Area 1: Retrieving and Communicating The Franciscan Intellectual Tradition

Means: To develop a working paper that seeks to articulate some of the broad outlines of "Franciscan theology." As Kenan Osborne described it:

Franciscan theology is not a 'new' theology; rather it is a traditional form of theology which emphasized certain basic ideas in contrast to other, traditional forms of theology (see "Alexander of Hales," in The History of Franciscan Theology,29).

Responsibility:

William Short and Ilia Delio (A working draft completed).

Goal II: To ensure ongoing attention to the development of the Franciscan Intellectual Tradition as an alternative and orthodox theology for the contemporary Church and world.

Means: To establish a commission of the ESC (Task Force) as a coordinating and facilitating group to assist the Provincials in exercising their fiduciary responsibilities for the stewardship of the Franciscan Intellectual Tradition.

1. Responsibility: It is recommended that the OFM English- Speaking Provincials appoint a standing Commission on the Franciscan Intellectual Tradition (CFIT). This Commission would be sponsored by the ESC and composed of representatives from the study centers and from the wider Franciscan family. It would serve as an institutional resource on the Franciscan intellectual tradition to the provincials, to other bodies of the ESC (e.g. Initial and Continuing Formation Directors, and to the wider body of the Franciscan family). It would be asked to coordinate some of the numerous activities which are recommended in this report. The Commission would also be charged with the responsibility of coordinating efforts that are already taking place (e.g. the annual symposium at the Washington Theological Union, publication efforts) so that over a period of time a coherent contemporary outline of the major themes of the Franciscan Intellectual Tradition can be presented.
2. Plan: Promote studies and encourage scholars and scholarship among those who are in initial formation and among those friars who are already engaged in mission as Itinerant Franciscan Scholars. This is a new category of Franciscan scholar that has emerged in the last ten to fifteen years. This demands a willingness to:
   
   • See scholarship as a vocation and a ministry;
   • View studies/scholarship as a form of service to a Province, Order, Church, world;
   • Actively encourage capable individuals to develop the competence to articulate the tradition and/or to consider the tradition as a resource for doing practical-pastoral theology; and
   • Institutionally value those itinerant scholars who are not aligned with centers of learning but who are actively involved in translating, writing and networking and/or travel in retreat work.
3. Responsibility: It is recommended that, through the ESC Provincials, a policy on promoting and encouraging studies be included in the ministerial and formational plan of every Province in the conference. A good beginning can be found in the Order's own Ratio Studiorum, a document which needs active and institutionalized application in the English Speaking world.
4. Plan: Explore the viability of establishing an International English Speaking Academy of Franciscan Scholars (IEAFS). For historic precedent see Franciscan Education Conference (1914-70). The purpose of the IEAFS would be to:
   
   • organize an ongoing gathering of scholars (annual/ bi-annual);
   • provide a forum committed to critical reflection on the intellectual tradition as a contemporary resource;
   • enable networking and exchanges of insights, and scholarly activity;
   • encourage a thoughtful critique of contemporary questions drawing on the resources of the Franciscan Intellectual Tradition.
5. Responsibility: It is recommended that the ESC ask the Commission on the Franciscan Intellectual Tradition to assume responsibility for laying the foundation for - testing the waters of interest in - a gathering of scholars [friars, sisters, others] to take place by June 2003. At least the first two meetings of the "academy" will require funding for the purposes of initially organizing, gathering, and establishing the group. It is recommended that the ESC approach the Board of the Academy of American Franciscan History and/or the Bonfils Foundation to see if they would be willing and able to provide funding for these endeavors.
6. Plan: To establish a Web Page dedicated to the Franciscan Intellectual Tradition. The Web Page would include:
   
   • a listing of resource persons
   • a listing of works in progress
   • a bibliography on selected topics
   • an announcement of resources available; e.g. calendar of events
   • courses, programs, gatherings, homily helps, on-line publications, etc.
   • a network of those lay scholars working in Franciscan studies who are not connected with Franciscan institutions.
7. Recommendation: It is recommended that the ESC appoint a Webmaster charged with the responsibility of establishing and maintaining this Web Page by January 2002.The hiring of a Webmaster can be done in conjunction with one of the major institutions but it may require some funding for national service and will be at the disposition of the ESC. Its usefulness and effectiveness should be reviewed by the ESC in 2005.

Franciscan theology was created by a process involving many writers. As far as the specific 'Franciscan' aspect is concerned, and not simply the 'Christian-Catholic' aspect is concerned, Francis of Assisi of course stands as the foundation of this process even though his writings cannot be called in any technical way a 'theology.' Along with him, also at the point of origin, one must see the writings of Clare of Assisi....Their vision of the gospel way of life, however, found its echo in the process which developed into a technical theology (See Kenan Osborne, "Alexander of Hales," in The History of Franciscan Theology,16.).

However, there is no intention here simply to retrieve the past as an artifact or a fixed inheritance, but rather to identify the tradition for the sake of renewing and revitalizing our mission in the Church and the world. Thus, the insights which we obtain from the past must change in presentation and language; they must interface with new developments in science, psychology, and sociology; they must confront the new questions posed for the Church and society in the third millennium. The major themes of the Franciscan tradition, it seems to us, are timely and relevant; other elements in it are best discarded (e.g. its attitude towards the Jews). The globalization of the Franciscan family, the explosion in technology as well as the political, religious, economic and scientific developments of the contemporary world demand a significant restructuring of older approaches. Retrieval exists for the sake of revitalization.

Those of us present at the meetings have noted a significant increase of interest in the Franciscan intellectual tradition, particularly its theological features, among lay people working in our institutions, pilgrimage participants, college students, and the laity who come to our churches, retreat centers, and places of continuing education. When the tradition in its view of God's overflowing goodness, its Christocentric emphasis, its moral-decision making process, its view of a Spirit-filled yet sinful Church, its understanding of property and community, and its valuation of freedom and personal dignity, is presented, it almost always meets with an enthusiastic reception. But do we really know this tradition? Is it institutionalized in our formation programs, our preaching, and our education of the laity? Are our resources mobilized so as to protect it and update it?

As teachers of the tradition, we believe that its distinctive voice can offer an important alternative, one which is truly Catholic and faithful to the tradition, to the perceived public and often dominant institutional voice of the Church.

Our purpose in retrieving and revitalizing the tradition is thus subordinate to our mission to give people hope, speak to their fears, and present a coherent intellectual pathway which strengthens faith and encourages just action for our neighbors.

The newly written Ratio Studiorum for the Order of Friars Minor, #13, carries the following description:

Study permits the friar to respond to the manifold needs for:

• development of the human person as a whole (CCGG 127.2);
• penetration of revealed truth (cf. AG 9, LG 16);
• harmony between theory and practice, and between action and contemplation (cf. Itin Prol. 4);
• giving a reason for the hope that is within us (cf. 1 Pt. 3.15);
• carrying out the ministry of evangelization (Cf. SC, Proemio; CCGG 83-84; MP 9-17; VC 96-99);
• taking one's place as an active participant in his time and milieu, by living our mission and by exercising a trade or engaging in a qualified activity (cf. RFF 160, 169);
• a commitment and service in ecumenical, interreligious, and intercultural dialogue (cf. VC 100-103).

Thus we make the following working assumptions:

If the Franciscan Intellectual Tradition is going to make a vital contribution to the life of the Church, Franciscan family, and the world, it must:

• Be taught/communicated: What is believed?
• Be made accessible (published resources available for use in a variety of forums): How will I know it?
• Be supported by formative experiences that are lived and reflected on in the company of brothers and sisters whose life and ministry gives witness to its truth, values, and alternative ways of being in the Church and world. To put it another way: How does belief enlighten and shape both life and ministry?

In summary fashion, we wish to

1. identify the broad contours of the intellectual tradition
2. for the sake of renewing/revitalizing our mission in the Church/world
3. in the hope of mobilizing (conscious of a problem we seek to network resources in response to the perceived need)
4. with the goal of institutionalizing, that is, setting structures in place which will ensure ongoing attention to this area of vital concern.

1. Franciscan Intellectual Tradition: Identify it.
2. Formators/Formation: Education and Preparation
3. Study Centers: Network and Collaborate
4. Publishing: Communicate the Franciscan Intellectual Tradition as an integral part of our Evangelizing Mission
5. Globalization: Serve the English-speaking Franciscan Family

1. preserve and transmit the Franciscan charism and intellectual tradition;
2. provide initial and ongoing formation to the friars for their life and ministry as Franciscans; and
3. serve as transmitters of the tradition to the emerging parts of the Order which use English in training and education.

It is the conviction of the Task Force members that the English Speaking Conference finds itself, because of this unique historical moment, at a critical juncture in the history of the Order and the development of the Church's presence in the world. Action is imperative, as the window of opportunity in terms of the present infrastructure, the movement of the Order, and the development of younger scholars is rapidly narrowing. This is well indicated in the paper identifying the Franciscan Intellectual Tradition and in the address which Joe Chinnici gave at the Franciscan Institute, July 11, 2000. Fundamental to the entire presentation is the statement of vision and values underlying the suggestions found in Part II of that presentation.