ST. FRANCIS AND ST. CLARE - LIVING IN LOVE AND FAITH

The iron-fist-in-a-velvet-glove reaction of some evangelicals to this exercise meant to help the Church (of England) ‘learn and reflect together to help the entire church in its task of discernment’ has, inevitably, caused deep distress, despair and disillusionment to many. Purporting to be caring, their rapid – negative and less than Christ-like – response has opened deep wounds for some producing pain and a sense of anxiety. 

Against that background, as part of my Novice studies as I seek to be professed in the Third Order of St. Francis, I have been reading some documents on the Franciscan charism and found, in two sets of writings, a profound reminder of how we might respond to those who cause us pain.

The first comes from the account of St. Francis question to Br. Leo when, on a cold winter’s day, they were walking in the snow from Perugia to the Portiuncola in Assisi: “what brings perfect joy?”  “If God desired that the Friars Minor”, Francis said, “should serve as a great example of holiness to all people in all lands, please write down that this would not be perfect joy”. Later in their journey, he went on “If the Friars Minor could make the lame walk; if we could straighten the crooked; if we could chase away demons; if we could give sight to the blind and speech to the dumb; and even if we could raise the dead after four days, please write down and note carefully that this would not be perfect joy.” He continued in this vein until he said if, on arrival at the friary in Assisi, the gatekeeper turned them away with insults saying they were imposters trying to lead the world astray – then if they bore these injuries with patience without complaining and think upon the sufferings of Christ “then, most beloved Brother Leo, please write down and note carefully that this, finally, is perfect joy!”

“Listen, above all gifts of the Holy Spirit, that Christ Jesus gives to his friends is the grace to overcome oneself, to accept willingly, out of love for Him, all contempt, all discomfort, all injury, and all suffering. In this and all other gifts, we ourselves should not boast because all things are gifts from God … because as St Paul says: ‘May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world (Gal. 6:14).’ Amen.”

Taking this further I was reminded of some words St. Clare of Assisi wrote to St. Agnes of Prague to whom she was particularly devoted.  Agnes had not yet entered the Order but had made a commitment to follow Christ but had been greatly troubled by Pope Innocent III’s negative response to Clare’s request for the ‘privilege’ of living in poverty.  To help her Clare wrote, in her Third Letter, this exhortation:

‘Place your mind before the mirror of eternity!
Place your soul in the brilliance of glory!
Place your heart in the figure of the divine substance!
And transform your whole being
into the image of the Godhead itself through contemplation!
So that you too may feel what His friends feel
as they taste the hidden sweetness
which God Himself has reserved from the beginning
for those who love Him.’

It’s not that we should ignore the negative reactions of some but that we need to ‘place our mind’ where it belongs – not in attentiveness to the evil spirits who assail us but in Christ crucified alone.  I offer these two responses from the little, but holy, Father and Mother in the hope they might help and inspire.

John-Francis Friendship
Feast of Christ the King, 2020

ST. FRANCIS OF ASSISI: CONTEMPLATIVE PRAYER AND CONTEMPLATIVE LIVING

I suppose many are familiar with Francis view of Creation by which he contemplated God in all things – as St. Bonaventure wrote in his Major Life of St Francis (IX:1):

‘In everything beautiful, (Francis) saw him who is beauty itself, and he followed his Beloved everywhere by his likeness imprinted on creation; of all creation he made a ladder by which he might mount up and embrace Him who is all-desirable.’

But did Francis practice what we would call ‘contemplative prayer’ or did he live contemplatively?  What is contemplative prayer?  Is it desiring and gazing and allowing ourselves to be held in the compassionate gaze of God whilst all the while treating all those logismoi – distracting thoughts – that come to us as so many children wanting to distract or gaze?  Or is it certain practices – Centring Prayer, for example, or spending time before the Blessed Sacrament or an icon seeking to be still?  Do our contemplative prayer-practices ‘stand-alone’ or do we find that they begin to affect the rest of life?  Are we beginning to live contemplatively’?  What do we mean by ‘contemplation’?

"Sometimes I sits and thinks, and then again sometimes I just sits."

Contemplation
The root of the word concerns a space reserved for sacred purposes from the Latin word templum, a piece of ground consecrated for the taking of auspices, or a building for worship.  It has ben associated with a long thoughtful look at something and has been described as simply taking a ‘long, loving look at the real’ (Walter Burghardt SJ).  It could be described as a way of offering a balance to activism for it invites us to stop and focus our distracted attention.  It is a way to realise a sense of being at one with an-other and can be practiced by anyone.  The Swiss-born German artist Paul Klee observed: ‘In a forest I have felt, many times over, that it was not I who looked at the forest.  Some days I have felt that the trees were looking at me … were speaking to me … I was there listening … I think that the painter must be penetrated by the universe and not want to penetrate it.’  

Be still and know that I am God. (Ps.46.10)

Contemplative prayer
Contemplative prayer is one of the classic forms of Christian prayer.  Whilst Discursive prayer is a prayer using words where we talk to God and meditation a type of prayer where we think about God, contemplation is a type that does not use words or thoughts but a prayer-practice where we are simply with God. 

For some it is exemplified in the English tradition by the medieval work of an unknown author, The Cloud of Unknowing: ‘Lift up your heart to God with humble love: and mean God himself, and not what you get out of him… Try to forget all created things that he ever made, and the purpose behind them, so that your thought and longing do not turn or reach out to them either in general or in particular’ (Ch.3).  The writer then points out what had become clear to all contemplatives: ‘When you first begin, you find only darkness, and as it were a cloud of unknowing. You don’t know what this means except that in your will you feel a simple steadfast intention reaching out towards God. Do what you will, and this darkness and this cloud remain between you and God… Reconcile yourself to wait in this darkness as long as is necessary, but still go on longing after him whom you love’ (Ch.3).

‘For He can well be loved, but he cannot be thought.
By love he can be grasped and held,
but by thought, neither grasped nor held.’
(The Cloud of Unknowing, Ch.6)

Meditation
Contemplation is sometimes confused with meditation.  Meditation is a practice which uses a particular technique, such as a mantra, to focus the mind in order to train attention and awareness.  One mantric prayer used by St. Francis was the simple: “Deus meus et Omnia – my God and my All”.

“Whatever a monk keeps pursuing with his thinking and pondering,
that becomes the inclination of his awareness.”
(Buddha, Majjhima Nikaya 19,)

Centring Prayer is a name given to various forms of meditation designed to aid the development of contemplative prayer by preparing our faculties to cooperate with this gift. ‘It is an attempt to present the teaching of earlier time (e.g. The Cloud of Unknowing) in an updated form and to put a certain order and regularity into it.  It is not meant to replace other kinds of prayer; it simply puts other kinds of prayer into a new and fuller perspective.  During the time of prayer we consent to God's presence and action within’ (Contemplative Outreach).

Mindfulness
Rooted in ancient practices of Eastern and Western meditation this concerns focussing on opening the soul to God.  In secular terms certain practices are recommended in order to achieve a mentally clear and emotionally calm and stable state.  Mindfulness has been described as ‘the basic human ability to be fully present, aware of where we are and what we’re doing, and not overly reactive or overwhelmed by what’s going on around us” (What Is Mindfulness?, Mindful.org, 2014).  Is Meditation, which usually concerns openness to God through a loving inclination of the heart, the same as Mindfulness or is Mindfulness, primarily, a discipline focusing on developing inner freedom through practising certain techniques?  Or are mindfulness practices akin to the ancient practice of recollection which is the first step on the contemplative path?  Or are they two sides of the same coin?

All have their pitfalls, especially when they become focussed on perfecting techniques. It’s easy to forget that meditation needs to be understood in the context of the commandment to love God and neighbour – in fact, it’s all about putting self aside to centre on God rather than attaining a particular experience.  Living in a society where the self often seems all important Jesus teaching to put self aside and that those who seek to save their life will lose it – and those who lose their life for his sake will find it – are challenging.  As is his observation that whoever wants to follow his way must deny themselves and take up their cross.  This seems to make clear that we ought not to be too concerned with the perfecting of techniques but by the loving gift of self through our practice (Matt. 16:25f).

The orans mentale (mental prayer) of which St Teresa of Avila wrote in her Book of the Life (Chs.8-10) seems similar to aspects of Mindfulness.  But her practices were motivated by a desire for intimacy and “unknowing” (‘the soul’s profit consists not in thinking much but in loving much’ – Foundation 5.2), not for the benefit of the individual but for the purpose of the exercise of ‘good works’ brought about by loving desire.

Orthodoxy uses the word theoria to indicate beholding God leading to theosis, which is union with God through the ascetic practise of hesychasm, that process of letting the mind be enfolded in the heart to enable the sinful person to be changed, by grace, into a child of God.  It is connected with the desire to create a pure heart which enables the vision of God (Matt. 5.8) and, in the Christian tradition, is rooted in the cosmic Christ. 

Contemplative living
For some the practice of contemplative prayer/meditation is an important part of their life of prayer.  It is quite possible to develop such a practice separate from the rest of life – having a ‘quiet time’ can be important in a hectic life, but I wonder if it’s really possible to have such a distinction between contemplative prayer and contemplative living?   In New Seeds of Contemplation, Thomas Merton wrote: ‘Contemplation is life itself, fully awake, fully active, and fully aware that it is alive. It is spiritual wonder. It is spontaneous awe at the sacredness of life, of being. It is gratitude for life, for awareness, and for being. It is a vivid realization of the fact that life and being in us proceed from an invisible, transcendent, and infinitely abundant Source’ (New York: New Directions Press, 1962: 1-3). So Merton begins to invite us to consider practice contemplation in action which will affect the way we look at the homeless as much as the trees.

Later, in a survey (Robert Toth, The Merton Institute) most of those contacted defined contemplative living as ‘leading a less busy, more quiet life or engaging in certain practices such as meditation, centering prayer or yoga.  In the popular imagination contemplative living is still influenced by the close connection between contemplation and monks and nuns who leave "the world" and live in monasteries.’ 

_________________________________

‘There are some profoundly important characteristics in Merton's interpretation of contemplative living that distinguish it from popular notions of spirituality.  First, it is specific in its focus on our four essential relationships.  Secondly, it asserts that our contemplative/spiritual practices lead us to a clearer understanding of our responsibility in these relationships.  Thirdly, it emphasizes that our everyday, active life is our spiritual life and that our contemplation should guide our actions; and fourthly, it provides direction to our actions that deepens and transforms our relationships in ways that are visible and measurable.  These distinctive characteristics of contemplative living make it tangible and easy to adopt as a way of life.’  (Contemplative Living, The Abbey of the Arts, https:///abbeyofthearts.com/blog/2007/07/29/contemplative-living/)

_________________________________

That was clearly an impetus to the development of monastic life and would seem the cause for St. Francis’ Rule for Hermitages.  Richard Rohr OFM has said that ‘Creation itself was Francis’ primary cathedral, which then drove him back into the needs of the city, a pattern very similar to Jesus’ own movement between desert solitude (contemplation) and small-town healing ministry (action)’ (A Cosmic Mutuality, CAC, October 6^th, 2020).

Like others who heard the call to live with a deepening awareness of the presence of God in all things Francis found an example of the contemplative life in Mary the Mother of God.  She had listened to the Word, given birth to it in the silence of her womb and contemplated Him with a growing awareness of His identity as she became what she was called to be:

Hail, holy Lady, most holy Queen,
Mary, Mother of God, ever Virgin.
You were chosen by the Most High Father in heaven,
consecrated by Him, with His most Holy Beloved Son 
and the Holy Spirit, the Comforter.

On you descended and still remains all the fullness of grace and every good.
Hail, His Palace.
Hail His Tabernacle.
Hail His Robe.
Hail His Handmaid.
Hail, His Mother.
and Hail, all holy Virtues, who, by grace and inspiration of the Holy Spirit,
are poured into the hearts of the faithful so that from their faithless state,
they may be made faithful servants of God through you. 

Both Francis and Merton show that contemplation affects the one who contemplates and concerns living in true relationship with oneself, God, others – and nature.  As Fr. Richard Rohr OFM has written: ‘For Francis, nature itself was a mirror for the soul, for self, and for God.  Clare used the word mirror more than any other metaphor for what is happening between God and soul.  The job of religion and theology is to help us look in the mirror that is already present.  All this “mirroring” eventually effects a complete change in consciousness’ (Contemplating the Goodness of God with St Francis). 

Rohr points out that contemplative practices will affect the psyche to the extent that they can lead to a movement of the soul to want to live in such a way.  Finally, our own Fr. Gilbert Shaw said in a talk to the Sisters of the Love of God: ‘(God) has brought in the Kingdom.  There is nothing static about it: it is not an escape of the soul from the encumbrance of the body; nor is it a mystic consciousness of entities and experiences beyond the temporal.  It is the experience of the whole of life lived for the will of God’ (Paper on Contemplative Prayer).

SERMON FOR 27th SUNDAY IN ORDINARY (St. Francis Day) - October 4th, 2020

Is. 5: 1-7 God’s vineyard not producing grapes

Phil.3: 4b-14 Longing for life in Christ

Matt. 21: 33-46 Parable of vineyard (2) – God gives vineyard to others.

‘There was a landlord who planted a vineyard.’ (Matt. 21:33)

INTRODUCTION
I wonder what you feel about Greta Thunberg, that teenage climate activist from Sweden?  I have a sense she’s a bit like marmite – but I quite like marmite.   I also like St. Francis of Assisi who, in a similar way to Greta, had a deep concern for the environment.  I mention this because the church normally celebrates Francis’ life today, October 4th, although Francis gives way to Jesus this year.  And today is also the final day of that five-week period named ‘Creationtide’, developed through an initiative of the Orthodox Patriarch of Constantinople – the focus of which, this year, has been preparations for the 26th International Climate Change Conference to be held in Glasgow next autumn.

CHALLENGE OF ST. FRANCIS OF ASSISI
I know we need to care for the planet and try to do my bit, although Greta shook my middle-class conscientiousness.  But it’s the more radical approach of Francis I really value, because he not only had a concern for creation but celebrated our inter-connectedness.  Brother Wind, Sister Water – Mother Earth – are not terms dreamt up by a bohemian environmentalist, but by this humble Italian saint whose life many consider to be closest to that of Jesus.  Francis’ has long inspired creative people: his great ‘Canticle of Creation’ lies behind that popular hymn, ‘All creatures of our God and king’; in 1972 Franco Zeffirelli wrote and directed Brother Sun, Sister Moon, a slightly hippy presentation of Francis’ early life, whilst fifty years beforehand Roberto Rossellini’s The Flowers of St. Francis offered a far earthier version which he wanted to present as "the perfume of the most primitive Franciscanism".

Why, then, does a thirteenth century saint appeal to twentieth century musicians, film makers and thousands of Christians around the world – and I’m one who have heard his appeal and joined the Franciscan Third Order.  One popular view is that he was kind to animals, but that is to trivialise his message.  Rather, it’s his life of poverty which stands in stark contrast to the superficiality of today’s quest for wealth and power; his complete obedience to Jesus which reveals that love which brought all things into being, and his profound joy and compassion for humankind which touches the hearts of all who have come to know him.  But back to nature.

FRANCIS AND CREATION
Francis’ life, which culminated in him receiving the Stigmata, the wounds of Christ in his hands, feet and side revealing the depth of his love – reveals the wonder of what humanity is called to discover through profoundly alternative ways of living.  Francis asks – where does your treasure lie?  He showed that we need to live in harmony with all things because we are sisters and brothers with one another and creation.  He saw and venerated the Creator in Creation revealing that one of the greatest evils is to seek domination and not approach life with humility and compassion.  As his biographer, St. Bonaventure, wrote: ‘In everything (Francis) saw him who is beauty itself, and he followed his Beloved everywhere by his likeness imprinted on creation; of all creation he made a ladder by which he might mount up and embrace Him who is all-desirable.’

REVERENCING CREATION
I have a profound respect for what Greta Thunberg, Sir David Attenborough and so many others are seeking to do, and am ashamed at times when I realise what my generation has done and is doing with the planet.  I see behind Greta and Sir David that Little Poor Man of Assisi whose smile lights up when Earth sings in harmony but who weeps at our inhumanity and lack of compassion.  And I see in him One who suffers as we rape and pillage the earth and who says to us – ‘but this Earth is my precious gift to you!’   So, let’s open the eye of our heart to see, value, reverence and celebrate the wonders of this gift and, like St. Francis, live more simply that others may simply live.  But how does all this connect with our readings today?

THE VINEYARD
Well, two of them – the Old Testament and gospel readings – both concern vineyards.  The first, from the prophet Isaiah, warns Israel of what will happen if the vineyard isn’t cared for; and the gospel reading also contains a warning about those who use the vineyard for their own ends.  The story is, of course, another parable and parables aren’t meant to be taken literally – their meaning reveals itself when we look at what it is saying through the lens of faith in the call of God.  And what is clear is that this one is a warning to those who act irresponsibly in relation to what they have charge of.   

FACING THE CRISIS
I think it’s fairly clear that we are virtually into a climate catastrophe brought about by our own misuse of creation.  People like Greta and Sir David appear as a present-day prophets to warn us of the dangers we face.  Sadly, there are many powerful people who care more for creating wealth for themselves and protecting their interests than caring for the planet.  Many are associated with energy companies – but you don’t need to be an expert in global energy production to know this – just go around any supermarket and see how, in the space of a lifetime, we have abandoned ourselves to the grip of plastics and those petro-chemical industries that profit from our addiction to them.   

Recently I came across these words by a Franciscan layman call Gerard Straub in his book ‘The Sunrise of the Soul’; he writes: ‘Our Society glorifies in the amassing of individual wealth and an ever-growing accumulation of goods.  … Anything that furthers our goal of individual material prosperity is considered good, and anything that hinders it is considered bad.’ (p.203)  His words are a consequence of his commitment to St. Francis who heard Jesus’ stark warning: “Where your treasure lies, there will your heart be also”, and who warned us of the corruptive power of wealth.  St. Francis looked at Creation and saw another kind of wealth – the wealth and wonder of all that freely exists for our benefit – providing we don’t grasp at them.  Providing we treat the planet with respect and demand that our politicians take a stand against those who profit from treating the earth as if it owes us a living.  Finally, let’s consider how this all connects with this Eucharist.

CREATION AND EUCHARIST
Back in the 1980s it was popular with some preaches to quote a saying of the early Church Father, St. Irenaeus: ‘The glory of God Is man, fully alive.’ (Forgive the gender specific but it has a poetic crispness to it.)  We would then go on to explore what ‘being fully alive’ might entail, but we often forgot the second part of Irenaeus’ saying: ‘And the glory of man is the vision of God.’

Last week I pointed out that this celebration isn’t just about receiving a piece of bread or even a sip of wine but about feeding on the Body and Blood of Christ and realising that glory with your inner eye of love.   Even in the time of St. John some found that too demanding – surely this is just a reminder of a simple meal Jesus shared with his friends?   No!  It’s far more than that!  Beneath these ordinary gifts lies the glory of God: that’s why we venerate the Sacrament – why we genuflect – take the knee – as we approach Christ – because we see beneath the outer forms the glorious Presence of the Creator.   St. Francis knew that and, in one of his letters, wrote: “O sublime humility!  O humble sublimity! That the Lord of the whole universe, God and the Son of God, should humble himself like this and hide under the form of a little bread, for our salvation.”

If we venerate Christ here, see with the eye of our heart that he comes to us on this altar and adore him beneath these forms of bread and wine, if we can do that, then our view of all created matter can change.  For, just as God is present in these precious gifts, so God is present in all he has made, and our inner eye will be able to see and venerate him in all things – in every majestic tree or simple blade of grass; in flowers and fruits, fish and animals – in every rock and stone God says, ‘see, I am pleased with all that my hands have made’. 

You don’t have to be a creationist to believe that, or a biblical literalist – or a Buddhist, just a creature who realises that we are one with all that exists.   To do so can be of real help during this pandemic – be conscious of your connectedness with all creation.  Look at everything around you, relish it and then give thanks to God – even if it’s something as simple as a leaf or a feather.  Let me close with St. Francis’ great song of thankfulness for all this:

All praise be yours, my Lord,
through all that you have made,

And first my lord Brother Sun,
Who brings the day; and light you give to us through him.
How beautiful is he, how radiant in all his splendour!
Of you, Most High, he bears the likeness.

All praise be yours, my Lord,
through Sister Moon and Stars;
In the heavens you have made them, bright
And precious and fair.

All praise be yours, my Lord,
through Brothers Wind and Air,
And fair and stormy, all the weather’s moods,
By which you cherish all that you have made.

All praise be yours, my Lord, through Brother Fire,
Through whom you brighten up the night.
How beautiful is he, how merry!
Full of power and strength.

All praise be yours, my Lord,
through Sister Earth, our Mother,
Who feeds us in her sovereignty and produces
Various fruits with coloured flowers and herbs.

Let us praise, bless and adore Him in all His creation,
and in the Most Holy Sacrament of the Altar.  Amen.

BROTHER SUN, SISTER MOON

 

               

I have a feeling Greta Thunberg is a bit like marmite, and I quite enjoy marmite.  I also like St. Francis of Assisi (not like marmite) who, in a similar way to Greta, had a deep concern for the environment.  I mention this because we celebrate Francis’ life on October 4th, the final day of a five-week period which the churches call ‘Creationtide’, developed through an initiative of the Orthodox Patriarch of Constantinople.  This year the focus is on preparations for the 26th Climate Change Conference to be held in Glasgow in November 2021.

I know we need to care for the planet and try to do my bit although Greta shook my middle-class conscientiousness.  But it’s the more radical approach of Francis I really value, for he not only had a concern for creation but celebrated our interconnectedness.  Brother Wind, Sister Water – Mother Earth – are not terms dreamt up by some woke environmentalist but by this humble Italian saint whose life many consider to be closest to that of Jesus.  Francis’ life has long inspired creative people: his great ‘Canticle of Creation’ lies behind that popular hymn, ‘All creatures of our God and king’; Messiaen composed an opera in his honour; in 1972 Franco Zeffirelli wrote and directed Brother Sun, Sister Moon, a slightly hippy presentation of Francis’ early life, whilst fifty years beforehand Roberto Rossellini’s The Flowers of St. Francis offered a far earthier version which he wanted to offer as "the perfume of the most primitive Franciscanism".

Why, then, does a thirteenth century saint appeal to twentieth century musicians, film-makers and thousands of Christians around the world?  One popular view is that he was kind to animals, but that is to trivialise Francis.  Rather, his life of poverty cuts through the superficiality of today’s quest for wealth and power; his complete obedience to God reveals that love which brought all things into being, and his profound joy and compassion for humankind touches the hearts of all who have come to know him.  But back to nature.

Francis’ life, which culminated in his receiving the wounds of Christ in his hands, feet and side – those wounds which revealed to him the depth of Jesus’ love – is a life which reveals the wonder of what humanity is called to realise through profoundly alternative ways of living.  He asks us – where does your treasure lie?  He reveals that we need to live in harmony with all things because we are sisters and brothers with one another and creation.  He saw and venerated the Creator in Creation showing that one of the greatest evils is to proudly seek domination and not approach life with humility and compassion, for we are sisters and brothers of this small, fragile Earth.

I don’t ‘like’ Greta Thunberg – I have a profound respect for what she and so many other young people are seeking to do and am ashamed, at times, at what my generation is doing with the planet.  I see behind her that Little Poor Man of Assisi whose smile lights up when Earth sings in harmony but who weeps at our inhumanity.  And I see behind him One who suffers as we rape and pillage the earth and who says to us – but this Earth is my precious gift to you!   So, let’s open the eye of our heart to see, value, reverence and celebrate the wonders of this gift and, like St. Francis, live more simply that others may simply live.

______________________

‘Be praised, my Lord, through all your creatures, especially through my lord Brother Sun, who brings the day; and you give light through him.  And he is beautiful and radiant in all his splendour!  Of you, Most High, he bears the likeness. … Be praised, my Lord, through those who forgive for love of you; through those who endure sickness and trial. Happy those who endure in peace, for they will be crowned’ (Canticle of Creation)