PENITENTIAL SPIRITUALITY
IN THE FRANCISCAN SOURCES

The Fraternity as sign and means of conversion.

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The followers of St. Francis in the Order of Penance from the beginning have been called "brothers and sisters." The idea of fraternity is present in the I Faithful 1,7, and 9; in the 2 Faithful 8, 42-44, and 9, 48-52; the First Rule, prologue; c. 8,5; c.10,12; c. 11,3; c. 12.2 and 6.

When the friars and sisters love each other mutually, the Spirit of God lives in them, and God Himself, the Father almighty, the Son and Holy Spirit set up their dwelling among them. As sons of the same heavenly Father and as a unity, called to share the divine life they are brothers of Christ (cf. I Faithful, 1, 9; 2 Faithful 9, 52; Rule 1221, 22, 29ffi. "Oh how holy and delightful.. to have such a brother!" (1 Faithful 9,56).

Both in teaching and practice, Francis has given birth to a fraternal life which is intense and rich with overtones. (136)

The fraternity, summoned by the Holy Spirit in Christ's Name, is an aspect of penitential life which is highly meaningful and irreplaceable. The brothers help each other to grow in the love of God, through reciprocal love, encouragement, fraternal correction, etc. Together, they overcome difficulties, are freed from selfishness, give witness of conversion to God. Francis pities those who cannot make the effort to live in community, and who deceive themselves into following the easier path to sanctification in solitude (cf.2 Celano,32-33). The Second Vatican Council reminds religious of the example of the example of the Apostles gathered around Christ and of the witness of the early Church (PC 15).

In today's society, man too often lives in isolation and in involuntary loneliness, lacking an adequate communication with others. This phenomenon is also met in religious communities, the members of which are cast to the outside world, become attached to the undemanding friendships with strangers, become closed within the circle of their own occupation, and do not care about their brothers among whom each one is called by God to share the charism of penance and the demands of fraternal living. Accordingly, reciprocal assistance decreases, both on the human level and in the community's shared growth in the love of Christ. Then this is no longer a fraternity but a simple coexistence, or at most, an economic or pastoral collaboration (a strange "society for action"!).

In contrast to this reality, there are often heard high-sounding speeches and sterile verbalism.
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(135) For other aspects cf. AA.VV.,La preghiera nella spiritualita francescana. in Quaderni di spir. francescana 15 (1967);K.ESSER   E.GRAU, Love's Reply,cit., pp.267-285: La preghiera sviluppo e coronamento della vita di penitenza.

(136) Cf. L.TEMPERINI, La fraternita  nel francescanesimo, in Analecta TOR 13 (1976) pp.855-867; F.DE BEER, Genesi della fraternita francescana, in Studi Francescani 65 (1968) pp. 65-92.

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Fortunately, there is some reason to hope for a reacquisition of the essential character of fraternity. Men of today are rediscovering the value of community living, of interpersonal relationships, of the reciprocal gift of friendship, of active co-operation. Among individuals, the desire is growing to develop their own personality within the context of fraternal life, since shared living enriches, brings joy and fills with enthusiasm.

This sensitivity makes itself positively in religious communities, too, in which members are becoming increasingly aware of the relevance of coherence and authenticity in relationships.

A Fraternity which would really be a symbol and a means of conversion to God comprises:

• 1.) a serious and constant effort at union among the brothers called by God to the life of penance.

• 2.) the responsibility on the part of each religious to see the brothers as the first friends of his life - a life which he has knowingly chosen through God's inspiration. The first Franciscans "longed to meet each other and were happy to stay together.."(cf.1 Celano, 39).

• 3.) the need, on the part of each individual religious and the community as a whole to unfailingly use those means which further fraternity and union with God.

• 4.) the good will to eliminate those obstacles which threaten the very meaning of community life: individualism, autonomy, self-centeredness, selfishness, absenteeism, dissatisfaction, various substitutes etc.

The earliest Franciscans "free from all selfish love, poured all their affection into the heart of the community"(1 Celano,39). (137)

As far as our Order is concerned, it should be pointed out that the idea of fraternity animates the entire structure of our Constitutions. Accordingly, it only remains for us to live fraternity responsibly, with generous cooperation, with initiative, in an atmosphere of love and perfect happiness.

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