Most Reverend Vincent Long Van Nguyen OFM Conv DD STL, Bishop of Parramatta
Homily for the 19th Sunday in Ordinary Time, Year A
Readings: 1 Kings 19a, 11-13a; Psalm 85; Romans 9:1-5; Matthew 14:22-33
Why the spirituality of St Francis is still relevant today
Pope Leo has proclaimed this year a special Franciscan Jubilee, offering the faithful a plenary indulgence to foster spiritual renewal and inviting us to imitate St Francis’ love of God, fellow human beings and all creation.
Franciscan spirituality, rooted in his teachings and example, and recontextualized by generations of his followers, continues to inspire millions around the world today with its enduring relevance and impact. Let us look at some of the core values that are at the heart of this charism.
Poverty: It is perhaps the most common association with St Francis. However, for him, it is not just about living without possessions. He pioneered the radical concept of “sine proprio”, (the Latin phrase that means “without anything of one’s own), not necessarily without material things but without being possessive. It is to live without appropriation and domination. In its deepest sense, to live simply and poorly means to be a steward, guardian and caretaker of all the gifts we are given in trust. It means to be in relationship with everyone and everything around us.
In a society that glorifies private enterprise and personal achievement, we are often geared towards self-made success as the objective of life. The result is not only the lack of the sense for social responsibility and the common good. Poverty, inequality, and exploitation also become the collateral damage. The first Beatitude as understood and lived according to the Franciscan tradition provides us with a new paradigm which centres on the strengthening of relational wholeness of everything and everyone.
Humility: Francis identified his movement as “Lesser Brothers”, which is a way of being, living and relating rooted in Jesus’ vision of universal kinship and in direct contrast with the conventional pyramidic structures of power. This was a remarkable in both the socio-political and ecclesiastical contexts. Against the culture of distinction, privilege and honour, Francis applied a new framework based on Jesus’ style of selflessness, downward mobility and powerlessness.
Humility is therefore understood as a way of imitating Christ the humble servant and as a counter witness to the self-serving attitudes and behaviour in the world. The brothers with authority to serve, for example, were called not superiors, priors or abbots but ministers and guardians. In the Franciscan tradition, humility is central to the practice of personal and communal life, and the organizational structure rooted in service.
Mission: Minority flows from shared life to mission. This humble recognition extended also to the outsiders such as the Saracens. In a sharp contrast with the crusaders’ style, Francis approached them with grace, dignity and respect. He did not seek to dominate but engage them in dialogue and reconciliation.
His encounter with the Sultan of Egypt did not result in the latter’s conversion. However, he earned his respect and blazed a new pathway of mutual understanding between Islam and Christianity. Inspired by Francis’ prophetic witness, Pope St John Paul II gathered the leaders of major world religions in Assisi each year for a day of prayer. His successors have continued this tradition since 1986.
Option for the poor: One of the most profoundly life-changing experiences of Francis was his encounter with the leper. He later wrote in his Testament that what seemed bitter and nauseating for him was turned into sweetness of soul. After a period of being the head of the Order, Francis went back to serve the outcasts of medieval society. Option for the poor is not just charity with one’s entitlements intact. It is in emptying oneself for the sake of others that one embodies the vulnerable God revealed in the kenosis of Christ.
Creation: For Francis, every being is a gift from God. Everything speaks to us of God. The universe in its unity and diversity is a sacrament of God. Thus, loving the works of God and loving God were inseparable. This consciousness guides Franciscans today to work to see that creation is not reduced to the economic interests, to restore the intrinsic value of the created world and to support sustainable practices that will preserve the planet for future generations.
Pope Francis’ encyclical “Laudato Si” takes the Franciscan insight to a new level. Only by taking less from the earth can we move to an alternative model of living in radical harmony and deep connection with the planet. Pope Francis was fond to say that if we want a different world, we must become a different people. Ecological conversion, that is, a profound spiritual transformation that leads to a harmonious way of living in communion with creation begins with us.
After 800 years, St Francis of Assisi is still the source of inspiration for many. He lived the kenosis of Christ in all its radicality, simplicity and beauty. He understood the importance of living not as a self-centred individual but as part of the larger whole. He championed the art of living in deep harmony and communion. He reminded us that we are not masters but stewards of God’s creation. Seeing God and loving him are not lofty ideas but are made tangible through our respect for nature, care for the most vulnerable and compassion for all. His motto “My God And My All” sums up his driving passion and enduring legacy.
