THE HABIT OF PRAYER (Part I)

The only way to lead this life of divine love, in which all are made one in perfect Franciscan joy, is to cultivate intensely the life of prayer and contemplation. This is not a prayer that is performed only at a scheduled time; it is the type of prayer that characterized our Seraphic Father.

Saint Francis lived habitually in God and appeared a ‘living prayer.’ Celano tells us: ‘Thus he directed every thought and affection as one prayer which he addressed to the Lord, not so much like one praying, but as a living prayer.’ Such prayer implies a complete union with Almighty God, not only at the time appointed for prayer, but also during the course of the entire day.

Hence the admonition of Our Blessed Lord is fulfilled: ‘that they must always pray.'' Moreover, the supernatural life demands this habit of prayer, and consequently it is a requirement of our own Franciscan life and spirit. In his first rule Saint Francis shows us how complete our union with God must be: ‘In that Holy Charity which is God, I ask all the friars, both superiors and subjects, after they have put aside all burdens, anxieties, or worries, to serve, love, adore and honor the Lord God with a clean heart in whatever way they are best able. Our Lord Himself desires this above all things. And let us always fashion in ourselves a dwelling place and mansion for Him, Who is the Almighty Lord, the Father, the Son, and the Holy Spirit.''

Charity Part II

There were chaste embraces, tender affection, fraternal kisses, pleasant conversations, modest laughing, cheerful countenances, guileless eyes, humble spirits, peaceful words, gentle answers and proposals, ready compliance and willing hands. Indeed, since they despised all earthly things and never exclusively considered their own interests, they were filled with a love for everyone, freely giving themselves so that they might aid their brethren in every possible way.’

This is Franciscan charity that, according to the words of Saint John, turns community life into a paradise: ‘No one has ever seen God.’ But ‘if we love one another, God abides in us and His love is perfected in us.’

This is the charity which unites all of the brethren into one, thus fulfilling Our Divine Lord's prayer: ‘That all may be one!’ Franciscan charity is the supernatural bond uniting all in the one spirit of love. It is infinitely above all human love, yet it is the greatest human love. Our Seraphic Father urges us to espouse it by reminding us: ‘If a mother nourishes and loves her son according to the flesh, how much more diligently should one love and minister to his spiritual brother!’

Moreover, Seraphic love is the source of all Franciscan perfection, for, by means of it, God and our brothers are loved in the Holy Spirit. Hence Francis might say to us in all truth: ‘Love and this suffices!’ For he who truly loves God, his brothers, and all creatures in God, is perfectly poor. This is true because no one can love to such a degree unless he is detached from all things for God's sake, who must be loved completely and above all else.

He who possesses true love is likewise already chaste and obedient, enjoying full freedom of spirit. We say this because he who is desirous only of Infinite Love will not allow himself to be held back by any lower passion; he will not be shackled by any bond of creatures. Finally, the life of the Franciscan who loves truly is already filled with perfect joy, for this is the reward of love and the complete crucifixion of one's nature: by which he has actually arrived at Infinite Love – the highest joy and happiness.

FRANCISCAN CHARITY (Part I)

Now we shall speak of Franciscan charity that embraces all creatures, especially our fellow men. The very first place in our Franciscan hearts should be occupied by ‘those who are of the household of faith,'' our own brethren who, with us, constitute one family, an intimate unity. What a marvelous example of charity and unity we can find in the first Franciscans and the first Christian communities! Their only law was the new commandment of Our Lord: ‘Love one another as I have loved you!’
Thomas of Celano tells us: ‘A noble structure was built on the foundation of a true and constant charity. Upon it the living stones, gathered from all parts of the world, were fashioned into a dwelling place of the Holy Spirit. How the ardor of charity glowed in the new disciples of Christ! How great was their love for their holy community, and how this love continued to grow in them! When they chanced to come together or met somewhere on the road, there was always evidence of spiritual affection, which also sowed in the hearts of others the seed of true affection. This love was based upon a complete dedication to true love.

Franciscan Poverty part II

Pope Pius XII



The following are the words from Pius XII regarding our observance of holy poverty. ‘Poverty is so necessary and so much a part of the evangelical doctrine, that a Christian has very little regard for his salvation, if he does not at least hold this virtue in high esteem and divert his desires from worldly interests. Hence it is necessary that there be in the Church those, who distinguished by their observance of poverty, act as beacons leading and reminding others to practice it. These souls are you Franciscans, provided that you do not deviate from your ancient and venerable rule. Strive therefore, to preserve a becoming poverty in your houses and possessions… Be poor in your garb and your manner of life. Work therefore, to become exceedingly rich, by the grace of God, in those things which are true riches, and which engender virtue in those who are willing. And pour out these riches upon others with a generous hand.''

From what we have already said concerning poverty as a condition for perfect love of God, perhaps one would be led to believe that the Franciscan life is one devoid of all affection for creatures, and that our days must be passed in the frigid air of a false detachment. It is quite the opposite.

Poverty denotes the fullness of true love. But love of the Infinite God, which is man's only true happiness, does not exclude a right love of creatures. Rather, it includes it, since ‘he who abides in love abides in God and God in him.’ Love of creatures therefore, is not only consistent with Franciscan spirituality, but a sign of it. By a correct love of creatures we direct all our love ultimately to God, and hence nothing is detracted from the love due to Him, if we love all things in and for God. Thus poverty is truly the correct guide to loving all creatures in the right way, because by it we abandon all things for the love of God. We then acquire the correct perspective toward creatures, loving them not for themselves, but because of God and in God who is present in them.

FRANCISCAN POVERTY (part I)

Francis loved the poverty that he saw in Christ and in His Blessed Mother, but he saw it only as a condition for the infinite love that occupied his every desire. He realized so well that only Christ, God alone, is worthy of infinite love; and on the other hand, he knew that we poor mortals are incapable of loving infinitely and completely. But Francis conceived a way out of this dilemma.

Perfect poverty is the answer to perfect love in so far as a creature is able to love perfectly. We must withdraw our hearts from the attachment to all other love, and give them to Almighty God by complete poverty. Such poverty entails the surrender of every material thing, and even more; namely, the uprooting of all vanity and pride by perfect simplicity and humility. It also requires the renunciation of oneself and one's own will in perfect obedience. How necessary then, is poverty, if the love of God, which demands absolute detachment, cannot be attained without it!

It is therefore especially true in the case of the Franciscan that poverty must be a characteristically Franciscan virtue and must be outstanding in us.

MARY AND THE EUCHARIST

In his Christ–centered spirituality, the Franciscan is co–crucified in his own humanity with Christ,thus enabling him to live supernaturally and divinely in Him. There follows quite naturally from this Christ–centered spirit, the traditional Franciscan attachment to the Holy Mother of Jesus.
In his devotion to the Mother of Christ, the Franciscan, who is united with and transformed into Christ,makes Mary his own Mother. How can it be otherwise, for it was Mary who begot Christ, and hence it is Mary who has given the True Life to the Franciscan.

Mary is our Mother because she is the Mother of the Head of the Mystical Body, of which we are members.She is the one Mother of the One Christ. Francis ‘embraced the Mother of Jesus with an indescribable love,because she made the Lord of Majesty our brother.’ Moreover, how great should be the Franciscan's love for the Most Holy Eucharist! Is not the Sacred Host upon our altars the corporeal presence of our Beloved Christ,who is the life of our life, the Host offered upon the cross, for love of us, in union with whom is our entire perfection and our entire love?

‘Francis was on fire with love for the Sacrament of the Body of the Lord with every fiber of his being, holding Its dignity and right to our devoted love, in greatest awe.’

NECESSITY OF MORTIFICATION

The devotion of the Franciscan toward Christ crucified expresses the deep compassion that he has for the Savior in the greatest manifestation of His love. But the true meaning of this devotedness has a deeper purpose than merely compassion.
The Franciscan devotion to Christ crucified indicates a desire for one's own crucifixion, so that dying with Christ, we may live with Him, through Him, and in Him, in a new supernatural mode of life. To what avail would one weep over the death of Jesus, unless he dies with Him in a union of love? The Seraphic Doctor, Saint Bonaventure, admonishes us to bear our cross joyfully if we would be loyal followers
of Christ. ‘The true lover of God and disciple of Christ, who desires to be conformed perfectly with the Savior of all mankind Who was crucified for him, ought to pursue this union with great zeal. Then he shall be able to bear the Cross of Christ wherever he goes, both in mind and in body; and the words of the Apostle shall be verified in him.''