St. Francis has been on my mind for
quite some time (probably at least 55 years), especially in the last few
months, leading up to my visit to Assisi in February.
But now that our new pope is named
Francis, I decided to write the blog I have been putting of for several weeks.
It is even more fitting to write
this since Pope Francis told journalists, “Me
gustaría una Iglesia pobre y para los pobres”. – "How I
would like a poor Church, and [a Church] for the poor."
This is not new. In the early 1960s Pope
John XXIII and Cardinal Giacomo Lercaro called for a “poor Church” and a
“Church of the poor.”
The difference between a Church
of the poor and
for the poor may need some discussion. To start: There’s a
fascinating 2010 article by Jon Sobrino on the Church of the Poor in the
National Catholic Reporter here.
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| St. Francis by Girolamo Muziano |
But today I’d like to write about
St. Francis and poverty.
Preparing for my pilgrimage to
Assisi in February, I read Francis of
Assisi: the life and afterlife of a medieval saint, by Andre
Vauchez, which opened up for me a deeper understanding of Franciscan poverty.
In the course of the history of the
Franciscans there were many arguments about poverty, which often centered around the question of whether
the communities could hold property.
But the question of poverty is not
merely a question about owning property.
I don’t wish to reduce this to a
call for “spiritual poverty” which I sometime feel is a First World way of
avoiding the question: “If we are just detached from what we own, that’s what
God is asking.” I think this is to trivialize the Lucan beatitude “Blessed are
you who are poor…”
Nor is poverty merely a question of
how much one can own, though I firmly believe – as does the tradition and
magisterium of the Catholic Church – that maldistribution of the goods of the
earth is sinful and must be changed.
But I think Francis had a very
different, much more radical understanding that flowed from his faith in God.
Why did Francis disdain owning
property, intellectual pursuits, and calling anything one’s own?
I think it’s because he saw that possessions may prevent us from following Christ and seeing the radical poverty of Christ.
Francis had a great devotion to the
Infant Jesus. He is credited with the first Christmas crib. He also was deeply
moved by the crucified Lord. He is the first recorded to have the stigmata of
Jesus.
Both these events present us with a
poor Jesus.
The precariousness of life which the
poor experience every day is what Jesus chose.
The words of St. Paul to the
Corinthians (2 Corinthians 8: 9) boldly state:
“Although
he was rich, he made himself poor to make you rich through his poverty.”
St. Francis, in his Letter to the
Faithful, put it this way:
It is from [the] womb [of the Virgin
Mary] that the Word received the true flesh of our humanity and our fragility.
The one who was rich above all others wanted, along with the most holy Virgin
Mary his mother, to choose poverty in this world.
Property, books, learning are ways
we seek security, to defend ourselves against the precariousness of life.
But Jesus shared in the precariousness of the poor, not having even a place to lay his head.
Things become security blankets,
preventing us from living as true children of God, following Jesus.
When we leave behind things, when we
give to the poor and depend on others, we are more like Christ.
We are called to put our trust in
the Providence of God and doing this we are also called to live lives of solidarity.
In many ways this means that we are
re-creating a new way of being Church.
As Andre Vauchez wrote (p. 335):
Francis chose to follow a poor and
begging Christ, always on the road and sharing with the marginalized the
precariousness of their conditions of life, and to worship a God full of mercy
who made the sun shine and the rain fall on the good and the bad alike. In
doing this, he was not replicating a model: he was creating one by virtue of
his own personal sensibility, which was keen and which made for its
originality.
May we, with Pope Francis, begin to
create this poor Church, a Church of the poor and for the poor. It will not be
easy, but it may be what God wants of us now.
It will demand of us living the
precariousness of life with the poor, with trust in the loving Providence of
God, sharing in solidarity with all those in need.
Vauchez describes how Francis saw
this (p. 107):
…the project of Francis, which was
to give birth in the heart of the world a society without money and without
goods, where an “economy of poverty” would prevail, characterized by liberality
and the redistribution to disadvantaged persons of all that was not strictly
indispensable to the survival of the community.
Though this may not be possible for
all the world, maybe we should revisit the suggestion of the Jesuit martyr,
Ignacio Ellacuría, of the need to seek a “civilization of poverty.” More on
that later.
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