Contemplation and Activity Part II

We say this because all of the Franciscan's work and all his love will be directed to God, since he sees Christ Himself in his brethren. Hence his apostolate draws him deeper into the contemplative life, and he daily grows closer and closer to the one goal of all souls – union with God by love. It is well to note that when the contemplative life becomes rather difficult in the midst of external activity, it is best and often necessary, to observe days of recollection, in order to foster a greater union with God.

It is also beneficial to establish retreat houses where the Franciscans, over a protracted period of time, may be able to replenish the spiritual energy that they have expended in the Apostolate. Bypassing such periods in recollection, we are following the example of our Seraphic Father, who often retired to Mt. Alvernia or other suitable places for this same purpose. There, after the arduous task of preaching to the laity, he found a safe refuge where he could speak, undisturbed, with God.

Prayer and Contemplation II

All of the Franciscan's work and all his love is directed to God, since he sees Christ Himself in his brethren. Hence his apostolate draws him deeper into the contemplative life, and he daily grows closer and closer to the one goal of all souls – union with God by love. It is well to note that when the contemplative life becomes rather difficult in the midst of external activity, it is best and often necessary, to observe days of recollection, in order to foster a greater union with God.

It is also beneficial to establish retreat houses where the Franciscans, over a protracted period of time, may be able to replenish the spiritual energy that they have expended in the Apostolate. Bypassing such periods in recollection, we are following the example of our Seraphic Father, who often retired to Mt. Alvernia or other suitable places for this same purpose. There, after the arduous task of preaching to the laity, he found a safe refuge where he could speak, undisturbed, with God.

CONTEMPLATION AND ACTIVITY Part I

As we continue our discussion of Franciscan prayer, the question arises: ‘Exactly what effect does prayer have on the Franciscan life?’ The answer is simple. As we have already seen, Saint Francis desired that his sons should practice continuous prayer, with the result that the Franciscan life is eminently contemplative. But the love of our brethren in Christ, Who desires the perfection and completion of His Mystical Body, makes our life also an active form of religious life. This activity finds its outlet in the exercise of the Apostolate. The life of the Franciscan, therefore, is not first of all active and then contemplative; but rather, our activity is the result of the abundance of our contemplation.

Contemplation is the source of love, and love inflames souls with zeal for the Apostolate. Thus contemplation and prayer occupy the first place in Franciscan spirituality. This is so because our way of life is entirely supernatural and we must look to God for all things, trusting neither in our own strength, nor in mere human means. Moreover, there is a mutual reciprocity between the Franciscan contemplative life and apostolic works. For, just as the former leads to the active ministry, so also does the Apostolate lead to contemplation; which should bring the Franciscan into a closer union with God.

Habit of Prayer Part II

Saint Bonaventure says: ‘Francis firmly enjoined that the grace of prayer should be desired above all things by every religious man. He believed that no man can progress in the service of God without it, and he exhorted the friars, by every means in his power, to seek this grace.''

How wonderful is Franciscan prayer! It seeks the union of love; it is indeed the exercise of that very union of love. But in addition to this, the purpose of Franciscan prayer is to honor and glorify Almighty God. We Franciscans need look no further than our Seraphic Father to find out how this is done. In his ‘Canticle of Brother Sun,’ Saint Francis gives us the key to the hymns of praise that he would have all creatures sing to their Creator.

Concerning this Canticle, he says: ‘I wish to formulate a new hymn to the Lord, for His glory, for my consolation, and for the edification of my neighbor. It is to be based on His creatures which we use daily, without which we cannot live, through which the human race so often offends its Creator, and for which we are continually ungrateful. God has generously given us these creatures, yet we do not praise our Creator and Giver of all good things as we should.'' By means of this Canticle of Brother Sun, our Seraphic Patriarch wished all his sons to become ‘priests of creation,’ singing the praises of God on behalf of all created things. He wished them to lead an intimate life with God and all creatures in a union of love. We know that ‘only one thing is necessary’: to love and thus to live in union with God who is Charity, Unity, and Love.

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.