them, to become like them and be their brother. His passionate desire to follow in the footsteps of the poor Jesus leads him quite consequently to the poor and the lepers. He wants to live with them in a fraternal community. He demands from each of his brothers to spend the time of novitiate among the lepers. On the part of the lepers this move of Francis means true liberation that gives them back their dignity and self-respect. From its beginning, the Franciscan movement understands itself not as a welfare organization for the poor, but as a quest for the liberation of the poor. It believes in the poor and identifies itself with them.
4. Vision and Praxis of a Changed World
Peace-loving and non-violent, Francis undertakes to live his brotherhood by a way of life differ-ent from the ruling order of his time. There were two social classes in Assisi that determined the social life: the nobles or 'majores' (the higher ones) and the citizens or 'minores' (lower ones), who have become rich. Besides these there are the great masses of the poor, who have nothing to say and nothing to eat.
Francis confronts the ruling order of his day with an alternative lifestyle: relating to one another as sisters and brothers, an order that has its origin in the Gospel (cf. Mk 10 and Mt 10; living a life in consistent solidarity with the poor, with no fix abode, but always in the street or on the margin of society. That this was a very decisive vision for Francis is seen in the way he actual-ized it, even to the smallest details, and then codified it in his Rule (cf. Rule of 1221; 14 & 16).
Francis founded a new way of being that is in agreement with the logic of the Reign of God. This Reign will be recognized above all, when it proclaims "Good News" to the poor (cf. Lk 4, 18; 7,22). Our time needs this radically different form of life in the midst of socio-political changes. Francis expressed his change of standpoint through body language and symbols: He took off his citizen's clothes and gave them back to his earthly father; he chose a hermit's tunic, but aban-doned it soon and was satisfied with a sack-like garment which kept one from being identified with a particular social class. He embraced beggars and nursed lepers; he invited thieves to his table; his way of greeting was the kiss of peace, which became for him a sign of friendship and closeness to people. Francis wanted not only social justice but also demanded concrete and lived solidarity.
From: CCFMC, Lesson Unit 20: Liberation Theology from the Franciscan Point of View.
back
print