The Franciscan Intellectual Tradition: Tracing Its Origins

CONCLUSION

PART SIX CONCLUSION T his first volume of our series has attempted to identify some central components of the Franciscan Intellectual Tradition. From our consideration, we can conclude that this intellectual tradition has deep roots that go back to the beginnings of Christian theology. The central components have been, in one form or another, present in the spiritual depths of the Church since these same beginnings. It was the genius of the early twelfth- and thirteenth -century Franciscan theologians to gather these components into a system. They did so in a distinctly “Franciscan” format, which united the spiritual vision of Francis and Clare to a comprehensive theological vision. Thus, the tradition clearly is a spiritual-theological vision. One appreciates the theological aspect only in and through and with the spiritual aspect, and one deepens the spiritual aspect in and through and with the intellectual aspect. Prayer is certainly more than “thinking.” Prayer is an acknowledgement of God’s presence that involves awe, humility, wanting more and loving what one understands of this divine presence. Prayer captures the human will and lures it further into the loving presence of God. The centrality of the will dominates the Franciscan Intellectual Tradition, and this dominance is clarified when one experiences the loving and relational presence of God as revealed to us in the Book of Creation and in the Book of Holy Scripture. The key to understanding these two books is not simply hearing but, more importantly, experiencing the Word so deeply present in the words of both books. The Incarnate Word in Franciscan spirituality and in the Franciscan Intellectual Tradition can be seen, heard, tasted and experienced only when this incarnation is seen, heard, tasted to its depth as “the humility of the incarnation” and the “love of the passion.” Franciscan vernacular theology and Franciscan academic theology are intrinsically linked. They form, in all its depth and breadth, the major theological themes of the Franciscan Intellectual Tradition. 69 70 Kenan B. Osborne, O.F.M. ISSUES FOR DISCUSSION • In a group setting, explore how the notion of relationship provides a profound insight into the mystery of the Trinity and how understanding God as relational provides a profound insight into the very existence of creation . Trinity means relationship, and the universe as understood today by contemporary science is an unbelievably inter-related structure. A human life is a relational life, not only with members of a family, but with many other peoples and with physical factors and systems . Although Aristotle called relationship the least of all being, in the Franciscan Intellectual Tradition, relationship is continually center stage. How can we make the issue of relationship clearer and more effective in our Franciscan life and in our Franciscan spirituality? • In a group setting, explore the implications of affirming the centrality of Christ in God’s creative activity. This theological view has much to offer today when we are involved in ecumenical discussions among Christian groups and when we are involved in inter-religious dialogues . Inculturation, even as it occurs in our Franciscan residences and ministerial situations, is also influenced by our belief in the centrality of Christ in all creation, including all cultures. • In a group setting, consider the Franciscan Intellectual Tradition in which sin—even “original sin”—is not central to the doctrines of creation, incarnation and risen life. The clear emphasis on grace rather than on sin challenges a number of spiritualities that are popular in the Church. Have we Franciscans taken this position seriously as far as our own spirituality is concerned? 71 The Franciscan Intellectual Tradition • In a group setting, consider the implications of “Thisness” (Haecceitas). In the Franciscan Intellectual Tradition, this is clearly a unique element. The relationship of “Thisness” to the life and spirituality of Francis and Clare is profound . In community life and in our ministries, how can we allow “Thisness” to be far more evident, far more enriching and far more a part of our spirituality? ...