difference for the greater good.
Underlying this increased sense of global citizenship is a sense of connectedness which simply was not available to us before. In this light, the Franciscan emphasis on community is more than a response to the need to be recognized and noticed; it is a living out of the universal worth of each person. Ironically, considering the anti-Islamic dogma which characterized Francis’ time as it does our own, this vision of universal and mutual concern for human welfare is oddly similar to the Muslim concept of the umma. Human beings drastically need a way of living faith with integrity which does not require the destruction of those who think differently. To be able to see another, however ostensibly different, as a fellow human being made in the image of God, is a significant step towards peace. The moment when ‘them’ becomes ‘us’ is a profound moment of conversion.
As we shall explore in later chapters, the life of St Francis was a series of conversion moments, each one a staging post on a continuing journey deeper and deeper into union with Christ. In one typically dramatic and literal gesture, Francis publicly cast off everything his earthly father had ever given him – home, name, security, wealth, clothing – to become utterly dependent on God. Instead of an earthly family, Francis came to recognize all creatures as his brothers and sisters, seeing and revering in them something of the image of the Creator. Above all, he wanted to show the reality of his conversion by embracing a whole new way of living – and he did so to such effect that the world around him began to question its former values, and to explore afresh what it might mean to live for Christ alone.
Francis is a joyful figure. His life was characterized by celebration, laughter and a deep love of the whole creation. The very attractiveness of the image can often encourage a distorted picture (‘St Francis of Assisi? Isn’t he the saint who liked animals?’). If that had been all, he would have nothing of worth to say to our current situation. Popular piety often depicts him as a cosy little pastel saint surrounded by birds. To see him in that light, however, trivializes his true impact. For Francis was, and is, not just a voice only for the good times of fun and celebration. His Christian discipleship was set firmly in the way of the cross. The process of his own conversion led him to preach in no uncertain terms of the importance of repentance, of dying in order to live.
There can be no easy path to resurrection. If there is any meaning to be found in pain and death, it is found in and through it, not in spite of it. Franciscan spirituality does not ignore the dark side of life. Instead, it seeks to find traces of the divine in everything, no matter how prosaic or painful, in order to help us keep our hearts and minds open to the promise of resurrection. There is no ideal world in which to undertake our search for God. We have only the broken, embattled world in which we already live – and in which God’s love is already abundantly at work, if only we could see it.
If we are to understand Francis’ importance as a signpost for our contemporary questioning, we will need to re-examine some of the popular myths about him. To do so need not destroy the true core of his attraction. Instead, the fire of his conversion can inspire and set us alight to find God at work in our own time. As a youth, Francis sought glamour and fame through service as a knight. Choosing instead to serve his Master in heaven, his hunger for fame and glory was transformed into a lasting joy in simplicity. So Francis can now prompt us to rediscover our own true desire. He accompanies us as we hunt for meaning and for God in the ‘real world’ we live in. He can lead us to do battle with false priorities, both in ourselves and in our culture. The world needs to hear Francis’ message again – perhaps more than ever as we come to terms with the fragility of existing political, economic and religious structures. His ministry of peacemaking and reconciliation (‘taming’ hungry wolves, speaking with the Muslim Sultan at the time of the Fifth Crusade) has an obvious, urgent, contemporary relevance. But his insistence on a literal following of Christ reminds us how much it can cost to choose the way of peace in any age.
Franciscan spirituality is often described as very down-to-earth. It does not shrink from encountering reality head on: but it always tries to do so with love. The world we now live in is as divided, unjust and violent as was Francis’ own. Yet in that same world he saw endless causes for hope, for rejoicing, as he saw Christ’s presence mirrored in every creature he encountered. So there is no excuse for giving up on this twenty-first-century world, for retiring into cynicism or despair at our apparent failure to progress. People today need to know they are lovable and valuable as much now as they ever did – perhaps even more so. They need hope. Whether or not they adhere to a religious faith, people still need to hear and understand the promise of resurrection – that even after death and destruction, life can still flourish.
The world as we know it has not been destroyed by terrorism. The same apparently trivial mobile conversations still go on, as they always did – but underneath their irritating electronic beeping, it is perhaps easier than before to discern the voices asking ‘Who am I? What is my place in this world? If our hold on life is so fragile, how can I ever again believe that I really matter?’ Rooted in life as it truly is, able to spot traces of God at work in every human event from birth to death, Franciscan spirituality offers the possibility of a positive response to such essential questions.
Universal Vocation
Nearly eight hundred years after Francis’ death, there are millions of people across the world who try to represent the values and challenges of that little poor man in the way they live their daily lives. Franciscans live out in microcosm the vocation of all Christians – to love and to be present to a world which too often stifles the voices of the poor and insignificant. We know the importance of being there with those who hurt, reflecting Christ by continuing to love despite the cost, and by daring to hang on to our humanity even when reality starts to bite. Franciscans are called to live as an incarnational presence in the world. Anyone who walks in the footsteps of Francis is led right into the middle of all the mess caused by evil and suffering. He refused to shy away from painful confrontations with reality, but insisted that God’s voice can and must be heard in every situation. Only by following his example can we stand any chance in our own time of getting across the vital message that we are all God’s people, and God does not leave us to hurt alone. It is a risky vocation, but one essential for the survival of our world. For it is into the whole range of human experience, not just into the easily sanitized parts, that God comes in the shape of Christ.
Perhaps the costliest part of a Franciscan vocation is to recognize that it is not only the victims but also the perpetrators of violence and terror who are our brothers and sisters. Demonizing those who do terrible things cannot help. It is perhaps only by taking the risk of acknowledging their humanity as of equal validity with our own, that we can hope to make the voice of love and peace heard above the screams of hatred and vengeance. Each one of us needs to make that journey of acknowledgement, to recognize that we are already involved, and we cannot pretend otherwise. We too have to recognize our potential to do evil as well as good. Whether in the World Trade Centre, the mountains of Afghanistan or the streets of Omagh, in Israel or Palestine, in Auschwitz, in Iraq or Sierra Leone or Sudan or Vietnam, it is our brothers and sisters who have been and are being killed. And those who kill are human like other humans: human, that is, exactly like us.
If there is any hope of bringing lasting good out of the evils of terrorism, war and hatred, we need to hear the challenge of prophets like Francis, who confront our values but affirm our humanity in the face of what we know of its destructive potential. We need to reflect on who we are and the values we really wish to promote in the world – and then get on with living them. By exploring what it means to walk in the way of St Francis in our world today, I wonder if we might not begin to find seeds of hope blossoming even out of the most appalling destruction.
It may seem an obscenity even to try to find anything resembling Good News as we struggle to come to terms with a world where terrorism is a commonplace means of communication. However, if we can continue to believe in a God who is present in some way in every human experience, we may begin to find a way forward, however halting and inadequate it seems. Over
