Church
as Lady Poverty; Ecclesiological model in Franciscan Tradition and Sources
Methodological
Possibility in Constructing a Franciscan Ecclesiology
Due to plurality
of theologies, methodological options and ecclesiological trends which have been
made possible with the Vatican Council ii,
we can at least conduct an ecclesiological study with the assistance of
Franciscan sources, having in mind that in any theological enterprise; “the
word of God which is alive and is transmitted in the teachings of the Fathers,
the Councils and the magisterium as well as the testimony of the liturgy and
the Christian life of the People of God”[1].
Therefore, our reflection is a
typological study of the Church from the Franciscan perspective using the idea
of lady poverty found Francis of Assisi own writings and other Franciscan
sources especially Sacrum Commercium.[2] Though,
it is clear that this project is by far beyond the scope of this very short
reflection paper and beyond my academic level as an undergraduate in theological
studies. However, as a Franciscan friar in the Church I am existentially
affected by the life of Francis and entire Franciscan tradition. At the same
time, I am challenged by the systematic study of the Church, a church “which is for all of us, we can say, the
reason and passion of our lives.”[3]
Church as Lady Poverty; A Franciscan Contribution
in Ecclesiology
Francis of Assisi was
not a systematic theologian involved in sophisticated theological nuances. So,
he did not write about Lady Poverty in relation with the Church. Yet this
favourite theme in the Franciscan tradition can be used as an image, if not a
model, of the Church. The term Lady Poverty (Domina paupertas) is found in Francis’ Salutations of the Virtues
and in the Sacrum Commercium,[4]
An Allegory of courtly love in which Francis and his companions court Lady
Poverty. According
to the practices of courtly love, the knight troubadour was to prove his love
for his lady by enduring great travail. The ecclesiological significance of the
concept of personalised poverty, which is neither a material poverty nor a
spiritual poverty but a synthesis of the two; an evangelical poverty is an
important one. This concept is strongly scriptural and it can be traced in the
self-emptying of the second person of the Trinity (cf. Phil 2:7). Also, the
strength of this image lies in the fact that Francis is never described in the text as marrying
Lady Poverty. This is because Lady Poverty is the Bride of Christ (cf. SC 18,
20, 63-64).
At one point, Lady Poverty is addressed as “a most faithful
spouse, a most tender lover of Christ.”(SC 20) Certainly, “bride or spouse of
Christ” is a strong ecclesiological image. The benefits of this image of Lady
Poverty are numerous. Lady poverty says that, “[I am] a poor little one, tossed
with tempest, without all comfort” (SC 15). This can be used to refer to the
Church which suffers, a Church as counter cultural, possessing Values which are
not of this world. Further, Lady Poverty is said to have been given the keys of
the Kingdom of Heaven. (SC 4) This portrays the Church as a graced community possessing
the fullness of means of salvation. Of contemporary relevance, a deep
reflection on the Church as Lady Poverty is bound to lead to a constant renewal
of institutional structures and questioning of the Church-world relationship.
In fact, according to liberation theology, the poor are 'sacrament of God’. In
a nut shell, this image successfully relates the ecclesiological issues and
perspectives emphasised by the second Vatican council and postconciliar
theology. Like any other image, there are weaknesses with this model. For
instance, in the story the Lady Poverty is portrayed as standing on the summit
of a mountain, (Sacrum Commercium 14) which gives a false impression of being
inaccessible. Secondly, this image has a certain Franciscan ties which are
difficult to universalise. Though
we can say that the image of Lady Poverty possess distinctive traits of catholicity
and apostolicity, which are also ecclesial qualities. Nonetheless, the idea of
Lady Poverty at least can serve as an example of utilising another source for
doing theology in the church, a Franciscan source in constructing a Franciscan
ecclesiology. [5]
[1] Angel, A., “Postconciliar Ecclesiology:
Expectations, Results and Prospects for the Future”, In Latourelle, R., ed., Vatican II: Assessment and Perspectives: Twenty-Five Years
After/1962-1987, I, New York: Paulist, 1989, 412.
[2] Cf.
Habig M. A. ed., St. Francis of Assisi: Writings and Early
Biographies, English Omnibus of the Sources for the Life of St. Francis,
Chicago: Franciscan Press, 1972, 1549-1598.
[3] Benedict xvi , “Farewell Address to the Eminent Cardinals
present in Rome”,
http://www.catholicherald.co.uk/news/2013/02/28/full-text-of-popes-farewell-address-to-cardinals/
[4] SC will be used as
abbreviation for Sacrum Commercium.
[5] Cf.William. N., “Franciscan Perspective on
Ecclesiological Modes”, Theology Annual,
18(1997). 111-141. <http://218.188.3.99/Archive/periodical/abstract/A018G10.htm>
12April 2013.
Primacy of Rome; Reflection on Ignatius of Antioch’s Epistle to Rome
Perhaps the Papacy can be said to
be the only ancient institution which has stood the test of time. In today’s
democracy, the office of the emperors is a tale belonging to the past; in fact
even the monarchy has remained ceremonial to preserve the heritage of the past.
In the course of almost two millennia the
Papacy has undergone tremendous historical development. For example, in the
early church the popes were persecuted and others paid the price of faith with
their own life. Later on the same successors of the prince of apostles had
great power to depose kings and a right to name bishops of every diocese. Just recently we have seen the hours which the
media dedicated in covering the transition on the papacy. In short the papacy
attracts attentions from all sides; in fact the whole issue on the bishop of
Rome to many people for centuries has been shrouded in mystery. So, our aim is
to go back in history to where it all began in the apostolic time.
Our guide will be Ignatius, the
‘successor of St. Peter’ and the second bishop of Antioch. Who was condemned to
die by devouring beasts in the arena of Rome during the persecution of Trajan
(96-117). On the journey to his death in Eternal city, he wrote seven letters,
six to churches and one to his friend Polycarp.[1]
These letters are remarkable because they are rich in attesting to the
Tradition and traditions of the Church right after the writing of the New
Testament.[2]
Given the nature of the topic and brevity of the reflection we will limit
ourselves to the letter sent to the Roman church, which points to the primacy
of the Roman Church. The following is the translation of the exact words of
Ignatius of Antioch;
Ignatius, also called Theophorus, to the Church that has found mercy in
the transcendent Majesty of the Most High Father and of Jesus Christ, His only
Son; the church by the will of Him who willed all things that exist, beloved
and illuminated through the faith and love of Jesus Christ our God; which also
presides in the chief place of the Roman territory; a church worthy of God,
worthy of honor, worthy of felicitation, worthy of praise, worthy of success,
worthy of sanctification, and presiding in love, maintaining the law of Christ,
and bearer of the Father's name: her do I therefore salute in the name of Jesus
Christ, the Son of the Father. Heartiest good wishes for unimpaired joy in
Jesus Christ our God, to those who are united in flesh and spirit by every
commandment of His; who imperturbably enjoy the full measure of God's grace and
have every foreign stain filtered out of them.[3]
This letter has been the subject of study in
the course of many years, in the recent years scholars have debated the
implications of this letter. Among leading scholars are A. Harnack, F. X. Funk,
J. Thiele, and A. Ehrhard. These eminent scholars agree that it is crystal
clear that the position of honour is accorded to the Roman Church by Ignatius.
However, these scholars differ on the reasons of such honour. According to A.
Harnack, the Roman Church is called ‘presiding in love’ because she is the most
charitable, generous and helpful of all
the churches and therefore the protectress and patroness of Charity. On the
other hand, F. X. Funk, J. Thiele, and A. Ehrhard argue that given the context
and the trend of Ignatius’ thought this interpretation is not satisfactory. Moreover,
the old Latin, Syriac and Armenian versions of Ignatius’ Epistles do not favour
such a rendition. J. Thiale proposes that the expression ‘presiding in love’
ought to be given a wider and profounder meaning. He argues that ‘agape’ should
be understood as the totality of that supernatural life which Christ enkindled
in us by his love. Consequently, this means that the Ignatius’ words can be
rephrased as the Roman church has having authority to guide and lead in that
which constitutes the essence of Christianity and of the new order brought into
the World by Christ’s divine love for men.[4]
[1] Cf.
Quasten J., Patrology.I. The Beginnings
of Patristic Literature, Allen,Texas: Christian Classics “n.d”, 63.
[2] Cf. Ramsey B., Beginning to Read the Fathers, New York: Paulist Press, 1985, 17.
[3] Plumpe, J.C., - Quasten, J. ed., Ancient
Christian Writers; The Epistles of Clement and St. Ignatius of Antioch, New
York: Paulist Press, 1946, 80.
***
Ecclesiological Reflection on the Relevance of Pope Emeritus Benedict XVI’s Farewell Words
In African context
the last or farewell words of a person especially an elder are treasured by the
family and friends because they have unique value. This is true in our case as
the church as the family of God because Benedict xvi who was our spiritual father and shepherd bid us farewell
and left us with the last words. The Pope Emeritus speaking to the Cardinal’s
gathered says; “I would like to leave you with a simple thought that is close
to my heart, a thought on the church, her mystery, which is for all of us, we
can say, the reason and passion of our lives.” [1] Benedict xvi uses the words of Romano Guardini to express this ‘simple
ecclesiological thought’ that, “the church is not an institution devised and
built at table, but a living reality: she lives along the course of time by
transforming herself, like any living being, yet her nature remains the same. At
Her Heart Christ.”[2]
The importance of this thought in Benedict xvi’s life is clear because, then as Cardinal Joseph Ratzinger,
Prefect of the Congregation for the Doctrine of the Faith he used the very
words in 2001, during the opening of the Pastoral Congress of the Diocese of
Aversa.[3]
The immediate relevance
of the above thought concerns the College of Cardinals as they prepare for papal
conclave. At the same time, the relevance extends to us the members of the
Church whose mystery is “the reason and passion of our life”. In my opinion
these words are addressed in the context of the times which pope refers to as; “times
when clouds darkened the sky.” One of these dark moments in the life of the
church was the Church’s mode of dealing with the victims of child sex abuse by
Catholic clergy. Now we know that there was systematic suppression and cover up
of the scandal by the ecclesiastical authority.
In an apology to the victims, Pope cites; “the tendency to favour the
clergy and the avoidance of scandal” as one of the reasons why the tragedy
happened. Evidently, such systematic cover up, shielding and saving the face of
the institutional church at the expense of compassion and charity preached by
our Lord Jesus Christ implies that the church is an institution like any other
worth of protecting by strategizing at the drawing table. However, The Pope
emeritus admonishes that urgent action is needed to address these factors which
have had such tragic consequences and have obscured the light of the Gospel to
a degree that not even centuries of persecution succeeded in doing.[4]
In my opinion, in an
effort to address such issues Benedict xvi gives us a theological vision on the church which will guide
us, the vision of the church as living reality, and not a mere institution. A scriptural
vision of the church, (cf.
Eph 4:12-13, 15-16) which has been forgotten
for centuries. It took early thinkers like Romano Guardini[5] to remind the church its true identity. Of
paramount important the second Vatican council recognised and accepted it, and
such vision has been propagated and explained by post conciliar theologians
like Ratzinger. In his last words Benedict xvi entrusts to us a vision which enables the members of the
same body using the Gospel as the supreme criterion of judgement to listen to
the Spirit in the prophetic voices within and not to result to propaganda to
save face. Such is the relevance of Pope emeritus Benedict xvi’s farewell words.
Friar Elijah Mwiti Munene
11077T
[1] Benedict xvi , “Farewell Address to the Eminent Cardinals
present in Rome”, http://www.catholicherald.co.uk/news/2013/02/28/full-text-of-popes-farewell-address-to-cardinals/
[2] Benedict xvi , “Farewell Address to the Eminent Cardinals
present in Rome”,
[3] Cf. J. Ratzinger, “The Ecclesiology of Vatican
II”, http://www.ewtn.com/library/CURIA/CDFECCV2.HTM
[4] Cf. Benedict xvi, “Pastoral Letter of the Holy
Father Benedict xvi to the Catholics
of Ireland”, http://www.vatican.va/holy_father/benedict_xvi/letters/2010/documents/hf_ben-xvi_let_20100319_church-ireland_en.html
[5] Cf.F. Kerr, Twentieth – Century Catholic Theologians, Oxford: Blackwell Publishing 2007, 7-9.
****
African Church as embodiment of Reconciliation; Ecclesiological reflection on the Apostolic Exhortation Africae Munus
Introduction
Africae
Munus, published on 19th November
2011 or “Africa’s Commitment”, as it is translated in English, is Pope Benedict
XVI’s Post Synodal Apostolic Exhortation following, the Second Special Assembly of the Synod of
Bishops for Africa, which took place in October 2009 in Rome. It identifies its
aim as to communicate the fruits of the Second African Synod to the Church in
Africa and to the universal Church (cf. AM 3, 13). We can say that in the light
of contemporary African situation church as a community of reconciled brethren
can be an authentic and contextual interpretation of “Church as Family of God”,
a model already given by the First Synod of Bishops for Africa, Ecclesia in Africa (1994).
African
Church as embodiment of Reconciliation
The exhortation
builds on the theme Ecclesia in Africa, which
focused on the "Church as Family of God". In addition to this, after
careful examination on the contemporary situation in Africa the Second Synod
places special emphasis on reconciliation, a theological themes that is fundamental
to the Church as Family of God. Africae
Munus notes that the family is the place that propagates the "culture
of forgiveness, peace and reconciliation" (AM, 43). In this document the Pope
is quick to notice the potential latent in the African church, on the other
hand, he shares some challenges and offers a pathway towards the African church
as community of reconciled. For this to happen, as a family of God, we ought to
live the spirituality of communion (cf. AM, 34-35), having our Mother Mary as
our model per excellence (cf. AM,
35). In living this spirituality the Pope stresses the centrality of Human person,
who experiences authentic conversion (cf. AM, 32) through the sacrament of
penance and reconciliation (cf. AM, 33) and more important who is loved by God
(cf. AM, 39). It is this love which ought to be the basis of this of spirituality.
Moreover, for this to occur there should be the “inculturation of the gospel
and evangelization of culture” (AM, 36). Explicitly the Pope warns that the
“methodology” of the Church is “not to interfere in any way in the politics of
states” but rather proclamation of truth, truth which sets us free (cf. AM,
22).
Conclusion
Africae
munus emphasises on a theme which is
fundamentally scriptural and relevant in Africa today. In fact, reconciliation is one of the strong
soteriological metaphors used by Paul (cf. 2 Cor 5:18). Finally, it is important to note that living this
spirituality of communion is not dependent on our moral perfection but rather
on what God has done for us in Christ.
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