Some thoughts on Anglican Franciscanism - part one
The question I brought to this event, and still carry with
me today – is what is mine to do as a Franciscan priest in the Anglican
tradition. It is so good to take some time now to reflect on all this and to
remind myself of the rich input we were offered. You can find the videos of all these sessions here. I think it also has a link to the summaries as well.
The first full two days of the gathering in England last year was spent exploring our roots as Anglican Franciscans. To do this we had Paula Pearce OFS from the UK - a Catholic Franciscan and notable authority on the early writings of Francis. We also had Charlie McCarron TSSF from the USA who focused on some of our Episcopalian/Anglican roots. It laid the groundwork for my ongoing reflection.
The primary source of all Franciscans is Francis of Assisi and his writings, particularly his rules. Over recent years a lot more attention has been placed on St Clare of Assisi and her writings. Other important sources include the early biographies, and the writings of some of the early Franciscans like St. Bonaventure.
Paula used to lecture at the Franciscan Centre in Canterbury, UK, on the rules of St Francis, amongst other things. She had also attended the previous IPTOC in 2017 representing the Catholic Secular Franciscan Order (OFS), the equivalent of TSSF in the Catholic church, and many times larger.
In her first talk she explored some important aspects of the church environment at the time of St Francis, especially the concept of penitents and some of the conditions of life that were particular to Franciscans. Our roots as Franciscans as we are today began as orders of Penitents. Penance refers back to Amos 7:7-8 and the image of the plumbline. It is a change or conversion of the heart that leads to different ways of acting.
This penitential movement was significant within the western church around the time of Francis. Francis’ way was not unique but part of this much bigger movement. Paula noted that by the 11th century, there was a distinct class of people in the church called penitents, who made profession to a rule and wore a particular habit – as later, Francis did. These two aspects also defined a religious, ie someone who in law, came under the rule of the church rather than the civic authorities. By the time of Francis, some penitents lived as pilgrims, others as hermits or recluses, still others dedicated themselves as oblates in the service of a local church. Others associated themselves with an organised work of charity, such as at a leprosaria or a pilgrim hostel. Paula spent some time exploring the official response to this movement which was not always welcomed by the hierarchy.
As noted above, they did these things because they had had a religious conversion to Christ, a change of heart – ‘metanoia’. Prayer was central to their lives, and their rule stated the set times of prayer throughout the day, how often they should attend the Eucharist, receive the sacrament of penance, and the times of fasting and abstinence. They could be married, but if unmarried, they remained celibate.
She drew on her knowledge of the Rules of both the Secular Franciscans and also the Third Order Regular to help us understand our roots and how that is expressed today. Francis’ early companions were known as ‘penitents from Assisi’. They were unique in being permitted to preach, which meant that they could exhort their listeners to do penance, and to live in peace, but they could not preach doctrine. Not all ‘Franciscans’ were connected directly with Francis. The Rule of Franciscan penitents included that they were not to bear arms or to take oaths of loyalty to their local lord within the feudal system.
Paula talked about some of the writings of St Francis, especially the Earlier Exhortation, written about 1212, which defines those who do penance, and the Later Exhortation (1220) which gives more details about how penitents should live, with the central point being about humility, love of enemies, and not being above others but subject to every creature for God’s sake. In all of Francis’ writings, you can see how Francis was so in love with God in Christ and immersed in the scriptures.
Things I took from this session. Francis was not such a maverick after all, but someone who lived a particular expression of something the Spirit was already doing in the church. This expression is still needed today, in the church and in our broken and some might saying dying world.
Sometimes at TSSF gatherings it is said that we are a contemplative order and why are we wanting to do anything. Prayer is at our heart, immersing us in the scriptures that we might hear the whispers of the Spirit and be shaped into a people living humility and love, offering peace. This was Francis’s way, and we are invited to follow in his footsteps.
I was struck that these earliest Franciscans were not to bear arms or to take oaths of loyalty to their local lord within the feudal system.
Francis of Assisi: Early Documents are available online, for free.
https://www.franciscantradition.org/ then click on Digital Collections, then (for Early Documents) FRANCIS & CLARE TABLE OF CONTENTS
She suggests that when starting to read the other early sources, a good place to begin is with the ‘Legend of the Three Companions’, as it includes the early stories about Francis from people who knew him.
You can watch her session here on Youtube
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