Refound in the Franciscan Tradition

11. Uniting Charism, Distinguishing Rules

11 Uniting Charism, Distinguishing Rules As I worked on refounding within the Province, I was frequently called upon to address other branches of the Franciscan movement. I used these occasions to emphasize the unity of the movement and our essential relationship to one another: without a sense of communion and collaboration, we lacked the fullness of Franciscanism. The following conference, addressed to the Secular Franciscans, was the basic message delivered to other members of our family. As I begin, I am aware that all of us, individually and collectively, are essential to the fullness of the Franciscan charism. Without you, Franciscanism is diminished. Consequently, I want to reflect on the charism — the spiritual alliance that has bound Franciscans together through all these centuries. The three Franciscan Orders, though officially distinct, are closely bonded to one another. The shared charism commits us all to the entire Franciscan network of seculars and religious, not as chance acquaintances, not mere traveling companions to the kingdom like the Canterbury pilgrims, but brothers and sisters sharing a common vocation and idealism. This affinity among the three Orders drew a memorable observation from Julian of Speyer, one of Saint Francis' earliest biographers. He remarks how Francis, after his conversion, repaired or rebuilt with his own hands three dilapidated churches: San Damiano, St. Peter's near Assisi, and St. Mary of the Angels, the Portiuncula. At San Damiano, the crucified Christ spoke three times to Francis, saying, "Francis, go and repair my house, which, as you see, is falling into ruin." Taking the command literally, Francis began work first on San Damiano, then St. 98 Anthony Carrozzo, O.F.M. Peter’s. Later he spent three years repairing the Portiuncula, completing it in 1209, the year before Pope Innocent III approved the Primitive Rule.1 Julian attributes to the three refurbished churches a "mysterious ulterior significance," saying they "prefigure the work of saving the Church itself through the development of the three Franciscan Orders."2 Julian thus identifies for all Franciscans, including the Seculars, our supreme mission of saving the Church by faithfully preserving and extending our shared Franciscan charism of believing, living, and preaching the Gospel way. Our charism is more surely described than defined. A charming description appeared in an old Saturday Evening Post, where Ernest Hauser wrote: "There is an inner gladness, a serenity, about the typical follower of St. Francis of Assisi that seems to permeate the entire being, expressing itself in every gesture and shining from the eyes like a warm, steady fire." What a warm tribute! Mr. Hauser continued by asking a neat question, "How do Franciscans get that way?"3 The quick answer is the same for all: by living the charism. Concerning which, I'd like to make some personal comments. Nothing profound, just a few generalities gathered from my journey along the Franciscan byway — gleanings from the lives of typical Franciscan men and women, some of whom I've known. Typical Franciscans, as I have experienced them, take delight in sharing the good news that God truly believes in us and empowers us with dignity and personal worth, including the old, the poor, the addicted, the marginalized of whatever kind. Typical Franciscans have a knack for opening us up to the Spirit; they speak easily and familiarly of God's love and providence, of repentance and healing, of hope and optimism. Typical Franciscans are never hard or remote; they are people advocates, not judges; they say "Yes" to the possibilities of creation; they're merciful but just, sinners yet prophets. By witnessing to the divine promise of 1"Julian of Speyer: Life of St. Francis" (Vita Sancti Francisci), trans. Jason Miskuly, O.F.M., Franciscan Studies 49 (1989): 126/7. 2Julian of Speyer 127. 3Ernest Hauser, "The Franciscans," Saturday Evening Post (24 Dec. 1960) 13. Uniting Charism, Distinguishing Rules 99 ultimate human fulfillment, typical Franciscans try to fill the neighbor's hungers and respond to his or her expectations. Our Franciscan way works through attraction, example and personal witness. Which brings to mind the time St. Francis invited some companions into town with him to preach a sermon. After strolling around for a while, they left without Francis saying a word. When questioned later, he replied that simply walking through town was the sermon. Concerning this guileless story, a well known theologian was prompted to comment, "There are no messages, only messengers" — meaning the Gospel is...