PENITENTIAL SPIRITUALITY
IN THE FRANCISCAN SOURCES

Concluding Synthesis

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This analysis, an examination of the writings of St. Francis and the Franciscan sources in order to delineate the fundamental ideas of the penitential life is, by its nature, limited and incomplete.

The topic would deserve a wide treatment so as to expose and propose in an organized way the structure and course of penitential spirituality. In other words, a volume of considerable size would be necessary. In any event, I have given this overall treatment in order to focus on some principal components so that it offers a satisfactory picture. For reasons of clarity, I offer this summary of the exposition.

The Premises

• 1.) The primacy of the spiritual life, destined for an existence beyond time. One must be vigilant because material goods, being so available and so easily accessible nowadays, too often absorb man's interests to a dangerous degree. Many persons, entangled almost totally in the things of this passing world forget they are only "strangers and pilgrims" (Testament 29,-Rule of 1223,6,2), and so lose sight of God.
  
  The danger of attaching too much importance to this earthly life, to the extent of neglecting the responsibility of spiritual perfection lies in wait to trap even religious. Penance is an effective remedy since it gives a vertical dimension to every area of life.

• 2.) A quick look at the structure of spiritual life and at the different Christian spiritualities to discover the place and justification of penitential spirituality. The various spiritualities, with their respective nuances, are like pieces of a mosaic: each one has its place, each one plays a specific role revealing its special variations in its relations with God, the focal point of the spiritual life.

Definition and Dynamics of  "Penitential Spirituality"

• 1.) The primary sense: the term "penance" in Franciscanism is equivalent to the biblical meaning of "metanoia" understood as an intimate conversion of heart to God, as a vital attitude, as a continuous state of being. It is not a question of "doing penances, " but of "being penitent. (142)
  
  This attitude is a reply to the call to salvation because it is the Lord who takes the initiative and saves "by His own mercy exclusively" (Rule, 1221, 23,25). But, although God calls ceaselessly, all penitential life becomes a constant endeavor to cling to God through Christ. There follows from this the necessary removal of those obstacles which impede or retard one's passage along the way to evangelical perfection.
  
  Penance, then, is not seen as a simple purification from sin. It is an ever more profound insertion into the paschal mystery of Christ, dead and risen, so as to be able to offer an

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(142) Cf. URIBE ESCOBAR F.,Strutture e specificitda della vita religiosa seconda la regola di S. Benedetto e gli opuscoli di S. Francesco d'Assisi, Roma 1979, pp. 239-244.

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increasing response to God's love, who wants to make us co-sharers in his beatifying perfection. It involves a commitment to love which is responsible and carried forward with generosity.

• 2.) The restrictive sense: the word "penance" also signifies the external expressions of total conversion of the heart (mortifications, fasting,etc.). Similar practices are all insignificant, formalistic and pharisaical if they do not respond to an authentic interior reality, to the new man who is born in Christ and who is straining towards the Father. (143)

• 3.) Penitential spirituality is not only a speculative type of doctrine. By its nature it tends to the practical: the cornerstone ideas must'be realized, in fact, must become incarnate in the life of the individual penitent or of the fraternities. Penance exacts an effective change in man within the intimate fibers of his being. It also demands exterior and visible expressions which do not exhaust the meaning of the penitential life, although they are its natural consequence and the sign of a true conversion. Numerous passages from the Franciscan sources testify to the many forms of penance practiced by St. Francis. Celano attests that he underwent much sickness as a result of his harsh penances. (1 Celano, 97).
  
  The solid teaching that formed the brothers and sisters in the penitential life, through all the phases of development - namely, the propaedeutical phase, the growing phase, loving union with God - all this must have a reliable basis in theory and practice. This delicate mission demands, therefore, leaders capable of illuminating doctrinally and stimulating by their lives, teachers effective in enriching the minds and hearts of their followers through spiritual knowledge and witness. (144)

• 4.) The foundation of the penitential life is God "from whom, through whom and in whom is found all pardon, all grace, all glory for all penitents" (Rule, 1221,23,30).
  
  By the holy charity which is God (Rule, 1221, 22,26; 1 Faithful, 2,19) we must "love greatly for the love of Him who has loved us so much" (2 Celano, 196).
  
  God indeed, who has given us existence and has redeemed us by the work of Christ, wants our salvation and our full participation in His divine life. To accept with eagerness this generous proposal means to place ourselves "in via penitentiae. "

• 5.) Christ, God-man, is the only way that leads to the Father. No one goes to the Father except through Him (Jn 14:6). This was the starting point which drew Francis and his followers to the mysteries of the Son of God made man. This Christcenteredness is characteristic of Franciscan Theology and Spirituality. (On this point there are numerous and excellent studies which may be consulted). From this theological position there follow some of the most important devotions for the growth of the spirit: the Infant Jesus, the Passion, The Cross, the Way of the Cross, the Eucharist, the Kingship of Christ and Mary Immaculate. (145)

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(143) On the various meanings of the term "penance" cf. C. SARTORAZZI, Esperienza spirituale del laicato francescano, Trento 1979,pp. 155-166.
  (144) cf. also Constituzioni TOR,art. 162.
(145) cf. M. CICCARELLI, l misteri ... cit. passim; A. MATANIC, Devozioni francescane, Roma, 1965.

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• 6.) The Methods to implement the penitential life in its constant thrust of love towards God are many. The following are some of the principal ones:

a.) The reading of the Word of God which calls persistently and spurs one on to full conversion.

b.) The Eucharist which nourishes penitents, fortifies them and grafts them intimately to Christ, the God-man. In fact, "It is God who gives the increase" (1 Cor. 3,8).

c.) The Sacrament of Penance which is the privileged means of reconciliation of man with God and his brothers.

d.) Prayer which nourishes intimate communion of the penitents with God in a climate of love and which strengthens one's spiritual motivation.

e.) The practice of those devotions characteristic of Franciscan spirituality indicated above in number  5.

f.) Fraternity, in which is reflected God's love for creation and especially redeemed mankind, and which is at the same time the prophetic sign of that joyous and heavenly assembly to which we are all invited. Among us pilgrims, it is the means of a deep friendship in the Name of Christ our Brother. He helps us to break through our enclosed selfishness to fill with joy loneliness and to free us from all that would quench the dynamism of love.

g.) The evangelical counsels of obedience, poverty and chastity through which we make ourselves fully available to follow God, the Supreme Good of our existence.

h.) The Church. For the penitential journey to honor the Will of God it is necessary that it be realized in the Church with ecclesial sensitivity and service to Christ's Church.

N.B. This study would have needed a careful analysis of the other facts of the supernatural life, such as habitual and actual grace, the moral and infused virtues, the theological virtues and the gifts of the Holy Spirit. Charity would deserve special attention. Due to the lack of space and time this has been postponed to another occasion.

7.) The necessity of a serious engagement to love in the penitential life emerges continuously from the writings of St. Francis and from the sources. In fact ..."since we have renounced the world, there is nothing left for us to do but be solicitous in carrying out the Will of God and pleasing Him" (Rule, 1221,22,9). Therefore, Francis echoing the Gospel (Mk. 1,15) exhorts: "Do penance for you will see the Kingdom of Heaven. " (146)

"Do penance, produce worthy fruits of penance because you know that soon you will die" (Rule 1221,21,3). And the Lord will judge severely those who did not do penance (I Faithful 41,2,22; Rule, 1221, 21,7).

He, who having an eschatological attitude, does not decide to do penance is like a blind man who ignores spiritual knowledge. (1 Faithful 2,7 and 8).
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(146) Vita Fratris Rufini, in Analecta F.3 (1897) p.47.

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The anticipation of our final encounter with the Lord should illumine the internal development of the penitential life. (147)

We "brothers and sisters of penance" have a special duty to follow the way of holiness through unceasing conversion. Moreover, we must announce to the world penance and the need for God by word and by lived witness in such a way as to lead men to Love who saves and makes holy. (cf.Admonitions 2 1, 1).

Of course, we will not be content with easy words, but must show concretely a true interior conversion by our external works of penance. Francis has left a clear testimony inspired by the Gospel. The "penitents" have followed him with enthusiasm. Let us make ourselves responsible for 'works. "We ought to be ashamed of ourselves that the saints endured all that, but we who are servants of God try to win honor and glory by recounting and making known what they have done. (cf. Admonitions, 6,4).

Fr. De Sillis, writing of the Franciscan penitents of old, highlights some characteristics which would not be a bad thing to recall: austerity in food, simple dress, poor dwellings, love of a seclusion to foster intimacy with God. (148)

Our Constitutions give sufficient emphasis to penance in its very nature and how it can be lived.

Therefore, "Let us begin, brothers, because up to now we have done little or nothing"(1 Celano, 103), as Francis affirmed so humbly during the last days of his life. (149)

Blessed are those who die in the exercise of penance because they will go to the Kingdom of Heaven (Rule 1221,21,7).

Let us pray that God will dispose our heart to penance (cf.Rule of St. Clare,c.9,22), and help us to persevere in penance till the end (Rule, 1221, 23,22;l Faithful, 1,6,-2 Faithful 9,48). Here it might be noted that this difficult task is for the Formation Directors and those in Formation in other words, for all the brothers and it is right to melt our heart in prayer with the same words of Francis: "All powerful, all holy and highest God -- You are the highest good, all good, every good, who alone are good; make us render You every praise, every glory, every honor, every blessing and all good" (Praises for every Hour, 1 0).

Would that we truly succeed in deepening our conviction that God is the Supreme Good and every goodness of our transient earthly existence!

As true penitents, we can ask this grace from the Lord:

Omnipotent, eternal, just and merciful God, grant us, poor sinners by Your grace to do that which we know You want us to do, and to always want that which pleases You, so that interiorly purified, interiorly enlightened and fired with the ardor of the Holy Spirit, we may be able to follow in the footsteps of Your Son, our Lord Jesus
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(147) On the subject, cf. K. ESSER - E.GRAU, Love's Reply, cit. pp. 57-59.
( 148) Cf.Studia originem .... cit., pp. 17-18.
(149) Cf. also Julian of Spires,Vita S. Francisci, 7.- in Analecta F.10 (1926-1941 ) p.366.

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Christ and so make our way to You, Most High, by your grace alone. (Letter to a General Chapter, 62-64).

And you, Francis,"Mirror and model of perfection" (2 Celano, 221)," artist and teacher of the evangelical life" (1 Celano, 3- 7), "make us live with new life and do not allow us to be different from you in our conduct and to be like you in what we profess" (2 Celano, 22 1).

Fr. Lino Temperini, T.O.R.

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