| THE OBEDIENCE OF LOVE "Franciscan obedience finds its motive in John's teaching: God so
loved the world. (Jn 3:16; cf. 1 Jn 3:1-3; 4:7-21)."
Without a doubt, for obedience also our theological motive is
Christ. He who is our << way>> to return to God, to tend towards God,
describes himself, especially in St. John's Gospel, as << obedient to the
Father>>. This attitude, which is so necessary for genuine conversion, is therefore
the exercise of our obedience, in imitation of Christ's.
Francis makes this theology very concrete: for him the way of Gospel obedience
is fraternity and in fraternity. For this very reason this chapter comes immediately after
the one on life in fraternity.
In order to highlight the particular meaning that Francis gives to obedience,
the title <<the obedience of love>> has been used; this means to obey out of
love. Franciscan obedience finds its motive in John's teaching: <<God so loved the
world...>>. (Jn 3:16; cf. 1 Jn 3:1-3; 4:7-21). This obedience is the fruit and sign
of God's love and the love for one another in fraternity. From this we see clearly that on
this topic also the Rule, more than just the vow, treats the <<value>> of
obedience, from which we must derive the proper attitudes:
ARTICLE 25
Following the example of Our Lord
Jesus Christ who made his own will one with the Father's, the sisters and brothers are to
remember that, for God, they should give up their own wills. Therefore, in every kind of
chapter they have, let them < seek first the kingdom of God and its justice> and
exhort one another to observe this rule which all have professed more exactly, as well as
how they might more faithfully follow in the footprints of Our Lord Jesus Christ. Let them
neither dominate nor seek power over one another, but let them willingly serve and obey
each other with that genuine love which comes from each one's heart. This is the true and
holy obedience of Our Lord Jesus Christ.
CONTENT:
a) the reason for obedience: the Father's will, following
Christ's example;
b) nature and purpose of chapters (community gatherings);
c) appreciating obedience.
ATTITUDES:
a) seeking the kingdom of God and its justice;
b) eliminating the spirit of power and domination;
c) mutual obedience.
Franciscan obedience is <<self-emptying>> or
<<stripping>>: hence its intrinsic relationship to poverty. As Christ did, we
seek to conform our will to that of the Father who sent him and inspires us . Francis
wanted this obedience in everyone, in the ministers as well as in the members of the
fraternity.
We must be credible signs of salvation at the same time that we must be
instruments of reconciliation. This allows and demands our witness and ministry of true
justice through love. We renounce our wills for God, that is, on behalf of his plan for
the redemption of humanity.
Chapters are the practical structures which help us renew and reform this
witness and this ministry.
The.last part of the article emphasizes the poverty of obedience which must be
present in the members of the fraternity as well as in the minister. Damnation and
manipulation represent a desire for possession; in the Franciscan life there is no room
for this. It is mutual service which better characterizes Christ's obedience.
ARTICLE 26
They are always to have one of their
number as minister and servant of the fraternity whom they are strictly obliged to obey in
all that they have promised the Lord to observe, and which is not contrary to conscience
or this rule.
CONTENT:
a) the necessity of the minister;
b) obedience to the minister.
ATTITUDES:
a) spirit of obedience, which is not separated from shared
responsibility.
ARTICLE 27
Those who are ministers and servants
of the others should visit, admonish and encourage them with humility and love. Should
there be brothers or sisters anywhere who know and acknowledge that they cannot observe
the rule according to its spirit, it is their right and duty to have recourse to their
ministers. The ministers are to receive them with such love, kindness and sympathy that
the sisters or brothers can speak and act towards them just as an employer would with a
worker. This is how it should be. The ministers are to be servants of all.
CONTENT:
a) the minister's duties: visit, admonish, exhort;
b) recourse to the minister in case of difficulty
<<in observing the rule>> (not private decisions,
but rather with the minister);
c) the minister's appropriate behavior in such circumstances.
ATTITUDES:
a) confidence on the part of the brothers and sisters;
b) spirit of charity on the part of the minister.
Articles 26 and 27 should be considered together. They concern the minister of
the fraternity who has authority in regard to <<all that they have promised the Lord
to observe>>. While the << limits>> of obedience are defined by the rule
and conscience, Franciscan tradition emphasizes the role of the minister who is the centre
and fulcrum of unity, reconciliation and fidelity. At the same time the minister must not
exercise his or her authority in the way that the world's powerful people do. Their
service should be offered with humility, love and kindness. The <<
servant-like>> spirit of the minister should be evident to all, and especially to
those who seek in him or her a help for being faithful to what they have promised.
N.B. The Latin «spiritualiter observare> in No. 27 has been translated as
<<observe according to its spirit> (the spirit of the Rule), and not literally as
< spiritually observe.
ARTICLE 28
No one is to appropriate any office
or ministry whatsoever as if it were a personal right; rather each should willingly
relinquish it when the time comes.
CONTENT:
a) ministries and services.
ATTITUDES:
a) not appropriating ministries and services.
The relationship which should exist between poverty and obedience is translated
here in a concrete admonition for everyone. Precisely because we are poor, no one should
<<appropriate>> any office, ministry, responsibility or service. No one is
indispensable. We must not allow the subtle and corrosive effects of <<power>>
to creep into the Franciscan spirit.
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