Take a refresher course in what it means to be Catholic.
Read John M. Sweeney’s new book, “When Saint Francis Saved the Church.”
Sweeney packs reminders about what faith, saintliness and the life of a Christian are all about into just 156 pages of this small Ave Maria Press book (not counting acknowledgements and notes). There are highlighter-worthy phrases, sentences and paragraphs galore, great food for thought and a bounty for discussion.
Sweeney’s hook, of course, is the connection between St. Francis of Assisi and the newest Francis on the Catholic scene, Pope Francis.
Throughout he links the revolution that St. Francis started to the hope that many in the Church today, what — entertain? predict? — with the pope who chose to be the first to adapt Francis is his papal name.
Sweeney writes about Francis of Assisi, “His spiritual vision from eight centuries ago is already familiar to anyone paying attention to Pope Francis and the changing atmosphere in the Catholic Church today.” And he adds:
“Many of us are watching carefully, and participating willingly, as that edifice softens into something less predictable, more godly. If something monumental happened 800 years ago to revive the Church, then it can happen again today; and the spirit that animated the earlier conversion may be quite similar to the spirit at work in the Church today. Much depends on what we ourselves will do.”
In sharing the historical background and development of Franciscan spirituality, the book points out dozens of interesting details of Francis’ thinking, including:
- Faith is not something done only inside the walls of the church. Instead, “Faith today is readily seen as concerned with many things other than what you believe — it includes hope, passion, family, love, story, virtue, commitment, and identity, all of which may seem more important than matters of creed.”
- St. Francis was relatively uninterested in theological debates and creedal statements. “When he states his beliefs in his writings it is most often regarding how one is supposed to behave toward others and the created world, not a matter of pure doctrine.”
- The Gospel is not something to believe as much as it is a vocation to a changed life.
- For Francis there were no “others.” He responded to each person he met as if he were already a friend, developing a simple kindness, openness, neighborliness and looking out for their needs, an approach that is part and parcel of gospel living.
- Francis befriended without judging, noticed and responded to people’s needs and expressed love for them simply because that person had been created by a God who says that every created thing is good.
- Contrary to the prevailing thought of his time, he didn’t see the world as evil but instead embraced it.
Not a dissenter, a nonconformist
Sweeney writes that Francis of Assisi “rebranded” the idea of sanctity. He was never a disobedient son of the Church, although he was as nonconformist who had his own priorities.
He advocated for humble dress, fasting as part of one’s regular diet, grace before meals, nonviolence, hospitality and prayer. Sweeney notes:
“He placed such a priority on personal prayer, contemplation, charity and loving-kindness because the habits of the heart are important to God, as well as to the faithful who want to know God better.”
And all these things we not just for the friars of his community but for ordinary believers. That was revolutionary during Francis’ era, when the Church felt threatened by individual expressions of faith and priests were taught that they were the primary mediators between God and their parishioners. Along with forming the Order of Friars Minor that we know as Franciscans, Francis wrote a Rule for laity — Third Order Franciscans — that included many of the principles of his Rule for the friars, plus gathering together as community, aiding the sick and caring for those who die. These practices all became to be known as spiritual acts.
Francis lived during the height of the Gothic era, when it was believed that religious people should turn away from the coarseness of the world and lift eyes and minds upward, toward the rising height of steeples and images of angels and saints, the world to come. Francis found beauty in the ordinary things of the world.
Sweeney connects St. Francis with Pope Francis in the way that both seems to be advocates of a Church that is at times unpredictable, threatening to some, a Church listening to the Spirit. Francis the pope “meets people face-to-face as equals. He touches people who might seem untouchable. He loves to laugh. He is not afraid of change.” Pope Francis, Sweeney posits, “has begun to return the Church to a Franciscan understanding of friendship, relating to the other, poverty, spirituality, care and death,” and is “leading the Church toward greater humility; revaluing poverty, especial by his own example; and preaching as a last resort to explain the values that he wants to uphold as most important for Catholics and for all people.”
Pope Francis, in Sweeney’s mind, “is calling us to recreate God’s Church to better foster the art of true gospel living.” And he writes:
“Who knows what the next few years will bring. As a Catholic who is interested in the positive role the Catholic Church can play in sanctifying the world, I’m anxious to be part of the vision that Francis realized long ago and conscious that we live in a world ready for our making today.”