Laetitia

I’ve been reflecting on my latest formation class about what it means to be a secular Franciscan. I was particularly stuck by the way of differentiating us from the friars and Poor Clares, who are religious. Benet Fonck says that seculars are witnessing more the incarnation, while the religious are witnessing more the resurrection. In other words, the friars and Poor Clares focus on being a witness of the kingdom to come and encourage us to live our lives like we actually believed in the resurrection. Secular Franciscans, however, point to something different.  We point to God who is with is in creation, even in the ordinary things that people overlook. We show this because we understand that God is bent low in love for us. 

I suppose it is because I have naturally been more adept at being secular that I so easily make the connection between food and religion. 

In fact, I came up with a whole theology of the martini. I saw how each component could really teach some interesting lessons. Indeed, I went on about this theology to my Conventual friend a few months back and his wry response was: “I’m sure after a few martinis there is much more you could add….” 

Such a response hightlights for me why some of us have to be resurrection people and some of us have to be incarnation people, although both are needed.  I for one think it would be a bloody shame not to be able to find theological connections in something like a martini. I’m not sure this is what Benet Fonck had in mind exactly, but I think you understand my point. I think?

“No man is an island entire of itself; every man is a piece of the continent, a part of the main…”
MEDITATION XVII
Devotions upon Emergent Occasions
John Donne

Relationships are important and indeed one of the most revered throughout the years has been that of friendship. The Greeks revered philia, a love between friends that in their view was a dispassionate virtuous love. We love friends because we choose to love them and that choice is based upon sound judgment, reason. Christ took this concept further, referring to agape between friends: no greater love than this than a man laying down his life for a friend. Even the Beatles of our time have taken to emphasizing friendship in their song “With a Little Help From My Friends”:

What do I do when my love is away
(Does it worry you to be alone?)
How do
I feel by the end of the day,
(Are you sad because you’re on your
own?)No, I get by with a little help from my friends

Realizing the importance of friendship, Benet Fonck describes fraternity as an extended friendship. To understand the profound nature of this remark, it worth pausing to reflect upon what we mean by friendship.

If we look at the nature of the Trinity, we can get a glimpse perhaps. Although the trinity is mystery and nearly impenetrable, we can perhaps at the very least say that the trinity is relational. Acting relationally, we might be able to say that it has perfect unity, is co-responsible for one another, and has a common will. We learn from this several things. One is that relationships are important. We learn too that it is important that relationships have a unity, or a wholeness about them. We learn that mutual responsibility ensures the success of the relationship as does its common purpose.

Reflecting on these key characteristics of relationship are valuable, but for this reflection even more so if understood through the Franciscan framework. Francis actually begun alone. He had every intention of remaining as such as a penitent hermit. The encounter with the San Damiano cross, to rebuild the Church, was something he intended to be a new mission that he was do alone in perhaps the model of the Order of Penitents. But, as Francis points out, the Lord gave him brothers.

Once Francis had brothers, he realized the importance of rebuilding together with the help of companions. He also realized that they had to develop a way of life. The call to rebuild required him to preach the Gospel to the world, so the rule of St. Benedict for monks would not work. And while he realized the importance of community, the Augustinian rule would not work because his concept of poverty was radically different. The Augustinian rule held that all goods be held in common for the good of the community, while Francis held that the brothers not own anything of their own. The difference? Collectively the Augustinian rule had a collection of goods owned by the group, whereas the brothers collectively owned nothing. As such, Francis developed a new way of life. Fr. Dominic Monti holds four values that he think differentiates the Franciscan charism:

1. minority (lesser brothers)
2. fraternity
3. eremitical prayer
4. mission

All of these characteristics shed light on the whole of the Franciscan family, which will help us to understand how the Secular Franciscan branch relates.

Indeed the brief remarks on trinity and also on the development of the Franciscan origins help us to understand fraternity as Secular Franciscans. Part of the issue in translation for us is that most, even the friars, are confused as to how we fit into the family. How do we? As baptized Catholics we all should strive for humility, a sense of community within the Church (i.e. parish), constant prayer, and evangelization. The friars and Poor Clares are removed from the world it thus makes sense that there should be a need for them. As baptized Catholics, why do Secular Franciscans need each other? Such a question either misses the value of the Secular Franciscan fraternity or of the value the general Franciscan mission.

Starting with the latter, it would seem that the question betrays a lack of understanding how the three branches work together. Like the trinity, the three are of one mind and heart, co-responsible, and with the common mission of rebuilding the Church. Indeed the friars rebuild by going from the outside into the world, preaching the Gospel and bringing Christ to the the world. The Poor Clares rebuild by surrounding the Franciscan family with the prayer relationship they have built with Christ through their privilege of poverty. The Secular Franciscans, however, rebuild from within by going outward in prudent witness to the truth of the Gospel. All the branches need each other if any of us are to be successful.

The former part of the question can be answered through examining the mission of the Secular Franciscan Order. The essential ingredient for the success of Secular Franciscans in rebuilding from within is fraternity. We remain in the world in part because we love Christ who is in it. But how do we know love? We know love as we experience love, first from God whose love is gratuitous and then from the relationships around us. Certainly anyone who has had the fortune of having a true friend knows the importance of that kind of love. That kind of love becomes useful for us, as realizing the importance of it (or of any important relationship) we are better able to see Christ in others. Even more important is that encounter with Christ we are in relationship. We in a sense participate in the relationship of the Trinity. Indeed, Secular Franciscan fraternity meetings take on a sacramental quality as Christ is present among us. We can then say that our relationship in fraternity is sacramental. We are then brought back to Benet Fonck’s remark that fraternity is an extended friendship — we extend even the strongest bonds of friendship because together we take on a uniquely Franciscan sacramental quality. Moreover, as we rebuild each other we encounter Christ. And this gives us tremendous credibility with the world. If we cannot love each other, how can they trust us? As the hymn goes, they will know we our Christians by our love. Indeed, they will know we are Secular Franciscans by the way we love in rebuilding the world around us.

On Monday, February 5th, I was received into the fraternity of St. Benedict the Moor. Our typical meeting involves Mass with Evening Prayer woven in and then a business review and on-going formation. In the context of the Mass, I made my public request to enter the Secular Franciscan Order and into the St. Benedict the Moor fraternity. They received and armed me with our habit, known as the tau cross, and a rule book. I will now begin Candidacy and the hope is that by the end, I will make my permanent comittment to the Secular Franciscan Order. All of this was a moment of initiative.

In Deacon Luke’s homily, he spoke of the grace of initiative. He said:

The gift of Initiative allows me to sing in utmost confidence with the Psalmist,
“You, O Lord, are my lamp, my God who lightens my darkness. With you I can break through any barrier, with my God I can scale any wall.”

I have no issue with the concept of initiative. Indeed I often feel the Holy Spirit prompting me to it. However, my tendency to take on a sense of grave responsibility sometimes chokes the initiative. For example, I came up with a document that discussed a holistic plan to live out what I am learning in formation. There is nothing wrong with the concept, but perhaps having everyone call it a “manifesto” is a sign of it being overly-ambitious. I just have to be careful not to confuse initiative with taking on more than I can chew. It’s a constant theme for me really–wanting something glorious, lofty and encountering folly so as to humble my pride. I am reminded of a line from an unreleased U2 song “Mercy”:

You wanted violins, and you got Nero

I take the violins to to be about harmony, while Nero used an instrument of harmony to make folly. I know that I want harmony but instead get folly of my own making.

In sum, if I can merely let the Holy Spirit guide me with Initiative instead of having to shape its fruits into my own vision, I can mitigate much of the folly I create. Then I can be free to give back to God in steadfast love. Indeed, “mercy” has sometimes been interpreted as that in Scripture — steadfast love. Steadfast love found in God lends itself to being able to hold steadfast in love with the world around us. Then, like the Psalmist, with God I can break through any barrier, scale any wall.