Preaching and life belong together.
How can anyone call for conversion when he or she has not been converted?
Those who vouch for sacred scripture cannot remain untouched by empty words.
To understand the meaning of the demand for conformity between preaching and life-style in the Franciscan movement, one must take a look at the historical context, particularly at the life of the 13th-century Church.
The man or woman on the street, who did not stand before the episcopal palace in ignorance of the life-style of many prelates and officials, had to wonder about the curious incongruity between their life-style and the gospel message. A sermon on gospel poverty and humility delivered in a comfortable environment or fueled by extravagant claims to power could hardly be convincing. Of course, no one can accuse all the authorities of the middle ages of luxury and lust for power. Nonetheless, the apostolic poverty movements of the 11th and 12th centuries (the Humiliati, Waldensians and other poor preachers) express the longing of many persons for the simple, poor life-style of Jesus of Nazareth and a sharp criticism of the actual conditions. Broadly based groups demanded a gospel message that could be realized in a simple, humble life-style.
It is therefore easier to understand a somewhat odd statement
St. Francis made when near death.
He spoke to a brother who wanted to read something from scripture to him:
“It is good to read the testimonies of Scripture;
it is good to seek the Lord our God in them.
As for me, however, I have already made so much of Scripture my own that I have more than enough to meditate on and resolve in my mind. I need no more, son; I know Christ, the poor crucified one” (2Cel 105).
Only those who have the good news in their hearts can preach. But even further: only those who have themselves become the “good news” can convince others of it. This reality is true not only of individual brothers and sisters, but also of their communities.
“Above all the Gospel must be proclaimed by witness. Take a Christian or a handful of Christians who, in the midst of their community, show their capacity for understanding and acceptance, their sharing of life and destiny with other people, their solidarity with the efforts of all for whatever is noble and good. Let us suppose that, in addition, they radiate in an altogether simple and unaffected way their faith in values that go beyond current values, and their hope in something that is not seen and that one would not dare to imagine. Through this wordless witness, these Christian stir up irresistible questions in the hearts of those who see how they live” (EN 21).
This statement makes clear the importance of preaching without words, through witness. Francis speaks of how lived witness and the preaching of the word affect each other:
Go, proclaim peace to men and preach repentance for the forgiveness of sins. Be patient in trials, watchful in prayer, strenuous in work, moderate in speech, reserved in manner and grateful for favors, because for all this an eternal kingdom is being prepared for you (LM 3, 7).
St. Clare speaks of preaching by the example of one’s life in her Testament:
For the Lord Himself not only has set us as an example and mirror for others, but also for our [own] sisters whom the Lord has called to our way of life, so that they in turn will be a mirror and example to those living in the world. Since, therefore, the Lord has called us to such great things, that those who are to be models and mirrors for others may behold themselves in us, we are truly bound to bless and praise the Lord and be strengthened constantly in Him to do good (TestCl 6).
Clare knew that her life and the life of her sisters was an expression of the goodness and grace of God and that they thus became a clear mirror for others.
What could be seen in this clear mirror?
“What message did Clare send up the steep path to the city and through the city walls of the commune when she founded a new community of women at the edge of the city? The message consisted of the radical equality of all members of the community, each grounded in the same baptism and in the vocation to the same evangelical life.... Freed from the social constraints and traditions of secular and monastic forms of life, these poor sisters identified themselves in a vital and disturbing manner with groups of women who sought their place in a social and ecclesial reality” (Margaret Carney, OSF).
Inspired by the words of St. Francis, the Rule of the Third Order Regular shows the contemplative way of going through the world.
“The sisters and brothers should be kind, peace-loving and unassuming; they should be mild and humble, according to their vocation. Wherever they are, or wherever in the world they might go, they should neither fight with nor judge others. They should much more show themselves to be joyous, courageous and happy in the Lord, as is proper for them. And when then greet others, they should say ‘The Lord give you peace’” (Art. 20).
“And as they proclaim peace with their lips, they should remember to keep it all the more in their hearts. No one should be led to anger or insult because of them. Rather, their kindness should much more move others to peace, good will and mercy. The sisters and brothers are called to heal the injured, bandage the wounded and to lead back the lost” (Art. 30).
CCFMC, Lesson Unit 13
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