(begin) “A Franciscan Renaissance would be ecological, nonviolent, economic, and inclusive” written by Center for Action and Contemplation teacher Brian McLaren joins with Catholic activist Patrick Carolan to call for a renewal of the Franciscan way in Christianity:
We have a proposal that addresses both the crises in the world at large and the crises in the Christian church: the possibility of a Franciscan Renaissance.
First, at this time of ecological crisis, the Franciscan legacy is powerfully ecological…. We need a spiritual vision that integrates love for God and love for our neighbor with love for the earth….The ecological vision of Francis was about … the interconnectedness of all creation, so that we see every creature as sister or brother.…
Second, in this time of violence, this time of school shootings and war in Europe, this time when many politicians seem to believe that the more guns we have the safer we’ll be, or the more bombs we have the safer we’ll be, we need St. Francis’ message and example of nonviolence as never before….
Over the centuries, many forms of Christianity have become religions of fear. But Christianity wasn’t always like that. It began as a nonviolent peace movement, a community known for love, a community gathered around a table of fellowship and reconciliation, a people armed with the basin and towel of service, not the bomb and gun of violence. A Franciscan Renaissance would invite us to become, in the language of St. Clare, not violent warriors, but nonviolent mirrors of Christ for others to see and follow.
Third … the Franciscan vision is deeply economic. Today, a larger and larger percentage of wealth is being concentrated in the hands of fewer and fewer individuals and families…. St. Francis arose in the early stages of modern capitalism, and he saw its potential dangers. He exemplified an alternative value system where the poor, the leper, and the outcast matter more than money, luxury, and power. Our current economic model places no intrinsic value on creation, except as a source for raw materials that we consume…. A Franciscan Renaissance would help us “redeem”—which means to re-assess and revalue—everything, so we rediscover the priceless beauty of the earth and its creatures, including our neighbors and ourselves.
Fourth, we live in a time of exclusion, division, classism, racism, and religious prejudice. We need the example of St. Francis and St. Clare, who clearly modeled deep inclusiveness and solidarity…. In this spirit of solidarity, I see that my life and your life are interconnected. I refuse to settle for my own happiness, because my life is in solidarity with yours as my neighbor.
The relationship between Francis and Clare modeled this: we’re all equal—male and female, rich and poor, healthy and sick, well-clothed and clothed in rags, Pope and Bishop and lay person. Francis even teaches us to refuse to discriminate between Christian and Muslim, Jew and Atheist, for we all are beloved by God. (end)
Our refusal to discriminate [do we refuse?] reminds us Rosh Hoshanah that was on September 16th and 17th, which meant that it started at sundown on September 15th until after nightfall on September 17th.
According to one Jewish website: (begin) Rosh Hashanah ... it’s one of the most important holidays in the Jewish calendar. It's the Jewish New Year, anniversary of the creation of Adam and Eve, a day of judgment and coronation.
The Jewish new year greetings for this time of year reflect our prayers for a good, sweet year ahead. On the first night of Rosh Hashanah, we wish l'shanah tovah tikatevu v'techatemu: "May you be inscribed and sealed for a good year." The main thing is to wish each other a good, sweet year with all our heart – because that is what God values most.
Rosh Hashanah is packed with mitzvahs, special foods and traditions but the central observance of Rosh Hashanah is the sounding of the shofar, the ram's horn, on both days of the holiday. Why the shofar?
The blowing of the shofar represents the trumpet blast that is sounded at a king's coronation. Its plaintive cry also serves as a call to the month of repentance. The shofar itself recalls the Binding of Isaac, an event that occurred on Rosh Hashanah in which a ram took Isaac’s place as an offering to God. The shofar fills us with awe and humility as we contemplate God, how God fills all space and time. The Chassidic masters teach us that the cry of the shofar is akin to the wail of a child, yearning to be reunited with a beloved parent. There are no words to express a longing that is so deep, so primal and so true. On Rosh Hashanah we give expression to the cry of our soul. (end)
It’s time for a Franciscan Renaissance. This year and next is a good time to start.
Deacon David Pierce
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