Rule
Chapter Five
THE WAY TO SERVE AND WORK
"As poor people,
the brothers and sisters to whom the Lord has given the grace of serving or working with
their hands, should do so faithfully and conscientiously."
A Franciscan spiritual document, such as this,
must be faithful to Francis' evangelical project, clearly specifying the attitudes which
we must adopt concerning the two realities of being in the world and being identified with
the People of God. Our reception into the community (by our profession) admits us into a
<< form of life>> which, different from monasticism, is at the same time
immersed in the world (since the great majority of our congregations are active), and yet
contrary to the world's values (because we are religious). Therefore it is very important
to understand the special context for Francis' directives concerning the use of time,
service of our neighbor and work. For Francis << conversion>> means a two-fold
self-giving: giving oneself to God, and a giving of one's self to our neighbor. (cf. art.
8). Like Christ in the Gospel and like Francis in his society after his conversion, we do
not identify with the <<maiores>>, that is with the rich and powerful who are
served, but rather with the << minores>>, that is with the lowly people of
every category, and with those who serve. We are the servants of salvation through our
witness and ministry.
ARTICLE 18
As poor people, the
brothers and sisters to whom the Lord has given the grace of serving or working with their
hands, should do so faithfully and conscientiously. Let them avoid that idleness which is
the enemy of the soul. But they should not be so busy that the spirit of holy prayer and
devotion, which all earthly goods should foster, is extinguished.
CONTENT:
a) obligation to work, because like Christ, we
are poor;
b) work should not be an impediment to
the life of the spirit.
ATTITUDES:
a) fidelity and devotion in this obligation;
b) attention that work does not extinguish the spirit of prayer and
does not take away the time we should dedicate to God.
We must really consider the section which says
that, having avoided idleness, they should not be so busy that the spirit of prayer and
devotion is extinguished; work lies between idleness and prayer, and we must avoid either
extreme. The article is expressed in such a way to indicate that there must also be time
for <<non-work>>, in the strict sense of the work, time for legitimate
recreation, and time for prayer, contemplation, the perfection of the spirit. Conscious of
the spirit of <<activism>> which even affects religious communities, the
article is meant to recall the Franciscan vision of balance between prayer and action:
action permeated by prayer and prayer enriched by action constitute but one movement and
moment.
ARTICLE 19
In exchange for their service or
work, they may accept anything necessary for their own temporal needs and for that of
their sisters or brothers. Let them accept it humbly as is expected of those who are
servants of God and seekers of most holy poverty. Whatever they may have over and above
their needs, they are to give to the poor. And let them never want to be over others.
Instead they should be servants and subjects to every human creature for the Lord's sake.
CONTENT:
a) the legitimacy of the just recompense for work, to be used
for life's necessities and the works of the congregation;
b) the obligation of giving the excess to the poor.
ATTITUDES:
a) even in this legitimacy, it is necessary to recall
humility and poverty;
b) to feel like << servants and subjects>>; humility and joy.
Perhaps it would be useful to mention the aspects and qualities which can make
work good and meritorious (positive aspects) and those who make it harmful or less
advantageous (negative aspects), which can be found in the writings of St. Francis. It is
clear that we must choose and make the former grow in us and avoid the latter.
Positive aspects
I. Work seen as a way of identifying with the poor who have to work in order to
live;
2. Readiness to even do manual labor;
3. By working we give good example;
4. We work in order to provide for ourselves, for our brothers or sisters who
are no longer able to work, and for the works of our ministry;
5. What we have over and above these needs should go to the poor.
Negative aspects
1. Work done to accumulate wealth;
2. Work which impedes our prayer life;
3. Work done only to avoid idleness, but with no other purpose.
Taking into consideration also that by working one can achieve a prestigious
position, the article reminds us that our Franciscan understanding of work should be
especially that of << service>> ; therefore, we should in no way seek <<
to be over others>>, of controlling or manipulating them.
ARTICLE 20
Let the sisters and brothers be
gentle, peaceful and unassuming, mild and humble, speaking respectfully to all in accord
with their vocation. Wherever they are, or wherever they go throughout the world they
should not be quarrelsome, contentious, or judgmental towards others. Rather, it should be
obvious that they are joyful, good-humored, and happy in the Lord as they ought to be. And
in greeting others, let them say, «The Lord give you peace>>.
CONTENT:
a) the practical manifestations of being <<servants and
subjects>>.
ATTITUDES:
a) humility, which is concretized in being << gentle,
peaceful and unassuming, mild and humble>>, speaking honestly;
b) avoid arguments, disputes and negative judgements about
others;
c) cultivate Franciscan joy: << be joyful,
good-humored>> ;
d) be << messengers of peace>>.
This article spells out the aspects or positive attitudes
which must flow from the last exhortation of the preceding article: <<they should be
servants and subjects to every human creature for the Lord's sake>>. When we enter
into relationship with other persons, whatever our motive, we must act with the qualities
Christ proclaimed in the Beatitudes which are paraphrased to some extent in this article.
Francis admonishes us especially not to judge others, even if they seem to be far from the
Gospel norm.
Being < messengers of peace>> has a long tradition in the history of
the penitents. The hermit-penitents also used to leave their remote places in order to
make peace among cities or factions within a city. This characteristic should be practiced
in different ways today, by trying to bring << reconciliation>> to those who
are separated from the Church or the sacraments, and becoming involved in ecumenical work.
We must announce peace by word and example, and do so joyfully.
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