the saint and the pope: what the spirituality of two men ...€¦ · explore the spirituality of...

A

NOW YOU KNOW MEDIA S T U D Y G U I D E

The Saint and the Pope: What the Spirituality of Two Men Named Francis

Can Teach Us about Christian Living

Presented by Fr. Daniel P. Horan, O.F.M.

THE SAINT & THE POPE: THE SPIRITUALITY OF TWO MEN NAMED FRANCIS STUDY GUIDE

W W W . N O W Y O U K N O W M E D I A . C O M / 1 - 8 0 0 - 9 5 5 - 3 9 0 4 / © 2 0 1 6

Now You Know Media Copyright Notice:

This document is protected by copyright law. ALL RIGHTS RESERVED.

You are permitted to view, copy, print, and distribute this document (up to

seven copies), subject to your agreement that: Your use of the information is

for informational, personal and noncommercial purposes only. You will not

modify the documents or graphics. You will not copy or distribute graphics

separate from their accompanying text and you will not quote materials out of

their context. You agree that Now You Know Media may revoke this

permission at any time and you shall immediately stop your activities related

to this permission upon notice from Now You Know Media.


W W W . N O W Y O U K N O W M E D I A . C O M / 1 - 8 0 0 - 9 5 5 - 3 9 0 4 / © 2 0 1 6 i

Fr. Daniel P. Horan, O.F.M.

r. Daniel P. Horan, O.F.M., is an award-winning author, a

Franciscan friar of Holy Name Province, and a columnist for

America magazine. His books include Dating God: Live and

Love in the Way of St. Francis (St. Anthony Messenger, 2012);

Francis of Assisi and the Future of Faith: Exploring Franciscan

Spirituality and Theology in the Modern World (Tau Publishing, 2012);

The Last Words of Jesus: A Meditation on Love and Suffering (Franciscan

Media, 2013); The Franciscan Heart of Thomas Merton: A New Look at

the Spiritual Inspiration of His Life, Thought, and Writing (Ave Maria

Press, 2014); and Postmodernity and Univocity: A Critical Account of

Radical Orthodoxy and John Duns Scotus (Fortress Press, 2014).

The author of more than eighty popular and scholarly articles, Fr. Horan has written for such journals as

Theological Studies, New Blackfriars, The Heythrop Journal, Worship, and Cistercian Studies Quarterly.

He taught in the Department of Religious Studies at Siena College and in the Department of Theology at

St. Bonaventure University. He is a frequent lecturer and retreat director throughout North America and

Europe, focusing on the retrieval of medieval Franciscan theological insight for contemporary application.

Fr. Horan is the former Catholic chaplain at Babson College and currently serves on the Board of Directors

of the International Thomas Merton Society.

F


W W W . N O W Y O U K N O W M E D I A . C O M / 1 - 8 0 0 - 9 5 5 - 3 9 0 4 / © 2 0 1 6 i i

Table of Contents

Course Information

Presenter Biography………………………………………………………………….i

Course Overview ......................................................................................................... 1

Course Materials

Lecture 1. The “Foolishness” of Faith ......................................................................... 2

Lecture 2. The Foundations of Franciscan Prayer ....................................................... 8

Lecture 3. The Two Pillars of Franciscan Prayer ...................................................... 12

Lecture 4. Pope Francis and the Gifts of the Holy Spirit: Part I................................ 15

Lecture 5. Pope Francis and the Gifts of the Holy Spirit: Part II .............................. 20

Lecture 6. The Many Meanings of “Poverty” ........................................................... 24

Lecture 7. The Spirituality of Franciscan Poverty ..................................................... 28

Lecture 8. Christ the Model of Evangelical Poverty ................................................. 32

Lecture 9. The Goal and Purpose of Evangelical Poverty ......................................... 36

Lecture 10. How St. Francis Discovered Mercy........................................................ 41

Lecture 11. Mercy in the Writings of St. Francis ...................................................... 45

Lecture 12. Pope Francis: Changed by Mercy ........................................................... 48

Lecture 13. Mercy is the Greatest Virtue ................................................................... 53

Lecture 14. Introducing Christian Approaches to Creation ....................................... 58

Lecture 15. St. Francis and the Kinship of Creation ................................................. 62

Lecture 16. The Cry of the Earth and the Cry of the Poor ........................................ 66

Lecture 17. Key Themes of Laudato Si ..................................................................... 70

Lecture 18. Conclusion: Walking in the Footprints of Francis ................................. 74

Supplemental Materials

Bibliography .............................................................................................................. 78


W W W . N O W Y O U K N O W M E D I A . C O M / 1 - 8 0 0 - 9 5 5 - 3 9 0 4 / © 2 0 1 6 1

Course Overview

Explore the spirituality of two pillars of Christian living: St. Francis of Assisi and

Pope Francis.

Both St. Francis (ca. 1182–1226) and Pope Francis (b. 1936) have captured the

attention of the world. For centuries, the Poor Man of Assisi has inspired countless

men and women with his dedication to helping the poor. And in taking the papal

name of Francis, Cardinal Jorge Mario Bergoglio paid homage to the saint, sending

a powerful message to those watching him in Saint Peter’s Square.

Now, in this 18-lecture course, you will explore the rich theological tradition of

Francis of Assisi and the spiritual work of Pope Francis. You will give special

attention to four themes: prayer, evangelical poverty, mercy, and creation. In

addition to learning about the life, writings, and teachings of these two inspiring

men, you will discover how these themes provide a model of Christian living in the

modern world.

Under the guidance of Franciscan theologian Fr. Daniel P. Horan, O.F.M., you will

gain an appreciation for the uniqueness of the Franciscan tradition and the ways in

which St. Francis’ example have inspired a twenty-first century Jesuit-turned-Pope.

As you will explore, the spiritual legacy of Francis of Assisi is embodied in

profound experiences of the practice of Christian prayer, the unmitigated embrace

of evangelical poverty, the emulation of divine mercy when encountering all

women and men, and a kinship shared with all of God’s creatures.

When Cardinal Jorge Mario Bergoglio was elected by the College of Cardinals to

become the 266th pope on March 13, 2013, these themes were on the forefront of

the new pontiff’s mind, especially evangelical poverty. Since then, Pope Francis

has returned to these key Franciscan spiritual themes throughout his pastoral

ministry. In his homilies, public addresses, interviews, prayers, Apostolic

Exhortation, and Encyclical Letters, he has continued to emulate St. Francis.

Let these two men named Francis guide your spirituality today.



Lecture 1. The “Foolishness” of Faith

Overview

e so often take the Christian faith for granted. Most contemporary women and men assume

that the tenets of the Christianity are logical, sensible, and align comfortably with our modern

societies (especially in North America). However, as St. Paul explains in his First Letter to

the Corinthians, Christianity should appear foolish to those who subscribe to the logic of the world (vs.

the logic of God). As a result, Christians who take their baptismal vocation seriously likewise risk

appearing foolish. Such is the case with Francis of Assisi and Pope Francis—both are, in the best sense,

great “fools” for God. This presentation explains the nature of this “foolishness.”

The Concept of the “Foolishness” of Christianity

Though it may sound disrespectful, but in truth there is something incredibly foolish about

Christianity. It is important to remember this reality.

For most people today, Christianity does not appear foolish at all.

We, especially in the United States and other cultures deeply influenced by European history, have

become accustomed to thinking that Christianity is part and parcel of our society.

Language about our country being a “Christian nation” is popular (despite the historical

evidence to the contrary).

Christianity, both as a religion and as a fundamental part of our cultural identity, is

presupposed and believed to be perfectly in sync with the world around us.

We have largely become desensitized to our faith claims, doctrines, and core beliefs.

Many elements of the gospel have largely lost their shock in their familiarity. The novelty and

radical vision of the gospel has lost its challenge and sting:

The foolishness of the gospel (love, forgiveness, reconciliation, nonviolence, sacrificial love,

etc.)

The absurdity of the Incarnation (God becoming human)

The silliness of evangelical poverty (letting relationship with others take priority over

fending for myself first)

The mercy of God (true, gratuitous, unconditional love)

The inherent goodness and intrinsic value of creation (that world is not all about us and what

we can take from it)

W



There are two main reasons for this indifference in our relationship with the gospel:

In one sense, the gospel and the Christian story have become so familiar that we fail to hear

the depth of its message anew.

In another sense, we have grown accustom to “domesticating” the gospel, romanticizing or

playing down the challenge of Christian discipleship.

Christianity for many today is easy, logical, and it fits comfortably alongside our

political, cultural, and personal assumptions.

This has not always been the case—nor should it be today!

St. Paul and Foolishness

St. Paul understood the true shock and impact of

Christianity.

In his letters (which comprise the earliest texts

of the New Testament), most of the subject

matter is geared toward particular issues arising

in local communities struggling to understand

the Gospel of Jesus Christ.

In his First Letter to the Corinthians, Paul

opens with an acknowledgement of the

foolishness of Christianity and then offers

an interpretation and some context about

Christian faith:

“For the message about the cross is foolishness for those who are perishing, but to us who

are being saved, it is the power of God. For it is written: ‘I will destroy the wisdom of the

wise, and the discernment of the discerning I will thwart.’ Where is the one who is wise?

Where is the scholar? Where is the debater of this age? Has not God made foolish the

wisdom of the world? For since, in the wisdom of God, the world did not know God

through wisdom, God decided, through the foolishness of our proclamation, to save those

who believe. For [our Jewish brothers and sisters] demand signs and the Greeks desire

wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to

Gentiles [Greeks]. ...Consider your own call, brothers and sisters: not many of you were

wise by human standards, not many were powerful, not many were of noble birth. But

God chose what is foolish in the world to shame the wise; God chose what was weak in

the world to shame the strong; God chose what is low and despised in the world, things

that are not, to reduce to nothing things that are, that no one might boast in the presence

of God. He is the source of your life in Christ Jesus, who became for us wisdom from

God, and righteousness and sanctification and redemption, in order that, as it is written:

‘Let the one who boasts, boast in the Lord.’”

– 1 Corinthians 1:18-23, 26-31 NRSV

St. Paul the Apostle by Claude Vignon, 16th c.



Paul is emphasizing in no uncertain terms that what we proclaim as Christians will make

absolutely no sense to those seeking the worldly wisdom of human logic.

To proclaim Christ crucified is to embrace a different wisdom, it is to risk appearing foolish

to the rest of the world.

Two of God’s Fools Named Francis

Both St. Francis of Assisi and Pope Francis have demonstrated by both their words and deeds that

they are fools for Christ in the sense that St. Paul is talking about in the opening of his letter.

Both St. Francis of Assisi and Pope Francis operate according to the logic of Christ, according to

the wisdom of the gospels, rather than wisdom or logic of their respective cultures, including both

civil and ecclesiastical politics.

Both St. Francis of Assisi and Pope Francis remind us of the inherent foolishness and

shocking reality of the Christian faith claim.

This is the reason that 800 years later we are still talking about a short Italian from the

Middle Ages, and likewise, this is the reason that the world is continually fascinated with

everything an Argentinian Jesuit is doing as Bishop of Rome.

Francis of Assisi

Francis of Assisi was born around 1182, and died on October 3, 1226.

The son of a wealthy cloth merchant, Francis had aspirations of military success as a knight

(actually not very good at it, gets captured in Perugia battle).

Out of this experience, Francis began what becomes a series of lifelong conversions.

Did not seek to found a religious community, but instead attributes the emergence of the

“Order” to the Lord’s will.

He often referred to himself as an Idiota (an unlearned person, a fool), as well as Novellus Pazzusor

a “NEW FOOL” for Christ.

The French author Julien Green wrote a biography adopting this name, titling it: God’s Fool!

As we will see in greater detail in the coming lectures, Francis of Assisi was willing to

appear foolish for the gospel in a variety of key and telling ways.

Pope Francis

Pope Francis was born on December 17, 1936 in Buenos Aires, Argentina to immigrant parents of

Italian descent.

His service in the Church is as follows:



He entered the Society of Jesus (Jesuits) in 1958 and was ordained a priest in 1969 (the first

Pope to be ordained as a priest after the Second Vatican Council had closed).

He served as the provincial superior of the Argentinian Jesuits from 1973 until 1979.

Served for a short period of time as rector of the local seminary.

He was made auxiliary bishop of Buenos Aires in 1992 and then Archbishop 1998.

He was elected Bishop of Rome on March 13, 2013.

In our own day, Pope Francis offers us just one inspiring example of how we are called to become

“fools for God.”

From the very beginning of his Pontificate, Pope Francis has demonstrated his willingness to

risk appearing “foolish” in the eyes of some—including some other leaders in the Church—

in order to preach the gospel by word and deed.

The Bishop of Rome is as foolish as they come, in all the best ways. Embracing this quality

of “gospel foolishness,” Pope Francis is:

Foolish with his time

Foolish with his health

Foolish with his security

Foolish with his words

Foolish with his mercy

Foolish with his love

Overview of the Main Theme: Foolishness

In some ways, there is nothing particularly original about either St. Francis of Assisi or Pope

Francis—both focused their energies and efforts on living the Gospel of Jesus Christ in their

respective times and settings.

Yet their commitment to the gospel has resulted in a renewed sense of the inspiration, challenge,

and possibility of Christian discipleship in our complex world.

Going forward in this lecture series, we will explore four of the most-central themes in the

spirituality of both men named Francis. These include:

Prayer

Evangelical Poverty

Mercy

Creation



This is not, of course, an exhaustive list of possible themes. Rather, in exploring these key topics,

the hope is that it will inspire you to delve more deeply into what the spirituality of two men named

Francis can teach us about Christian living today.



Reflection Questions

1. St. Paul asserted that the Christian faith would appear “foolish” to a world that operated in any

way other than according to the logic of God. What has your experience of Christian faith been?

In what ways might it appear “foolish” to you or to others? How does that challenge our

preconceptions about how we should live and act?

2. Many times we use pragmatism and sensibility as excuses not to do what is right or what the gospel

may call us to do. How does the example of Francis of Assisi challenge you to live differently?

3. Pope Francis is a modern person, living in the same world as you. What do you find appealing,

difficult, and/or inspiring about his example?



Lecture 2. The Foundations of Franciscan Prayer

Overview

his presentation examines the foundations of Franciscan prayer by situating the contributions of

Francis of Assisi (and those who follow him) within the broader context of Christian spirituality

and prayer. Additionally, the Franciscan spiritual tradition is deeply rooted in the scriptural

understanding of a God who reveals God’s self as love in relationship. The general thrust of Francis’

approach to prayer can be summarized in the self-reflective question: How do I love when I love my God?

Classic Spirituality of Prayer & the Foundations of Franciscan Prayer

St. Augustine of Hippo:

St. Augustine’s Confessions acknowledges God as the goal of all creation, poetically and

prayerfully exclaiming: “My heart is restless until it rests in you, O Lord.”

The central thrust of Augustinian spirituality is to get to know better who this Creator is in

whom the restless heart can find peace and satisfaction. Augustine asks: “What or Who do I

love when I love my God?”

It is, in many ways, an intellectual quest—knowledge is the means by which we come to

know our God.

Franciscan Spirituality:

The core question is somewhat different from the Augustinian question (not that it is not an

important question in its own right). Rather, at the core of the Franciscan Spiritual tradition

stands the question: “How do I love when I love my God?”

This question of “How” is a question about relationship that shifts the focus from the object

of our prayer lives toward that bond that is formed between us and God, creature and Creator.

The shift is from, “Who or What is my lover?” to the question: “How am I loving?” And in

the process we also come to discover “How am I being loved?”

Core of Franciscan Spirituality: Relationship

This question: “How do I love when I love my God?” presupposes that we have some sort of

relationship with God.

This questions hits on the central dimension of the Christian spiritual life. Everybody,

whether they are conscious of it or not, has a relationship with God.

The fact that anybody exists, testifies to the reality that we are in relationship with our

Creator.

T



This notion makes sense, particularly if we take the gospel seriously.

At the heart of the gospel stands the notion of relationship.

In fact, all of Scripture is the narration of God’s relationship with Humanity and the Rest

of Creation.

Hebrew Bible (Old Testament) and the Notion of Relationship

Genesis 1 & 2

Tohuwabohu & Tehom Ruach Elohim draws near, orders, gives structure, future, hope.

Ha-Adamah (the human) and Ruach Elohim (breath of God)

CPR analogy

Intimacy of breath

Augustine again: “God is closer to us than we are to ourselves”

Exodus 3:14ff

Meaning of YHWH

Prophetic Literature

Call of Jeremiah

End of Isaiah

Wisdom Literature

Psalms, etc.

New Testament and the Notion of Relationship

Letter to the Hebrews:

Story of God’s relationship with us reaches its pinnacle in the Incarnation.

Chapter 1 “varied, partial ways” is now Fullness

Prologue to John’s Gospel

Expression, exegesis, behold how God is!

Preaching, ministry, healing:

The gospel narrative and model of right living presented by Jesus of how we should live

together.

How God sees us as revealed in the narrative of Sacred Scripture.


W W W . N O W Y O U K N O W M E D I A . C O M / 1 - 8 0 0 - 9 5 5 - 3 9 0 4 / © 2 0 1 6 1 0

Franciscan Spirituality: In a Nutshell

Relationship is at the heart of the gospel, and so then it is necessarily also at the heart of Franciscan

Spirituality and prayer.

Franciscan way of life is simply this: “To live after the pattern of the Holy Gospel of our

Lord Jesus Christ.” (Opening paragraph of Regula)

What then is so special about “Franciscan Spirituality” as such?

Francis would say, “Nothing!” Francis of Assisi’s own experience of lifelong conversion is

really a story of someone trying to discover his own way of living up to his baptismal call to

follow the gospel.

The call of all Christians—by virtue of baptism—is to follow Jesus Christ and “live after the

pattern of the Holy Gospel.”

Francis of Assisi came to discover this relational quality of Christian life over the course of

time.

Francis of Assisi’s Increasing Relational Awareness

Francis was not born a saint, nor was he born a terrible sinner.

Most likely, he was something of the medieval equivalent of today’s average college student

or young adult.

Something changed around 1206. He

discovered a restlessness, and desired to

live the gospel more fully.

He came to realize (slowly) that the

Christian life means life in

relationship!

He ultimately discovered that no one can

live the gospel or be a Christian

independently, or individually. Over

course of his life he discovered Christian

discipleship was about:

Relationship with God

Relationship with others

Relationship with all of creation

Saint Francis Receives the Order from the Crucifix at

Saint Damian to Repair the House of God by Antoni

Viladomat, 1724–33




1. So much of our Christian faith can become an exercise in intellectual inquiry instead of a personal

and relational experience. How does this view of Franciscan prayer challenge you to shift your

understanding of faith and prayer?

2. How does the understanding that the whole purpose of scripture is to recall and pass along the

narrative of God’s priority of relationship affect your understanding of scripture and prayer? What

practical implications do you see arising from this insight?



Lecture 3. The Two Pillars of Franciscan Prayer

Overview

his presentation takes as its starting point the truth that Francis of Assisi came to an awareness of

the centrality of relationship in Christian discipleship over time. As a result, two pillars, or poles,

of prayer emerged in his lived witness, writings, and legacy. First, we are always already

communicating with, that is praying to, God––whether we realize it or not. The question is not do we

pray, but how do we pray? Second, our relationship with God requires solitude, which is taking time to

focus on God alone. Franciscan prayer is about balancing these two realities in our lives.

What Is Prayer?

Typical answers to this question include, but

are not limited to:

Talking with God

Being in the presence of God

Mindfulness

Awareness

Listening

ACTS

The “common denominator” under which all of these disparate dimensions fall is that in the

broadest sense most people can agree that prayer is communication with God.

If prayer is communication with God, then how do we communicate?

Words/thoughts

Body language

Tone

Actions

Use of our time

Our presence or absence

The old adage is, in fact, very true: actions speak louder than words more often than not!

T



Relationship as Prayer

If prayer is “communication with God” in this manifold sense, and—as St. Augustine says: “God

is closer to us than we are to ourselves”—then we are always already communicating with God,

whether we realize it or not.

Francis of Assisi realized this and his life reflected it.

Francis’ first biographer, Thomas of Celano, wrote that, in the beginning, Francis of

Assisi also thought of prayer in terms of “words” thought and spoken.

However, Thomas of Celano writes that Francis eventually moved from just “saying

prayers” to becoming “a living prayer.”

St. Francis’ actions revealed something about how he understood his relationship with

God. His actions, his decisions, his words, his whole life became a communication with

God, so that his whole life became his prayer.

While Francis never actually said the popular phrase attributed to him, “Preach the gospel at

all times, if necessary use words,” the point is in sync with his life.

We can at times be in the right place, be saying the right words, and even be looking the right part,

but our actions, decisions, and lives could be communicating something very different to God.

The question about prayer is not “Do we or don’t we pray?” according to St. Francis’ model

and tradition. The question is, “How do we pray? How do I love when I love my God?”

Francis’ Two Poles of Prayer

As Francis of Assisi increasingly came to recognize that his whole life was communicating with

God, he also realized the importance of solitude in Christian living.

In addition to recognizing our lived experience of prayer in the day-to-day—as with all other

relationships—we need time set aside to be “alone” with God.

One cannot claim to have a relationship with someone, yet never spend any time with that

person. The same is true with our relationships with God.

Francis of Assisi, like Jesus in the gospels, would go off to “deserted places”—to the mountains

and hermitages—to spend some very focused time alone with his Creator. This allowed for renewal

and reconnection, which only strengthened his sense of God’s nearness and loving presence during

the other times of his life.

We must learn to balance our lives in terms of prayer between these two poles:

Prayer through God’s presence in daily life.

Prayer through setting aside time to be “alone” with God (solitude).




1. There are many ways to understand and approach prayer. How do you understand prayer? What

do you find appealing about these two poles of Franciscan prayer? And what do you find yourself

resisting about these? Why?

2. Relationship stands at the heart of Christian discipleship. In what ways do you need to reexamine

your understanding of faith and prayer in light of the priority of relationship? With whom do you

struggle to relate? How might this affect your relationship with God?



Lecture 4. Pope Francis and the Gifts of the Holy

Spirit: Part I

Overview

his presentation begins with the recognition that, like Francis of Assisi, Pope Francis recognizes

that the whole of Christian life is centered on relationship. For this reason, prayer is never private,

but always a communal reality. One of the most under-appreciated dimensions of Christian faith

is pneumatology, which means the study of the Holy Spirit. Pope Francis dedicated a significant amount

of time over the course of many weeks to teach the Church about the Holy Spirit and prayer. Here we will

begin to explore those teachings, which are organized according to the seven gifts of the Holy Spirit. In

this lecture, we will look at the gifts of wisdom, understanding, and counsel.

Pope Francis on Relationship

In accord with St. Francis of Assisi, Pope Francis holds that the whole of Christian life is centered

on this notion, “Relationship.”

He begins his Apostolic Exhortation “The Joy of the Gospel” (Evangelii Gaudium)

proclaiming this message. The relationship with God is personal, individual, and unique—but

it is, “never private!”

It is a communal reality that calls us to move beyond ourselves and become more aware

of the Spirit’s work in the world.

“I invite all Christians, everywhere, at this very moment, to a renewed personal encounter

with Jesus Christ, or at least an openness to letting him encounter them; I ask all of you to do

this unfailingly each day. No one should think that this invitation is not meant for him or her,

since ‘no one is excluded from the joy brought by the Lord.’”

– Pope Francis, Evangelii Gaudium (2013), par. 3.

The Role of the Holy Spirit

Pope Francis speaks about prayer and relationship with God in myriad places, and one of the

recurrent themes is the centrality of the Holy Spirit.

In today’s society, the Holy Spirit can seem like a Trinitarian “Third Wheel,” inasmuch as the Holy

Spirit is frequently forgotten, an afterthought in our prayer, or a “technicality” of our faith.

We can easily imagine God the Creator (Father/Mother), and certainly the Word Incarnate in

the historical person of Jesus of Nazareth, the Christ.

T



However, the Holy Spirit too often becomes that “Divine Person” of the Trinity that we

“technically believe in,” but that is misunderstood, hard to relate, and neglected.

In Pope Francis’ teachings on prayer, when one looks at the role of the Holy Spirit, one finds a vital

and poignant pneumatology (theology of the Holy Spirit).

The Seven “Gifts” of the Holy Spirit

In April and May of 2014, Pope Francis

dedicated his catechetical messages

during his weekly audience to the Seven

Gifts of the Holy Spirit:

Wisdom

Understanding

Counsel

Fortitude

Knowledge

Piety

Fear of the Lord

Pope Francis’ reflections on the seven gifts of the Spirit functions as both a “refresher” in terms of

revisiting these gifts, as well as a glimpse into Pope Francis’ wisdom in terms of renewing our

understanding of prayer.

In this presentation and in the next, we will look at Pope Francis’ teaching on the Seven Gifts

of the Holy Spirit.

This presentation: Wisdom, Understanding, Counsel

Next presentation: Fortitude, Knowledge, Piety, and Fear of the Lord

Wisdom

Recall 1 Corinthians and the juxtaposition of the “wisdom of God” vs. the “wisdom of the world.”

This is foundational for really grasping what the gift of Wisdom is all about.

Pope Francis emphasizes this distinction:

“It is not simply human wisdom, which is the fruit of knowledge and experience…

wisdom is precisely this: it is the grace to be able to see everything with the eyes of God.

It is simply this: it is to see the world, to see situations, circumstances, problems,

everything through God’s eyes.”

– Pope Francis, General Audience, St. Peter’s Square (April 9, 2014), 1.

The Pentecost by Girolamo Muziano, 16th c.



Pope Francis says that wisdom comes from “intimacy with God, from the intimate

relationship we have with God.”

“If we listen to the Holy Spirit, she teaches us this way of wisdom, she endows us with

wisdom, which is seeing with God’s eyes, hearing with God’s ears, loving with God’s

heart, directing things with God’s judgment…We only have to ask it of the Holy Spirit.”

– Pope Francis, General Audience, St. Peter’s Square (April 9, 2014), 3.

Like St. Francis, Pope Francis recognizes that prayer is essentially about relationship.

Understanding

Like the gift of Wisdom, Understanding is not merely “human knowing.” Pope Francis says it is:

“…a grace that only the Holy Spirit can infuse and that awakens in a Christian the ability to

go beyond the outward appearance of reality and to probe the depths of the thoughts of God

and God’s plan of salvation.”

– Pope Francis, General Audience, St. Peter’s Square (April 30, 2014).

This gift of understanding helps us to understand situations as God understands them.

It allows us to see something like the sensus plenior of Scripture and life.

The great scripture scholar Raymond Brown explains, in terms of biblical exegesis, that the

Sensus Plenior is:

“…that additional, deeper, ‘fuller meaning,’ intended by God but not clearly intended by

the human author, which is seen to exist in the words of a biblical text (or group of texts,

or even a whole book) when they are studied in the light of further revelation or

development in the understanding of revelation.”

– Raymond Brown, Introduction to the New Testament (Doubleday, 1997), 42.

Pope Francis points to the narrative of the Road to Emmaus (Luke 24:13-27) as an

illustration of the gift of Understanding. He says:

“This episode in the Gospel of Luke aptly expresses the depth and power of this gift.”


The way in which the Lord, in the Spirit, opens the minds of the two disciples, is also

what the Holy Spirit does with us.

Pope Francis ends his reflection on this gift of the Holy Spirit with the following prayer:

“Let us ask it of the Lord, that he may give us all this gift to understand the things that

happen as he understands them, and to understand, above all, the Word of God in the

Gospel.”




Counsel

Pope Francis stated:

“Counsel, then, is the gift through which the Holy Spirit enables our conscience to make a

concrete choice in communion with God, according to the logic of Jesus and his Gospel.”

– Pope Francis, General Audience, St. Peter’s Square (May 7, 2014). 1.

Pope Francis then explains that the Spirit, through the gift of counsel, helps us to:

Grow interiorly

Grow positively

Grow in the community

Not fall prey to self-centeredness and our own way of seeing things

The “key” to recognizing the gift of Counsel is prayer. Pope Francis takes an opportunity in talking

about this third gift of the Spirit to reiterate the centrality of prayer:

“The essential condition for preserving this gift is prayer. We always return to the same

theme: prayer! Yet prayer is so important. To pray with the prayers we learned as children,

but also to pray in our own words. To ask, ‘Lord, help me, give me counsel, what must I do

now?’ And the prayer will make space so that the Spirit may come and help us in that

moment, that she may counsel us on what we all must do. Prayer! Never forget prayer.

Never!”


The gift of Counsel is not only an individual experience, but one involving the whole Body of

Christ!

Pope Francis explains:

“As with all the other gifts of the Holy Spirit, then, counsel too constitutes a treasure for the

whole Christian community. The Lord speaks to us not only in the intimacy of the heart––

yes, he speaks to us, but not only there––but also through the voice and witness of our

brothers and sisters.”





1. Some theologians have suggested that the Holy Spirit is akin to the “third wheel” of the Holy

Trinity because so few Christians pay the Spirit much attention in their prayer lives and spiritual

reflection. How have you understood the Holy Spirit? What role does the Holy Spirit play in your

prayer life?

2. What does Pope Francis’ teachings on the gift of wisdom mean for your own view of faith and of

Christian living in the world? How might it affect your future decision-making?

3. How does Pope Francis’ teachings on the gift of understanding affect your own view of sacred

scripture? In what ways might you approach the sensus plenior of the scripture in the future?

4. How do you see the connection between the gift of counsel and the living of Christian faith in

community playing out in your own life, family, or parish?



Lecture 5. Pope Francis and the Gifts of the Holy

Spirit: Part II

Overview

his presentation continues with Pope Francis’ teachings on prayer and the Holy Spirit. Drawing

on examples from scripture, Pope Francis illustrates how the gifts of fortitude, knowledge, piety,

and fear of the Lord enter into the Christian life of discipleship. Each of these four gifts of the

Holy Spirit are given in order to bolster the life of prayer.

Fortitude

The gift of Fortitude is that which comes from the Lord to sustain us in our weakness.

Pope Francis exhorts us to draw near to Christ and pray for the gift of fortitude from the Holy

Spirit so that we may avoid the temptation to:

“give in to laziness or, worse, discouragement, especially when faced with the hardships

and trials of life.”

– Pope Francis, General Audience, St. Peter’s Square (May 14, 2014), 3.

Pope Francis cites the parable of the sower (Matthew 13:1-9) to illustrate the importance of the gift

of fortitude.


“The seed, however, often meets with the aridity of our hearts and even when received is

likely to remain barren. However, through the gift of fortitude, the Holy Spirit liberates

the soil of our heart; she frees it from sluggishness, from uncertainty, and from all the

fears that can hinder it, so that the Lord’s Word may be put into practice authentically

and with joy.”


Knowledge

Pope Francis has a very interesting take on the Spirit’s gift of knowledge––it centers on our ability

to “Read the Book of Creation!”

Pope Francis says: “When our eyes are illumined by the Spirit, they open to contemplate God

in the beauty of nature and in the grandeur of the cosmos, and they lead us to discover how

everything speaks to us about God and God’s love. All of this arouses in us great wonder and

a profound sense of gratitude!”


T



This is the kind of divinely-illuminated knowledge that St. Bonaventure talks about at

various places. It is an awakening to the foundational truth of creation, that we are one

cosmic family.

“The gift of knowledge sets us in profound harmony with the Creator and allows us to

participate in the clarity of his vision and his judgment…All this is a source of serenity and

peace and makes the Christian a joyful witness of God, in the footsteps of St. Francis of

Assisi and so many saints who knew how to praise and laud his love through the

contemplation of creation.”


Piety

Piety is too often misunderstood. Pope Francis says that “it should be clarified immediately” lest

we confuse its true meaning with the popular one.


“[This] is a bond that comes from within. It is a relationship lived with the heart; it is our friendship

with God, granted to us by Jesus, a friendship that changes our lives and fills us with passion, with

joy.”

– Pope Francis, General Audience, St. Peter’s Square (June 4, 2014).

The gift of piety is about relationship of a deep, intimate, and familial nature.

The root word, pietas in Latin, means “duty or care owed to the family.” A truly pious person

fulfills his/her responsibilities to those with whom she or he is in relationship.

Fear of the Lord

The gift of fear of the Lord is not about “being afraid of God.”

Pope Francis says:

“Fear of the Lord, instead, is the gift of the Holy Spirit through whom we are reminded of

how small we are before God, and of his love, and that our good lies in humble, respectful,

and trusting self-abandonment into God’s hands. This is fear of the Lord: abandonment to the

goodness of Our Father who loves us so much”

– Pope Francis, General Audience, St. Peter’s Square (June 11, 2014).

Some have suggested that a better descriptor for this gift might be “Awe and Wonder” in

the presence of the Lord.

Francis of Assisi’s understanding from the Admonitions is that all good things, come from God

alone. The only thing we can truly take credit for are our faults, our sins.



Pope Francis says: “Fear of the Lord allows us to be aware that everything comes from grace and

that our true strength lies solely in following the Lord Jesus and in allowing the Father to bestow

upon us his goodness and his mercy.”

– Pope Francis, General Audience, St. Peter’s Square (June 11, 2014), 2.

Pope Francis at prayer. Photo credit: EPA/Alessandro Di Meo




1. Perhaps more so than the first three gifts of the Holy Spirit explored in the previous lecture, the

gifts of fortitude, knowledge, piety, and fear of the Lord are generally misunderstood by Christians.

How did you previously understand these gifts and how has the teaching of Pope Francis affected

your understanding?

2. Piety is more than simply maintaining a devotional disposition or practice. Piety has to do with the

way in which one’s relationship to family members is lived out. How does Pope Francis’ teachings

on the gift of piety shape your understanding of God, family, and the broader community?

3. Fear of the Lord sounds very frightening at first. Yet, Pope Francis lifts this last gift of the Spirit

up for appreciation and consideration. How does this fuller understanding tied to awe and wonder

inform your view of God and practices of prayer?



Lecture 6. The Many Meanings of “Poverty”

Overview

his presentation provides an overview of the manifold meaning of “poverty,” highlighting the

ways that we commonly misunderstand or complicate the gospel imperative to embrace

evangelical poverty. The gospel notion of poverty that Francis of Assisi celebrates, following in

the footprints of Jesus Christ, is always a means toward an end. That end is relationship with others, which

is accomplished by means of the twofold act of solidarity and protest.

Manifold Meaning of “Poverty”

Much akin to the English word “Love,” the word “Poverty” has a variety of meanings.

But unlike the word “Love,” the word “Poverty” almost always has a negative connotation.

It is typically understood to refer to something negative, bad, or to be feared.

There are however, different types of poverty, and we will be exploring the nuances, good and bad.

Types of Poverty

Material or Abject Poverty:

This is what most people think of when they think of “Poverty.”

In brief, it is that condition when women and men do not have access to those things required

for basic human flourishing (e.g. food, clothing, shelter, healthcare, human love and support).

Nobody in his or her right mind would claim that material or abject poverty is somehow a

“good” thing. Rather, material poverty is a topic that people avoid discussing. There is a

danger in romanticizing this poverty.

This poverty is an evil, an ill against which we should always strive to fight. When we

talk about “poverty” in the gospel sense, this is not what we are talking about.

Spiritual Poverty:

Often arises from a certain interpretation of Matthew 5:3 “Blessed are the poor in spirit, for

the Kingdom of Heaven is theirs.”

There is a positive dimension to this––but too often there is a temptation to interpret

“spiritual poverty” in a self-justifying way.

“Legitimate” spiritual poverty is the opposite of this, it is the surrender or letting go of

those things that are non-material or internal––our pride, selfishness, self-centeredness,

opinions, judgments, prejudices, etc.

T



The problem arises when individuals or perhaps society as a whole has embraced and

promoted a disconnection between the interior life of legitimate “spiritual poverty” and

the external life of material possessions.

Evangelical Poverty:

To mistake the poverty of authentic Christian discipleship for either the romanticizing of

“material poverty,” or this distorted view of “spiritual poverty” is to miss the point entirely.

In both cases it is a matter of taking part of the picture and confusing it for the whole

vision.

This happens when we emphasize the wrong points, projecting our own desires into our

understanding of the gospel call.

There is both an external and an internal dimension to “Evangelical Poverty.”

Evangelical Poverty is a form of intentional divestment of “things” (external and internal)

arising from the gospel commitment to discipleship as both a form of solidarity and protest.

Poverty in the terms that Jesus Christ understood in the gospel is never an end in itself, but

rather is a means:

Toward protesting the unjust systems that perpetuate material poverty.

Moving toward solidarity with our sisters and brothers.

Gustavo Gutiérrez and Liberation Theology

Fr. Gustavo Gutiérrez, a Dominican friar from Peru and the so-called “father of liberation

theology,” has contributed significantly to our understanding of Evangelical Poverty. In his classic

book, A Theology of Liberation, he explains:

“Poverty is an act of love and liberation. It has a redemptive value. If the ultimate cause of

human exploitation and alienation is selfishness, the deepest reason for voluntary poverty is

love of neighbor. Christian poverty has meaning only as a commitment of solidarity with the

poor, with those who suffer misery and injustice. The commitment is to witness to the evil

which has resulted from sin and is a breach of communion. It is not a question of idealizing

poverty, but rather of taking it on as it is––an evil––to protest against it and to struggle to

abolish it … Because of this solidarity––which one must manifest itself in specific action, a

style of life, a break with one’s social class––one can also help the poor and exploited to

become aware of their exploitation and seek liberation from it.”

– Fr. Gustavo Gutiérrez, A Theology of Liberation, 4.2.13 “An Attempt at Synthesis:

Solidarity and Protest,” p. 172.

Gustavo Gutiérrez outlines the movement toward more fully entering into solidarity through

ongoing conversion and the embrace of evangelical poverty. It includes:

Specific, concrete action



Change in one’s style of life

Break with one’s social class

An experience of ongoing conversion

Francis of Assisi: An Example of Evangelical Poverty

Born ca. 1182, Francis was a young adult (early 20s) when he began to experience a call to gospel

conversion.

His own experience mirrors Gutiérrez’s description of a progressive sequence:

Specific, concrete action:

Rebuilding churches

Selling father’s cloth

Donating equipment to poor knights; etc.

Change in lifestyle:

Physically moving to live in the church, and then at the margins of society

Break with one’s social class:

Renouncement of father’s wealth, class, and status (essentially a break with stability)

St. Francis Renounces All Worldly Goods by Giotto, 1297–99




1. What do you think of when you think of poverty? How has your understanding of Jesus’ call to

embrace evangelical poverty for the sake of the Kingdom of God changed?

2. Christian poverty is never a celebration of abjection or an excuse to compartmentalize one’s life,

but instead a means toward the end of solidarity with our sisters and brothers as well as action to

protest systems of injustice in our world. What can you do in your own life and community to put

this Christian call into action?



Lecture 7. The Spirituality of Franciscan Poverty

Overview

his presentation examines the ways in which Francis of Assisi modeled his way of being in the

world after the example of Jesus Christ. At the heart of evangelical poverty stands the kenosis of

God, who empties God’s self to become a humble, poor human being. Franciscan poverty is

always a “foolish” stance, a way of being that rejects the “worldly wisdom” that promotes unbridled power

and encourages greed. In this lecture, we pay particular attention to the way that Francis of Assisi

associated poverty with power and what that might mean for us today.

Francis of Assisi and Poverty

Francis’ own movement from a place of power, wealth, and security (as a “maiore” in Assisi as the

son of a well-to-do cloth merchant) to a social location of vulnerability and minority reflected the

kenotic character of God becoming human in the Incarnation.

“Kenotic” stems from the Greek word, kenosis, which means “self-emptying.”

Francis of Assisi embraced a life of evangelical poverty, not out of his own ideas, but as he

understood to be the pattern set forth by Christ:

“Let the same mind be in you that was in Christ Jesus, who, though he was in the form of

God, did not regard equality with God as something to be exploited, but emptied himself,

taking the form of a slave, being born in human likeness, and being found in human form, he

humbled himself and became obedient to the point of death—even death on a cross.

Therefore, God also highly exalted him and gave him the name that is above every name, so

that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,

and every tongue should confess that Jesus Christ is Lord to the glory of God the Father.”

– Philippians 2:5-11

This sense of kenosis is also reflected in Francis’ writing in the Letter to the Entire Order:

“Brothers, look at the humility of God, and pour out your hearts before Him! Humble

yourselves that you may be exalted by Him! Hold back nothing of yourselves for yourselves,

that He who gives Himself totally to you may receive you totally!”

– Francis of Assisi, “A Letter to the Entire Order” in Francis of Assisi: Early Documents,

vol. 1 (FAED 1), eds. Regis J. Armstrong, J. A. Wayne Hellman, and William J. Short (New

York: New City Press, 1999), verses 28–29.

T



Understanding “Franciscan Poverty”

The Franciscan tradition is inseparable from the notion of poverty. Yet, as previously discussed,

“poverty” is a multivalent word. So it must be emphasized that to talk about so-called “Franciscan

Poverty”––that which Francis and Clare of Assisi both insisted was at the core of Christian

discipleship––is to talk about evangelical poverty.

The surrender or divestment of possessions was never an end in itself, but always a means

toward a greater end:

Solidarity with the poor and marginalized.

Protest of abject/material poverty.

The Franciscan emphasis on evangelical poverty emerges from a foundational stance on the

use and abuse of power.

As the renowned French historian of the medieval Franciscan tradition, Professor Jacques Dalarun,

has noted:

“[Francis] chose to establish in a rule of religious life the condition shared by the most

powerless classes in the society of his time: destitution, precariousness, itinerancy, and

manual labor. He showed a loathing for all forms of power that went far beyond the scorn of

the world as found in the monastic and ascetic tradition. With Francis, there is less of a

merely visible break with the world; at the heart of his life there is instead more intransigence

toward any compromise with the world and its powers.”

– Jacques Dalarun, Francis of Assisi and Power (Franciscan Institute Publications, 2007), p.

17.

Franciscan Poverty and Power

Francis of Assisi came to despise “worldly wisdom” (recall the former juxtaposition of “worldly

wisdom” and the “Wisdom of God”) that establishes rigid hierarchies, subjugates people, judges

value and dignity according to wealth or class, etc.

He sought to divest himself of any possessions that stood in the way of relationship, and he to

renounced the power structures of both his society and Church.

We see this intersection of poverty and power in Francis’ instruction to his followers.

In Chapter V of the Regula non Bullata, also known as the “Earlier Rule” or the “Rule of

1221” (Francis of Assisi’s initial instructions for how the friars were to live in religious

community) Francis writes:

“Likewise, let none of the brothers exercise any power or any form of domination in this

way, especially among themselves. For, if the Lord says in the Gospel, ‘the rulers of the

Gentiles lord it over them and the great ones make their authority over them felt’

(Matthew 20:26-28), it will not be this way among the brothers. And whoever will wish



to become greater among them, let him be their minister and servant. And let he who is

greater among them become the least.”

– Francis of Assisi, FAED 1, Regula non Bullata, Chapter V: “The Correction of the

Brothers at Fault.”

Another example of how Francis instructed those who would come after him regarding

poverty, power, and self-understanding, appears in his Admonition XIX. Here Francis asserts

how the brothers are to interrelate in the inevitable exercise of power:

“Blessed is the servant who does not consider himself [or herself] any better when he [or

she] is praised and exalted by people than when he is considered worthless, simple, and

looked down upon, for what a person is before God, that he [or she] is and no more. Woe

to that religious who has been placed in a high position by others and does not want to

come down by his [or her] own will.”

– Francis of Assisi, FAED 1, Admonition XIX.

Poverty, Power, and Relationship for Francis of Assisi

For Francis, everything about the vita evangelica was rooted in

the inherent relationality of the human person as the Imago Dei

(image of God).

Just as God humbled God’s self to become human like us in the

person of Jesus of Nazareth and then proceeded to live in the

world according to the priority of service, love, peace, and

reconciliation, so too all people are called to do likewise (recall

John 1:18).

Francis desired that nothing should get in the way of

one’s ability to embrace and relate to others, just as

Christ allowed nothing to get in the way of his embrace

and relationship with others.

This is a twofold process of becoming aware of the

always operating dynamics of power, and then seeking to

renounce those practices of power that subjugate and

oppress others.

St. Francis Receives the Stigmata

by Cigoli, 1596




1. How does the kenosis of God inform the way you think about both the Incarnation and the way

that you are called to live as a follower of Christ?

2. In what ways might you see the relationship between power and poverty playing out in your local

community? In your workplace? In your own heart? What about these things needs to change?



Lecture 8. Christ the Model of Evangelical Poverty

Overview

his presentation begins with a brief examination of how Pope Francis himself came to view the

importance of evangelical poverty over time, eventually arriving at a realization not unlike

Francis of Assisi, who believed that Christ is our model of poverty and authentic human living

in the world. Pope Francis makes it clear that evangelical poverty is not an optional dimension of Christian

life or something reserved only for a few, but something that is required of all the baptized.

Christ, Our Model for Evangelical Poverty

Like Francis of Assisi, Pope Francis speaks often about Christ as the model and exemplar of

Evangelical Poverty.

In his Apostolic Exhortation, “The Joy of the Gospel,” Francis explained:

“Our faith in Christ, who became poor, and was always close to the poor and the outcast, is

the basis of our concern for the integral development of society’s most neglected members.”

– Pope Francis, Evangelii Gaudium, 186.

It is this spirit of kenosis, the divine self-emptying, that we are likewise called to follow

in the footprints of Christ.

In his 2014 Lenten message, Pope Francis cited 2 Corinthians as a starting point: “For you know

the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor so

that by his poverty you might become rich” (2 Corinthians 8:9).

He then asked about the meaning of these words for Christians today.

Answering his own question, he stated, “First of all, it shows us how God works. [God] does

not reveal [God’s self] cloaked in worldly power and wealth but rather in weakness and

poverty.”

– Pope Francis, “Pope’s Lenten Message 2014” (December 26, 2013), trans. Vatican Radio.

It is noteworthy that Pope Francis broadens this imperative, claiming it as the calling for

all the baptized to embrace evangelical poverty as part of the true Gospel life.

Prior, this had been deemed the sphere of the religious orders.

He continued, “We might think that this ‘way’ of poverty was Jesus’ way, whereas we who come

after him can save the world with the right kind of human resources. This is not the case. In every

time and place God continues to save [humankind] and the world through the poverty of Christ,

who makes himself poor in the sacraments, in his word and in his Church, which is a people of the

T



poor. God’s wealth passes not through our wealth, but invariably and exclusively through our

personal and communal poverty, enlivened by the Spirit of Christ.”

– Pope Francis, “Pope’s Lenten Message 2014” (December 26, 2013), trans. Vatican Radio.

The Wisdom of the World vs. The Wisdom of God

The divide between the “Wisdom of the World” and the “Wisdom of God” plays an important role

in Pope Francis’ spirituality and teachings.

In his recent encyclical letter, Laudato Si (“On Care for Our Common Home”), Pope Francis returns

to the theme of the seemingly “illogical” stance of Christian discipleship when compared to the

presumed “wisdom” of the world:

“This vision of ‘might is right’ has engendered immense inequality, injustice, and acts of

violence against the majority of humanity, since resources end up in the hands of the first

comer or the most powerful: the winner takes all. Completely at odds with this model are the

ideals of harmony, justice, fraternity and peace as proposed by Jesus. As he said of the

powers of his own age: ‘You know that the rulers of the Gentiles lord it over them, and their

great men exercise authority over them. It shall not be so among you; but whoever would be

great among you must be your servant’ (Matthew 20:25-26).”

– Pope Francis, Laudato Si (2015), par. 82.

Note that this last line, which is taken from chapter 20 of Matthew’s Gospel, is precisely

the passage Francis of Assisi points to in his own Rule for how the friars are to live in the

world.

In contrast to the unjust system of “might is right,” Pope Francis points again to Christ as

the image not just of the Invisible God, but also the true image of what it means to be

fully human.

This is a way of viewing reality according to the “Wisdom of God.” Pope Francis says:

“Poverty for us Christians is not a sociological, philosophical, or cultural category, no. It is

theological. I might say this is the first category, because our God, the Son of God, abased

himself, he made himself poor to walk along the road with us. This is our poverty: the

poverty of the flesh of Christ, the poverty that brought the Son of God to us through his

incarnation. A poor Church for the poor begins by reaching out to the flesh of Christ. If we

reach out to the flesh of Christ, we begin to understand something, to understand this

poverty, the Lord’s poverty.”

– Pope Francis, Vigil of Pentecost with the Ecclesial Movements, St. Peter’s Square (May

18, 2013).

Evangelical Poverty is a Universal Call

Pope Francis does not view evangelical poverty as something to be embraced by only a few people,

the religious or the clergy alone. It is a universal call.



To this end, in The Joy of the Gospel, Pope Francis writes:

“Each individual Christian and every community is called to be an instrument of God for the

liberation and promotion of the poor, and for enabling them to be fully a part of society. This

demands that we be docile and attentive to the cry of the poor and to come to their aid. A

mere glance at the Scriptures is enough to make us see how our gracious Father wants to hear

the cry of the poor … If we, who are God’s means of hearing the poor, turn deaf ears to this

plea, we oppose the Father’s will and his plan.”


In addition to the fact that the whole of Sacred Scripture can be understood as a recounting and

transmission of God’s relationship to humanity and all of creation, it is also a telling of God’s

preferential option for the poor.

As Liberation theologians and scripture scholars are quick to point out, at each turn God

sides with the poor and outcast, the overlooked, marginalized, and voiceless.

God’s prophets likewise call the people to return to the covenant, which likewise calls them

to side with the poor.

No one is exempted from this call. Pope Francis says:

“No one must say that they cannot be close to the poor because their own lifestyle demands

more attention to other areas. This is an excuse commonly heard in academic, business or

professional, and even ecclesial circles. While it is quite true that the essential vocation and

mission of the lay faithful is to strive that earthly realities and all human activity may be

transformed by the Gospel, none of us can think we are exempt from concern for the poor

and for social justice: Spiritual conversion, the intensity of the love of God and neighbor,

zeal for justice and peace, the Gospel meaning of the poor and of poverty, are required of

everyone.”


These are tough words. Yet,

Jesus never said discipleship

would be easy. On the

contrary, time and again,

Jesus tells the disciples and us

that we must carry our cross.

It is not enough to just be a

Christian according to our

lips, we must also follow

Christ with our whole lives.

Jesus Discourses with His Disciples by James Tissot, 1886–94




1. The call to “empty oneself” as God did in the Incarnation is a difficult directive for most Christians

to accept, yet Pope Francis, like Francis of Assisi before him, asserts that this is not optional.

Sometimes it is a matter of taking some basic actions at first rather than making major changes

overnight. In this spirit, what sort of things might you be able to do to begin living more in line

with the gospel message? What are some of the challenges you face in embracing evangelical

poverty?

2. How do you understand the Church’s teaching on “the preferential option for the poor?” How

might you incorporate this teaching into your own decision-making practices and actions?



Lecture 9. The Goal and Purpose of Evangelical

Poverty

Overview

his presentation continues our exploration of Pope Francis’ teachings on evangelical poverty and

its central place in the life of Christian discipleship. Taking up the themes of solidarity and

protest, the two goals of evangelical poverty examined in earlier lectures, we take a look at how

Pope Francis prioritizes these key aspects of gospel living in his teachings. Furthermore, at Pope Francis’

request, we consider what dimensions of our lives and perception of faith get in the way of embracing

evangelical poverty.

The Goal of Evangelical Poverty

Like Francis of Assisi and Gustavo Gutiérrez, Pope Francis sees evangelical poverty as a means

toward an end.

Fittingly, he points to Saint Francis as an example of one who both lived this way and

understood evangelical poverty’s true goal.

“The poverty and austerity of Saint Francis were no mere veneer of asceticism, but

something much more radical: a refusal to turn reality into an object simply to be used

and controlled.”

– Pope Francis, Laudato Si, 11.

The end is solidarity with our sisters and brothers, especially the poor and marginalized, and

protest against the structures and systems that perpetuate inequality and injustice in our

societies.

Solidarity

Solidarity is one of the two primary ends toward which evangelical poverty works to bring us.

To this point, in his Apostolic Exhortation The Joy of the Gospel, Pope Francis writes:

“The Church has realized that the need to heed this plea is itself born of the liberating action

of grace within each of us, and thus it is not a question of a mission reserved only to a few:

‘The Church, guided by the Gospel of mercy and by love for humankind, hears the cry for

justice and intends to respond to it with all her might.’ In this context we can understand

Jesus’ command to his disciples: ‘You yourselves give them something to eat!’ (Mark 6:37):

it means working to eliminate the structural causes of poverty and to promote the integral

development of the poor, as well as small daily acts of solidarity in meeting the real needs

which we encounter. The word ‘solidarity’ is a little worn and at times poorly understood,

T



but it refers to something more than a few sporadic acts of generosity. It presumes the

creation of a new mindset which thinks in terms of community and the priority of the life of

all over the appropriation of goods by a few.”


The theme of “solidarity” is repeated in his recent encyclical Laudato Si, wherein Pope

Francis highlights the ways in which the global poor disproportionately suffer the

consequences of the economic structures of our world:

“In the present condition of global society, where injustices abound and growing numbers of

people are deprived of basic human rights and considered expendable, the principle of the

common good immediately becomes, logically and inevitably, a summons to solidarity and a

preferential option for the poorest of our brothers and sisters. This option entails recognizing

the implications of the universal destination of the world’s goods, but…it demands before all

else an appreciation of the immense dignity of the poor in the light of our deepest convictions

as believers. We need only look around us to see that, today, this option is in fact an ethical

imperative essential for effectively attaining the common good.”


Protest

In his book, Francis of Assisi and Francis of Rome, the Brazilian theologian and former Franciscan

friar, Leonardo Boff, notes how the two men named Francis seem to resemble one another in terms

of the relationship between evangelical poverty and power.

Boff writes:

“Francis of Rome has something of the spirit of Saint Francis of Assisi; he is for poverty,

simplicity, and total stripping away of power.”

– Leonardo Boff, Francis of Assisi and Francis of Rome (Orbis Books, 2014), Part II: “The

Temptations of Francis of Assisi and Francis of Rome,” p. 70.

Boff also observes that:

“Where there is power, especially in an absolute monarchy like the Vatican State, anti-power

always arises, with intrigues, ambition, and struggles for more power. In his Leviathan,

Thomas Hobbes saw clearly: ‘Power cannot be guaranteed except by seeking power and

more power.’”

– Leonardo Boff, Francis of Assisi and Francis of Rome, Part II: “The Temptations of

Francis of Assisi and Francis of Rome,” p. 70.

In The Joy of the Gospel, in Laudato Si, in his homilies, and in his weekly audiences and other

addresses, Pope Francis has consistently called out the misuse of power in both civil and ecclesial

institutions.



Pope Francis’ curial reforms work as a protest against unjust systems that perpetuate a

misuse of power that too often disproportionately affects the poor.

Pope Francis’ remarks even call out the priests and bishops of the world who are careerists,

seeking power for power’s sake.

Pope Francis ties the abuse of power with the environmental crises of the globe in Laudato Si.

“Many of those who possess more resources and economic or political power seem mostly to

be concerned with masking the problems or concealing their symptoms, simply making

efforts to reduce some of the negative impacts of climate change.”


“Economic powers continue to justify the current global system where priority tends to be

given to speculation and the pursuit of financial gain, which fail to take the context into

account, let alone the effects on human dignity and the natural environment.”


Again, drawing on the keen observations of Leonardo Boff, we might gain a sense of Pope Francis’

mission and aim:

“The church, as we have it today, will never be like the poor, but it can be for and with the

poor. The motherly behavior of Francis of Assisi wanted in his friars is what Pope Francis

wants to see in pastors … The favorite subject of the current pope is poverty. With poverty

come attitudes of meeting, living together, listening, dialogue, and compassion for the poor.

He has said clearly that poverty cannot be overcome with philanthropy but only with social

justice.”

– Leonardo Boff, Francis of Assisi and Francis of Rome, Part II: “The Temptations of

Francis of Assisi and Francis of Rome,” p. 68.

What Stands in the Way?

Pope Francis asks an important question when he suggests that despite the universal call all received

in baptism to embrace evangelical poverty in following Christ, few actually take up this challenge

in earnest.

What stands in the way?

We complicate the gospel to our benefit.

Pope Francis explains in The Joy of the Gospel,

“This message is so clear and direct, so simple and eloquent, that no ecclesial interpretation

has the right to relativize it. The Church’s reflection on these texts ought not to obscure or

weaken their force, but urge us to accept their exhortations with courage and zeal. Why

complicate something so simple?”




We complicate the Gospel because we don’t want to accept the responsibility and

sacrifice that is required by virtue of our baptism.

Pope Francis’ call for all Christians to take seriously their Gospel call to follow in the footprints of

Jesus and embrace Evangelical Poverty is also disregarded for three other reasons:

“Not My Responsibility”

When people say: “This is not my responsibility,” “This

is not my vocation,” or “That is for Mother Teresa’s

sisters, etc.”

Recall that Pope Francis says in The Joy of the Gospel

that this is a key part of discipleship for everybody.

“None of us can think we are exempt from concern for

the poor and for social justice.”


“The Specter of ‘Spiritual Poverty’”

This stems from the tendency to “over-spiritualize” this

aspect of our lives.

Those who may even recognize the authentic inescapability of the call to poverty in the

Gospel are tempted to nevertheless rely on the tradition of privatization and

compartmentalization that Gutiérrez identifies as the kind of thinking that allows the

wealthy, the powerful, the comfortable, the removed, and the self-interested to justify

ignoring the cry of the poor and to valorize the status quo.

“Domestication of the Gospel and The Desire for Control”

An insidious reason that creeps into our faith and lives is the desire to maintain control of

all aspects of our lives, to resist the vulnerability that is required to love as God has loved

us, and to continue to hold onto our “willful ignorance.”

This is a brand of selfishness that seeks shelter from the suffering and reality of other

people. It is avoidance, so one does not have to deal with it.

The moral theologian, Stanley Hauerwas, says, “It is my conviction that explanations,

that is, the attempt to make Jesus conform to our understanding of things, cannot help but

domesticate and tame the wildness of the God we worship as Christians.”

– Stanley Hauerwas, Cross-Shattered Christ: Meditations on the Seven Last Words,

(Brazos Press, 2004), p. 15.

This is dangerous precisely because it is the inverse of receiving the Holy Spirit’s gift of

wisdom and understanding. It is projecting into the gospel our wisdom and

understanding.




1. Pope Francis frequently identifies structural or systemic problems that perpetuate cycles of

injustice and abject poverty. Our call to embrace evangelical poverty demands that we not only

examine our own decisions and actions, but also protest or work to eliminate structural causes of

poverty. What can you do today to contribute to that effort? What are some longer-term actions

or practices that you can also do?

2. Pope Francis acknowledges that there are many things that stand in the way of authentic Christian

living in terms of evangelical poverty. What are some of the perspectives, prejudices, selfishness,

or practices that stand in the way of your embrace of evangelical poverty?



Lecture 10. How St. Francis Discovered Mercy

Overview

his presentation explores the role of mercy in Francis of Assisi’s personal story and how this

theme was a key element in his experience of ongoing conversion. Francis noted at the end of his

life that it was the experience of showing mercy to another that allowed him to recognize the

mercy God had always shown him. Francis’ own focus on mercy in his own experience and in his writings

reflects an historical shift of his time, one that would have a lasting effect on Christian spirituality.

“Beginning with the End”

Mercy features prominently in Francis’ personal story, and as might be expected, it played a role in

shaping his awareness and outlook.

Near the very end of his life in 1226, Francis

dictated his Testament to the brothers caring

for him. It opens with the following lines:

“The Lord gave me, Brother Francis, thus

to begin doing penance in this way: for

when I was in sin, it seemed too bitter for

me to see lepers. And the Lord Himself led

me among them and I showed mercy to

them. And when I left them, what had

seemed bitter to me was turned into

sweetness of soul and body. And

afterwards I delayed a little and left the

world.”

– Francis of Assisi, FAED 1, The

Testament, 1–3.

This showing of mercy to the lepers is the experience which allows him to both see the

mercy of God in his own life, and at the same time share that mercy with others.

Augustine Thompson, O.P., also noted this and writes in his recent biography of St. Francis

that, concerning the lepers:

“As Francis showed mercy to these outcasts, he came to experience God’s own gift of

mercy to himself. As he cleaned the lepers’ bodies, dressed their wounds, and treated

them as human beings, not as refuse to be fled from in horror, his perceptions changed.”

– Augustine Thompson, O.P., Francis of Assisi: A New Biography (Cornell University

Press, 2012), p. 17.

T

Saint Francis Healing the Leper by Giovanni

Battista Crespi, 1630



Historical Significance of Mercy

We take the importance of mercy in Christian living for granted, presuming it has always been an

attitude promoted among Christians in the face of misfortune or sin.

Historians actually date the significance of mercy as a particular theme only to the time of

Francis of Assisi, paralleling the emergence of lay associations.

Drawing from the gospel Beatitudes (e.g., Matthew 5:7), it was the late 12th and early 13th centuries

where we see the notion of “mercy” beginning to be applied not only to sinners, but also to the

poor, to pilgrims, to the sick, and to prisoners.

Similarly, there arose the idea that the aid one might bring these unfortunates––the works of

mercy––could be a privileged means for entering the Kingdom of Heaven (e.g., Matthew 25:

34-37).

“Mercy” began to take a concrete form around the time Francis, Clare, and their followers

appear on the Christian scene.

Where Did Francis Discover Mercy?

Vauchez explains:

“Francis did not invent the notion of mercy; it was something that he inherited from the lay religious

movements of his day. He was deeply influenced by this new sensibility to the suffering and

misfortunes of others, which enabled him to recognize in lepers the palpable form and presence of

Christ in human beings.”

“Penance, peace, and mercy were to become the watchwords of Franciscan preaching and to inspire

concrete actions”

– André Vauchez, Francis of Assisi: The Life and Afterlife of a Medieval Saint, trans. Michael

Cusato (Yale University Press, 2012) p. 24.

It was the sensus fidei, the work of the Holy Spirit among the people of God from “below”

rather than a spiritual practice prescribed “from above.”

It was, as Francis recalls in his Testament, through his “showing mercy” to the lepers that,

Vauchez tells us:

“…he made their reintegration into human society possible, thus helping to extend the

idea of justice to human and social relationships without giving it the appearance of an

aggressive demand, which would have rendered it unacceptable to the Church and society

of his time.”

– André Vauchez, Francis of Assisi: The Life and Afterlife of a Medieval Saint, trans.

Michael Cusato (Yale University Press, 2012) p. 24.

It was the living model of Jesus in the gospels in the form of merciful encounter that shaped Francis’

imagination and outlook (e.g., stories of Jesus’ mercy in the gospels).



Vauchez explains that Francis came to recognize that in turning toward others, he was called

to relationship with all God’s creatures.




1. For Francis of Assisi, it was showing mercy to a leper that marked the beginning of his recognition

of God’s mercy in his own life. In what moments or encounters have you shown mercy to others?

Did you recognize God’s merciful presence at that time?

2. The importance of mercy as a Christian value and practice blossomed in Francis’ time because of

the historical circumstances in which he found himself. What are some of the historical

circumstances that shape your experience of giving and receiving mercy? Who are the “lepers” of

today to whom you are called to show love and mercy?



Lecture 11. Mercy in the Writings of St. Francis

Overview

ontinuing with the exploration of the theme of mercy in the life and spirituality of Francis of

Assisi, this presentation examines the writings of Francis in order to understand better the place

this theme had in Francis’ vision of gospel living. This lecture includes close consideration of

the theme of mercy as it appears in Francis’ Admonitions, prayers, letters, and in his Rule (or way of life).

Mercy in the Franciscan Vision

In the previous presentation, we looked at the role of mercy in Francis’ own life—now we shift

gears to see how this was translated in his writings and prayers.

Mercy appears everywhere in Francis’ writings and instructions to those who desire to follow him.

Oftentimes, in direction or advice to those who minister in leadership.

In Francis of Assisi’s Later Admonition and Exhortation, which is addressed to the

community inspired by Francis’ model and way of life, he says:

“Let whoever has received the power of judging others pass judgment with mercy, as

they would wish to receive mercy from the Lord. For judgment will be without mercy for

those who have not shown mercy.”

– Francis of Assisi, FAED 1, The Later Admonition and Exhortation to the Brothers and

Sisters of Penance.

We see this again in an expanded sense in a letter Francis wrote to an anonymous minister (a

regional superior of the friars).

Facing the difficult case of having to decide how to respond to the situation of a problematic

friar, he asked Francis for guidance. Francis replied:

“I wish to know in this way if you love the Lord and me, His servant and yours: that there

is not any brother in the world who has sinned––however much he could have sinned––

who, after he has looked into your eyes, would ever depart without your mercy, if he is

looking for mercy. And if he were not looking for mercy, you would ask him if he wants

mercy. And if he would sin a thousand times before your eyes, love him more than me so

that you may draw him to the Lord; and always be merciful with brothers such as these.”

– Francis of Assisi, FAED 1, A Letter to a Minister.

Mercy in St. Francis’ Other Works

Many of Francis’ writings discuss mercy as it relates to life and other virtues. One such example

comes from his Admonitions.

C



“Where there is a heart full of mercy and discernment, there is neither excess nor hardness of

heart.”

– Francis of Assisi, FAED 1, Admonition XXVII: “Virtue Puts Vice to Flight,” 6.

Francis wrote this prayer in red ink on one side of a piece of parchment that he gave to Brother Leo

with a blessing to him, this is believed to have been done shortly after “receiving the stigmata” on

Mount LaVerna.

In his The Praises of God (ca. 1224) Francis writes:

…You are love, charity; You are wisdom, You are humility.

You are patience, You are beauty, You are meekness,

You are security, You are rest,

You are gladness and joy, You are our hope, You are justice

You are moderation, You are all our riches to sufficiency

You are beauty, You are meekness,

You are the protector, You are our custodian and defender

You are strength, You are refreshment, You are our hope

You are our faith, You are our charity

You are all our sweetness, You are our eternal life:

Great and wonderful Lord, Almighty God, Merciful Savior.

– Francis of Assisi, FAED 1, The Praises of God, 1-5 (Edition of Duane Lapsanki and

Katejan Esser).

It is believed that this is inspired in part by his time among the Muslims in Egypt four years

earlier and their 99 Names of Allah.

The Vision of St. Francis by Bartolome Esteban Murillo, ca. 1667




1. Francis of Assisi discusses mercy frequently throughout his writings, thereby illustrating its

centrality in his own life. What sort of role does mercy play in your own life?

2. Francis’ advice to another friar that has the responsibility for a local community is to always show

mercy and love regardless of how egregious the sin or scandal the other caused might be. What is

your response to such advice? What do you find attractive about this? What do you resist about

this?

3. One of the names Francis gives to God is “Mercy.” What names do you give to God? How does

God’s name shape the way you understand and live your faith?



Lecture 12. Pope Francis: Changed by Mercy

Overview

his presentation opens with a reflection on the prayer for the Jubilee Year of Mercy (2015–2016)

that Pope Francis prayed at the announcement of the holy year. Pope Francis again points to Jesus

Christ as the model and source for what the mercy of God and the mercy we are called to show

looks like. Mercy has played such an important role in the spirituality and personal prayer life of Pope

Francis that he began his pontificate preaching on the subject, thereby signaling the tenor of his pastoral

leadership from the outset of his ministry. Mercy is something that God gives us freely and without

reserve; it is something we are challenged to accept and then be changed by in order to show mercy to

others.

Prayer for the Year of Mercy

This is one of the prayers of Pope Francis; it is from the official document announcing the Jubilee

Year of Mercy:

“Lord Jesus Christ, you have taught us to be merciful like the heavenly Father, and have told

us that whoever sees you sees Him. Show us your face and we will be saved. Your loving

gaze freed Zacchaeus and Matthew from being enslaved by money; the adulteress and

Magdalene from seeking happiness only in created things; made Peter weep after his

betrayal, and assured Paradise to the repentant thief. Let us hear, as if addressed to each one

of us, the words that you spoke to the Samaritan woman: ‘If you knew the gift of God!’

You are the visible face of the invisible Father, of the God who manifests his power above all

by forgiveness and mercy: let the Church be your visible face in the world, its Lord risen and

glorified. You willed that your ministers would also be clothed in weakness in order that they

may feel compassion for those in ignorance and error: let everyone who approaches them feel

sought after, loved, and forgiven by God.

Send your Spirit and consecrate every one of us with its anointing, so that the Jubilee of

Mercy may be a year of grace from the Lord, and your Church, with renewed enthusiasm,

may bring good news to the poor, proclaim liberty to captives and the oppressed, and restore

sight to the blind. We ask this through the intercession of Mary, Mother of Mercy, you who

live and reign with the Father and the Holy Spirit forever and ever. Amen.”

– Pope Francis, “Prayer for the Extraordinary Jubilee of Mercy” (2015).

It is unsurprising that Pope Francis has stated on multiple occasions that “Mercy” is the primary

lens through which we should view God and view God’s relationship to humanity.

T



Jesus Christ is the Source of Mercy

Pope Francis writes in the Papal Bull that announces the “Extraordinary Year of Mercy”

(Misericordiae Vultus) that Christ is the source and foundation of Mercy because it is Jesus Christ

who reveals God’s true nature:

“Jesus Christ is the face of the Father’s mercy. These words might well sum up the mystery

of the Christian faith. Mercy has become living and visible in Jesus of Nazareth, reaching its

culmination in him. The Father, ‘rich in mercy’ (Ephesians 2:4), after having revealed his

name to Moses as ‘a God merciful and gracious, slow to anger, and abounding in steadfast

love and faithfulness’ (Exodus 34:6), has never ceased to show, in various ways throughout

history, his divine nature. In the ‘fullness of time’ (Galatians 4:4), when everything had been

arranged according to his plan of salvation, he sent his only Son into the world, born of the

Virgin Mary, to reveal his love for us in a definitive way. Whoever sees Jesus sees the Father

(cf. John 14:9). Jesus of Nazareth, by his words, his actions, and his entire person reveals the

mercy of God.”

– Pope Francis, Misericordiae Vultus (April, 2015), par. 1.

Christ reveals the truth of how God views us and acts in the world.

“We need constantly to contemplate the mystery of mercy. It is a wellspring of joy, serenity,

and peace. Our salvation depends on it. Mercy: the word reveals the very mystery of the

Most Holy Trinity. Mercy: the ultimate and supreme act by which God comes to meet us.

Mercy: the fundamental law that dwells in the heart of every person who looks sincerely into

the eyes of his brothers and sisters on the path of life. Mercy: the bridge that connects God

and man, opening our hearts to the hope of being loved forever despite our sinfulness.”

– Pope Francis, Misericordiae Vultus, 2.

And, yet, Pope Francis also points out how we must contemplate this dimension of our faith and of

God’s action in order that we too can reflect God’s mercy as the Son has for us:

“At times we are called to gaze even more attentively on mercy so that we may become a

more effective sign of the Father’s action in our lives.”


Beginning His Ministry as Bishop of Rome with “Mercy”

Just as St. Paul makes clear to his audience in the Letter to the Romans, that there is “nothing that

can separate us from the Love of God,” Pope Francis makes clear that his whole vision of ministry

as universal shepherd is centered on reminding us of this truth.

In his homily for the liturgy in which Pope Francis was officially installed as the Bishop of

Rome, he reminds us of the unfailing nature of God’s love and mercy.



“What a beautiful truth of faith this is for our lives: the mercy of God! God’s love for us

is so great, so deep; it is an unfailing love, one that takes us by the hand and supports us,

lifts us up, and leads us on.”

– Pope Francis, Homily, Papal Mass for the Possession of the Chair of the Bishop of

Rome Basilica of Saint John Lateran (April 7, 2013), par. 1.

Anticipating that some people will nevertheless feel unworthy of God’s mercy, forgiveness,

and love, Pope Francis says:

“Maybe someone among us here is thinking, ‘My sin is so great, I am so far from God as

the younger son in the parable; my unbelief is like that of Thomas. I don’t have the

courage to go back, to believe that God can welcome me and that he is waiting for me, of

all people.’ But God is indeed waiting for you; he asks of you only the courage to go to

him … We hear many offers from the world around us; but let us take up God’s offer

instead: his is a caress of love. For God, we are not numbers, we are important; we are

the most important thing to him. Even if we are sinners, we are what is closest to his

heart.”


Rome (April 7, 2013).

Patience, Mercy, Forgiveness––Pope Francis emphasizes––“This is God’s way of doing

things: he is not impatient like us, who often want everything all at once, even in our

dealings with other people. God is patient with us because he loves us, and those who

love are able to understand, to hope, and to inspire confidence. They do not give up, they

do not burn bridges, they are able to forgive. Let us remember this in our lives as

Christians: God always waits for us, even when we have left him behind!”


Rome (April 7, 2013).

Mercy: Free Gift from God

One cannot earn salvation—yet so often we act as if we believe the love, approval, and forgiveness

of God must be earned through right actions.

God’s mercy is a free gift, given to all!

To this point, Pope Francis explains in The Joy of the Gospel that,

“The salvation which God offers us is the work of his mercy. No human efforts, however

good they may be, can enable us to merit so great a gift. God, by his sheer grace, draws us to

[God’s self] and makes us one with him.”


God’s free gift of Mercy is always already extended to us and present to us, but we are the

ones who so often doubt its reality.



Changed By Mercy

Like Francis of Assisi, who was changed by his experience of showing mercy, Pope Francis calls

us to change, and in turn, return to God. Pope Francis writes:

“In the parables devoted to mercy, Jesus reveals the nature of God as that of a Father who

never gives up until he has forgiven the wrong and overcome rejection with compassion and

mercy. We know these parables well, three in particular: the lost sheep, the lost coin, and the

father with two sons (cf. Luke 15:1-32). In these parables, God is always presented as full of

joy, especially when he pardons. In them we find the core of the Gospel and of our faith,

because mercy is presented as a force that overcomes everything, filling the heart with love

and bringing consolation through pardon.”


In his homily at the liturgy for the

possession of the seat of Peter, he

highlights this point, saying that God’s

patience has to call forth in us the courage

to return to Him, despite the baggage of

our lives.

Likewise, he elaborates that this change is

not just to take place at the individual

level in our lives, but in the Church as a

community as well:

“The call of Jesus pushes each of us

never to stop at the surface of things, especially when we are dealing with a person. We

are called to look beyond, to focus on the heart to see how much generosity everyone is

capable. No one can be excluded from the mercy of God; everyone knows the way to

access it and the Church is the house that welcomes all and refuses no one. Its doors

remain wide open, so that those who are touched by grace can find the certainty of

forgiveness. The greater the sin, so much the greater must be the love that the Church

expresses.”

– Pope Francis, Homily, Celebration of Penance Communal Reconciliation Service with

Individual Confession and Absolution, Vatican Basilica (March 13, 2015).

“An evangelizing community knows that the Lord has taken the initiative, he has loved

us first, and therefore we can move forward, boldly take the initiative, go out to others,

seek those who have fallen away, stand at the crossroads and welcome the outcast. Such a

community has an endless desire to show mercy, the fruit of its own experience of the

power of the Father’s infinite mercy.”

– Pope Francis, Homily, Celebration of Penance Communal Reconciliation Service with

Individual Confession and Absolution, Vatican Basilica (March 13, 2015).

Jesus Healing the Leper by Jean-Marie Melchior

Doze, 1864



Review Questions

1. Pope Francis always points to Jesus Christ as the source and model of gospel living. How do you

look to Jesus in making decisions about your own life? What do you find challenging about this?

2. Pope Francis signaled the tenor of his pastoral ministry by preaching about mercy. How do you

signal to the world what is important about your faith? What theme do you proclaim with your

words and deeds?

3. We are told in the gospels and in the teachings of Pope Francis that God never withholds mercy

from us, and yet we frequently believe that we are unworthy or incapable of receiving it. What

gets in the way of my reception of God’s mercy?



Lecture 13. Mercy is the Greatest Virtue

Overview

his presentation continues the exploration of the theme of mercy in Pope Francis’ teachings. Pope

Francis holds that mercy is the greatest of all Christian virtues and highlights what showing true

mercy looks like in the modern world. Drawing on gospel passages to illustrate this theme, Pope

Francis explains that mercy is not simply an individual act, but rather that there is a communal dimension

to showing mercy that should be reflected in the proclamations and practices of the Church.

Mercy as the Greatest Virtue

Pope Francis sees mercy as the greatest of the external virtues. In The Joy of the Gospel, he cites

the Dominican friar, Thomas Aquinas on this point:

“Thomas thus explains that, as far as external works are concerned, mercy is the greatest of

all the virtues: ‘In itself mercy is the greatest of the virtues, since all the others revolve

around it and, more than this, it makes up for their deficiencies.’”


Drawing once again on Thomas Aquinas, Pope Francis, in the Papal Bull announcing the Jubilee

year of Mercy (2015–2016), says:

“‘It is proper to God to exercise mercy, and he manifests his omnipotence particularly in this

way.’ Saint Thomas Aquinas’ words show that God’s mercy, rather than a sign of weakness,

is the mark of his omnipotence. For this reason the liturgy, in one of its most ancient collects,

has us pray: ‘O God, who reveal your power above all in your mercy and forgiveness …’

Throughout the history of humanity, God will always be the One who is present, close,

provident, holy, and merciful.”


As we are changed by the experience of God’s mercy, we develop as a habit the virtue of Mercy

toward others. This is the greatest virtue.

Showing Mercy: What It Looks Like

This virtue of mercy is what we are called to exercise in the world, like Francis of Assisi to the

lepers of his day. We are called to do likewise. Pope Francis writes:

“The way we treat others has a transcendent dimension: ‘The measure you give will be the

measure you get.’ It corresponds to the mercy which God has shown us: ‘Be merciful, just as

your Father is merciful.’”


T



“We incarnate the duty of hearing the cry of the poor when we are deeply moved by the

suffering of others. Let us listen to what God’s word teaches us about mercy, and allow that

word to resound in the life of the Church.”


Reflecting on the revelation of the Father’s mercy in the gospels of Jesus, Pope Francis points to

one parable in particular. He writes:

“From another parable, we cull an important teaching for our Christian lives. In reply to

Peter’s question about how many times it is necessary to forgive, Jesus says: ‘I do not say

seven times, but seventy times seven times’ (Matthew 18:22). He then goes on to tell the

parable of the ‘ruthless servant,’ who, called by his master to return a huge amount, begs him

on his knees for mercy. His master cancels his debt. But he then meets a fellow servant who

owes him a few cents and who in turn begs on his knees for mercy, but the first servant

refuses his request and throws him into jail. When the master hears of the matter, he becomes

infuriated and, summoning the first servant back to him, says, ‘Should not you have had

mercy on your fellow servant, as I had mercy on you?’ (Matthew 18:33). Jesus concludes,

‘So also my heavenly Father will do to every one of you, if you do not forgive your brother

from your heart’ (Matthew 18:35).”


“This parable contains a profound teaching for all of us. Jesus affirms that mercy is not only

an action of the Father, it becomes a criterion for ascertaining who his true children are. In

short, we are called to show mercy because mercy has first been shown to us. Pardoning

offences becomes the clearest expression of merciful love, and for us Christians it is an

imperative from which we cannot excuse ourselves. At times how hard it seems to forgive!

And yet pardon is the instrument placed into our fragile hands to attain serenity of heart. To

let go of anger, wrath, violence, and revenge are necessary conditions to living joyfully. Let

us therefore heed the Apostle’s exhortation: ‘Do not let the sun go down on your anger’

(Ephesians 4:26). Above all, let us listen to the words of Jesus who made mercy an ideal of

life and a criterion for the credibility of our faith: ‘Blessed are the merciful, for they shall

obtain mercy’ (Matthew 5:7): the beatitude to which we should particularly aspire in this

Holy Year.”


Mercy and the Cry of the Poor

One of the greatest hindrances is that so many are indifferent to hearing the cry of the poor.

“The great danger in today’s world, pervaded as it is by consumerism, is the desolation and

anguish born of a complacent yet covetous heart, the feverish pursuit of frivolous pleasures,

and a blunted conscience. Whenever our interior life becomes caught up in its own interests

and concerns, there is no longer room for others, no place for the poor. God’s voice is no

longer heard, the quiet joy of his love is no longer felt, and the desire to do good fades.”




This is the danger of our day. People no longer want to hear the cry of the poor, and the

wealthy of the world can isolate themselves from others with greater and greater ease.

The Communal Dimension of Showing Mercy

Showing mercy is not just an individual act, but a communal one too.

Again concerning mercy, Pope Francis writes:

“As we can see in Sacred Scripture, mercy is a key word that indicates God’s action towards

us. [God] does not limit himself merely to affirming his love, but makes it visible and

tangible. Love, after all, can never be just an abstraction. By its very nature, it indicates

something concrete: intentions, attitudes, and behaviours that are shown in daily living. The

mercy of God is his loving concern for each one of us. He feels responsible; that is, he

desires our wellbeing and he wants to see us happy, full of joy, and peaceful. This is the path

which the merciful love of Christians must also travel. As the Father loves, so do his

children. Just as he is merciful, so we are called to be merciful to each other.”


The Church, which is the Body of Christ, must show mercy to all.

Pope Francis makes this very clear in The Joy of the Gospel, where he writes:

“The Church must be a place of mercy freely given, where everyone can feel welcomed,

loved, forgiven and encouraged to live the good life of the Gospel.”


And again, that:

“Mercy is the very foundation of the Church’s life. All of her pastoral activity should be

caught up in the tenderness she makes present to believers; nothing in her preaching and in

her witness to the world can be lacking in mercy. The Church’s very credibility is seen in

how she shows merciful and compassionate love. The Church ‘has an endless desire to show

mercy.’ Perhaps we have long since forgotten how to show and live the way of mercy. The

temptation, on the one hand, to focus exclusively on justice made us forget that this is only

the first, albeit necessary and indispensable step. But the Church needs to go beyond and

strive for a higher and more important goal. On the other hand, sad to say, we must admit

that the practice of mercy is waning in the wider culture. In some cases the word seems to

have dropped out of use. However, without a witness to mercy, life becomes fruitless and

sterile, as if sequestered in a barren desert. The time has come for the Church to take up the

joyful call to mercy once more. It is time to return to the basics and to bear the weaknesses

and struggles of our brothers and sisters. Mercy is the force that reawakens us to new life and

instills in us the courage to look to the future with hope.”




There has been a lot of discussion in the media and among Christians themselves about the Church’s

loss of credibility and moral authority in the world.

Pope Francis highlights the need for the Church to be merciful as one of the causes for this,

and challenges the whole Church to again live out the gospel call to show the mercy of God.

He writes:

“The Church is commissioned to announce the mercy of God, the beating heart of the

Gospel, which in its own way must penetrate the heart and mind of every person. The

Spouse of Christ must pattern her behaviour after the Son of God who went out to

everyone without exception. In the present day, as the Church is charged with the task of

the new evangelization, the theme of mercy needs to be proposed again and again with

new enthusiasm and renewed pastoral action. It is absolutely essential for the Church and

for the credibility of her message that she herself live and testify to mercy. Her language

and her gestures must transmit mercy, so as to touch the hearts of all people and inspire

them once more to find the road that leads to the Father.

The Church’s first truth is the love of Christ. The Church makes herself a servant of this

love and mediates it to all people: a love that forgives and expresses itself in the gift of

oneself. Consequently, wherever the Church is present, the mercy of the Father must be

evident. In our parishes, communities, associations and movements, in a word, wherever

there are Christians, everyone should find an oasis of mercy.”


St. Peter’s Basilica, Vatican City.



Review Questions

1. The logic or wisdom of the world often depicts mercy as a sign of weakness, yet Pope Francis

holds it up as the greatest of Christian virtues. What tensions do you recognize in your own

experience of society and culture regarding mercy? Do you believe that mercy is a virtue celebrated

and honored in our culture? How will you respond differently?

2. Pope Francis talks about the danger of indifference and argues that apathy is far more insidious

than many realize. What practices can you engage in order to avoid becoming apathetic or

indifferent to the sufferings or painful experiences of others?



Lecture 14. Introducing Christian Approaches to

Creation

Overview

his presentation provides a general overview to the major approaches to understanding creation

that have been present over the course of Christian history. These approaches are generally

referred to as the dominion model, the stewardship model, and the kinship (or community) of

creation model. In order to situate Francis of Assisi’s significant contributions to the Christian spirituality

of creation, this lecture provides a foundational introduction to the concept of the theology of creation and

argues that neither the dominion nor the stewardship models best reflect the scriptural and theological

tradition.

Christian Approaches to the Theology of Creation

In order to understand more fully how astoundingly original Francis of Assisi’s approach to creation

truly is, as well as to situate Pope Francis’ teachings on creation in two later presentations, it is

helpful to begin with an overview of the different Christian approaches to the theology of creation

over the last two millennia.

There are, most theologians generally agree, three “overarching” categories under which particular

iterations fall:

Dominion Model of Creation

Stewardship Model of Creation

Kinship (or Community) of Creation Model

Dominion Model of Creation

Interprets the meaning of rādâ (“have dominion”) in Genesis 1:26 and kābaš (“subdue”) in Genesis

1:28 in terms of human sovereignty over non-human creation.

God has made the whole cosmos for human use wherein the exhortation to “have dominion” means

for human beings to “dominate” the non-human creation.

Historians, scientists, theologians, and philosophers have pointed out the problems with this:

Among the problems has been Christianity’s seeming complicity in the environmental

degradation and abuse of creation we have seen unfold.

The problem with this interpretation of the so-called Priestly (“P”) account of creation in

Genesis 1 is that it is a non-biblical interpretation.

T



First-century Jewish (e.g., Philo) and early Christian philosophers and theologians were

asking, “What does Genesis mean?” and answering the question with extra-biblical sources

(e.g., Aristotle).

This understanding of the human person and its relationship to non-human creation

emphasized rationality and distinction from non-human creation.

Additionally, these approaches to theology of creation often overlook Genesis 2, or the

Yahwist account (“J” source).

The Stewardship Model of Creation

Scholars began to see the serious problems with the “Dominion Model” and returned to biblical

exegesis and theological history to take another look.

The result is what is called the “stewardship model.” That proper understanding of Genesis 1 and

Genesis 2 is to read humanity’s position in creation as a “steward,” “gardener,” or “caretaker” of

non-human creation. This is how we fulfill our being created Imago Dei.

The planet (and the whole cosmos) was not created for human use alone, but entrusted to

human beings for care and cultivation.

God owns the planet (e.g., Psalm 24); we live here within it as an oikos (“household”).

We have a divinely mandated duty or vocation to care for this oikos of God.

We are intermediaries both ha-adamah and Imago Dei, serving to represent non-human

creation to God.

The Kinship (or Community) of Creation Model

There was always a small, “minority tradition” that embraced a third option—the “kinship model”

or “community of creation” approach.

This is where Francis of Assisi comes into the discussion.

Scholars identified continuing problems with the stewardship model:

The stewardship model, while an improvement to the previous approach, continues to bear

the disjointed sense of connectivity to creation that places humanity over and against the rest

of creation.

The intrinsic relationship humanity has with non-human creation by virtue of being part of

creation is downplayed.

Our “distinctiveness” is overly emphasized.



As Elizabeth Johnson, C.S.J., said so well: “If separation is not the ideal but connection is; if

dualism is not the ideal but the relational embrace of diversity is; if hierarchy is not the ideal but

mutuality is; then the kinship model more closely approximates reality.”

– Elizabeth A. Johnson, Women, Earth, and Creator Spirit (Paulist Press, 1993), Chapter 4:

“Discerning Kinship with Earth,” p. 30.

Our interconnectedness is not simply poetic or sentimental, instead it is a statement of the

most profound truth affirmed as it were by both science and religion.

We are quite literally “space dust” (science) and ha-adamah (scripture/religion).



Review Questions

1. Considering the dominion, stewardship, and kinship (or community) of creation models, which

paradigm best describes your own understanding of God’s creation and humanity’s relationship to

the rest of creation?

2. How has this understanding of creation and the discussion about the various models informed your

own understanding of creation and of humanity?



Lecture 15. St. Francis and the Kinship of Creation

Overview

his presentation discusses Francis of Assisi as a “nature mystic” who, despite being relatively

uneducated and unversed in scripture from a professional perspective, nevertheless deeply

intuited his own relationship to the rest of the created order. What results from this rich

spirituality is a robust notion of kinship that reflects an intrinsic relational dimension shared by all that

God has brought into existence. This lecture explains the richness of Francis’ largely misunderstood

Canticle of the Creatures and acknowledges some of the ways later Franciscans would expand Francis’

intuitive creational mysticism in terms of theological reflection and spirituality.

Francis of Assisi and Creation

Francis of Assisi understood the relational nature of our kinship with creation intuitively.

He was not a scientist (modern natural science is still nearly 500 years in the making).

He was not a professional theologian.

Francis of Assisi was what might be called a “nature mystic.”

St. Bonaventure describes him as one who was so immersed in Sacred Scripture that God’s

story of divine revelation became his story.

He began to see the world with a renewed sense of reality and vision, and this new

perspective helped him to see the world as it really is, rather than how we often convince

ourselves it must be.

The Franciscan theologian Ilia Delio explains what a nature mystic is, and subsequently how that

term applied to Francis:

“A nature mystic is one whose mystical experiences involve an appreciation of creation as

God’s handiwork; nature manifests the divine. Francis’ nature mysticism included a

consciousness of God with the appropriate religious attitudes of awe and gratitude ... he took

spontaneous joy in the material world, singing its praises like a troubadour poet. With a

disarming sense of immediacy, he felt himself part of the family of creation.”

– Ilia Delio, A Franciscan View of Creation: Learning to Live in a Sacramental World,

Franciscan Heritage Series, vol. 2 (St. Bonaventure, NY: Franciscan Institute Publications,

2003), p. 7.

Recollecting the previous discussion of Pope Francis’ teachings on the gifts of the Holy Spirit, one

can say that Francis, precisely as a “nature mystic,” had the “fear of the Lord” expressed directly

as “awe and wonder” through his encounter with God’s creation around him.

T



The thought of Francis of Assisi as articulated in his own writings, and in the writings of the early

Franciscans about Francis, distinctly reveals a “kinship model” of creation.

Although Francis was not himself a professional theologian, he nevertheless offers a robust

theology of creation, especially in his famous (but largely misunderstood) Canticle of the

Creatures.

Francis and The Canticle of the Creatures

Francis’ vision, best expressed in The Canticle of the Creatures, was not a “romantic” view of the

world.

It was, and remains, a deeply profound reflection of reality. It expresses mystical insight––

seeing the cosmos with “God’s eyes”––about humans and non-human creation.

The Canticle establishes that all of Creation gives praise to God by each part of that

creation being what God created it to be.

His approach was prophetically non-anthropocentric.

Francis’ way of living in the world was one of intimate relationship in which Francis lived

with the world and not above or against it as others so commonly do.

Those Who Followed Francis

The “Franciscan approach to creation” does not end with Francis of Assisi, but is developed further

by his followers––especially theologians and philosophers.

St. Bonaventure, a generation after the death of St. Francis, established a notion of creation

as both Vestigium and Speculum––Vestige and Mirror.

Viewing creation as reflecting and reacting to us destroys the unique value of each

creature. Rather, we and all creatures uniquely reflect God.

Blessed John Duns Scotus wrote that God lovingly wills each particular aspect of creation

into existence (haecceitas).

Following Francis

The Franciscan tradition has something to offer the Christian Church, which is the Body of Christ,

and the global human community.

To speak about the earth and all of its inhabitants––humans and non-humans alike––as one

speaks of family is to make a concerted effort to refashion the popular image of the

relationship between humanity and the rest of creation.

In such an image, no longer are environmental tragedies simply the consequence of human

dominance over creation, but instead they become cases of ecological, domestic abuse.



In such an image, no longer can we step back and watch the destruction of the earth from

afar.

Instead we must recognize that all life is interconnected and the death of a species or the

destruction of a forest is also somehow a transgression that implicates all of us—and

from which we all suffer.

In such an image, no longer is the earth simply our rental property to be treated as if we were

its stewards, but instead we must come to see creation for what it really is: the dwelling place

of the Divine in and through and among us.




1. Bonaventure made a significant contribution to the Franciscan spirituality of creation in asserting

that all creatures are vestiges of the Creator and reflect the Trinity in this world. What are some of

the ways you can open yourself up to seeing God in creation more readily?

2. Over the centuries, Francis’ famous The Canticle of the Creatures has been romanticized and,

unintentionally, dismissed as mere poetry. Nevertheless, the theology of kinship that undergirds

this text challenges us today to see the world and our place within it differently. How do you

understand your place in the community of creation?



Lecture 16. The Cry of the Earth and the Cry of the

Poor

Overview

his presentation provides an introduction and overview to Pope Francis’ encyclical letter Laudato

Si, which offers one of the most substantive reflections of his spirituality of creation. In addition

to situating the text within the context of earlier Church teaching, this lecture explains Pope

Francis’ twofold framework for understanding this papal teaching; namely, our responsibility to heed both

the cry of the earth and the cry of the poor.

The Legacy of Vatican II

Pope Francis begins Laudato Si by tracing the history of modern papal teaching on social justice

and creation.

He points to St. Pope John XXIII’s Pacem in Terris (1963) as the model for the whole world.

Shortly after Pacem in Terris was published, the Trappist monk and author Thomas

Merton wrote an article commenting on the text, stating:

“The whole climate of the encyclical [Pacem in Terris], in its love of man and of the

world, and in its radiant hopefulness, is Franciscan.”

– Thomas Merton, “The Christian in World Crisis,” in Seeds of Destruction, (New York:

Farrar, Straus, and Giroux, 1964), p. 181.

Now, in Laudato Si, one witnesses the publication of another powerful encyclical––one perhaps

even more “Franciscan,” and authored by a Pope named Francis.

Overview of Laudato Si

A brief overview of the contents of Laudato Si is helpful in understanding its contents.

Chapter 1: “What is Happening to Our Common Home”: This section draws on the latest

science and explicitly talks about the current status of the environment.

Chapter 2: “Gospel of Creation”: Focuses on proper scriptural interpretation/exegesis;

revisiting theological tradition.

Chapter 3: “The Human Roots of the Ecological Crisis”: An indictment of anthropocentrism,

indifference, and technology.

Chapter 4: “Integral Ecology”: Presents a unifying vision; “intergenerational justice.”

Chapter 5: “Lines of Approach and Action”: Pragmatic call for political engagement.

T



Chapter 6: “Ecological Education and Spirituality.”

Laudato Si is impossible to fully discuss in a short presentation, so the remainder of this lecture will

focus on the “the cry of the earth and the cry of the poor.”

The Cry of the Earth

The state of the environment is a central theme in Laudato Si, Pope Francis says in the introduction:

“Saint Francis of Assisi reminds us that our common home is like a sister with whom we

share our life and a beautiful mother who opens her arms to embrace us...This sister now

cries out to us because of the harm we have inflicted on her by our irresponsible use and

abuse of the goods with which God has endowed her.”

– Pope Francis, Laudato Si, 1–2.

Pope Francis adopts this familial language—sister, mother, brother—in describing

creation directly from Francis of Assisi.

He recognizes some sense of agency in creation, which cries out to us because of the

abuse we have inflicted.

The uncomfortable truth is that in adopting a stance that sees the familial ties to all of

creation, the implication is that we are not simply “misusing resources,” but rather

committing domestic abuse.

Pope Francis critiques the dominion model of creation from the outset. We are not lords of the earth,

because we have forgotten that we are ha-adamah, or the dust of the earth. He says:

“We have come to see ourselves as her [the earth’s] lords and masters, entitled to plunder

her at will. The violence present in our hearts, wounded by sin, is also reflected in the

symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This

is why the earth herself, burdened and laid waste, is among the most abandoned and

maltreated of our poor...We have forgotten that we ourselves are dust of the earth (cf.

Genesis 2:7); our very bodies are made up of her elements, we breathe her air and we receive

life and refreshment from her waters.”


Cry of the Poor

Pope Francis explicitly ties the “cry of the earth” to the “cry of the poor.”

We see this, for example, when he says that:

“Climate change is a global problem with grave Implications: environmental, social,

economic, political and for the distribution of goods. It represents one of the principal

challenges facing humanity in our day. Its worst impact will probably be felt by developing

countries in coming decades. Many of the poor live in areas particularly affected by



phenomena related to warming, and their means of subsistence are largely dependent on

natural reserves and ecosystemic services such as agriculture, fishing and forestry.”


It is the poor that suffer disproportionately the effects of the environmental crises.

Pope Francis notes they are more likely to depend on animals and plant life that will

migrate or disappear with shifts in the climate or because of pollution.

Pope Francis reminds us that the poor have no financial resources to respond to these

changes the way the rich (i.e., we) can.

Pope Francis also observes that there is no legal recourse for “environmental refugees”

who have to flee lands because of climate change, pollution, or extinction.

He also says, “Today, however, we have to realize that a true ecological approach always

becomes a social approach; it must integrate questions of justice in debates on the

environment, so as to hear both the cry of the earth and the cry of the poor.”


Interestingly, Leonardo Boff, the Brazilian theologian and former Franciscan friar,

published Cry of the Earth, Cry of the Poor in 1997, highlighting exactly this connection

that Pope Francis explains in Laudato Si.

The last chapter of this book is about St. Francis of Assisi, and one of the subheadings is

titled: “St. Francis, Not A Romantic”!




1. Are there ways that Pope Francis’ identification of the perils facing the earth and facing the abject

poor in our world challenges your present worldview? What do you find yourself resisting in this

teaching?

2. Oftentimes discussion of the environment and environmental stewardship centers on, or is limited

by, what is termed financial or political prudence. What role, if any, should these ideas play in this

discussion? How does the teaching of Pope Francis inform such concerns?



Lecture 17. Key Themes of Laudato Si

Overview

his presentation offers a substantive look at several key themes in Pope Francis’ spirituality of

creation as articulated in the encyclical letter Laudato Si. Given the richness and length of the

full document, this presentation is in no way exhaustive, but is intended to be representative. The

themes examined here include water; the relationship among the economy, politics, and ecology; what

Pope Francis calls the “technocratic paradigm”; and the correct biblical interpretation regarding creation.

This lecture concludes with an assessment of Pope Francis’ approach to creation as well as the highlighting

of some of the ways he remains indebted to his namesake, Francis of Assisi.

Water

Pope Francis is very clear about the absolute right human beings have to clean, safe, drinking water.

“Access to safe drinkable water is a basic and universal human right, since it is essential to

human survival and, as such, is a condition for the exercise of other human rights.”


This brings to mind the history of oppressive water economy in global south.

Relationship of the Economy, Politics, and Ecology

Pope Francis is very critical of individuals and institutions that seek to maintain the unsustainable

status quo through climate-change denial, and in terms of preventing legislative and productive

change. He explains that:

“…economic powers continue to justify the current global system where priority tends to be

given to speculation and the pursuit of financial gain, which fail to take the context into

account, let alone the effects on human dignity and the natural environment. Here we see

how environmental deterioration and human and ethical degradation are closely linked. Many

people will deny doing anything wrong because distractions constantly dull our

consciousness of just how limited and finite our world really is. As a result, ‘whatever is

fragile, like the environment, is defenseless before the interests of a deified market, which

become the only rule.’”


Much to the chagrin of so-called “free-market capitalists,” Pope Francis dismisses the

myth that either markets or consumerism will solve these problems when left to

themselves.

T



Correct Biblical Interpretation

While Pope Francis falls short in some ways of completely asserting a “kinship” or “community of

creation” model in Laudato Si, he is absolute in his rejection of the “dominion model” of creation.

Now, in official Church teaching, we have a clear indication that such a reading of scripture

is not in line with authentic Christian belief. Pope Francis writes:

“We are not God. The earth was here before us and it has been given to us. This allows us

to respond to the charge that Judaeo-Christian thinking, on the basis of the Genesis

account which grants man ‘dominion’ over the earth (cf. Genesis 1:28), has encouraged

the unbridled exploitation of nature by painting humanity as domineering and destructive

by nature. This is not a correct interpretation of the Bible as understood by the Church.”


Pope Francis’ Stewardship Model

In the end, Pope Francis’ approach to creation and humanity’s place within it is deeply reflective

of the stewardship model of creation.

At various points we have a clear indication by means of the language he selects to discuss

creation, such as when he writes:

“This responsibility for God’s earth means that human beings, endowed with intelligence,

must respect the laws of nature and the delicate equilibria existing between the creatures

of this world...”


Again, he affirms the stewardship approach’s emphasis on the human distinction from the

rest of creation on account of our exclusive ability to bear the Imago Dei:

“Our insistence that each human being is an image of God should not make us overlook

the fact that each creature has its own purpose. None is superfluous. The entire material

universe speaks of God’s love, his boundless affection for us.”


In so many ways, one can see how Pope Francis appears to be coming close to what St. Francis

emphasized in terms of kinship––but then qualifies it with more of an implicit anthropocentrism.

Nevertheless, there are certainly some explicit Franciscan influences and resonances present

in Laudato Si.

Pope Francis writes: “When we can see God reflected in all that exists, our hearts are moved

to praise the Lord for all his creatures and to worship him in union with them. This sentiment

finds magnificent expression in the hymn of Saint Francis of Assisi.”




Here Pope Francis is invoking both Francis of Assisi’s Canticle of the Creatures as well

as St. Bonaventure’s emphasis on all creation as Vestigium and Speculum in the assertion

that “we can see God reflected in all that exists.”

Additionally, there are other Franciscan themes present, including:

a) Leaving behind naïve romanticism

b) Occasional language affirming the intrinsic value of all creation

c) The connection between poverty and creation

St. Francis of Assisi Preaching to the Fish by Luc-Olivier Merson, ca. 1900




1. Water has increasingly become a commodity that is sold and is controlled by the wealthy and

powerful. For many in rich nations, clean drinking water is simply taken for granted. How has

Pope Francis’ affirmation that safe drinkable water is a “basic and universal human right”

encouraged you to think about this issue on a global level?

2. Technology and the natural sciences are often hailed as the answer to many of our contemporary

problems. Pope Francis offers a caution against blind assumption that technology and those who

control it can provide the solutions to the problems that we experience today. Do you agree with

his assessment? Why or why not?



Lecture 18. Conclusion: Walking in the Footprints of

Francis

Overview

his final presentation is intended to be primarily recapitulative and offers a summary review of

the previous lectures. Here we will consider, in a synthetic way, the four major themes explored

in this course (prayer, evangelical poverty, mercy, and creation) and the ways Francis of Assisi

and Pope Francis have received, developed, and passed on their spiritual wisdom concerning these matters.

Overview of Conclusion

As we reach the conclusion of this course, it is worth remembering that there are many additional

topics that could also have been included.

The topics of prayer, evangelical poverty, mercy, and creation function as a sufficient

introduction to the thought of both St. Francis of Assisi and Pope Francis, but other themes

could of course be followed as well.

It is worth exploring their writings, teachings, and examples more deeply on your own.

By way of conclusion, it may be worthwhile to take a look now at the “big picture,” taking our

bearing of where we have been thus far.

Prayer

For both Francis of Assisi and Pope Francis, prayer is at the heart of Christian life. It is a matter

not simply of “reporting” to God or “asking” something of God alone, but about developing our

relationship with God.

God always already extends to us an invitation, is present to us even when we do not see it. Yet, we

are quick to abandon God or to ignore God or to live as if God does not exist or matter (except in

time of crisis).

Francis’ two pillars of prayer:

We are always already communicating with God.

We have a need for solitude with God.

Pope Francis reminds us of the Holy Spirit’s seven gifts:

Wisdom

Understanding

T



Counsel

Fortitude

Knowledge

Piety

Fear of the Lord

Our goal then is to take these insights and these gifts and incorporate them into our lives.

Evangelical Poverty

It is important to remember the different types of poverty:

Material/abject poverty

Spiritual poverty

Evangelical Poverty

Poverty as an end, vs. Poverty as a means to an end.

Both St. Francis and Pope Francis maintain that gospel poverty is a means to something else:

Solidarity

Protest

Francis of Assisi experienced the importance of poverty in material and non-material ways in his

own time because of cultural, civil, and ecclesiastical discrimination, as well as the structural evil

that separated and subjugated people.

Pope Francis sees how poverty is something that needs to be discussed today, but is often

overlooked. Alternately, well-intentioned people frequently give in to the temptation to dull their

consciences and “harden their hearts” to the suffering of others.

We are complicit in the systems of injustice that call us to protest, that is actively work to abolish

the structures that perpetuate material or abject poverty in our world.

Mercy

Mercy is a central theme in the gospel message as revealed by Christ.

St. Francis recognized God’s mercy in his showing mercy to others, particularly those he most

despised and by whom he was most disgusted. Who are these “lepers” in our own day?

People of different opinions, political or social?

People who whose activities or decisions seem contrary to the priorities or principles that one

affirms?



Pope Francis calls for both individual and communal exercise of mercy after the example of Jesus

Christ modeled in the gospels.

John 1:18, Jesus simultaneously reveals the fullness of God and the fullness of humanity in

his words and deeds. Mercy is always front and center.

Jesus Walks on Water by Julius Sergius von Klever, 19th c.

Creation

Creation is a key theme in St. Francis’ life and writing.

He came to discover importance of his relationship with, and interdependence within the

community of creation over time.

Pope Francis carries on the tradition of papal teaching on the importance of care for creation in his

encyclical Laudato Si.

He is also very direct about the implications it has for how we care for one another in the “human

ecology” or “social ecology.”

.




1. What have you found particularly challenging about this course? What have you found affirming

or encouraging about this course?

2. In what ways do the examples of Francis of Assisi and Pope Francis challenge you to live a

different life?



Bibliography

Boff, Leonardo. Francis of Assisi and Francis of Rome. Orbis Books, 2014.

Dalarun, Jacques. Francis of Assisi and Power. Franciscan Institute Publications, 2007.

Delio, Ilia. A Franciscan View of Creation: Learning to Live in a Sacramental World. Franciscan

Heritage Series, vol. 2. St. Bonaventure, NY: Franciscan Institute Publications, 2003.

Pope Francis. Evangelii Gaudium. Libreria Editrice Vaticana, 2013.

––––––. Laudato Si. Libreria Editrice Vaticana, 2015.

––––––. Misericordiae Vultus. Libreria Editrice Vaticana, 2015.

Horan, Daniel P., O.F.M. Dating God: Live and Love in the Way of St. Francis. St. Anthony Messenger

Press, 2012.

––––––. Francis of Assisi and the Future of Faith: Exploring Franciscan Spirituality and Theology in

the Modern World. Tau Publishing, 2012.

––––––. The Franciscan Heart of Thomas Merton: A New Look at the Spiritual Inspiration of His Life,

Thought, and Writing. Ave Maria Press, 2014. ––––––. The Last Words of Jesus: A Meditation on Love and Suffering. Franciscan Media, 2013.

––––––. Postmodernity and Univocity: A Critical Account of Radical Orthodoxy and John Duns Scotus.

Fortress Press, 2014.

––––––. Spirit and Life: A Franciscan Guide for Spiritual Reflection. Koinonia Press, 2013.

St. Pope John XXIII. Pacem in Terris. Libreria Editrice Vaticana, 1963.

Johnson, Elizabeth A. Women, Earth, and Creator Spirit. Paulist Press, 1993.

Thompson, Augustine, O.P. Francis of Assisi: A New Biography. Cornell University Press, 2012.

Vauchez, André. Francis of Assisi: The Life and Afterlife of a Medieval Saint. Trans. Michael Cusato.

Yale University Press, 2012.