C I O F S LIST

Characteristics of Franciscan Work for Justice, Peace and Integrity of Creation

Introduction

Peace

Goodness

Introduction

It is easy to identify serious social and environmental problems on the global and local levels. The violations of human rights, abortion, genocide, abandoned children, armament industries, drugs, and environmental pollution are just a few. However, solutions and the resolve to address these problems are difficult to find. The difficulties are compounded by voices from various traditions suggesting or demanding conflicting responses. Some voices are gentle, some violent. Our response needs to be authentic and Franciscan.

"-Pace e Bene!-" (Peace and All Good!) is a greeting used on all continents by millions of Franciscan men and women since the time of St. Francis to acknowledge peasants, rulers, saints and sinners alike. It has grown to be an unofficial motto of the Franciscan family. Intuitively and simply, "-Peace and All Good-" expresses the Franciscan approach to life. We ask what our wish and work for "-Peace and All Good-" mean today?

This document is an attempt of the International Inter-Franciscan Commission for Justice and Peace to write a consensus statement describing what we believe to be important characteristics of Franciscan approaches to work for justice, peace and the respect for creation. We gleaned ideas from many discussions among ourselves and others whom we met in our work. We share with you our ideas in the hope that our comments will stimulate reflection and further discussion.

Peace

Peace comes from the poor God who is revealed in Jesus Christ.

The Saints of Assisi radiated a joyful peace that has been universally recognised. This peace was not the result of their achievements, their physical well-being or security. In a very public manner they chose to move from their protected birthplace, the Commune of Assisi, to the precarious dwellings of the outcast lepers and the poor who were living on the margins of their society.

Their contemporaries recognised the saints' impoverished lifestyles as prophetic commentary on the Gospels and a critique of their society. The implicit social analysis expressed in their way of life was not motivated by humanitarian concerns alone, nor by philosophy nor a condemnation of the "-status quo-". Rather they were impressed by God's Incarnation. Jesus Christ, their poor and crucified Lord, was the giver of and reason for their peace. Their attempts to follow literally the Gospel-life of Jesus in utter simplicity became the foundation and rule of their life. Unlike similar "-evangelical-" or prophetic groups of their day, Francis and Clare were persistent in securing the confirmation and approval of the Universal Church for their personal inspirations and convictions.

Contemplation and experience gave to Francis and Clare images of God, revealed in Jesus who was non-violent, vulnerable and poor in the stable of Bethlehem; naked and abandoned on the cross; and food in the Eucharist. God's perfect meekness, humility and poverty gave Francis and Clare the impassioned desire to become "-perfect as our Heavenly Father is perfect.-"

Poverty is the lamp we use to pass through the portal of faith in order to enter the mystery of God in Whom we find true peace (St. Bonaventure). Over the centuries, interpretations of poverty have generated many arguments and reforms within Franciscanism. Most Franciscans see themselves as working on behalf of the poor; many work with and among the poor; and some have become completely identified with the poor in their lifestyle and work. Pursuit of God's "-perfection-" led Francis to espouse Lady Poverty and to the peace of "-perfect joy-". Throughout her life Clare insisted on the absolute necessity and privilege of Perfect Poverty for her company of Poor Ladies.

Goodness

God is not only poor but Goodness Itself reflected within creation

The Franciscan approach to life is marked by a recognition of the importance, beauty and goodness of Creation created by a good God for no other reason than love. We share this earth, its resources, our lives and work with all of God's creatures, who are our brothers and sisters. Unlike some who strove to domesticate and dominate nature, the two great saints of Assisi expected to live lightly on our Sister, Mother Earth, being a burden to neither the Earth nor to those who fed and clothed them.

Francis' practical theology and spirituality gave him a social analysis that all persons have responsibilities and equal rights before God. Franciscan awareness of the sacred value of the individual flowered in the thinking of John Duns Scotus. Each individual a person, a plant, a stone, an amoeba is precious. No creature, no part of creation, can be dismissed as insignificant. Each creature must attain full measure of its own individuality if the total expression of God's love is to be realized in creation.

Assisi, 12 December, 1993