One of the more fertile legacies of Francis of Assisi, actualized by Francis of Rome, is the Prayer for Peace, which is so urgent at the present. Saint Francis initially greeted those he saw by wishing them, “Peace and Good,” which corresponds to the Biblical Shalom. The peace he longed for was not limited to interpersonal and social relations. He sought an everlasting peace with all aspects of nature, calling them by the sweet name of brothers and sisters.

Especially “sister and Mother Earth,” as he called her, was supposed to be embraced with the embrace of peace. His first biographer, Tomas de Celano, summarizes beautifully the feeling of fraternity with the world that filled him when he gave this testimony: «He was filled with ineffable delight every time he saw the sun, when he contemplated the moon, and turned his sight towards the firmament and the stars. When he encountered the flowers he preached to them as if they were endowed with intelligence, and invited them to praise God. He did that with innocence and moving tenderness: he exhorted the vineyards, the wheat fields, the stones and the jungles, the fields of the countryside and the current of the rivers, the beautiful orchards, the Earth, the fire and the wind, to be grateful».

This attitude of reverence and tenderness motivated him pick up slugs from the path, so that no one would step on them. He gave honey to the bees in winter, so that they would not die of hunger and cold. He asked the brothers not to cut the trees from the root, in the hope that they might grow again. Even the weeds had to have a place reserved in the gardens, so that they might thrive, because they also announce “the most beautiful Father of all beings.”

Only those who have listened to the symbiotic resonance within the soul, uniting the environmental ecology with the profound ecology, can experience this intimacy with all beings. Saint Francis never placed himself above things, but besides them, as one who truly coexists as brother and sister, discovering the parental links that unite all.

The Franciscan and ecological universe is never inert; things are neither placed there to be within the reach of the grasping hand of the human being, nor juxtaposed one alongside another, without coexisting with each other. Everything composes a grandiose symphony whose master is the same Creator; all things are animated and personalized. Francis discovered by intuition what we know now through scientific means (Crick and Dawson, deciphered the DNA): that all living beings are related, cousins, brothers and sisters, because we all possess the same basic genetic code. Francis experienced this blood kinship spiritually.

From this attitude was born an imperturbable peace, without fear and threats, a peace of one who always feels at home, with parents, brothers and sisters. Saint Francis totally realized the splendid definition The Earthcharter found for peace: «it is the plenitude created by correct relationships with oneself, with other persons, other cultures, other lives, with the Earth and with the main Whole of which we all are part» (n.16 f).

The supreme expression of peace, a fraternal coexistence and warm welcome to all persons and things, is symbolized in the well known story of the perfect joy. Through an artifice of imagination, Francis posits all types of injuries and violence suffered by two friars (one of them Francis himself). Rain-soaked and coated with mud, they arrive at the convent exhausted. There they are rejected with multiple blows (“beaten with a gnarled stick”), by the porter friar. Even though they had been recognized as friars, they are morally vilified and rejected as people of ill repute.

In the story of the perfect joy, that find parallels in the Buddhist tradition, Francis proceeds, step by step, to dismantle the mechanisms that generate the culture of violence. True joy lies not in self-esteem, or the need for recognition, in performing miracles, or in speaking in tongues. In its place Francis puts the fundamentals of the culture of peace: love, the capacity to endure contradictions, forgiveness and reconciliation beyond any presupposition or previous demand. When this attitude is lived, peace follows, a peace that is interior, inalterable, capable of joyfully coexisting with the harshest opposition, peace that is the fruit of a complete divestment. Are these not the first fruits of the Kingdom of justice, of the peace and love for which we so greatly long?

This vision of peace of Saint Francis represents another mode of being-in-the-world, an alternative to the mode of being of modernity and post-modernity, based on possession and disrespectful use of things for human pleasure with no other consideration.

Even though he lived more than eight hundred years ago, it is Francis of Assisi who is new, not us. We are old and are aged, because with our voracity we are destroying the bases that sustain life in our planet and endangering our future as a species. The discovery of the cosmic fraternity will help us overcome this crisis and will give back to us the lost innocence that is the childlike clarity of adulthood

Free translation from the Spanish by
Servicios Koinonia, http://www.servicioskoinonia.org.
Done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.

It appears to me that the reflections of Waldemar Boff*, who practices ecology with small rural producers near the Surui river, in Baixada Fluminense, Brazil, are very opportune.

This is his text:

«No one knows the day or the hour with certainty. That is because, almost without realizing it, we are already in its midst. But it is coming, with ever greater intensity and clarity. When the great catastrophe occurs, it will appear to be a surprise.

Not withstanding that well documented data point to the inevitability of global changes due to climate, with consequences that scientists are trying to fathom, and that surely will worsen, the economic interests of the great nations and their leaders’ lack of vision keep them from taking the measures necessary to mitigate its effects and adapt their way of living to the Earth’s feverish state.

We can imagine a plausible scene in which hurricanes will wipe out entire regions. Gigantic waves will overwhelm cities and civilizations, leaving them to die at the feet of the mountains. Lengthy droughts will cause all that wealth to be traded for a simple glass of dirty water. Extreme heat and cold will make us recall nostalgically our grandmothers’ tales of the afternoon breezes and the heat of the hearth fires in winter, always foreseeable, and of fruits ripened by the warmth of a beneficent summer sun. People then will eat only to survive, always small meals of questionable taste.

But that will not be the worst. The rail-thin mother will be unable to bury her daughter, and the grandson will kill his grandfather for a crumb of bread. Dogs and cats, mankind’s friends, will be sought everywhere as the last possibility to satiate hunger. The living will envy the dead and no one will mourn the deaths of the children. Hunger will reach such a point that, as in besieged Jerusalem, the starving will await death’s next victim, to eat away the flaccid flesh.

“the countryside will be devastated and the cities will be in ruins. When she is devastated, the Earth will rest for the Saturdays she did not rest when you inhabited Her” (Lev 26,33-35).

But will this be the end of the biosphere? No. For the just and sensible ones, God will make those days brief, and will not destroy all life on Earth, keeping the promise made to our father Noah. But it is necessary for humans to pass through that tribulation to awaken from their selfishness and recognize that the human being is part of the community of life, and is its main guardian.

What can we do to prepare ourselves for those times? First, we must recognize that we are already living in them. We no longer know when Spring or Fall will come. Nor can we count on the months of cold and warmth. We no longer know when there will be rain or sun. Also, it is important to remain silent, vigilant, and observant, watching for the signs that indicate the acceleration of the processes of change. And above all, it is essential to convert, to change our life habits, undergo personal change, profound and definitive. Only then will we have the moral conditions to ask others to do so. But, as in the time of the prophets, few will listen, some will ridicule and the majority will remain indifferent, allowing themselves all sorts of liberties, as in the times of Noah.

We should also return to our roots, to start over, as repentant humanity has done so many times before, recognizing that we are just creatures, and not the Creator, that we are comrades and not the lords of nature; that to be happy we must necessarily submit to the great laws of life and listen attentively to the voices of our consciences. If we obey those main laws, we will harvest the fruits of the Earth and the joy of the soul. If we disobey them, we will inherit a civilization like that in which we are living now, full of greed, war and sorrow.

For the coming times of scarcity we must retake the ancestral arts and techniques of planting, gathering, eating; of caring for the animals and using them with respect, of making utensils and tools with local crafts and technologies; of selecting and planting herbs that cure and grains that nourish; harvesting to weave; preserving the sources of water, finding the right places to dig wells and learning again to store rainwater. We must rejoin the economy of scarcity, of shared sobriety and naked beauty. From that recovered and enriched knowledge a civilization of contentment will grow, a bio-civilization, the Earth of good expectations.

After that epoch of tears and hope, we will overcome the stupid war of religions, that intolerable dispute of gods. Beyond prophets and traditions, beyond morals and liturgies, perhaps we will return to worshiping, under a multiplicity of names and forms, the only Creator of everything and Father-Mother of all life in the Great Spirit who unites and inspires all, lovingly intertwined in one unique universal fraternity. And we will at last be able to truly organize a union of all the peoples of the world and an authentic parliament of all religions».

*Waldemar Boff, a graduate in philosophy and sociology in the United States, works with the Popular Organization and Education Service, SEOP, from the Spanish, Servicio de Educación y Organización Popular, in La Baixada Fluminense, Brazil.

 
Leonardo Boff

03-30-2014
Free translation from the Spanish sent by
Melina Alfaro, alfaro_melina@yahoo.com.ar,
done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.