SFO International Council - Weekly edition
Volume: 5 - N. 11 - 1999 - March - II
From: Letter to the Assistants, 1998, N. 4
By Erwin Schoenstein, O.F.M. of the Province of St. Peter Baptist, Philippines.
Erwin wrote: "I am not an expert on Muslim-Christian dialogue, much less an expert on being an SFO spiritual assistant. I have had some experience with both and had the privilege of being novice master here for ten years which account for my approach to answering your question."
Worldwide we Franciscans and the Church itself have to learn how to relate with Muslims. Their presence in almost all nations of the world is a present-day phenomenon and according to the latest statistics they are now more numerous than Catholics (1998 World Almanac ). Our way of relating with them cannot be that of the Middle Ages, one of war and crusades. We have to learn to see and appreciate the good in Islam and realize, as Francis did, that "whatever is good (in their writings) does not belong to them but to God to whom belongs every good" (1.Celano 82). So there is good in other religions and God is the source of that good.
In chapter sixteen of his First Rule Francis describes how we are to relate with Muslims. ( Omnibus p.43). First he tells us to avoid quarrels and disputes, to be subject to them for God's sake and so to show that we are Christians. Then, when they ask about our way of living and our faith, we are to share with them our Catholic convictions.
Muslims are not the same in all parts of the world; but I believe that no matter how they relate with us, our approach to them should be that of St. Francis. Let me share something of our experience in Balo-i, Lanao del Norte in the Philippines. Balo-i is 97% Muslim and all our immediate neighbors are Muslims. We Franciscans have lived here for over fifteen years trying to be brothers to them. I have had pleasant experiences with them and have not been harmed by them. Others, however, have caused harm. In 1985 our Catholic chapel was burnt to the ground. A grenade exploded just outside our house. There was an attempt at kidnapping. And recently there were attempts only two days apart to burn our new chapel and our home. But these were done only by a few individuals or small groups–rebels who want to embarrass the government, politicians who want to vent their frustration at losing an election, youth high on drugs or fundamentalists who want a purely Muslim community. To complete the picture I should add that the vision of the Church here is precisely a dialogue of life and faith with Muslims, so we Franciscans are not alone in trying to relate well without Muslim neighbors.
Now we come to the question, how can SFO Spiritual Assistants help SFO members develop a good attitude toward Muslims and learn how to deal with them? Studying Islam, learning their beliefs, history and dreams would of course help immensely; but ordinary spiritual assistants would not be equipped for that. They should be equipped, however, to instill basic Franciscan values, and they in turn will give Secular Franciscans the right attitude towards Muslims and show how they are to relate with Muslims. Allow me to show that this is true.
We know that Franciscan Brotherhood began when God gave Francis brothers. ( Testament, p.68). From the very beginning Francis saw his brothers as gifts to him from God. As such he respected them, loved and cared for them and was ready to give them humble service. In his writing she never refers to himself as a father to them; he is always only their brother. And they on their part always refer to him as brother Francis or as The Brother. It is only after his death that he is referred to as Father Francis. (Letter of Bro. Elias announcing the death of Francis, Omnibus, p.1894). Furthermore Francis saw as brothers not only his immediate companions. His sense of brotherhood was an expanding brotherhood. All Christians, whether they lived in nearby towns or far away, whether of the same or different cultures, were also his brothers and sisters in Christ ( Letter to All the Faithful, Omnibus p.93). Non-Christians, too–Saracens and Mongols–were his brothers and sisters under one God. In fact all God's creatures–brother sun, sister moon, birds, animals of all sorts–all were considered as brothers and sisters by Francis. And this is not mere poetry. It is based on his vivid awareness of his relations with God and their relations with the same God. This is a basic learning that SFO members have to acquire.
Simple Lifestyle, Humble Service (Minoritas)
Early in his conversion, by meditating on the life of Christ, Francis was awed by how utterly God had emptied Himself in becoming man. The kenosis he saw in Christ demanded a voluntary stepping down on the part of people of high social standing. "Christ and his blessed Mother chose to be poor." ( Omnibus p.93, par.3). Francis meditated on the life of Christ in Nazareth. The all-mighty, transcendent Lord chose to live as an ordinary human being–a carpenter and son of a carpenter–in a little town, Nazareth, and that for thirty years of his earthly life!
Related to this simple life style is the non-use of arms. Francis had dreamed of winning glory by the use of arms, but at Spoleto God put a stop to that endeavor. "Go home. You must interpret your dream in a different way." ( Three Companions, 6, Omnibus p.894). Francis learned this lesson well and later forbade his lay followers to carry arms and he himself campaigned against the use of arms, especially in Damietta in Egypt (Jacques de Vitry, Letter of 1220, Archivum Franciscanum Historicum, vol. 19, 1926, p.567).
A simple, humble life style among Muslims is important in order to promote good relations with them. Simply being present among them, in a humble, respectful, non-threatening way is the first step before good relations can take place. This was Francis' approach.
Francis' abiding awareness of the presence of God in his life and in that of his brothers, his realization that it was God who accomplishes whatever good we do and that we are mere instruments in His hands, his realization of God's love for all humans and all his creatures prompted Francis to turn to God in constant praise, thanksgiving and trust. Towards the end of his life, especially after receiving the stigmata, Francis experienced intense pain and suffering. But again his recollection of all that Christ suffered for us convinced him of the value of suffering with Christ and for others. The awareness of being sent by God and of God working in and through us is essential for a sustained effort at relating well with Muslims. Without it our failures, lack of apparent results and our fears would quickly impel us to give up the effort.
Conversion: work of the Spirit.
One final point is that Francis would not force, impose on or demand that others be converted to Christ. He realized that conversion is the work of the Holy Spirit. But he was very willing and anxious to reach out to others, to bring them the "fragrant words" of his Lord. ( Letter to All the Faithful, Omnibus, p. 83). His humble, respectful, loving approach to Muslims is not just a technique for dealing with Muslims. It is a way of life and a way of reaching out to all, Catholics and non-Catholics, friends and even enemies–a most evangelical and Christlike way of life.
In conclusion then, growth in these three Franciscan values (Fraternitas, Minoritas and Pietas) will prompt us in the first place to attempt to reach out to Muslims to profess our faith in their midst and more importantly to persevere in that attempt even when other Christians–priests and bishops included–fail to see the value of such an approach. By teaching SFO members these basic elements of Franciscan living the Spiritual Assistants will prepare them for the right attitude toward and the right way of dealing with Muslims. And not only with Muslims, but with all we meet and live with.
Nils Thompson, O.F.M.
In our international Franciscan Family there are many groups. The "Religious Orders" (Brothers and Sisters living the Vowed Life in communities) and a lay Order, the Secular Franciscans. These include structured groups which are not Catholic–e.g., the Anglican "Tertiaries of the Society of St. Francis" and the Anglican Friars and Sisters, and the "Order of Ecumenical Franciscans." Besides these historically well organized groups. There are other groups of men and women who recognize in St. Francis certain values with which they identify. While these groups often get formed into communities, the members do not feel called to any of the "Religious" or "Lay" Orders. We Assistants need to recognize that these "Friends of Francis" are also our brothers and sisters. I am calling them "Friends of Francis" only because it is a handy term of reference for these groups. We know, for example, of covenant groups of laity attached to some of the Franciscan Religious Orders, who share with the Religious Order in some of its apostolic ministries. And there are other groups of "Friends of Francis" who form with little or no structure. E.g. in Norway there is a group that studies the writings of Francis. I believe we need to be open and available to all these groups as they follow the Holy Spirit leading them within our world-wide Franciscan Family.