PENITENTIAL SPIRITUALITY
IN THE FRANCISCAN SOURCES

The term "spirituality," in its fullness, refers to the entire life of the spirit (93) in its twofold dimension of natural life (94) and the supernatural life which exists in the baptized and has its origin in sanctifying grace, by means of which man is capable of participating in the divine nature.

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The supernatural life, in its structure and in its dynamics, is the object of a part of theology (95) which takes into consideration the fundamental principles of the spiritual life (96) and the means which allow its growth into eventual perfection. (97)

Grace, virtue (theological and moral) and gifts of the Holy Spirit, structured in a vital admirable complex constitute a supernatural organism, which is subject to the laws of life and development and enlivened by actual grace.(98)

In its perfection it is realized on diverse levels, according to multiple variants, which we cannot examine here because of time and space. However, the supernatural life could remain in its embryonic stage or else grow without limit according to the stature of Christ. In this venture of perfection, one realizes a kind of mysterious bridge which "terminus a quo" is the baptismal grace and the "terminus ad quem" is the Man-God, Christ, who expresses the fullness of holiness.

(93) The "spirit" here is understood in a restricted sense as the human soul.

(94) Intellect-will (by which man thinks, wills loves). These characterize the human as distinct from the animal.
(95) The beginning, development and perfection of spiritual, supernatural life are treated in a branch of theology variously called: ascetical-mystical theology, theology of Christian perfection or spiritual theology or the interior life or the supernatural life or spirituality. I prefer to use this last term.

(96) The principles or fundamentals ( = revealed truths) of the supernatural life are: the saving plan of God the Creator, Christ the Redeemer and Model, Mary co-redemptress and Mother; the Church, depositor of revelation; sanctifying or habitual grace that joins the human creature to the divine nature, actual grace that precedes and goes along with man's co-operation, etc. On these truths is founded the entire spiritual building as a house on its foundation.

(97) Among the principal means of perfection to be numerated are: the Word of God, the Eucharist, and the Sacraments, prayer, the practice of the theological and moral virtues.; charity is the first, and docility to the gifts of the Spirit.

(98) In as much as concerns the structure of the spiritual life it is useful to specify as follows:

a) the principles and methods can be designated with a single cumulative term, elements of the spiritual life.
b) the theological virtues (faith, hope and charity) are infused and concern the end,i.e. they refer to God as their immediate object.

The moral infused virtues (I leave out the moral acquired virtues which operate at the natural level and not in the supernatural order) regard the means to attain the supernatural end. Among the many infused moral virtues there emerge the four cardinal virtues that hold particular importance.

All the infused virtues (theological and cardinal) are supported, strengthened and stimulated by the gifts of the Holy spirit. (cf.

A. ROYO MARIN, Teologia della perfeziotie cristiana, 4 ed. Roma, 1961, pp. 1 19ff 555ff ., 636ff

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When the commitment of the supernatural is chosen and lived in an intense and qualifying measure to become almost a specific profession, then we can speak of the spiritual life and spirituality in the technical sense. (99)

There is another aspect to present: to the substantial unity of spirituality corresponds an actual plurality of attitude on the part of man, either because there can be various ways to consider the principles and various ways to use the means of perfection, or because the Model to imitate, Christ, could be followed in almost infinite ways. Therefore, every man and every religious order, on the road to sanctification has its own vision, its own view, characterized as much personally as, at least in the principal lines, communitarily; every individual, every institute follows the infinite splendor of Christ under a particular perspective,(100) identifying oneself with one's own spiritual personality.

With the above description we have approached the exact concept of spirituality understood as a vision and attitude of one or more persons faced with the dynamics of the spiritual life, and the consequent precise aspect to be realized by means of the adequate coordination of principles and means to achieve sanctification. Briefly, "it is the particular point of view according to which the factors of the spiritual life become evaluated and coordinated; it is precisely that which gives color to the spirit and brings upon the institute which live sit, its own style." (101)

I t would be useful for clarification to show comparisons with the various styles in art (painting, sculpture, architecture, music, literature, etc.).

(99) I do not hold as sufficient the concept of spirituality as "knowledge of the way and use of the methods which lead to perfection"(G.GAUTIER,La spirituality cattolica,Milano 1956 p.5).

Certainly, a serious knowledge is necessary, basing itself on the principles of divine revelation and on the experience of the saints, clarifies the organism of the spiritual life and illustrates the laws of its development proposing the itinerary to follow.
However, this knowledge of the spirit has not a speculative character nor is it directed to an intellectual end, but it has essentially a practical aim, to cause a concrete engagement, that the soul does not just do the minimum for its salvation but that it goes forward to fullness effectively with impetus and according to the most accredited ways.
It must be pointed out that every suitable way to an aim and every step in this ascent toward a more profound union with God could be the legitimate object of spirituality. In that sense we speak of priestly spirituality, matrimonial spirituality, youth spirituality, spirituality of work, etc. It is obvious that in similar cases the term "spirituality "assumes a relative or less technical meaning and therefore is used in a broad sense.

(100) In the area of the spiritual life it is necessary to present the distinction that exists between the terms "spirit", "spirituality", and "school of spirituality".

The word "spirit" indicates more often an existential reality that is a lived piety as incarnate in a certain person or institution (cf. the "spirit of the founders" in PC,2b: "the primitive spirit of institutes" in PC,2). Besides the constituting elements of a determined spirituality it includes also the "particular secondary aim" of the founder or of the institute.

The word "spirituality" is normally synonymous with the doctrine or the knowledge of the spiritual life, that is, a complex of principles and practices that enable the spirituality to be effected.

The word "school of spirituality" means a group of basically communal elements of authors and participants that follow a distinctive spirituality not only in theory but also in practice. Within the limits of a school one finds place for many different nuances not easily definable.

Both the various schools and their respective nuances draw their raison d'etre especially from various sources: the unrepeatable characteristics of each individual, the special charisms which God bestows liberally, the most ordinary commonly found ideals, as well as the talent for initiative found among many persons within religious orders or movements.

In this sense, Christian spirituality could be compared to a healthy and fruitful tree from whose productive trunk there sprout vigorous shoots and various flowers.

(101) M.BORTOLLI, Lineamenti di spiritualita francescana,Vicenza 1976, p. 18

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