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1 The Franciscan Charism The Charism: In the beginning...

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2 The Franciscan Charism The questions: How can we be confident in our knowledge of the Franciscan tradition so that we can effectively incorporate that knowledge in our curriculum and activities at ____________? How can we integrate into our academic programs the Franciscan Intellectual Tradition?

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3 The Franciscan Charism The Meaning of Charism: The Franciscan charism is the gift given by God to Francis and to Clare and then passed on to all who attempt to live/work within the Franciscan tradition. It is the gift of relating to all creation, and especially human persons, with utter respect because all is a gift of God through Christ....

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4 The Franciscan Charism Elements of the Charism Lived by Francis and Clare: Believes that God is totally self-giving Rooted in the primacy of Christ Affirms always the dignity of the human person Builds Community/Relationship Acts with reverence for creation/creatures Mends ruptures Service

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5 The Franciscan Charism Social Structure in Assisi in the 13th Century MaioresMinoresSerfs nobleslaborersslaves to the land/master knightsartists merchants lived outside city walls boni uominifreemenhad no money paid no taxespaid taxes obliged to protect the minores

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6 The Franciscan Charism 6 ELDERLYSICK PEASANTS and ASSISI SERFS ASSISI PILGRIMS Military safety WORKERS LEPERS nobles & boni uomini Artists / merchants

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7 The Franciscan Charism

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8 Medievals saw themselves as ALWAYS as part of a group, always in relationship to others. Maiores, boni uomini, merchants, serfs were hierarchical terms/vertical relationships. Sisters and brothers connote a particular type of relationship. Horizontal relationships are based upon good communication and understanding that the other may have needs I/we can meet.

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9 The Franciscan Charism Religious Life in the Time of Francis and Clare Monasticism required withdrawal from the world and society to find God in an enclosed society. A vow of stability always in the same house. Neither Clare nor Francis sought monastic life. Francis found God by living in society and by being itinerant. Related more to the serfs than the maiores yet rejected a class structure. Community was necessary, less for economic security than true fraternity.

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10 The Franciscan Charism 13 th Century Historical Influences Wars Trade Money Power Social Status and Influence

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11 The Franciscan Charism The Conversion of St. Francis St. Francis as a youth had a very unfruitful experience of war, both in the civil fighting of Italy and within his inner self.

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12 The Franciscan Charism Francis and Community Francis did not start out to form a community but to live the life of a penitent. Others joined him: a certain man of Assisi, Bernard, Peter, Giles, Philip They were all lesser brothers - Friars Minor

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13 The Franciscan Charism The Life of the Community Regula non bullata Let all the brothers who have been designated the ministers and servants of the other brothers... frequently visit, admonish and encourage them spiritually. Let all my other brothers diligently obey them in those matters concerning the well-being of their souls and which are not contrary to our life. (The Earlier Rule, IV, 2-3)

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14 The Franciscan Charism The Life of the Community [Lady Poverty] rose and asked to be shown the enclosure. Taking her to a certain hill, they showed her all the world they could see and said: This, Lady, is our enclosure. (The Sacred Exchange between St. Francis and Lady Poverty, 63)

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15 The Franciscan Charism St. Clares Conversion Nobility Arranged Marriages Inspired by St. Francis Formed the Poor Ladies Composed the Rule of Clare The Lord reveals what is best to the least among us.

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16 The Franciscan Charism Clare and Her Sisters Let the abbess, on her part, be so familiar with them that they can speak and act with her as ladies do with their handmaid. For this is the way it must be: the abbess should be the handmaid of all the sisters. (The Form of Life of Saint Clare, X, 4)

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17 The Franciscan Charism Clare and Her Sisters [In chapter] let [the abbess] consult with all her sisters concerning whatever concerns the welfare and good of the monastery, for the Lord frequently reveals what is better to the youngest. (The Form of Life of Saint Clare, IV, 17)

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18 The Franciscan Charism Clare and the Outside Community Many Poor Clares went to newer communities to help them in their formation. The sick came to the monastery to be healed. Others came to bring alms or to received spiritual consolation. Even the brothers of Francis came to Clare to be healed. San Damiano

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19 The Franciscan Charism So, What has this to do with us?

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20 The Franciscan Charism Franciscan Attributes in Higher Education Reverence for the dignity of each individual. Service to others in the local and global community. Hospitality as expressed in an openness to all. Formation of a caring community. Education of the whole person mind, body, heart and spirit. Gospel-centered values. Reverence for all creation

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21 The Franciscan Charism Franciscan Attributes in Higher Education (continued) Belief in the basic goodness of life as demonstrated through the expression of joy and optimism. Demonstration of the Franciscan intellectual tradition in education. Commitment to social justice. Demonstration of a sense of responsibility to others. Development of moral integrity.

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22 The Franciscan Charism Our Responsibility To evaluate how systematically, simultaneously and experientially [we] are addressing the demands of a quality education in the Christian and Franciscan tradition, and whether it is an education that invites each and every one to be conscious of their dignity, awakens their desire to search for truth while remaining open to the fount of all truth, and asks everyone to be responsible for the ways in which they use their gifts and capacity to care not only for themselves but for the sake of others.

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23 The Franciscan Charism Discussion Questions What are the qualities of relationship in my life? my work? Are the relationship skills we use horizontal or hierarchical? How should we address the presence/absence of Franciscan and Christian principles in our teaching? How do we ask one another to be responsible for the ways in which we use our gifts and our capacity to care about our students and their futures?