Everything I do, reading, study, writing, etc., simply must be done in such a way that it is prayer and preparation for prayer. That means first of all not doing it to satisfy my voracious appetite to know, to enjoy, to achieve things, to get tangible results and taste the immediate reward of my own efforts because, if that is what leads me, everything turns to ashes as soon as I touch it.
I have come to think that care of the soul requires a high degree of resistance to the culture around us, simply because that culture is dedicated to values that have no concern for the soul. To preserve our precious hearts, we may have to live economically against the grain, perhaps so as not to be forced into soul maiming work just to place bread on the table or put our children through college. We may not want to be plugged into electronic media and have our thoughts laundered daily with biased news, superficial commentary, and “lite” entertainment. We may not want to contribute to disastrous pollution of nature or participate in the current value empty philosophy of education. This comtemptus mundi is not a misanthropic, superior rejection of life’s pleasures but, rather, a compassionate attempt to find more grounded pleasure and communal fulfillment in deep appreciation for life relieved of ambition and control.
For ~ Ilia Delio, Franciscan Prayer
~ Ilia Delio, Franciscan Prayer
…if the citizens themselves devote their life to matters of trade, the way will be opened to many vices. Since the foremost tendency of tradesmen is to make money, greed is awakened in the hearts of the citizens through the pursuit of trade. The result is that everything in the city will become venal; good faith will be destroyed and the way opened to all kinds of trickery; each one will work only for his own profit, despising the public good; the cultivation of virtue will fail since honour, virtue’s reward, will be bestowed upon the rich. Thus, in such a city, civic life will necessarily be corrupted.
In an age that recognizes no authority above the Self that can be invoked or appealed to, personal witness becomes of paramount importance. For this reason, we must not merely speak to others of human flourishing; we must show them the garden in bloom. That is, a life more joyful, deeper, richer and fulfilling than any existence imaginable under the slate grey skies of the Cult of the Self. Because, as Karl Rahner, S.J. has observed, a faithful Christian life is not “a duty to be painfully observed,” but rather a “glorious liberation … from the enslavement of mortal fear and frustrating egoism.”
The material things we surround ourselves with can be powerful signs of an unclean, disorder soul, and of misdirected desire. In a world awash in the cheap consumerism of the Cult of the Self, our possessions and the value we attach to them speak volumes. So, amidst the decadence and waste of modernity, we must live modestly. The cars we drive, the houses we live in, the clothes we wear — all should reflect the humility of spirit that distinguishes those living lives of radical discipleship to Christ. By so doing, we demonstrate our rejection of the mores and lifestyles of the Selfies, and become signs of contradiction that can be emulated by others.
Discrimination regarding who or what we allow to have room in our minds, to preoccupy us, can only be achieved if we regularly empty our minds of our preoccupations. Emptiness, stillness, silence, each of these words is an attempt to pin-point the condition in which God is known. In a daring passage the author of the letter to the Philippians proposes Jesus as the model from whom we have to learn this self-emptying: “Let this mind be in you which was also in Christ Jesus who, though he was God, did not cling on to his equality with God but emptied himself and took upon himself the form of a servant.”
This is what we might call the missionary vocation of the Franciscan way of life. Emerging from a commitment to follow in “the teaching and footprints of Jesus Christ,” this is a disposition that orients the believer outward and toward others as opposed to inward and focused on the self. Like Jesus in the Gospels, Francis saw an inherent value in not acquiring the security and comfort afforded by the appropriation of property, resources, and status.
So much of life, particularly in our modern, hyper-busy, and technologically saturated world, tends to pull us away from the path toward discovering our true self, from the journey into God. We are told in big and little ways every day that we must construct our identities, supplement ourselves with products and services, look a certain way, speak a certain way, and be a certain way. What results from following that path is what Merton will call the “false self,” what he sometimes refers to as our “masks.”
I’m a Capuchin Franciscan, and I’ve often found that people think of Francis of Assisi as a kind of 13th-century flower child. St. Francis was certainly “countercultural,” but only in his radical obedience to the Church and his radical insistence on living the Gospel fully — including poverty and all of its other uncomfortable demands. Jesus, speaking to him from the cross of San Damiano, said, “Repair my house.” I think Pope Francis believes God has called him to do that as pope, as God calls every pope. And he plans to do it in the way St. Francis did it.
Pope Francis took the name of the saint of Christian simplicity and poverty. As he has said, he wants “a Church that is poor and for the poor.” In his apostolic exhortation Evangelii Gaudium, he grounded this goal in Jesus Christ, “who became poor and was always close to the poor and the outcast” (186). That’s a very Franciscan idea.