7/28/2019 Francisco de Roma

1/3

FRANCIS OF ASSISI AND FRANCIS OF ROME

Leonardo Boff

Theologian-Philosopher

Earthcharter Commission

From the moment the Bishop of Rome, and thus Pope, was elected and took the name Francis. thecomparison between the two Francis: the one from Assisi and the one of Rome, became inevitable.Moreover, Francis of Rome explicitly referenced Francis of Assisi. Clearly, it is not about mimicry,

but about looking for points of inspiration that will inform us about the style that Francis of Romewants to give to the direction of the universal Church.

There is an undeniable common point: the crisis of the ecclesiastic institution. Young Francis ofAssisi is said to have heard a voice coming from the Crucifix of San Damiano, that told him:Francis, repair my Church for it is in shambles. Giotto depicted it well, showing Francissupporting the heavy Church building on his shoulders.

We are also experiencing a grave crisis, caused by the internal scandals of the ecclesiastic institutionitself. A universal outcry has been heard (The voice of the people is the voice of God): repair theChurch whose morality and credibility are in shambles. And to a Cardinal from the periphery ofthe world, Bergoglio, from Buenos Aires, has been trusted the mission, as Pope, of restoring theChurch in the light of Francis of Assisi.

In the time of Saint Francis of Assisi, Pope Innocence III (1198-1216), who presented himself asthe representative of Christ was triumphant. With Innocence III, the supreme degree ofsecularization of the ecclesiastic institution was reached, with explicit interest in dominiummundi, dominion of the world. In fact, for a time, practically all of Europe, including Russia, wassubjected to the Pope of Rome. Life was lived then with the greatest pomp and glory. In 1210, filled

with doubt, Innocence III recognized Francis of Assisi's path of poverty. The crisis at that time wastheological, because the Church as a temporal and sacred empire contradicted everything Jesus ofNazareth wanted.

Francis of Assisi lived the antithesis of the imperial Church. To the Gospel of power, he offered thepower of the Gospel: total relinquishment, radical poverty and extreme simplicity. He did not placehimself in the clerical or monastic framework, but as a layman, he was guided by the Gospel, livedstrictly, on the periphery of the cities, where the poor and the lepers lived, and in the heart of nature,living a cosmic union with all beings. He spoke to the center from the periphery, asking forconversion. Without explicitly criticizing, he began a great reform, starting from below, but without

breaking with Rome. We find ourselves before a Christian genius, with a seductive humanity andfascinating tenderness and caring, who openly discovered the best of our humanity.

I think that this strategy must have impressed Francis of Rome. The Roman curia and the clericalhabits of all the Church must be reformed. But there should not be a rupture that could tear apart the

body of Christianity.

Another point that most certainly inspired Francis of Rome: the centrality that Francis of Assisigave to the poor. Francis of Assisi did not organize work for the poor, but he lived with the poor andlike the poor. Francis of Rome, ever since we have known him, has been reiterating that the problemof the poor will not be resolved without the participation of the poor, not by philanthropy but bysocial justice. Social justice diminishes the inequalities that damage Latin America, and, in general,the whole world.

The third point of inspiration is very pertinent now: how do we relate to Mother Earth and thescarcity of goods and services. In the inaugural address of his enthronement, Francis of Rome usedthe word caring more than 8 times. It is the ethic of caring, as I myself have strongly suggested, that

7/28/2019 Francisco de Roma

2/3

will save humanity and guarantee the vitality of the ecosystems. Francis of Assisi, patron saint ofecology, will be the model for a respectful and fraternal relationship towards all beings, not abovenature, but side by side with her.

Francis of Assisi maintained with Clare a relationship of great friendship and true love. He exaltedwomen and their virtues, considering them gentlewomen. I hope that Francis of Assisi willinspire in Francis of Rome a relationship with women, who are the majority of the Church, not onlyof respect, but one which gives them a leading role in the decision-making of the paths of faith andspirituality in the new millennium.

Finally, according to philosopher Max Scheler, Francis of Assisi is the Western prototype of cordialand emotional reason. This reason makes us sensitive to the passion of those who suffer and to thecries of the Earth. Francis of Rome, unlike Benedict XVI, who was the expression of intellectualreason, is a clear example of the cordial intelligence that loves the people, embraces people, kisseschildren, and sees the multitudes lovingly. If modern reason blends with the sensibility of the heart,it will not be difficult to care for our Common Home and for the disinherited sons and daughters,and we will nourish the most Franciscan conviction that by lovingly embracing the world, we areembracing God.

Leonardo Boff

03-29-2013

Francisco de Ass y Francisco de Roma

Desde que el obispo de Roma electo, y por eso Papa, asumi el nombre de Francisco, se haveinevitable la comparacin entre los dos Franciscos, el de Ass y el de Roma. Adems, el Franciscode Roma se remiti explcitamente a Francisco de Ass. Evidentemente no se trata de mimetismo,sino de constatar puntos de inspiracin que nos indiquen el estilo que el Francisco de Roma quiereconferir a la direccin de la Iglesia universal.Hay un punto comn innegable: la crisis de la institucin eclesistica. El joven Francisco dice haberodo una voz venida del Crucifijo de San Damin que le deca: Francisco repara mi Iglesia porqueest en ruinas. Giotto lo represent bien, mostrando a Francisco soportando sobre sus hombros el

pesado edificio de la Iglesia.Nosotros vivimos tambin una grave crisis por causa de los escndalos internos de la propiainstitucin eclesistica. Se ha odo el clamor universal (la voz del pueblo es la voz de Dios):

reparen la Iglesia que se encuentra en ruinas en su moralidad y su credibilidad. Y se ha confiado aun cardenal de la periferia del mundo, a Bergoglio, de Buenos Aires, la misin de restaurar, comoPapa, la Iglesia a la luz de Francisco de Ass.En el tiempo de san Francisco de Ass triunfaba el Papa Inocencio III (1198-1216) que se

presentaba como el representante de Cristo. Con l se alcanz el grado supremo de secularizacinde la institucin eclesistica con intereses explcitos de dominium mundi, de dominacin delmundo. Efectivamente, por un momento, prcticamente toda Europa hasta Rusia estaba sometida alPapa. Se viva en la mayor pompa y gloria. En 1210, con muchas dudas, Inocencio III reconoci elcamino de pobreza de Francisco de Ass. La crisis era teolgica, pues una Iglesia-imperio temporaly sacral contradeca todo lo que Jess quera.Francisco vivi la anttesis del proyecto imperial de Iglesia. Al evangelio del poder, present el

poder del evangelio: en el despojamiento total, en la pobreza radical y en la extrema sencillez. Nose situ en el marco clerical ni monacal, sino que como laico se orient por el evangelio vivido al

pie de la letra en las periferias de las ciudades, donde estn los pobres y los leprosos, y en medio de

7/28/2019 Francisco de Roma

3/3

la naturaleza, viviendo una hermandad csmica con todos los seres. Desde la periferia habl alcentro, pidiendo conversin. Sin hacer una crtica explcita, inici una gran reforma a partir de abajo

pero sin romper con Roma. Nos encontramos ante un genio cristiano de seductora humanidad y defascinante ternura y cuidado que puso al descubierto lo mejor de nuestra humanidad.Estimo que esta estrategia debe haber impresionado a Francisco de Roma. Hay que reformar laCuria y los hbitos clericales de toda la Iglesia. Pero no hay que crear una ruptura que desgarrara el

cuerpo de la cristiandad.Otro punto que seguramente habr inspirado a Francisco de Roma: la centralidad que Francisco deAss otorg a los pobres. No organiz ninguna obra para los pobres, sino que vivi con los pobres ycomo los pobres. Francisco de Roma, desde que lo conocemos, vive repitiendo que el problema delos pobres no se resuelve sin la participacin de los pobres, no por la filantropa sino por la justiciasocial. sta disminuye las desigualdades que castigan a Amrica Latina y, en general, al mundoentero.El tercer punto de inspiracin es de gran actualidad: cmo relacionarnos con la Madre Tierra y conlos bienes y servicios escasos. En la alocucin inaugural de su entronizacin, Francisco de Romaus ms de 8 veces la palabra cuidado. Es la tica del cuidado, como yo mismo he insistidofuertemente, la que va a salvar la vida humana y garantizar la vitalidad de los ecosistemas.

Francisco de Ass, patrono de la ecologa, ser el paradigma de una relacin respetuosa y fraternahacia todos los seres, no encima sino al pie de la naturaleza.Francisco de Ass mantuvo con Clara una relacin de gran amistad y de verdadero amor. Exalt a lamujer y a las virtudes considerndolas damas. Ojal inspire a Francisco de Roma una relacincon las mujeres, que son la mayora de la Iglesia, no slo de respeto, sino tambin dndoles

protagonismo en la toma de decisiones sobre los caminos de la fe y de la espiritualidad en el nuevomilenio.Por ltimo, Francisco de Ass es, segn el filsofo Max Scheler, el prototipo occidental de la razncordial y emocional. Ella nos have sensibles a la pasin de los que sufren y a los gritos de la Tierra.Francisco de Roma, a diferencia de Benedicto XVI, expresin de la razn intellectual, es un claroejemplo de la inteligencia cordial que ama al pueblo, abraza a las personas, besa a los nios y miraamorosamente a las multitudes. Si la razn moderna se amalgama con la sensibilidad del corazn,no ser tan difcil cuidar la Casa Comn y a los hijos e hijas desheredados, y alimentaremos laconviccin muy franciscana de que abrazando cariosamente al mundo, estamos abrazando a Dios.