Penance and Perspective

Whenever we speak or act (or judge matters) we bring a certain perspective into play. Our personal perspective is shaped by a myriad of factors. Life experiences, age, family members, income level, health status, and much more; all influence how we see the world and how we interact with it. If our vantage point ceases to change so does our potential for spiritual growth.

Interesting novels employ fictional characters to draw us into new situations, from which emerges triumph or tragedy. Think of the Dickens' character Ebenezer Scrooge, and how his near death glimpse into a world he was indifferent to, brought about his conversion. Changing perspectives doesn't alter what we look at, but it does change our relation to it.

When we collaborate with others in humility and good will, we share new perspectives which often form a mosaic of new understanding and action. When this participation in dialogue and action occurs in a religious fraternity or community, it becomes one of the striking 'tools' that God uses to bring about true 'formation'; not only for the individual, but for the entire community. If this setting invokes trust, we're free to become vulnerable and risk new perspectives and question old assumptions.

So how does the practice of penance play a role in this formation?

Penance and the penitential life are about practices which foster conversion. They should include in their goal, new or renewed perspectives that bring forth gospel action. The penance of fasting, for example, would be misguided if it didn't bring us into some sense of dependency on God, hunger for justice, stripping of selfish behavior, etc. It would be lacking if it didn't stir some action towards almsgiving or sharing. But if the penance is successful it changes our perspective and motivates us to act rightly. This is what St. Francis means when he says we must bring forth 'worthy fruits of penance'.

Penance as mortification is voluntary suffering, and suffering has much to teach us. Dealing with a dreaded illness most certainly changes our perspective. One moment life is carefree; and suddenly we must confront pain and limitations. We now experience human suffering that hardly caught our attention in the past. We feel neglect and comfort; a taste of alienation and the tenderness of love. So now we see, now we know. We receive healing or we don't, each with its unique perspective; but either way, we are given the seeds of change.

Will we bring forth 'worthy fruits of penance'? The first step is to choose and cultivate a penance that invites a new perspective. We need to create an awareness of the fleeing refugee, running from terror. We ought to evoke compassion for the neglected elderly, too tired to care for themselves. We should wonder what it's like to journey as an immigrant, desperate for work. We can be patient with abused or neglected youth who are confused and bored. We have to get ourselves into communion with these souls, to see what's hidden in our blind spot.

Our perspectives are limited, our judgment less than perfect, and our penance incomplete.

--

Remembering to Pray for the Dead

At our parish this morning the pastor read the names of parishioners who have passed away since All Souls Day last year. The church bells were slowly tolling as we remembered our brothers and sisters who have gone before us. For the month of November, we place the names of our deceased loved ones on a table in the sanctuary with lit candle; all in the hope that our sacrifice and prayers of supplication will aid them in their final journey to heaven. I find this practice most consoling and uplifting. Still, I lament that many Christians neglect this duty; perhaps due to a misunderstanding or denial of the doctrine of Purgatory.

It seemed that this year's list of names was quite long, and at the same time the number of envelopes bearing names of deceased friends and relatives seemed few. Apologetics is simply not my forte and so I hesitate to get embroiled in defending the practice of praying for the dead. Nevertheless, I regard it as spiritual common sense and a tenet of Catholic Faith, that it is useful and necessary to remit the temporal punishment due our sins; even as the sacrifice of Jesus has atoned for our eternal punishment.

Doing Penance is a Privilege

In reading a meditation I was taken by the phrase 'doing penance is a privilege'. The more I pondered it the more fascinated I became with the deep spiritual insight of such a simple pronouncement. Encarta Dictionary defines 'privilege' as follows: 1. restricted right or benefit – an advantage, right or benefit that is not available to everyone, 2: rights and advantages enjoyed by elite – the rights and advantages enjoyed by a relatively small group of people.

Before reflecting on the privilege involved let me recap what we mean by 'doing penance'. One way to think of 'doing penance' is to give up something that is 'licit and pleasing'; a mortification of sorts. By saying 'no' to that which is both 'licit and pleasing' we learn to reign in our natural desires and build the fortitude to say 'no' to that which offends God. (To give up something that is sinful (repentance) is related, but not what we are talking about in this instance.)

Penance is a simple virtue that quickly attacks the root of behaviors and attitudes that distance us from God. All too often it is overlade with exaggerated notions of harshness and rigor. Let me give a simple and concrete example of the practice of penance in action. Each morning I head to 7am mass. Daily mass is not obligatory and sleeping a little later would be pleasing and licit. Attending weekday mass is not penance, yet rising early to go is. Furthermore, as I approach the church I spy a newsstand with copies of the morning paper. Now if I stop to read the headlines (again something licit and pleasing) I find that it distracts me from the upcoming liturgy. Therefore I try to avoid viewing the headlines and save the newspaper for later reading. This may sound trite but this is the heart of what 'doing penance' involves.

There's nothing harsh or medieval in this sort of practice. Yet it represents small but meaningful actions taken in my life that help me to form a 'spirit of detachment' from the world, and move closer to God. More than likely, if I am attuned, I discover that this is prompted by the Holy Spirit and it is the common and ordinary way in which the Spirit helps us to grow. Any penance (even the most 'soft' version) immediately makes us aware of God, often because of some distraction that is impeding our relationship with Him.

So let's return to the insight that 'doing penance is a privilege'. Actually, all of us are called to 'do penance', not just an elite few. This has always been made clear by the Church and no one can claim that penance isn't part of their spiritual path. Even so, it is a privilege in that it is highly salutary for our own sanctification; more so when we go beyond penance as Christian duty (i.e. Lenten regulations) and move to penance as a voluntary act undertaken for love of God.

All prayer is directed to God and we normally think of it as rising from our heart, mind or spirit. Yet 'doing penance' is a true form of prayer which moves through the body and as such it gives glory to God. Penance (as mortification) is not directed to punishing an evil body, rather it is directed to properly aligning ourselves towards God. This particular form of prayer seeks God through the body, and it must be given weight and recognition as substantial prayer in the same manner as forms of prayer involving heart, mind or spirit.

No matter what our spiritual disposition, all of us share some movement toward contemplation and meditation. Likewise all of us have a true need to be penitents in some manner and fashion, simply because we have bodies which share in our eternal destiny. Our body is destined to be glorified, not abandoned; therefore it needs to share in the journey of faith.

I suspect that those who seek God often 'over-think' their prayer life and sell short the role of penance as a form of prayer. I invite any reader to incorporate penance as a form of prayer and test for themselves the results. It won't take long to realize that 'doing penance is a privilege'.

Standing on My Head Does Hurt

…But it's worth it to get the most insightful perspective.

[This reflection was originally posted on 2/28/08. Since it bears on the election and since I've been distracted of late by the election process, I'll offer it again. Peace and all good. --Tausign]

G.K. Chesterton noted of my beloved St. Francis; "He who has seen the vision of his city [nation] upside-down, has seen it the right way up." It's the ordinary vision of live (i.e. the worldly way) that lacks imagination. And it's the gospel way of life, with its foolish imaginary ideals, that holds the greatest hope.

As we contemplate the upcoming electoral process the focus of national attention will be upon the candidates. I take the election process as solemn duty with utmost seriousness: but with no illusion. For the cause of change that most people seek is not in the leadership; at least not in a democratic nation such as ours. No, the true cause of change is in the electorate; for there lays the problem and the solution.

The general population is apt to think that we are 'victims' of our own political process: never feeling satisfied with the outcome and rarely being united, unless some large common foe forces us, through fear, to band together. For the most part we view the problems that must be addressed as other than our own: personal problems, faults, miscalculations, or misdeeds of others. The corollary of this is that the interests that must be defended are usually our own: in fact these interests are often in opposition to the interests of others.

This is the stark reality: and it is quite upside-down.

At another blog the topic of late is; what qualities are necessary to define a good candidate? This is an important consideration for sure, but as much as I disdain cynical thinking, I nevertheless commented with this skeptical remark:

"A fearful people will get a tyrant to protect them. An avaricious people will get a salesman to provide what they simply must have. A people unwilling to feed themselves will get someone to feed them. But a nation of people who are not afraid; are not greedy; and are willing to provide for themselves and perhaps a neighbor to boot...well they might call forth a person of humility."

Why should we look for and expect qualities in a candidate that are not manifestly sought after in a personal way by the electorate as a whole? Seriously, if you think the culture is in decline and decay and the vast majority has lost their senses on vital matters: then how can we reasonably expect a political solution? The best possible outcome would be for the 'right thinking' few to somehow pull an upset, and force by some 'set of rules', others to fall in line. That's just upside-down thinking.

And this is why so many default to seeing the whole process as a subjugation of a true majority of 'right thinking' citizens somehow being overpowered by nefarious entities: the manipulating media; profit hungry corporations; evil special interests, (the list is endless). They 'thwart' the 'right thinkers'. All manner of theories arise (with some half truths thrown in for veracity) which explain how our power is exorcised from our hands. Have you noticed that these groups are always made up of 'them'…and never of 'us'?

This is why the gospel never speaks of a political solution to the woes that we endure. My political theory is thus: The political process merely reveals the state of conversion of a nation. A virtuous nation will call forth a virtuous leader. When we fight and win the conversion battle (beginning with ourselves), then we won't need the political savior…we won't cry out for Barabbas to lead our cause. As important as the political battle is; it pales in comparison to the battle for conversion of the nation. The priority must be correct.

My greatest hopes and endeavors are focused not so much on the nation, but on the Kingdom within the nation. My battle is from the inside-out (my own conversion first and by extension others around me). Many, (surely not enough) have been praying and fasting, and will continue to so for our upside-down nation. We've begged God through his Holy Mother to shower graces upon us. Now we need to incorporate the graces. The solution is nothing less than a life of enduring penance as Our Lady has told us, repeatedly.

If the Christian community in particular continues to take a secular approach and avoid penance, then we are in for the longest of long pulls. As I remarked in in a post some time ago:

"Contemporary opinion of the practice [doing penance] is often seen as unnecessary and ludicrous; outdated and old fashioned; even backward and harmful. Yet, when the practice of 'doing penance' is put into actual usage, it quickly loses its absurdity and induces a sense of wisdom and good judgment."

To borrow a metaphor from an earlier reflection: Penance must precede great moral change as surely as a needle must precede the thread. Abortion, war, pornography, torture, poverty, drugs and a very long list of evils will simply not diminish unless and until a much larger conversion of hearts takes place. Some tipping point must be achieved. To imagine a world of less evil without great conversion is ludicrous. So if we imagine that we can push threads through fabric with our bare hands (for that is what relying on the political process alone entails) we are fooling ourselves. Penance is the indispensable means to both pierce the fabric (our hearts) and pull through the threads of our desire for change. "Let us begin anew, for as yet we have done nothing" (St. Francis of Assisi).

Francis Entered Where Theologians Stand Outside

St. Francis had never studied Sacred Scripture, but unwearied application to prayer and the continual practice of virtue had purified his spiritual vision, so that his keen intellect was bathed in the radiance of eternal light and penetrated its depths. Free from every stain, his genius pierced to the heart of its mysteries and by affective love he entered where theologians with their science stand outside. [Bonaventure; Major Life; Chapter XI; Section 1]

What St. Francis receives as 'eternal light' is never wasted; it is carefully pondered and diligently acted upon. This dual response of reflection and action (especially penitential action) sets him apart for God's spirit; so much so, that what is commonly received, even in the sacramental graces available to all, is in St. Francis raised to mystical heights.

Growth in understanding along with purification of body, mind and soul, went hand in hand in his ascent to sanctification. Each insight was a precious seed to be nourished and cultivated to full development. Not only deep meditation, but intense action was his road of holiness. Mortification of all spiritual distraction was continual; whether in his body, mind or soul. Each insight he received involved not only an understanding to gaze upon, but a decision to act upon. At each step he was carefully transformed into the likeness of Christ through insight and knowledge, along with continual 'dying to oneself'.

I am finding that my own spiritual growth lately comes in short burst where small and simple insights are strained and studied. What's missing for me is what St. Bonaventure refers to as the 'continual practice of virtue'. Pondering sacred scripture without 'the practice of virtue' is like hopping along on one leg. What St. Francis preaches by his own life, is that racing toward God takes two legs in coordinated strides: one of understanding and knowledge, the other in penance and bodily mortification. Knowledge of divine affairs and mortification of human affairs go together as complimentary characteristics of spiritual life: either alone is incomplete.

This 'inconvenient truth' is tempting to run away from, but we do so at our own peril. As difficult as the practice of penance is to embrace, it's critically important in revitalizing the Church and its members. We simply cannot reduce the spiritual life to a longing for union with the divine, without the elements of purification and mortification of our human nature. It's this integration of 'knowledge' and 'practice of virtue' in all its fullness that's at the heart of St. Bonaventure's observation: 'Francis enters where theologians stand outside'.

This lesson is beneficial for all members of the Church. It is hallmark for those of us who are called to spiritual life in the way of Francis. The twofold way in which the Seraphic Saint responded to the promptings of the Holy Spirit might today be called 'holistic' in that it embraces body, mind and soul. It transforms us more completely and more quickly. It directs our relationship more properly to God and neighbor. To carefully unpack the opening words of St. Bonaventure sets a framework for understanding and applying Franciscan spirituality. Hopefully my short reflection won't confuse the issue.

So after twenty plus years of profession it's time to begin anew; to re-enter with fresh insight the heart of the Franciscan calling: "The rule and life of the Secular Franciscan is this: to observe the gospel of our Lord Jesus Christ by following the example of St. Francis of Assisi, who made Christ the inspiration and center of his life with God and people." [Article IV: The Way of Life]

The Edge is Embedded in the Core

I've always known that Franciscans sprout in all the nooks and crannies of the known world so it's good to find kindred spirits any and everywhere. Of course St. Francis is so widely admired that his followers exist passionately in both Catholic and Anglican communities. So when MikeF dropped in here at Perfect Joy, I was obligated to return the call over at The Mercy Blog; and in doing so discover a treasure trove of inspiration. Reflecting on his Franciscan vocation in a recent post he made this remark:

"I think this sense of living "on the margins", this sense that God's new word will be found out on the edges of things, is deeply embedded in the core of what it means to be a Franciscan."

I just love it when fellow bloggers drop inspirational crumbs off their table. I responded of course but this topic is so juicy that it needs an entirely new post. My comment (and this post's title) involved a charitable twisting of his remark to accommodate my insight and yet it concluded this way:

"But you're right, when [Francis] drives down into the mystical core of faith he emerges always at the margins. This is not so much being 'countercultural' or 'on the edge of things' as being freed from entanglements which he knew from experience would fasten chains around him."

There are at least two meanings contained in these remarks. The more obvious is that Franciscans look to those who are marginalized to discover God's 'new word'; that is, to hear what Our Lord is saying for our times. We're apt to find 'the wisdom from above' lacking among the comfortable, the proud, or the powerful: for them the gospel message is so often 'inaudible'. They are more likely to dispense 'conventional wisdom'; the 'wisdom of the world' spoken of in the Letter of St. James [cf. Jas 3:13-18]. This is why the followers of Francis cultivate 'the spirit of detachment' primarily through the use of penance (mortification); and also foster 'ongoing conversion' through Scripture and Sacrament.

The second meaning and the one taken up in my response is that Francis doesn't aim for the margins per se. For St. Francis the center of all of life is the Person of Jesus Christ, so to 'drive down into the mystical core of faith' is to engage Jesus. And in doing so he always emerges somehow on the 'edge of things'; more commonly called 'the margins'. He and his 'lesser brethren' have purposefully taken up the gospel in its most undiluted form; living the Beatitudes, fully and intensely; trusting in the Providence of God, wholeheartedly and without reserve. This form of life and commitment leads them away from the worn barren pathways where God's seeds are continually trodden underfoot.

For Francis the 'new word' is always fresh and inspiring. No matter what the cost of implementing some new insight, there is no concern, for he has set himself free to love and serve the Lord. The further along and the more often Francis discerns God's inspiration the greater is his delight. Whatever resistance he faces in the objection of others is quickly cast aside, because he has completely abandoned his attachments to his former way of life. He has purified his heart; a heart which now is burning intensely in love of Our Lord's Incarnation. Just as the Book of Revelation promises a New Heavens and a New Earth [cf. Rev 21], Francis can glimpse the reality of this new world even now, where all are invited through conversion into the Temple of God.

Those worldly souls who reside in the 'center of things': who have each other to rely on along with their material wealth, are in great need of conversion. Here is where the power of 'preaching by example' rises to the fore, as his life becomes an unmistakable beacon of God's love. His compassionate words, whether consolation, admonition or rebuke; along with his tender witness of love, are like divine tenderizer that softens and transforms even the most hardened heart.

To say that 'the edge is embedded in the core' is of course, a play on words--a twist and almost nonsensical. In the worldly way of seeing things 'the edge' is farthest away from 'the core'. But the gospel is full of seeming contradictions and St. Francis like no other is able to embrace them fully. So too, any followers of his spiritual path must come to embrace the hallmark virtues of minority, poverty and humility that free them from the grasp of the worldly majority. These are the spiritual ways that speak of finding Jesus on the outside of the mainstream-- 'the edge'; while simultaneously embracing Him in the core of one's life.

Picnic with Brother Bandits

(O Seraphic Father St. Francis; long has it been since I have spoken of you and your ways: forgive me. Here is a story of conversion and penance.)

How St. Francis and his 'lesser brethren' (the friars minor) won the souls of bandits by humility and charity [Mirror of Perfection - #66].

A party of bandits who used to hide in the woods and rob travelers occasionally came for food to a hermitage of the friars situated above Borgo San Sepolcro. Some friars said that it was not right to give them alms, while others did so out of compassion and urged them to repent. Meanwhile blessed Francis came to this friary, and the brothers asked him whether it was right to give them alms.

The eternal debate: Who is my neighbor? Are the criminal poor entitled to compassion? Are they suitable candidates for repentance? Some say 'yes': others complain. Enter the Poverello; what does he have to offer? He counsels kindness and compassion for the conversion of bandits: while supplying spiritual guidance for his 'lesser brethren', a path for their sanctification.

And he said to them, 'If you will do as I tell you, I trust in God that he shall win their souls. So go and bring some good bread and wine, and take it to the woods where they live. And shout to them saying, "Brother Bandits, come to us. We are friars, and are bringing you some good bread and wine!" And they will come at once. Then you must spread a cloth on the ground, place the bread and wine on it, and serve them humbly and gladly until they have eaten.

The divine absurdity: Feed the thieves; serve them gladly and with great humility. Doesn't this resemble our Lords own action? Let the cloth cover the ground as the linen covers the altar: offer good bread and wine to them.

After the meal speak to them of our Lord's words, and end by asking them for the love of God to grant your first request, which is to promise not to strike or injure anyone. For if you ask for everything at once, they will not listen to you; but because you are humble and loving they will promise this immediately.

Can this really work, Brother Francis? Will love open their twisted hearts? 'Yes of course, each time they hurt others they do more harm to themselves, though they don't see it.' 'Give them God's words – let the Holy Spirit counsel them through you.' 'You yourselves, my brothers are to be God's Word.' 'They won't see or hear their Savior and Lord Jesus, unless you carry Him within you.'

On a later day take them eggs and cheese with the bread and wine to show that you appreciate their promise, and serve them until they have eaten. And after the meal say to them, "Why do you stay here all day to die of hunger, and suffer so much hardship? And why do you do so many evil things for which you will lose your souls unless you turn to God? It is better to serve God, for He will both supply your bodily needs in this world, and save your souls at the last." Then God will move them to repentance because of the humility and charity that you have shown them.'

'We did as you said Father Francis and we ourselves were filled with the Holy Spirit.' 'When they saw that we came back with food again, and were joyful in being with them, they were moved and amazed.' 'Not only that, but they realized the foolishness of their old ways and asked if they could have our joy.'

So the friars did everything that blessed Francis had told them, and by the grace and mercy of God the bandits listened to them, and punctiliously observed all that the friars had humbly asked of them. Further, because of the friars' humility and friendship towards them, they themselves humbly began to serve the friars and carried logs up to the hermitage on their shoulders for them. At length some of the bandits entered the Order; the others confessed their crimes and did penance for their sins, laying their hands in those of the friars, and promising that henceforward they would live by their own labor and never do such things again.

They confessed and did penance. Eight hundred years have passed and those with the spirit of St. Francis continue to call out: "Brother Bandits, come to us. We are friars, and are bringing you some good bread and wine!"

The More We Renounce Ourselves…

In recent posts we saw how 'Penance Must Precede Peace'; and argued for 'Reclaiming the Practice of Penance as Virtue'. This reflection will consider the individual's response to the 'call to do penance': the battle of 'me' with 'my self'. As we observe the exaltation of the 'self', promoted with reckless abandon in every aspect of our culture we need to take a serious look to see whether we've been lulled into complacency. The best method I know to keep us on the right path spiritually is to 'do penance'.

Our goal here is to promote the value of 'doing penance' and to suggest a way to begin the process. Those who would even consider this already know that penance is not something new, but a reclaiming of something that is ancient, proven and truly radical. This is the penance done in secret that Jesus spoke of when he said, 'wash your face and smile so no one knows that you are fasting'. [cf. Mt. 6:16-18] What the penitent does our heavenly Father sees.

Let's briefly review three issues: (1) Obtaining the desire to do penance; (2) Focusing on a particular behavior or attitude to amend; (3) Choosing a suitable penance to perform.

The first consideration for the individual is obtaining the desire to 'do penance'; which is itself a gift from the Holy Spirit. Doing penance is not a natural inclination. I confess it's simply not for me to know how this desire breaks to the surface. To think or utter, 'Lord, give me the spirit of penance', signals the process is already underway. So we should give thanks for the desire itself. All Franciscans have a duty to somehow cultivate this desire and regard it as an indispensable virtue. We will desire penance more as we discern its value.

The value of this 'gift of penance' becomes obvious when we consider the following scriptural passage. As you read, keep in mind the 'Prologue' to our Rule regarding those who 'do' and 'do not' do penance.

"What human nature does is quite plain. It shows itself in immoral, filthy, and indecent actions; in worship of idols and witchcraft. People become enemies and they fight; they become jealous, angry, and ambitious. They separate into parties and groups; they are envious, get drunk, have orgies, and do other things like these. I warn you now as I have before: those who do these things will not possess the Kingdom of God.

"But the Spirit produces love, joy, peace, patience, kindness, goodness, faithfulness, humility, and self-control…And those who belong to Christ Jesus have put to death their human nature with all its passions and desires. The Spirit has given us life; he must also control our lives." [Galatians 5: 19-25]

"The more we renounce ourselves, the more we walk by the Spirit", says the Catechism [cf. CCC 736]. That is the understanding that St. Francis preached. Regarding those who do penance, he said: 'The spirit of the Lord will rest upon them, and he will make his home and dwelling among them'.

[If you've read this far, rejoice: you've been called to do penance!]

The second consideration is to ask, 'What specific behavior or attitude needs reforming?' While the scriptural passage above speaks to 'human nature', this needs to be owned by each of us, concretely. The point is that each of us, as individuals, ought to assess what behavior or trait has us crawling on our belly when we should be standing upright. A good spiritual director or valued confidant would be helpful. Again, here we're not considering the repentance of 'humanity', 'human nature', or 'the flesh'; but rather oneself and one's own individual behavior.

A useful indicator of where to apply 'the practice of penance' concretely, is where we experience the opposite of the 'fruits' mentioned above: for instance, feelings of bitterness instead of love; despair instead of joy; or anxiety vs. peace. These are red flags that shout for scrutiny and action.

Also keep in mind; these previously mentioned 'nine fruits of the Holy Spirit' (love, joy, peace, etc.) are inseparable. It's no accident that when we experience a lack of 'self control', for example, that all of the other 'fruits' dissipate. This realization helps to strip away some of the most insidious self-deceptions: (i.e., the feeling of being 'in love' with someone, without 'joy or peace': or regarding myself as 'humble' with others, when I lack 'patience'). The insight of St. Francis in his Salutation of the Virtues is just as valid here: "Whoever possesses one and does not offend the others possesses all, and whoever offends one does not possess any and offends all."

The third matter is choosing a suitable penance to counter the malady. Prayer, fasting and almsgiving are ancient and unquestionable weapons for spiritual combat. Consider adapting and expanding them generically to get into the real issues you face. 'Fasting' implies sacrifice. It could mean denying oneself of anything that is licit and pleasing but somehow detracts from one's relation with God. A good example might be turning off media and turning on prayer and spending time with those in need. Find out whether it is harder to give up meat or your favorite TV show (and ask, 'why'?). Be open and creative: seek specific results of changed behaviors and attitudes.

Here's sage advice: if your 'penance' makes you irritable or cranky with others…stop and realize…'there's no fruit here'. Don't give up: just pray for guidance and either adapt or try again.

Lastly, I purposefully left out a different dimension of 'penance'. Our liturgical forms or penance as a people ; (i.e. Ash Wednesday and Lent; Fridays as a day of penance; fasting for justice; etc.). This has social significance in fostering repentance, instilling justice, and creating unity for the 'People of God' as a whole. I'll take up the communal aspects of penance in a future post.

Reclaiming Penance as Virtue

These days one rarely hears about the practice of 'doing penance'. Its value is belittled. Its necessity is questioned. Its effectiveness is ignored. Yet St. Francis placed the highest importance on 'doing penance' and preached it as indispensable in the spiritual life.

One interesting and helpful insight into how Francis judged the matter is noted in Legend of Perugia: [cf. #96 – Brother Body]. To paraphrase Francis: The body is meant to serve God but can easily be impeded or distracted. This is the devil's playground. In matters of '…food, sleep and other necessities, the servant of God must act with discretion so that Brother Body has no excuse to complain' (i.e., we should avoid being unjust to our bodies). He continues… if on the other hand the body gets what it needs while observing moderation, and yet responds by '…being lazy, negligent, sleepy during prayers, vigils and other good works, then it must be chastised like a bad tempered and lazy beast of burden that wants to eat, but refuses to carry its burden.'

From this we can see that 'Brother Body' is called to glorify God. The body is 'weak and fallen' yet eternally destined to share in the joy of eternal life. Penance as mortification is indeed a virtue if it serves to move us (as it should) in the right direction and keep us on the path to God. Any other 'chastisement' can quickly descend to a misguided endeavor and defeat the goal of serving God joyfully. Of course it doesn't help when the virtue is itself distorted by bad practice. It is meaningless when deprived of the vital elements of love and contrition: of heartfelt sorrow for one's sins (not sin in general but my sins in particular).

The Church has clung to the practice of penance insistently, providing seasons and days for its observance. We see scriptural evidence of the 'People of God' often being called to prayer and fasting as a measure to correct waywardness and counter the influences of the surrounding culture. We can't ignore how our current culture of consumerism and materialism has launched a frontal assault on anything remotely resembling the practice of 'doing penance'. Contemporary opinion of the practice is often seen as unnecessary and ludicrous; outdated and old fashioned; even backward and harmful. Yet, when the practice of 'doing penance' is put into actual usage, it quickly loses its absurdity and induces a sense of wisdom and good judgment.

It's not for me to judge how God may inspire any other individual to carry out the practice of penance. What I can judge however, is my own response (or lack of response) to what is certainly a tried and true virtue. Something to consider is the effect that the original lay followers had on St. Francis. The Brothers and Sisters of Penance were fervent practitioners of penance. St. Bonaventure notes that they received great inspiration from Francis which in turn inspired him to practice the virtue to a 'heroic degree.' [cf. Major Life of St. Francis; Chapter V, 1]

Penance as sacrifice or mortification; when aligned correctly in a spirit of love and contrition will undoubtedly fly in the direction of God. Even if the penances are 'soft': when launched with a 'humble and contrite heart'- the angels will gather them and deliver them to the hearts of Jesus and Mary, where they will be used for God's own divine purposes.

Still not convinced of the benefits of this virtue? All I can say is that this is one area where practice trumps knowledge. This brings us to another Franciscan trait: the habit of doing virtue rather than merely pondering it. As the Seraphic Saint said, "I would rather feel compunction than study its definition."

"Let us begin anew, for as yet we have done nothing."

Penance Must Precede Peace

Reflection upon a few paragraphs from Mirror of Christ: Francis of Assisi, by Isidore O'Brien, O.F.M.; St. Anthony's Guild, Paterson, NJ; 1944 [Pgs. 157-158]

He [Francis] who lived so completely the Gospel realized with a clarity grasped by so few the evangelical truth that penance, sincere and strong, must precede peace, as the needle must precede the thread.

The above observation uses an unusually keen image to explain one of the principles of Francis with brilliance. It is so perceptive that we should devote special attention to its meaning and its guidance.

Francis possesses a deep appreciation for the consequence of 'our fallen nature'; the effects of sin and the resulting chaos that distorts all our relations. He preaches penance as the way to 'restore order', which is ultimately what we mean when we speak of 'building peace'. Stated another way, 'peace' is a reflection of our harmony with God. St. Augustine called this 'the tranquility of right order; and a necessary precondition for this state is a change in heart, or repentance. This opens the way for peace.

Francis saw clearly: sin had thrown the whole moral world out of balance; only the practice of penance and co-operation with grace could restore that balance for the individual and the world; only in that balance would men find peace. Therefore he preached penance…

The great announcement of the Gospel is not 'Listen and believe the Good News.' It is clearly 'Repent and believe the Good News.' [Mark 1:15] Repentance begins by acknowledging that we have offended God which results in discord; and subsequently, accepting the 'right order' of God's way - which has among its fruit, 'peace'. Of course, the change we call repentance, is not a one time act. The Seraphic Saint preached that conversion was daily and ongoing. It is strengthened and renewed in daily penitential practices which are vital for those who would bring about peace.

One of the chief goals of doing penance is to draw attention to what is most important and to strip away deceptions and pretexts that hide truth. This invariably involves the difficult process of dying to oneself and overcoming selfishness. Francis describes the Penitent in this way; as one who…'loves the Lord with their whole soul and mind and strength, and love their neighbors as themselves, and hate their bodies with their vices and sins…and produce worthy fruits of penance.'

'Hating one's body with its vices and sin', is to detest whatever it is in our 'fallen state' that causes us to reject God; and as an antidote, to take up the life of penance with the help of grace, to reestablish harmony with God. The penitential life is a sacrificial life: a life in which everything is viewed and judged in the light of God. Priorities are modified or reversed, while simultaneously, trust in 'Abba' our loving Father is strengthened. Peace is gathered as a harvest. Life is nourished in Peace.

… and one on the chief fruits of his preaching was the formation of the Order of Penitents, [The Third Order]: an institution that brought peace to individuals and cities and communities and even to nations...

The Catechism tells us that…'Respect for and development of human life requires peace' [CCC 2304]. It's this characteristic that demands our steadfast commitment and labor. How will we, as today's enlistment in the 'Order of Penitents', account for our time and effort in building peace? Peace as saving ointment and healing balm, (as opposed to faithless 'peacemaking' bombs), for the rest of the world.

To seek political or temporal peace is certainly one of Francis' legacies. Yet it understates what is called for in our vocation as peacemakers. To reveal to fellow human beings the beauty of Peace as 'harmony with God', (and therefore each other and Creation), is the highest form of peacemaking. Those who can see clearly what St. Francis saw, namely the relation between penance and peace; will be delighted to put that insight into practice.

Reading the Prologue to our Rule and connecting 'peace' with what it means to 'do penance' and 'not do penance', will open our hearts and help us to shun chaos and restore right order. "Oh, how happy and blessed are these men and women when they do these things and persevere in doing them because 'the spirit of the Lord will rest upon them' and he will 'make his home and dwelling among them'…"

True Penitents are not glum and their call is never outdated. They are in great demand. They bring something essential to the world: God's Peace.