THE LIFE OF POVERTY
The chapter is intended to show the value of
evangelical poverty as it was understood, experienced and taught by Francis and the
attitudes deriving from it.
The chapter, therefore, strictly speaking, does
not concern the vow of poverty. In this regard, as in other places, the Rule merely
intends to present an inspirational and evangelical basis which can serve for further
reflection and legislation as well. However, the legislation should be found in the
constitutions which, as we have observed several times, is proper to each congregation.
ARTICLE 21
All the sisters and brothers zealously
follow the poverty and humility of Our Lord Jesus Christ. Though rich beyond measure, he
emptied himself for our sake and with the holy virgin, his mother, Mary, he chose poverty
in this world. Let them be mindful that they should have only those goods of this world
which, as the Apostle says, <<Provide enough food and sufficient clothing; with
these we are content>>. Let them particularly beware of money. And let them be happy
to live among the outcast and despised, among the poor, the weak, the sick, the unwanted,
the oppressed, and the destitute.
CONTENT:
a) the reason for this life in poverty: the example of Christ
and Mary;
b) some practical norms:
be content with what is necessary;
2) beware of money;
3) prefer the poor, the weak, the unwanted.
ATTITUDES:
total dependence on divine Providence;
b) intimately feel a part of the poor.
In his Testament and elsewhere, Francis gives us the reason why poverty
is so central to his call. He does not give a definition of poverty nor tells us what it
implies; he looks at the Christ of the Gospels and says <<This is evangelical
poverty>>. Christ is the center of our life. He chose poverty as he chose humility.
He <<emptied himself>> (kenosis) for love of us. For Francis Christ is our
only way to go to the Father, and his was a journey in poverty. This Franciscan poverty
also signifies total dependence on divine Providence. Poverty is safeguarded by our
identification with the poor and made concrete by our service among the poor, service
which has always been expressed as the <<works of mercy>> in our tradition.
Mary is mentioned here by Francis himself, associated with Christ's poverty and
humility, and with his salvific action.
The additional phrase about << money>> expresses Francis' thinking
about the dangers of the destructive power of avarice. Money was not to be touched because
of the bad use people made of it, especially in business in the thirteenth century. For us
the danger is not in handling money, which is even a common thing among the poor, but in
the acquisitive and competitive spirit which it produces.
ARTICLE 22
The truly poor in spirit, following the
example of the Lord, live in this world as pilgrims and strangers. They neither
appropriate nor defend anything as their own. So excellent is this most high poverty that
it makes us heirs and rulers of the kingdom of heaven. It makes us materially poor, but
rich in virtue. Let this poverty alone be our portion because it leads to the land of the
living. Clinging completely to it let us, for the sake of Our Lord Jesus Christ, never
want anything else under heaven.
CONTENT:
a) How do we live this life? Appropriating nothing.
ATTITUDES:
a) live as pilgrims and strangers;
b) being with the poor heirs of the kingdom of heaven, being concerned to become
rich in virtue.
<< In this article Francis's ideal of poverty is presented without risking
the needless difficulties created when poverty is equated with rejection of all forms of
ownership. Canonical reality today is that as religious in simple vows, we do retain the
right to own goods. Our concern, therefore, should be to foster freedom from attachment
and proprietary instincts that cause us to live and act like the wealthy. The gospel call
to detachment is radical for Francis, and embraces spiritual and intellectual as well as
material goods. In Article 20, for instance, this highest form of poverty is advocated: be
nonjudgmental! Judgment belongs to God. Christ in his humanity and humility did not judge
us, but redeemed us. With that as the criteria, the wedding of evangelical poverty to our
own personalities, shown in our attitudes toward persons, circumstances and things can be
called nothing less than maximal. God's Providence, in this light, takes on a much deeper
significance than mere provision or protection alone. 11 Such was the radical
poverty of Christ--the poverty Francis holds out to us>>.
11 This section is taken from the commentary on this
article presented at the General Assembly in Rome by Sr. Margaret Carney and Fr. Thaddeus
Horgan. It was also incorporated into their subsequent commentary published by the
Federation of the Franciscan Brothers and Sisters of the U.S.A.
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