Franciscans and ecumenism

3. Rediscovery of the centrality of Christ

4. Franciscan fraternity and the new model of Church

(Continuation)

3. Rediscovery of the centrality of Christ

What distinguishes the conversion and new life of Francis is his encounter with Christ. From this springs his transformation into a new man who lives the reality of the risen Christ inserted into the life of the Trinity. Thus, the Christian experience of Francis assumes a profound unity: it is totally centred on the mystery of Christ, the subject of his meditation and experience. Jesus Christ reveals the way and is the way which leads to the Father (1Reg 22) and to reach the Father directly Francis embarks on the following of Christ. This experience of "Christified" life gives birth to that Christocentric reflection which has always been a characteristic of the Franciscan school; it is a reflection however which, in inner harmony with the trinitarian vision, distinguishes the spirituality of Francis. It was his wish that "we must have a true and humble faith... that we magnify and thank the most high supreme God, Three and One, Father, Son and Holy Spirit" (1Reg 23), and he prayed to the "most omnipotent, most high, most holy and supreme God, Father, holy and just, Lord, King of heaven and earth...of your holy will you created all things...through your only Son in the Holy Spirit" (1Reg 23).

And it is precisely this very rediscovery of the centrality of Christ, in his trinitarian mystery, that is basic to the ecumenical movement, in that it allows the churches to step outside themselves and frees them from being obsessively preoccupied with defending and safeguarding their own identity, so that they can concentrate their attention on Christ, source of unity. This is the real liberation effected by ecumenism: the Churches stopped looking at and judging themselves; instead of engaging in mutual comparisons, they began to compare themselves directly with Christ. It was only from this new attitude that people were able to feel the need for conversion and to yearn for a unity which was to be attained, not through any proofs based on some historical reasons, but through reconciliation.

This direct comparison with Christ makes us understand that unity is not a problem of a structural nature or a negotiable option: it is an integral part of Christian life. In Christ, the Christian lives on the unity of the life of the Triune God. This is what Christ meant in his prayer for unity: the reciprocal relationship of Father-Son leads to the new relationship of Jesus-disciples; this is the basis of the unity which Christ wanted when he prayed "that they may be one as we are one (John 17,22). It is not enough that unity between disciples be merely modelled on the relationship of the Father with the Son, it should also be anchored in it. It is a unity which is born of the gift of revelation or the gift of the divine glory. It is a circle which begins from God's initiative as revealed by Jesus and involves a response from the believer, in order to assume him into the divine unity. This is the sense of the words spoken by Jesus and translated as follows: "So that they may be made perfect (as they are drawn) towards (divine) unity" (John 17,21). It is not a question, therefore, of perfecting reciprocal love between humans but of being assumed into the loving relationship of the Father with the Son who becomes the métier of comparison and the norm, basis and purpose of Christian existence.

Therefore, it is from the rediscovery of the centrality of Christ in this process of conversion and of tension towards unity that both the Franciscan experience and the ecumenical movement take their origins and distinguishing qualities. For this reason, of fundamental importance is the principle stated by the Council on the "hierarchy of truths" (UR 11) which are assessed in the measure in which they are more or less closely linked to the mystery of Christ, who must remain central both to the formulation of faith and to the practice of Christian life, particularly in the proclamation of the word of God and in the liturgy. This recognition of a hierarchy of truths, centred on the mystery of Christ opens up new ways and new hopes for dialogue between the Churches.

4. Franciscan fraternity and the new model of Church

The encounter with God in Jesus Christ leads Francis to a new concept of communitarian life, the model for which he did not want to borrow from any other previous experience (LP 114). It is his discovery of God as Father which suggests to him the model of life of his brothers: they will constitute a fraternity, in which all must really be brothers. The ideal for this life of fraternity finds expression in Chapters 4, 5 and 6 of the First Rule. Francis was concerned lest some of the brothers would abuse authority by exercising it against the others: "All the friars are forbidden to wield power or authority, particularly over one another... they should be glad to serve and obey one another in a spirit of charity...; and no one is to be called 'Prior', but all are to be known as 'Friars Minor' without distinction". This does not mean that there would not be an internal structure within the fraternity: what is basic is that no one is to be "Superior", but only he who takes care of the others and looks after, helps and protects them (Guardian). It is in this context that obedience has meaning and can be vigorously required, as an expression of fidelity to the God's call. This relationship gives birth to that "loving obedience which is pleasing to God and one's neighbour" (Adm 3). The Franciscan community is a communion of brothers.

From this experience of fraternity is born a special kind of relationship with the outside world, a relationship which also finds expression in the characteristic form of evangelisation when it is purely ecumenical: "The brothers who go among the unbelievers can conduct themselves spiritually in two ways. One way is to avoid quarrels or disputes and be subject to every human creature for God's sake and let them bear witness to the fact that they are Christians. Another way is to proclaim the word of God openly when they see that is God's will...No matter where they are, all the friars must remember that they have given themselves up completely and handed over their whole selves to our Lord Jesus Christ and so should be prepared to expose themselves to every enemy, visible or invisible, for love of him" (1Reg 16). Even against the Albigensians and other heretics, Francis eschews all controversy and has recourse solely to the witness of his life and the simple statement of the truth in his sermons and in the prayers and praises of the Lord which he composed. This is in line with what he lays down for preachers in Chapter 17 of the First Rule: "All the friars should preach by their example...all my friars, whether they are given to preaching, praying or manual labour, are to do their best to humble themselves at every opportunity...not to boast or be self-satisfied or take pride in any good which the Lord says or does or accomplishes in them or by them...."

The encounter with God the Father in Christ Jesus inspired in Francis the idea of a community understood as fraternal communion in dialogue with all persons and with all creation. In the same way the discovery of the centrality of Christ led to the re-emergence, from the word of God and from authentic tradition, of an ecclesiology which surpasses the previous concept of the Church as institution by highlighting the reality of the Church as mystery, understood as communion, in a constant attitude of dialogue.

Ecclesiology of communion means primarily trinitarian ecclesiology, according to which the Church is given a place in the salvific plan of the Father, a plan implemented by the Son and brought to completion by the presence of the Holy Spirit: it is what is envisaged in Section 2 of Unitatis redintegratio and it refers to Chapter 1 of Lumen gentium. The presence of the Holy Spirit, who operates with his multiform gifts, is at one and the same time the source of differences and of their reconciliation in unity. The Church, therefore, is the place in which is realised the communion with God and men. (Note: A segment on dialogue has been omitted here - Editor.)

(To be continued)