My apologies for not finishing this series sooner. Between a headache, a few house jobs, and my time in prayer here at Novitiate I've gotten behind with some of my blogging. While my first and foremost priority is being a Novice (as my formators will agree resoundingly) I will attempt to keep up with the blogs as is available. If I drop off the face of the earth, you can assume I'm either praying or doing something to get in trouble!

This last article finishes the talk given by Fr. Charlie Polifka about the "Three Gimme's" as stated in Francis' prayer: true faith, certain hope, and perfect charity. If you haven't read either of the two previous articles, you can find them here: true faith and certain hope.

Out of the three things Francis asks of God in his Prayer before the Crucifix, one of the ones that we can easily identify with is the concept of charity. Yet just the same as we did with faith and hope, we need to identify exactly what we mean when we use these terms.

A great view on charity comes from Pope Benedict XVI's letter: Caritas in Veritate. In his letter he describes charity: "Charity is love received and given."(3) As God shines his love onto us, it's our role as Christians to share God's love with others in a genuine fashion.

The challenge, as Pope Benedict goes on to discuss, is to recognize this expression of God's love in a rapidly globalizing world. While Francis' world was much smaller, our inter-dependent world puts us in contact with people we don't know and our actions affect people in other countries for which we may never meet. How does one love a group of people one has never met?

The understanding of perfect charity is at the heart of the Franciscan charism: the ability to see Christ in the poor. In a recent article, I talk about the Francis' love of the poor in his conversion...with specifics to the Encounter with the Leper. His drive was not just that he saw Christ in the leper (the lowest of low in his time and culture), but that he recognizes that he sees all of creation as his brothers and sisters in Christ.

For us as followers of Francis, the challenge before us is to learn how to love all of God's creation, and to share that love that has been shown to us. It is a lovely idea and Francis' life is filled with examples of how he is able to accomplish this (not least of all, how he learns to deal with a growing community of brothers!). But in our technological era and in an individualistic society, we are presented with different challenges in order to attain this perfect charity.

How then do we go about this? First and foremost, we have to let go of the things we cannot do. For goal-oriented people like me, there is a great desire to "save the world," "cure world hunger," or "end poverty." We are but human beings given gifts from God. Oscar Romero puts it best: We are workers, not master builders; ministers, not messiahs. We are prophets of a future not our own.

Too often our desire is to solve. But in doing that, we run the risk of doing charity for selfish reasons. I have friends who are homeless, yet I am not capable of solving the homeless problem myself. If the root of charity is God's love, than my main focus is living that love and not seeing people as a means to achieve a temporal goal. When the poor become statistics, their humanity is taken away.
Second, Francis give us a great example when he is presented with his own community who want to share in his lifestyle:

And when God gave me brothers, no one showed me what I should do, but the Most high revealed to me that I should live according to the form of the holy gospel. I had it written in few words and simply, and the lord pope confirmed it for me. And those who came to receive life gave all that they had to the poor and were content with one tunic patched inside and out, with a cord and trousers. And we did not wish to have more.

Our witness should be to this new way of living, this new kind of community where we focus on the needs of the poor and marginalized.

Third, and perhaps most important, is that we must not only educate ourselves of the poor and needy in this world, but as former OFM Provinial Fr. Joseph Chinnici writes: "We must enter into the experience of the poor." PCO6 Letter #16. It is there that we understand and begin to know the poor that we can truly spread God's love. It is the Sense and knowledge that follows Francis' request for perfect charity.

What then, is God's holy and true command? Again, it is that we "die on earth," and willingly choose to live the Kingdom of God here on Earth. It is a monumental challenge for each of us friars, yet it is the example that has been set before us by our founder Francis. And even he realized he needed help along the way.

This is the third and final article of the series. If you found these articles helpful, insightful, or informative, be sure to share them with someone you know. Peace. -V

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Continuing with Fr. Charlie Polifka's talk on the three "Give Me's" of Francis of Assisi as seen through his prayer before the San Damiano crucifix, we move to Certain Hope. If you missed the first article on True Faith you can find it here.

For many of us, hope is often articulated in a temporal sense. We hope for ourselves and our families in this world. If someone young is struck down, we hear: "He/she had such high hopes." Even in my own life I have hopes for my future as a friar, I hope and pray for the well-being of my family, my fellow Novices, and for the people I meet each day.

While there is nothing wrong with these hopes (in fact I think we could use a little more hope in the world!), if they remain solely temporal then it is inevitable that our hopes will become dashed.

I'm reminded of a movie I recently watched called Sin Nombre. It's a movie about a girl and her family that leave Honduras in an attempt to come to the United States. In her attempt to go north, she crosses paths with El Casper, a gang member from Southern Mexico who is marked by his own clicke for breaking away. They cross paths and they accompany each other in hopes of reaching the US.

I won't spoil the movie for you (as I think it something everyone should see), but there is a lot of sadness in the movie. The realization of people hoping for a better life, and the discussion in the movie that: "Half of these people won't make it to to America," left me with a sense of hopelessness for those struggling in poverty.

If hope for things in this life are destined to be dashed, what then is certain hope? Is it completely futile to hope and desire for things in this life, be they as benevolent as safety, security, and good will towards your neighbor if these hopes are fleeting? I don't think that's what Fr. Charlie was getting at. Rather, he used a personal experience to describe his interpretation of certain hope. For this article, I borrowed a story from a fellow Novice. It's a story that may resonate with a personal experience of your own:

Years ago as a hospital chaplain, I remember visiting a very sick woman. She was being eaten alive by cancer, and it was expected that she'd live only a few more days. She had no family (at least none that ever visited) and she was in a great deal of pain.

When I first went into her room, I felt like I was the wrong guy for the job. "This woman needs a priest!" I thought, "not some schmuck with a Bible." But she greeted me, and I introduced myself, and we started talking.

We talked about her life, the church she'd gone to, her battle with cancer, the weather...I thought: "If I keep her talking, maybe she won't feel as bad about dying."

During our talk, a nurse came in with a needle. My experience as a hospital chaplain told me there was no medicine for what was ailing this woman; the nurse could only give her something for the pain. Not only did my time at the hospital tell me this, but I could read it on the expression of the nurse's face.

Very politely, the dying woman says to the nurse before she can even say a word: "Oh no, but thank you, dear. That stuff will put me to sleep. I'm dying, and I want to be awake when the Lord comes for me."

The nurse tried to reason with her, telling her that it would relieve the pain.

"The pain's not so bad," she responded. "And this nice young man and I are talking. Thank you dear, but I'll be all better soon enough."

I could see the nurse trembling slightly, doing her best not to burst into tears. She left the room as those tears formed in the corners of her eyes.

"Poor thing," the woman said to me as the nurse left. With a concern look she said: "Perhaps you should talk to her for a bit."

I was breathless. "Why would I need to see her?" I asked in response. "You're the one who's dying. My job is to be with you during this time."

She smiled at me and gave me a dismissive wave. "Dear, I already know where I'm headed. But that young lady," she said, referring to the nurse, "She needs some hope right now."

Certain hope is more than just our desires or our dreams. It is a reality we choose to accept and incorporate into our lives. As Pope Benedict writes in Spe Salvi: "Eternal, in fact, suggests to us the idea of something interminable, and this frightens us; life makes us think of the life that we know and love and do not want to lose, even though very often it brings more toil than satisfaction, so that while on the one hand we desire it, on the other hand we do not want it." (12)

Our challenge to live certain hope is to look at the eternal life and accept that as a reality for us as Catholic Christians. Even in the life of Francis, as he prepares to die in the Portiuncula, he recognizes that "Eternal life is." And the sooner we can come to this certain hope here on Earth, how much better followers of Christs could we be!

Certain hope is our preparation for the eternal life, a divesting of self as preparation for a new life with Christ. Again, it can be seen as a form of "death on Earth" as our path leads us to be followers of Christ.

This is the 2nd article in a three part series.

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This week, we were lucky to have Fr. Charles Polifka, Capuchin come speak at Novitiate during our Day of Recollection this November. The theme of his talks was "The Three Gimme's of Francis." The note of his talk have been reprinted here with his permission. Please enjoy! -V

Most people don't associate the term "franciscan spirituality" and the words: "Give me..." We've developed a great sense of self-emptying and poverty, that many people who view us don't see us people who ask, but people who give. Yet in his prayer before the crucifix at San Damiano, Francis asked for three specific things:

Most High

Glorious God

Enlighten the darkness of my heart

and give me

True* Faith

Certain Hope

and Perfect Charity;

sense and knowledge

Lord,

that I may carry out

Your holy and true command.

(*sometimes correct faith in some translations)

To start off, What is faith? Most often when people talk about their faith they speak in labels: I am Catholic, I'm Christian, I'm Muslim, etc. In actuality this is not our faith, rather they are a set of histories, traditions, and doctrines that help to guide us in our faith. We must look at faith as the destination, and the other traditions and doctrines as the roadmap to how we get there.

What then is faith? Faith is our desire to encounter the God that has been revealed to us. Faith is not built from the fear of death or the promise of rewards. It is the desire to enter into relationship with God, a relationship that penetrates all aspects of our being.

Perhaps the best example is to look at the story of the rich, young rule that encounters Jesus:

A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?”

“Why do you call me good?” Jesus answered. “No one is good—except God alone. You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’”

“All these I have kept since I was a boy,” he said.

When Jesus heard this, he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”

When he heard this, he became very sad, because he was very wealthy.  -Luke 18:18-23

Often our view is focused on the lesson of the rich being hard-pressed to enter into the Kingdom of Heaven. Yet let's take a look at this man. He's lived the commandments of Jesus since he was a boy. Most likely, he continued to live that life at meeting Jesus. And at the time of his death, the command was fulfilled, since none of us can take our worldly belongings with us after we die. It is in his eventual death, as well as ours, that he is free from his worldly possessions to follow Jesus.

What Jesus asked of the rich, young ruler was "to die on this earth," to completely sever his old life and live entirely for Christ in all ways. It's a challenge that is continuously put before us as Capuchins and as Christians.

And much like the rich, young ruler...faith is a labor. As Catholic Christians, we must accept that our faith is a struggle. For if faith is akin to a relationship with the revealed God, our faith will struggle as all relationships are capable of hardship. And much like Francis' faith, our faith develops into different stages until we're able to come to a place where we can truly die in this life.

The stages of faith development look similar to this: (from the perspective of a Cradle Catholic)

1. Early Stage In the beginning of our faith when we're young, we can only learn and process so much. We learn words like Jesus, Heaven, God, and begin to associate those terms to something bigger than our parents.

2. Stories The use of stories to teach lessons is pervasive in the Gospels, and it is a teaching tool that is often used in our own catechesis. Stories of the Bible are used to explain lessons, doctrines, virtues, and many other important lessons that help us develop a relationship to God.

3. Expectations In our growth, we understand certain expectations put upon us to follow the road to faith. We attend church, we say our prayers, we engage in acts of charity. In essence we are doing what we have been told will lead us to faith.

Fr. Polifka talks about how too many Catholics today struggle in this stage. A good example he gave was how many people left the Catholic Church when the Tridentine Mass was changed to the Novus Ordo (from the Latin Mass to the English Mass in rudimentary terms). The issue comes not in way people experience God in the Old Mass, rather the belief that the Tridentine Mass is better because it is right. He warns that a faith based on legalistic terms such as correct/incorrect leads to a selfish understanding of faith: "If I do X, God gives me Y." If faith is about entering into a relationship with God, it must be more than just what I can get from God, rather what we're willing to give each other.

4. Self-Conflict The deeper we're willing to enter into our own faith journey, the more visible the struggle to connect with God becomes. We ask questions about the "Preferential Option of the Poor" and see the wealth of the Vatican and wonder...as one example. The struggle to find a faith within the context of an organized faith can be tough for a lot of people, yet the grace is to continue to seek that relationship with God in one's faith community. I touch on this a little in my discussion on Conversion, and how we as people striving for faith have to reorganize our world views to further encounter God.

5. Death in Life The best example of this can be seen in the meeting with Francis, his father, and the Bishop of Assisi. In a display of his true faith he undresses himself and places his needs and desires on the Father who art in Heaven, and not the man who gave him birth. The bishop welcomes Francis into his arms, and from that point after, Francis views the world in a much different way. His love, dependence, and total being are in relation to God...as was asked of the rich young ruler we looked at earlier.

In this is Francis' prayer for true faith answered, and the challenge for us continues as we live as Capuchins.

This is the first of a three-part series.