Christians have many ways to bridge our differences – ranging from local ministerial to worldwide networks like the Global Christian Forum (the organization I serve). But we often fail to take advantage of them, identifying ourselves with our narrowest affiliations rather than with the wider Christian community.
Comedian Emo Philips told a joke that captures this problem well:
Once I saw this guy on a bridge about to jump. I said, “Don’t do it!” He said, “Nobody loves me.” I said, “God loves you. Do you believe in God?” He said, “Yes.” I said, “Are you a Christian or a Jew?” He said, “A Christian.” I said, “Me, too! Protestant or Catholic?” He said, “Protestant.” I said, “Me, too! What franchise?” He said, “Baptist.” I said, “Me, too! Northern Baptist or Southern Baptist?” He said, “Northern Baptist.” I said, “Me, too! Northern Conservative Baptist or Northern Liberal Baptist?” He said, “Northern Conservative Baptist.” I said, “Me, too! Northern Conservative Baptist Great Lakes Region, or Northern Conservative Baptist Eastern Region?” He said, “Northern Conservative Baptist Great Lakes Region.” I said, “Me, too! Northern Conservative Baptist Great Lakes Region Council of 1879, or Northern Conservative Baptist Great Lakes Region Council of 1912?” He said, “Northern Conservative Baptist Great Lakes Region Council of 1912.” I said, “Die, heretic!” And I pushed him over.1
Quoted from the November/December 2025 issue of Ecumenical Trends Magazine. The Paul Wattson Lecture, Chicago The Global Christian Forum: Reshaping the Global Ecumenical Landscape
(Based on Auxiliary Bishop Roy Campbell Jr writings)
Let us sing of God, O people, for God is within us, And God’s name, Dei, is a light for all the world.
We praise you, O God of Diversity, For you called forth a people from every nation, An assembly of nations from Jacob’s loins. You are the one who makes us fruitful and multiplies our grace, Bringing together a rich tapestry of life and tongues, That we might know your face in every face.
We give thanks to you, O God of Equity, For your works are true and just and reliable are your decrees. You sent forth your Son, and his example is our way, To share what we have and not to hoard, That your truth and your justice may be applied with love to all, For your law is written on our hearts.
We worship you, O God of Inclusion, For you read your law to every single soul: To the elders, the women, the children, and the resident aliens among us. You call us to live your law as one, a single flock, a single people, To know that the love we have for one another Is how the world will know we are your own.
For the dignity of every human being is your will, O God. You work among us and through us, To make us fruitful and to bring us all home to you.
Glory to God, Father, Son, and Holy Spirit, The source of all diversity, equity, and inclusion, Now and forever.
For many, the idea of a vow of obedience seems outdated, perhaps even restrictive. How can a Secular Franciscan, living in the world, embrace a concept that seems to run counter to our culture’s values of personal freedom?
The Franciscan View of Obedience
When we talk about obedience in the Franciscan context, we’re not talking about blind submission to an authority figure. We’re talking about a radical act of love and surrender, modeled on Jesus Christ himself. As Secular Franciscans, we don’t take a vow of obedience to a superior in the same way as our friar or sister counterparts. Instead, our obedience is directed toward God, the Church, and our Rule of Life.
Let’s look at Philippians 2:5-13, a passage foundational to our understanding of this topic: “Have among yourselves the same attitude of mind that is also yours in Christ Jesus…he humbled himself, becoming obedient to the point of death, even death on a cross.” This is the core of Franciscan obedience: a willingness to “empty oneself” for the sake of love, following the example of Christ’s ultimate act of humility.
For St. Francis, obedience was not about giving up his will to a person, but about aligning his will with God’s. He saw obedience as the path to true freedom, a way to shed the chains of his own ego and desires. In fact, he warned against the pride of those who would only obey “when they will and what they will.”
How this Applies to Secular Franciscans
As Secular Franciscans, our life of obedience is practical and lived out in our daily circumstances. Our Essential Documents of the Secular Franciscan Order guide us here, but it’s not a list of rigid rules. Instead, it’s a call to a certain way of life.
Our obedience is expressed in several key ways:
Obedience to the Gospel: This is our primary call. We commit to living the Gospel in our secular state, which means we strive to live as Jesus did—in humility, poverty, and love. This requires an ongoing conversion of heart, a daily “yes” to God’s will.
Obedience to the Church: We are called to be in full communion with the Church and to be obedient to its teachings. This is a sign of our love for the Body of Christ and a recognition that we are not lone spiritual agents, but part of a larger community.
Obedience to the Rule and Fraternity: We promise to live according to our Rule and Constitutions. This includes actively participating in the life of our fraternity, which helps us to grow in community and to put aside our own will for the good of the group.
In this light, a vow of obedience isn’t about giving up your will to another person. It’s about a daily commitment to follow Christ, to live the Gospel, and to walk in the footsteps of St. Francis, trusting that this path leads to genuine freedom and joy. The freedom of the Christian is not in doing whatever one wants, but in doing what God wants. And in that, there is true peace.
You have made me a great grandfather, a grandfather, a father, and a husband, and a son of Francis and Clare, a son of the Church. I am to be an instrument of Your peace, but my spirit finds no peace in this world. My heart is a barren land, and my eyes are a river of tears. I find only a litany of sorrows and a silence that wounds me to the core.
I cry out for the children of Gaza, O Lord. The land that Francis walked in peace is now a prison of despair for a million souls. They are hungry and broken, their spirits withered by a life under siege. How long, O Lord, will You allow this open wound?
I cry out for the children of Africa, O Lord. Their small bodies are withered by a famine of our own making, a famine of indifference. They die slowly and quietly, out of sight. Hear their silent screams, O Lord, and turn the hearts of all who have turned away.
I cry out for the children of my own nation, O Lord. In a land of staggering wealth, over a million are without a home. They sleep in cold cars and huddle in fear, forgotten in the shadow of our plenty. You, too, were without a home. Remember them, O Lord.
I cry out for the indigenous children, O Lord, whose hope was stolen on a path of broken promises. Their heritage is a river of tears, and their spirits are burdened by a history of wounds. Let the stones of this land cry out for justice, O Lord.
I cry out for the children at our border, O Lord. They are the stranger You commanded us to welcome, yet their faces are filled with terror. They flee from violence, only to find fear in our land. Let our hearts not be hardened, O Lord.
I cry out for the hungry children in our streets, O Lord. Their tables are empty because of the policies of men. You, who gave us manna from heaven, now see them denied the simple bread they need to live. Their bodies are made vulnerable, and their minds suffer for lack of a meal. Is there no feast for them, O Lord?
I cry out for the children suffering sexual abuse, O Lord. Their innocence is stolen in the shadows, their trust broken by those who should protect them. Their voices are silenced by shame, and their spirits carry wounds unseen. Heal them, O Lord, and bring them into the light.
I cry out for the children in our hospitals, O Lord. Their lives are measured by ledgers and spreadsheets, not by Your infinite worth. They die from treatable sickness, not for lack of a cure, but for lack of care. Have mercy on them, O Lord, for their lives are sacred.
And I cry out for the children in our schools, O Lord. They are slaughtered in their places of safety, and their blood flows as a river through our land. Firearms have become the greatest threat to their young lives. This silence, O Lord, is a sickness of our soul.
My spirit is weary, and my voice is small against this present darkness. But I will not be quiet. And yet, in the midst of my anguish, I see a small light. I thank You for Franciscan Action Network (FAN), O Lord, a voice for the voiceless in our own nation. And I thank You for Franciscans International (FI) at the United Nations, speaking for the poor and defending Your creation. I thank You for the work of Church World Service (CWS) and Sojourners for the homeless, and for the tireless dedication of Catholic Charities and St. Jude in the fight against sickness. I thank You for the justice sought by Hebrew Immigrant Aid Society(HIAS) and American Jewish World Service (AJWS), and for the mercy of Islamic Relief and the Zakat Foundation. I also thank you for the Interfaith Alliance and all who unite across faiths to defend human dignity. They are proof that Your heart is not silent, and for this, I am grateful.
My soul finds its purpose in this, O Lord, a path of peace and justice You have set before me. Help me to hold fast to the words of St. Francis: “Let us begin to do good, for up to now we have done so little.” Strengthen my voice and my heart to be an instrument of Your peace.
Pax et bonum! Peace and All Good to you, fellow travelers on this wonderful, winding path we call life. As a Lay Franciscan, June always brings me particular reflection when the world celebrates Pride Month. As I see the vibrant colors and joyful expressions, my heart turns to the very core of what it means to follow in the footsteps of Saints Francis and Clare: radical love and welcome.
Our Franciscan tradition is rich with stories of encountering the “other.” No story is more poignant and transformative than that of St. Francis and the leper. Before his conversion, Francis found the sight of lepers repulsive. He would turn away, literally holding his nose. But then, the grace of God touched his heart, and he embraced the leper, exchanging a kiss of peace. In that act, Francis didn’t just overcome a personal aversion; he saw Christ in the least of his brothers. He saw the image of God, even in one whom society had cast out, deemed “unclean,” and marginalized.
This, my friends, is the essence of our call: to see the image of God in every person. Not just those who look like us, think like us, or believe exactly as we do, but every single human being, regardless of their background, choices, identity, or who they love.
During Pride Month, as we reflect on the experiences of our LGBTQ+ brothers and sisters, this Franciscan value resonates deeply. For too long, and in too many places, individuals within the LGBTQ+ community have been treated as “other,” cast out, or made to feel unwelcome, even within spaces that claim to preach love. But the spirit of Francis compels us to do differently. It compels us to open our hearts and doors, extend genuine hospitality, and affirm every individual’s inherent dignity and worth.
Just as Francis saw Christ in the leper, we are called to see Christ in the joyful, courageous, vulnerable, and beautiful diversity of our LGBTQ+ siblings. To truly offer “Peace and All Good” means extending a welcome that is not conditional, judgmental, or based on conformity to our preconceived notions. It’s a welcome rooted in the boundless love of God, a love that embraces all without exception.
So, as we move through June, let us remember St. Francis’ radical embrace. Let us challenge ourselves to step outside our comfort zones, listen with open hearts, and truly see the image of God in everyone we encounter. In welcoming the “other,” we truly welcome Christ and build a more peaceful and loving world for all.
Seven Chapters Exploring the Heart of Secular Franciscan Spirituality
Chapter 1
The Heart of the Secular Franciscan Vocation
The call to live the Gospel in the world resonates deeply within the Christian tradition, and for centuries, the Franciscan charism has offered a distinctive path for answering this call. The Secular Franciscan Order (OFS) stands as a vibrant expression of this charism, inviting lay men and women, as well as diocesan clergy, to embrace a life dedicated to observing the Gospel of our Lord Jesus Christ in the spirit of St. Francis of Assisi.4 Originating within the lifetime of St. Francis himself, the OFS, historically known as the Third Order of St. Francis, is an “organic union of all Catholic fraternities scattered throughout the world.” Within these fraternities, members, whether married or single, “strive for perfect charity in their own secular state,” guided by the Holy Spirit.4 Their commitment is formalized by a profession to live the Gospel according to a Rule approved by the Church, the most recent of which was promulgated in 1978 after extensive worldwide consultation among Secular Franciscans.4
At the core of this Rule lies Article 4, a passage that encapsulates the essence of the Secular Franciscan way of life: “The rule and life of the Secular Franciscans 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 the center of his life with God and people”.5 This foundational article further directs that “Secular Franciscans should devote themselves especially to careful reading of the gospel, going from gospel to life and life to gospel”.5 This report seeks to delve into the profound meaning and vital importance of this specific directive, exploring it not as a static regulation but as a dynamic, lifelong journey of transformation and ongoing formation.7
The journey of “going from Gospel to life and life back to the Gospel” is deeply rooted in the earliest Franciscan understanding of Christian living. The Prologue to the 1978 Rule is, in fact, St. Francis’ own Exhortation to the Brothers and Sisters of Penance, the original name for Secular Franciscans.4 This foundational text immediately establishes a spirit of “penance”—not primarily as acts of self-punishment, but as a continuous, heartfelt turning towards God. This understanding of penance is synonymous with what the Gospel itself terms “conversion” (μεταˊνοια, metanoia), a “radical interior change”.4 This ongoing conversion, this persistent reorienting of one’s life towards Christ, serves as the very engine driving the dynamic interplay between Gospel and life. The call to move from Gospel to life and then from life back to the Gospel is, therefore, lived within this fundamental framework of continuous conversion, a core element of Franciscan spirituality from its inception. It is not an optional extra but the very soil in which the Gospel dynamic is intended to flourish, shaping the Secular Franciscan’s response to God’s call in the midst of the world.
Chapter 2
Understanding “From Gospel to Life”: Letting the Word Shape Our World
The first movement in this vital spiritual dynamic, “from Gospel to life,” signifies the deliberate and consistent effort to take the Gospel of Jesus Christ as the primary source, inspiration, and guiding principle for every dimension of a Secular Franciscan’s existence.9 It is an active process of allowing the person, teachings, and values of Jesus, as revealed in the Gospels, to permeate and shape one’s thoughts, attitudes, decisions, and actions. Christ is acknowledged not merely as a historical figure but as “the way to him [the Father], the truth into which the Holy Spirit leads us, and the life which he has come to give abundantly”.5 The Gospel, therefore, is the privileged place where Secular Franciscans encounter this Christ and learn the path to abundant life.
Crucially, Article 4 of the Rule prefaces the directive “going from gospel to life” with an indispensable foundation: “Secular Franciscans should devote themselves especially to careful reading of the gospel”.5 This is not a suggestion for occasional or superficial engagement with Scripture but a call to a dedicated, prayerful, and sustained immersion in the sacred text. The purpose of this careful reading is to “seek to encounter the living and active person of Christ”.5 The sequential phrasing in Article 4—”careful reading of the gospel, going from gospel to life…”—is significant. It implies a necessary preparatory and ongoing discipline. A genuine and fruitful movement “from Gospel to life” is predicated upon this deep, personal, and continuous engagement with the Gospel text itself. It is not simply about aspiring to live a “good life” in an abstract sense, but about living a life specifically informed by, responsive to, and modeled on the person and teachings of Jesus Christ as encountered in the richness of Scripture. This careful reading anchors the subsequent “living” in the objective Word of God, preventing a purely subjective or uninformed approach to Christian discipleship.
When approached with such dedication, the Gospel becomes a comprehensive lens through which the Secular Franciscan views and engages with their secular reality. It offers “Perspectives for life. Values that guide our actions. For our inner spirit to grow. Attitudes on social issues and the judgments we make in daily life. In fact, nothing in our life is outside the reach of the Gospel of Jesus Christ”.9 The call is to “conform their thoughts and deeds to those of Christ”.4 This means actively applying Gospel values within their families, workplaces, social interactions, and civic responsibilities, transforming these everyday arenas into spaces where the Kingdom of God can be made manifest.2 The Rule itself provides concrete examples of how this “Gospel to life” movement takes shape:
Seeking a “proper spirit of detachment from temporal goods by simplifying their own material needs,” and understanding themselves as “stewards of the goods received for the benefit of God’s children” (Rule, Article 11).5
With a “gentle and courteous spirit accept all people as a gift of the Lord and an image of Christ,” placing themselves on an equal basis with all, especially “the lowly for whom they shall strive to create conditions of life worthy of people redeemed by Christ” (Rule, Article 13).5
Esteeming work “both as a gift and as a sharing in the creation, redemption, and service of the human community” (Rule, Article 16).5
Respecting “all creatures, animate and inanimate, which ‘bear the imprint of the Most High,'” and striving “to move from the temptation of exploiting creation to the Franciscan concept of universal kinship” (Rule, Article 18).5
In this endeavor, St. Francis of Assisi stands as the luminous exemplar. The Rule explicitly states that the observance of the Gospel is to be undertaken “by following the example of St. Francis of Assisi who made Christ the inspiration and the center of his life with God and people”.5 St. Francis’s life was a powerful testament to the possibility of taking the Gospel’s message with radical seriousness and joyful fidelity, translating its often-challenging demands into tangible, lived reality. His transformative encounter with the leper, his wholehearted embrace of poverty, his tireless preaching of peace and penance—all these flowed directly from his profound immersion in the Gospel and his unwavering desire to conform his life to Christ. St. Francis did not merely read or admire the Gospel; he sought to become a living reflection of it. For Secular Franciscans, therefore, the “Gospel to life” movement involves a similar striving for this spiritual transparency, where the love, compassion, and truth of Christ become visible through their own actions, attitudes, and priorities. The example of St. Francis provides not only profound inspiration but also a concrete methodology for making Christ the true center of one’s life, demonstrating how the Word can indeed become flesh in the ordinary circumstances of the world.10
Chapter 3:
Understanding “From Life back to the Gospel”: Finding Christ in Our Experiences
The second movement in this dynamic spiritual cycle, “from life back to the Gospel,” represents the equally crucial reflective dimension of the Secular Franciscan way. It involves the intentional practice of taking one’s daily experiences—the joys and sorrows, successes and failures, challenges and consolations—and bringing them back to the light of the Gospel for deeper understanding, discernment, and spiritual insight.9 This is not a retreat from life, but a prayerful engagement with life, asking critical questions: How do my lived realities resonate with, challenge, or affirm the teachings of Jesus Christ? Where is God present and active in these moments? What is the Spirit inviting me to learn or to change?
This reflective movement “from life back to the Gospel” is intrinsically linked to the unceasing call to daily conversion, or metanoia. Article 7 of the OFS Rule, drawing from the spirit of the Prologue, powerfully articulates this: “United by their vocation as ‘brothers and sisters of penance’ and motivated by the dynamic power of the Gospel, let them conform their thoughts and deeds to those of Christ by means of that radical interior change which the Gospel calls ‘conversion.’ Human frailty makes it necessary that this conversion be carried out daily”.4 The “life to Gospel” practice is essential for this daily conversion. By honestly examining their lived experiences through the clarifying lens of the Gospel, Secular Franciscans can identify areas in their lives that are not yet fully aligned with Christ’s teachings, recognize patterns of sin or uncharitable behavior, and discern the specific ways they are being called to transformation, repentance, and renewed commitment. The Sacrament of Reconciliation holds a privileged place in this ongoing journey of conversion, serving as a “privileged sign of the Father’s mercy and the source of grace” (Rule, Article 7).11
The Rule’s explicit acknowledgment that “human frailty makes it necessary that this conversion be carried out daily” imbues this principle with profound realism and compassion.9 It recognizes that the path of discipleship is not about achieving a static state of sinless perfection, but about a persistent, humble, and hopeful return to the Gospel whenever life’s experiences reveal personal shortcomings, weaknesses, or failures. This understanding prevents the Franciscan path from becoming a source of discouragement over imperfections; instead, it fosters a spirit of constant renewal, grounded in the mercy of God and a reliance on His grace rather than on one’s own strength. This realistic appraisal of the human condition encourages a gentle humility and a continuous openness to growth.
The movement “from life back to the Gospel” is not intended to be a solely individualistic or purely introspective exercise. It thrives on intentional reflection, wherein Secular Franciscans actively “seek to encounter the living and active person of Christ in their brothers and sisters, in Sacred Scripture, in the Church, and in liturgical activity” (Rule, Article 5).5 Life’s varied experiences, when prayerfully considered, become arenas for these encounters. The OFS fraternity plays an indispensable role in this process. As one source notes, “In fraternal gatherings we share insights and reflections for implementing the Gospel in everyday life”.9 Within the supportive environment of the fraternity, members “learn to share insights and failures, dreams and frustrations, excitements and disappointments, vision and action. We do not seek an escape from daily life”.9 This communal reflection is vital for discerning God’s will, for gaining new perspectives on how the Gospel speaks to contemporary challenges, and for receiving the mutual support and encouragement needed to align their lives more closely with Gospel values.4 The fraternity thus functions as a kind of hermeneutic community, where shared life experiences are collectively brought before the wisdom of the Gospel, and the Gospel’s light is, in turn, collectively brought to bear on those experiences. This shared journey of interpretation and application safeguards against purely subjective understandings and provides a network of accountability and spiritual companionship, making the call to daily conversion a more attainable and less isolating endeavor.
Chapter 4
The Indissoluble Link: The Dynamic Cycle of Faith in Action
The directive for Secular Franciscans to move “from Gospel to life and life to the Gospel” describes not two separate activities but two poles of a single, dynamic, and continuous process. It is “our Process of Formation; This is our Way of life”.7 This is not a linear progression with a definitive endpoint, but a cyclical interaction where each movement perpetually informs and energizes the other.9 The Gospel, carefully read and prayerfully pondered, illuminates the path for living; and lived experiences, when reflected upon through the prism of the Gospel, lead to a deeper, more nuanced understanding of the Gospel itself and a renewed commitment to its practice.
The practical outworking of this cycle can be seen in innumerable daily situations. For instance:
From Gospel to Life: A Secular Franciscan reads Jesus’ challenging call in the Sermon on the Mount to love one’s enemies and pray for those who persecute (Matthew 5:44). Consciously recalling this teaching, they then make a deliberate effort to show kindness, patience, or offer a prayer for a particularly difficult colleague at work or a family member with whom there is tension.
From Life back to the Gospel: The attempt to live out this Gospel call may meet with varying degrees of success. Perhaps the effort is met with continued hostility, leading to feelings of frustration or inadequacy. Or perhaps a small breakthrough occurs, a moment of unexpected grace or understanding. The Secular Franciscan then brings this concrete experience—the struggle, the failure, or the small victory—back to the Gospel. They might re-read Jesus’ words, meditate on His own example of forgiving His persecutors from the Cross, or recognize more acutely their own need for God’s grace and strength to love in such a radical way. This reflection, born from lived reality, then informs and strengthens their resolve for the next attempt to put the Gospel into action.
This dynamic interplay ensures that faith is not confined to the realm of the intellectual or the theoretical, nor does it become a static set of beliefs disconnected from the realities of daily existence. Instead, faith is lived, tested, refined, and deepened in the crucible of everyday life.10 This principle calls Secular Franciscans to be active participants with God in the ongoing work of creation and redemption, not passive observers of life. They are called to be “witnesses and instruments of her [the Church’s] mission among all people, proclaiming Christ by their life and words” (Rule, Article 6).5 Their work, in whatever form it takes, is to be esteemed as “a sharing in the creation, redemption, and service of the human community” (Rule, Article 16).5
The cyclical nature of “Gospel to Life and Life to Gospel” is inherently generative. It is designed to produce what the Prologue to the Rule, quoting St. Francis, calls “worthy fruits of penance”.11 This implies that the process is not solely for the purpose of personal sanctification, though that is a primary aim; it also has an outward, apostolic thrust. Each turn of the cycle—from hearing the Word, to striving to live it, to reflecting on that lived experience in light of the Word, and then returning to live it more fully—should ideally lead to a more authentic, effective, and visible Christian witness in the world.
To further clarify the distinct yet interconnected movements within this single dynamic, the following table offers a comparative overview:
The Dynamic Cycle of “Gospel to Life and Life to Gospel”
Feature
From Gospel to Life
From Life to Gospel
Starting Point/Focus
The Word of God (Sacred Scripture, teachings of Christ)
Application: Actively seeking to implement Gospel values and Christ’s example in life
Reflection: Examining life experiences through the lens of the Gospel
Direction of Movement
Scripture → Daily Living
Daily Living → Scripture
Key Question(s)
How can I live this Gospel truth today? What would Jesus do/teach in this situation?
What does this experience teach me about the Gospel? Where was Christ in this? How can I grow?
Primary Outcome/Goal
Conforming thoughts and deeds to Christ; living a Christ-centered life
Deeper understanding of the Gospel; ongoing conversion (metanoia); renewed commitment
Key OFS Rule Reference
“to observe the gospel… by following the example of St. Francis” (Art. 4) 5
“radical interior change which the gospel calls ‘conversion’…carried out daily” (Art. 7) 9
Role of St. Francis
Model of Gospel living
Exemplar of penitential life and continuous turning to God
Role of Fraternity
Mutual encouragement to live the Gospel; shared learning
Sharing insights, failures, discernment; collective wisdom in interpreting life & Gospel
This table visually distinguishes the two phases while underscoring their interdependence. The outcome of “Life to Gospel” (e.g., a renewed commitment or deeper understanding) becomes the enriched starting point for the next phase of “Gospel to Life,” thus perpetuating a spiral of growth in holiness and witness.
Chapter 5
The Profound Importance of This Principle for Secular Franciscans
The directive to move “from Gospel to life and life back to the Gospel” is far more than a mere suggestion or a pious exhortation; it lies at the very heart of what it means to be a Secular Franciscan. Its importance is multifaceted, touching upon the authenticity of their vocation, their journey towards Christ-likeness, the way they live their Rule, their witness to the world, and their overall spiritual vitality.
Theologian Michele Altmeyer underscores a critical aspect of this principle, stating: “From the Gospel, it means from Jesus, to life, and from life to the Gospel. Here the authenticity of our vocation and our commitment come into play”.10 The active, conscious, and continuous engagement in this dynamic cycle is not an optional extra for the committed Secular Franciscan; it is the very arena where the genuineness of their vocation is tested and demonstrated. Their solemn profession is a pledge “to live the gospel in the manner of Saint Francis” (Rule, Article 2).5 This pledge moves from a noble aspiration to a tangible reality precisely through the consistent practice of applying the Gospel to life’s circumstances and then bringing those circumstances back to the Gospel for illumination and
transformation. Without this dynamic interplay, the vocation risks becoming superficial, a mere label rather than a lived truth. This principle, therefore, is what gives substance, integrity, and authenticity to their Franciscan identity in the world.
The ultimate spiritual aspiration for any Christian, and particularly for a follower of St. Francis, is an ever-deepening “intimate union with Christ” 2, a state where, in the words of St. Paul, it is “no longer I who live, but Christ lives in me” (Galatians 2:20, referenced in 2). St. Francis himself “sought to know and live Christ in His total fullness… conforming himself, by grace, to Him to the point of being considered an alter Christus,” another Christ.10 The “Gospel to life” movement directly serves this profound goal of conformation, as it involves the deliberate effort to shape one’s thoughts, words, and deeds according to the mind and heart of Christ.4 The complementary “life to Gospel” movement then refines and deepens this process through the mechanism of ongoing, daily conversion, ensuring that the journey towards Christ-likeness is constantly renewed and readjusted in light of lived experience.
Furthermore, this principle is the key to truly living the Rule of the Secular Franciscan Order. The Rule is described as “spirit and life,” an “authentic treasure” in the hands of the Secular Franciscan.10 However, as Altmeyer cautions, “We cannot limit ourselves at just an intellectual adherence to the contents of the Rule, we must move on to its concrete implementation”.10 The “Gospel to life and life to Gospel” dynamic is the primary means by which this concrete implementation occurs. It transforms the Rule from a revered document into a lived, vibrant reality. It is through this active engagement that the “life-giving force of the Rule” is experienced, a force that “is the consequence of practicing it and not only of understanding it”.3 The deepest wisdom of the Rule, therefore, is not unlocked through academic study alone, however valuable that may be, but through the experiential knowledge gained in the daily effort to live its precepts. This practice is what makes the Rule truly “spirit and life” for the individual Secular Franciscan.
This inner transformation inevitably overflows into outward witness and evangelization. Secular Franciscans are explicitly called to “go forth as witnesses and instruments of her [the Church’s] mission among all people, proclaiming Christ by their life and words” (Rule, Article 6).5 By consistently striving to live “from Gospel to life,” they increasingly “become a living gospel for all to read”.2 Their transformed lives, characterized by Franciscan virtues such as peace, joy, simplicity, and compassion, become a powerful and attractive form of evangelization within their families, workplaces, and broader secular environments. As Kathryn Swegart, OFS, shared, “Gospel to life, life to Gospel makes you take a deeper dive into being a witness in the world, even in small ways”.1
Living this dynamic also fosters profound spiritual vitality and imbues life with deeper meaning. This practice “takes care of our vitality in order that it does not die out”.3 It helps individuals to give meaning to their daily actions, to internalize their experiences rather than living superficially, and to cultivate a strong sense of fellowship.3 This way of life leads to a “new kind of happiness,” one that comes from sharing in the Lord’s own life and mission.2 Numerous Secular Franciscans testify to how this path has strengthened their faith, brought them profound joy, and nurtured a closer, more personal relationship with God.1
Finally, the faithful living of this principle has implications that extend beyond the individual to the broader Church and society. Secular Franciscans are “called like Saint Francis to rebuild the Church” and, in pursuit of this, they “devote themselves energetically to living in full communion with the pope, bishops, and priests” (Rule, Article 6).5 The “rebuilding” St. Francis was called to was not merely about physical structures but about renewing the spiritual fervor and Gospel integrity of the Church. Secular Franciscans contribute to this ongoing mission primarily through the witness of their transformed lives lived in the heart of the world. Their commitment to peace, justice, the sanctity of family life, care for creation, and service to the poor and marginalized—all flowing from the “Gospel to life” dynamic—helps to infuse both the Church and secular society with the leaven of the Gospel.2 This personal transformation, driven by the constant interplay between Gospel and life, thus generates ripples that contribute to the healing and renewal of the wider human community.
Chapter 6
Living “Gospel to Life and Life to Gospel” Today: Practical Pathways
The call to journey “from Gospel to life and life back to the Gospel” is not an abstract ideal but a practical spirituality meant to be lived out in the concrete realities of daily life. Several pathways and supports are essential for Secular Franciscans seeking to faithfully embrace this transformative process.
At the forefront is the primacy of prayer and the sacramental life. The Rule exhorts: “As Jesus was the true worshipper of the Father, so let prayer and contemplation be the soul of all they are and do” (Rule, Article 8).11 A consistent life of personal and communal prayer, especially meditation on the Gospels, fuels the entire dynamic. Essential to this is active participation in the sacramental life of the Church, “above all the Eucharist” (Rule, Article 8).11 St. Francis’s profound Eucharistic faith, encapsulated in his declaration, “I see nothing bodily of the Most High Son of God in this world except His most holy body and blood,” is to be the inspiration and pattern for their own Eucharistic life (Rule, Article 5).5 Furthermore, Secular Franciscans are encouraged to express their “ardent love” for the Virgin Mary, “humble servant of the Lord… open to his every word and call,” by imitating her complete self-giving and by praying earnestly and confidently (Rule, Article 9).11
Integral to this way of life is the cultivation and practice of Franciscan virtues in everyday circumstances. These include:
Simplicity and Detachment: This involves “simplifying their own material needs” and recognizing themselves as “stewards of the goods received for the benefit of God’s children” (Rule, Article 11).5 Kay Spofford, OFS, emphasizes “the life of simplicity” as central to the Franciscan charism.1
Humility: St. Francis chose for himself and his mother “a poor and humble life” (Rule, Article 11).5 Kathryn Swegart, OFS, rightly calls humility a “huge word” in understanding Franciscan spirituality.1
Poverty of Spirit: This is the ongoing effort to purify their hearts “from every tendency and yearning for possession and power” (Rule, Article 11).5
Peace and Reconciliation: Following the example of St. Francis, who was a “messenger of true peace,” Secular Franciscans are to be “bearers of peace” in their families, workplaces, and communities, always seeking paths of reconciliation.
Respect for Creation and Universal Kinship: They are called to “respect all creatures, animate and inanimate,” and to strive to move from any temptation of exploiting creation towards the “Franciscan concept of universal kinship” (Rule, Article 18).5 This involves appreciating, as Kathryn Swegart notes, “the simplicity, the beauty of God’s creation,” seeing it as “the masterpiece of God”.1
The journey “from Gospel to life and life back to the Gospel” is not meant to be undertaken in isolation. The indispensable role of the OFS fraternity cannot be overstated. Local fraternities typically meet monthly for “prayer, ongoing formation in the Franciscan charism, and mutual support in living more deeply the good news of Jesus Christ”.4 The Rule itself states that “the entire community is engaged in the process of growth by its own manner of living” (Rule, Article 23).5 The fraternity provides a vital space for members to share their insights from Gospel reading, their struggles in applying it to life, and their experiences of bringing life back to the Gospel for discernment. This shared wisdom, mutual encouragement, and loving accountability make the journey less solitary and more resilient.9 Daniel Spofford, OFS, aptly describes the fraternity as having “become a family,” where members “love each other, and we help each other, not only in faith but in our life situations”.1
This inner transformation naturally flows outward into concrete acts of service and witness, often referred to as apostolates. While some fraternities may undertake corporate ministries, many Secular Franciscans assist other religious or civic groups in addressing urgent human needs that are often overlooked.4 The St. John the Baptist Fraternity in Maine, for example, has supported campus ministry, assisted refugee families, organized clothing drives for the poor, and conducted food drives for local pantries.1 These are tangible expressions of “Gospel to Life,” where faith inspires compassionate action. As Daniel Spofford, OFS, articulates their mission, “We seek to bring the light of Christ to others every day… try to sow peace in the world”.1
Finally, it is crucial to recognize that the dynamic of “Gospel to life and life to Gospel” is the very essence of ongoing formation, which is a lifelong commitment for the Secular Franciscan. The process of becoming a member involves a period of initiation, at least a year of initial formation, and then a permanent profession to live by the OFS Rule.4 This profession, however, marks not an end but a beginning of a “life-long commitment of ongoing formation to become Christ like through the values of St. Francis of Assisi”.6 Significantly, the phrase “Gospel to life; life to the Gospel” is explicitly identified as “our Process of Formation; This is our Way of life”.7 This underscores that this dynamic is not an advanced practice reserved for the spiritually mature, but the fundamental pedagogical method by which individuals are formed as Secular Franciscans from their earliest days of inquiry and candidacy. It is the path they walk from the moment they begin their journey and one that continues to shape them throughout their lives.
Chapter 7
Conclusion: Embracing the Journey of Transformation
The call embedded in Article 4 of the Secular Franciscan Rule—”to go from Gospel to Life and Life back to the Gospel”—is far more than a pithy slogan or a simple guideline. It is a profound summons to a dynamic, transformative, and lifelong discipleship in the footsteps of St. Francis of Assisi. This principle articulates the very method by which Secular Franciscans strive to make Christ truly “the inspiration and the center of his life with God and people”.4 It is the spiritual engine that drives their vocation, enabling them to live the Gospel authentically within the unique circumstances of their secular lives.
Embracing this journey requires perseverance in the daily effort of conversion. The recognition that “human frailty makes it necessary that this conversion be carried out daily” is not a cause for discouragement but an invitation to rely ever more deeply on the mercy and grace of God.9 While the path of conforming one’s life to Christ is undoubtedly demanding, it is, at its heart, a “response to the crucified love of Jesus” 10, a love that empowers and sustains.
The fruits of faithfully living this Gospel-centered dynamic are abundant and life-giving. They include a progressively deeper and more personal relationship with God 1, growth in “perfect charity” (Rule, Article 2) 5, and the experience of profound joy and peace, even amidst life’s challenges.1 Ultimately, this way of life enables Secular Franciscans to become, like St. Francis before them, a “living gospel for all to read” 2, radiating the light, love, and hope of Christ within their families, workplaces, and the wider world. The journey “from Gospel to life and life back to the Gospel,” while calling for constant effort and renewal, is fundamentally a path to spiritual freedom and the deep, abiding joy that is the hallmark of authentic Franciscan spirituality—a joy found in intimate union with Christ and in the wholehearted living of one’s God-given vocation.
2 Secular Franciscan Order – Australia, National Formation Commission. “Commentary on the Rule and Constitutions.” Franciscans.org.au. https://sfo.franciscans.org.au/rulesconst/commentary.htm (This citation corresponds to 2 in the previous version’s reference list)
A Personal Reflection from a Secular Franciscan in the Face of State Violence and Ecclesial Silence
“They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace.” —Jeremiah 6:14
April 20, 2025 Today marks a sobering anniversary: the birthday of Adolf Hitler. A day that should remain buried in shame now pulses with renewed relevance. In a world increasingly seduced by authoritarianism, cruelty, and control, the shadows of fascism stretch once more across our public life. That I must even name this date as spiritually significant speaks to the depth of our descent.
I am no longer in a moment of political disagreement. I am living in a season of moral collapse. And far too much of the Church is whispering when it should be weeping, shouting, and standing in the streets.
As a Secular Franciscan, I am called to live the Gospel—a Gospel that embraces the poor, confronts the powerful, and walks with the crucified. And today, in 2025, that Gospel is being mocked, co-opted, and buried under the rubble of authoritarianism.
I write this reflection with grief, clarity, and holy defiance.
I. I Lament What Is Happening
I lament the loss of my faith in justice and the Supreme Court’s moral integrity. Once a symbol of balance and accountability, the Supreme Court now appears as a political instrument, elevating ideology over impartiality and power over principle. I no longer trust that the highest court in the land serves the common good. Instead, I see decisions that deepen inequality, roll back civil rights, and dismantle long-held protections for the vulnerable. My faith in justice is wounded.
I lament the disintegration of democracy and the renewed assault on voting rights. Through legislation like the SAVE Act (H.R. 22), restrictive ID laws, purges of voter rolls, and gerrymandered districts, this coordinated effort targets people of color, women, the poor, and the young. What is done in the name of “election integrity” is, in truth, an attempt to silence the very voices that most need to be heard. It is not only a civic crisis, but a spiritual one.
I lament the dismantling of Diversity, Equity, and Inclusion (DEI) initiatives across our institutions and military. This is not about neutrality or fairness. It is a strategic retreat into exclusion and a calculated rejection of justice. The dismantling of DEI is the legitimization of racism, cloaked in the language of “colorblindness” and “merit.” It denies the lived realities of Black, Indigenous, and People of Color and silences those who have long been pushed to the margins.
I lament the growing machinery of mass deportation. Masked, unnamed agents remove neighbors in pre-dawn raids. ICE interrogates children in schools. Detention centers expand. Venezuelan asylum seekers are deported to third-party countries with no legal standing. These are not isolated acts but a system of fear and erasure.
I lament the destruction of the Public School System. A sacred trust is being dismantled through budget cuts, censorship, gun violence, and ideological surveillance. I lament the book bans, the attacks on teachers, and the rise of ICE presence in schools. I mourn the inequity between districts and the criminal neglect of poor, disabled, immigrant, and LGBTQ+ students.
And I lament that in this moment of crisis, the loudest educational priority from many bishops is school voucher expansion—a policy that accelerates the abandonment of public education while ignoring its collapse.
I lament the silence of our bishops. They speak boldly about abortion, but remain mute on the sufferings of the immigrant, the worker, the prisoner, the mother in poverty—the very people Christ placed at the center of His Gospel.
I lament the desecration of creation. Our national forests are being stripped by deregulation. Environmental protections are gutted. The cry of the Earth is ignored as the vulnerable suffer first and most.
I lament the collapse of the public health system. Public health infrastructure is being dismantled just as crises mount. The mentally ill, the poor, and the chronically ill are left behind.
I lament the betrayal of workers. Workplace safety protections, including NIOSH funding, are being rolled back, sacrificing lives for profit.
I lament the criminalization of dissent. Protestors, journalists, and whistleblowers are surveilled, silenced, and smeared as threats to the state.
II. I Proclaim What I Believe
I believe that the Gospel of Jesus Christ is incompatible with authoritarianism, cruelty, and the exploitation of religion for power.
I believe in the dignity of all life, not only the unborn, but the poor, the sick, the undocumented, the incarcerated, and the forgotten.
I believe that Catholic Social Teaching demands not silence, but action—justice, solidarity, and mercy in public life.
I believe that Saint Francis would not bless these systems. He would be among the undocumented, the deforested, the evicted, and the dying. So must I.
III. I Commit to a Franciscan Path of Resistance
I will not be a chaplain to empire. I will not remain neutral in the face of terror. I will not trade truth for access. I will not confuse the Cross with a flag.
Instead, I commit:
To protect immigrant families through accompaniment and sanctuary.
To name injustice—especially when done in Christ’s name.
To organize my fraternity as a space of resistance and healing.
To pray without ceasing and act without delay.
To weep when others shrug. To rise when others retreat.
I may not be able to stop what is unfolding. But I will not be complicit. I will not let the Gospel be gagged.
This is not just about politics. This is about faithfulness. This is about the soul of the Church. This is about who I will be when history remembers me.
I am a Secular Franciscan. I walk with the wounded Christ. And I will not look away.
The Sacred Symphony of Creation When St. Francis of Assisi penned The Canticle of the Creatures³, he praised Brother Sun, Sister Moon, and “our sister Mother Earth” as mirrors of divine love. Centuries later, science reveals a parallel truth: forests are not just collections of trees but interconnected communities, whispering secrets of survival through fungal networks¹². Peter Wohlleben’s The Hidden Life of Trees¹ and the Franciscan intellectual tradition—rooted in humility, kinship, and sacred stewardship—offer a profound lens for navigating today’s crises. In a world fractured by climate collapse, isolation, and relentless haste, these ancient and modern wisdoms remind us: We belong to each other.
1. Communion, Not Competition: The Franciscan Vision of Interconnectedness
Franciscan spirituality rejects the myth of individualism. St. Francis saw all creation as a family, declaring, *“Every creature is a glittering mirror of God’s beauty.”*³ Similarly, trees in a forest thrive through cooperation. Mycorrhizal networks¹² allow them to share nutrients, heal the wounded, and nurture seedlings—a living embodiment of communio⁴, the belief that all beings exist in sacred relationship.
Our Struggle: Modern life prizes hyper-independence, yet loneliness and polarization fester.
Franciscan Insight:
“Brother Tree, Sister Soil”: Embrace St. Francis’s radical kinship³. See relationships—human and non-human—as sacramental.
Restore the Civitas Amoris (City of Love): Build communities where gifts are shared, as in a forest. Franciscan theologian St. Bonaventure wrote, *“The universe is a web of… divine footprints.”*⁴ Actively seek God in your neighbor, your enemy, and the soil beneath your feet.
2. Poverty and Resilience: Bending Without Breaking
St. Francis embraced poverty not as deprivation but as liberation—a surrender to dependence on God and community³. Trees, too, survive storms by bending. Their strength lies in humility: shallow-rooted trees fall, while those anchored in deep, communal networks endure¹.
Our Struggle: Burnout, economic precarity, and climate disasters tempt us to despair.
Franciscan Insight:
“Holy Vulnerability”: Franciscans believe weakness is where grace blooms. Like a tree scarred by lightning, our wounds can become conduits for empathy.
Solidarity in Suffering: Franciscan theologian John Duns Scotus taught that Christ’s incarnation binds God to all suffering creation⁵. When we support others—as trees share resources¹²—we participate in divine solidarity.
3. Stewardship: Caring for Our Sister Mother Earth
The Franciscan tradition sees creation not as a resource to exploit but as a sacrament to cherish³. St. Francis called animals, rivers, and stars “brothers” and “sisters”³, urging humans to “preach the Gospel to all creation” through reverence. Trees, too, act as long-term stewards¹: they store carbon, shelter species, and build soil for future forests.
Our Struggle: Consumerism and short-term thinking accelerate ecological collapse.
Franciscan Insight:
“Use Without Ownership”: Franciscan poverty rejects hoarding. As Pope Francis writes in *Laudato Si’*⁶ (rooted in Franciscan thought), “The Earth is a gift… to be cultivated and safeguarded.”
Plant for the Seventh Generation⁷: Like trees planning centuries ahead, Franciscans prioritize legacy over profit. Support regenerative agriculture, circular economies, and policies honoring integral ecology⁶.
4. Contemplative Growth: The Slow Wisdom of Il Poverello
St. Francis spent years in prayerful solitude before founding his order³. Trees, too, grow slowly¹—strengthening roots before reaching skyward. In a culture obsessed with speed, both remind us: Holiness thrives in unhurried attention.
Our Struggle: Productivity culture erodes our capacity for depth and joy.
Franciscan Insight:
“Otium Sanctum (Holy Leisure)”⁸: Franciscans practice contemplation as resistance. Walk in the woods¹¹, not to “achieve” mindfulness, but to marvel—as Francis did—at the *“first taste of eternity”*³ in a bird’s song.
Poverty of Spirit: Let go of the need to control outcomes. Like a seed trusting the soil, surrender to slow, unseen growth.
Conclusion: Becoming a Forest of Saints The secret life of trees¹ and the Franciscan tradition converge in a single truth: Life flourishes in communion. St. Clare of Assisi, Francis’s spiritual sister, called this *“the mirror of eternity”*⁹—a reflection of divine love in every leaf, root, and human heart.
As climate crises and social fractures deepen, we are summoned to rebuild the Wood Wide Web¹² of kinship. Let us:
Pray with our feet (advocate for climate justice)⁶,
Love like mother trees (nurture the marginalized)¹²,
Grow in Franciscan humility (recognizing we are part of creation, not its masters)³.
Call to Action:
**Practice Laudato Si’⁶: Join a community garden or conservation effort.
Embrace “Sister Poverty”: Donate to environmental or social justice causes.
Share the Canticle³: Teach a child St. Francis’s hymn of creation.
“Start by doing what is necessary, then what is possible, and suddenly you are doing the impossible.” —St. Francis of Assisi³
Inspired by Peter Wohlleben’s The Hidden Life of Trees¹ and the Franciscan intellectual tradition. Let’s keep the conversation rooted in love—
Wishing you Peace, Mike 🌍🌳️
Footnotes
Peter Wohlleben, The Hidden Life of Trees: What They Feel, How They Communicate, trans. Jane Billinghurst (Vancouver: Greystone Books, 2016).
Scientific basis for tree communication via mycorrhizal networks and forest interdependence.
Suzanne W. Simard et al., “Net Transfer of Carbon Between Ectomycorrhizal Tree Species in the Field,” Nature 388, no. 6642 (1997): 579–582; Suzanne Simard, Finding the Mother Tree: Discovering the Wisdom of the Forest (New York: Alfred A. Knopf, 2021).
Foundational studies on the “Wood Wide Web” and nutrient-sharing among trees.
Francis of Assisi, “Canticle of the Creatures” (1225), in Francis of Assisi: Early Documents, Volume 1, ed. Regis J. Armstrong et al. (New York: New City Press, 1999), 113–114.
Original source for Francis’s praise of creation as kin (e.g., “Brother Sun,” “Sister Moon”).
Bonaventure, The Soul’s Journey into God, trans. Ewert Cousins (Mahwah, NJ: Paulist Press, 1978).
Discusses creation as a “web of divine footprints” (Prologue, §2).
Richard Cross, Duns Scotus (New York: Oxford University Press, 1999).
Explores Scotus’s view of Christ’s incarnation as binding God to all creation.
Francis, Laudato Si’: On Care for Our Common Home (Vatican: Libreria Editrice Vaticana, 2015).
Modern Franciscan-inspired teaching on ecological stewardship (§11–12, 159).
Oren Lyons, “Native Peoples and Sustainability,” Cultural Survival Quarterly Magazine 16, no. 4 (1992).
Ilia Delio, The Humility of God: A Franciscan Perspective (Cincinnati: Franciscan Media, 2005).
Examines contemplation as resistance to modern productivity culture.
Clare of Assisi, The Letters to Agnes of Prague, in Clare of Assisi: Early Documents, ed. Regis J. Armstrong (New York: New City Press, 2006), 45–70.
Clare’s mysticism linking creation to divine reflection.
Martin Luther King Jr., “Conquering Self-Centeredness” (sermon, Dexter Avenue Baptist Church, Montgomery, AL, August 11, 1957).
Contextualizes the spiritual value of nature.
Qing Li, Forest Bathing: How Trees Can Help You Find Health and Happiness (New York: Viking, 2018).
Studies on nature’s psychological and physiological benefits.
Additional Resources for Further Reading
Franciscan Ecology: Boff, Leonardo. Francis of Assisi: A Model for Human Liberation. Translated by John W. Diercksmeier. Maryknoll, NY: Orbis Books, 2006.
Tree Neurobiology: Mancuso, Stefano. The Revolutionary Genius of Plants: A New Understanding of Plant Intelligence and Behavior. New York: Atria Books, 2018.
Integral Ecology: Edwards, Denis. Christian Understandings of Creation: The Historical Trajectory. Minneapolis: Fortress Press, 2017.
“Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in company with scoffers.
Rather, the law of the Lord is his joy; and on his law he meditates day and night.
He is like a tree planted near streams of water, that yields its fruit in season; its leaves never wither; whatever he does prospers.
But not so are the wicked, not so! They are like chaff driven by the wind.
Therefore the wicked will not arise at the judgment, nor will sinners in the assembly of the just.
Because the Lord knows the way of the just, but the way of the wicked leads to ruin.”
A Franciscan and Ruttenberg-Inspired Reflection on Psalm 1: Finding Roots in a Time of Fear
Verse 1: Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in company with scoffers. As a Franciscan, I hear Brother Francis whispering through these words: step away from the noise of power and pride.^1 Today, in the U.S., fear grips us—fear of the other, fear of losing what we know, fear stoked by voices shouting division on screens and streets. The “wicked” aren’t just cartoonish evildoers; they’re the systems of greed, the policies that widen gaps, the cynicism that mocks hope.^2 Rabbi Ruttenberg might call this the unrepentant path—refusing to repair harm, whether to immigrants at our borders or the earth groaning under neglect.^3 Blessedness, for us, is choosing a different way: walking with the lepers of our time, the disenfranchised, the afraid, refusing to sit with those who scoff at compassion.
Verse 2: Rather, the law of the Lord is his joy; and on his law he meditates day and night. Francis found joy in Sister Poverty and Brother Sun, seeing God’s law etched in creation and the Gospel’s call to love.^4 For Rabbi Ruttenberg, Torah isn’t static—it’s a sacred text we wrestle with, a guide to nurture the wow of life even when fear looms.^5 In this trembling moment—elections tearing us apart, climate disasters looming, rights under threat—meditating on God’s law means more than quiet prayer.^6 It’s active, like Francis rebuilding the Church stone by stone, or Ruttenberg urging us to repair what’s broken. We turn to love, justice, and mercy, day and night, to steady our shaking hands and hearts against the chaos.
Verse 3: He is like a tree planted near streams of water, that yields its fruit in season; its leaves never wither; whatever he does prospers. Oh, how Francis would dance to this! A tree by the water—rooted in God’s grace, mirroring the Canticle’s praise for creation’s harmony.^7 Ruttenberg might see this as the fruit of ethical living, yielding repair in a fractured world.^8 But today, we feel uprooted—floods and fires threaten our homes, economic instability withers dreams, and fear whispers that nothing will prosper.^9 Yet, as Franciscans, we plant ourselves by the streams of solidarity: with the poor, the earth, each other. As Ruttenberg teaches, we nurture resilience, bearing fruit not for ourselves but for a hungry nation. Our leaves—our hope—won’t wither if we stay connected to the Source.
Verses 4-5: But not so are the wicked, not so! They are like chaff driven by the wind. Therefore the wicked will not arise at the judgment, nor will sinners in the assembly of the just. Francis wept for sin’s emptiness, not to condemn but to call back.^10 The “wicked” here are like chaff—rootless, blown by fear’s gusts: the profiteers of division, the deniers of truth, the ones who’d rather burn bridges than build them.^11 Ruttenberg’s lens sharpens this: those who refuse repair drift away, unmoored from community.^12 In our fear—gun violence spiking, democracy wobbling, hate rising—we see this wind tearing at us. But judgment isn’t ours to wield; it’s God’s, and we pray, as Francis did, for conversion over collapse, trusting the just will stand together when the storm passes.
Verse 6: Because the Lord knows the way of the just, but the way of the wicked leads to ruin. God knows us—intimately, as Francis knew the sparrows and the wolf.^13 Rabbi Ruttenberg might say God’s knowing is an invitation to align with Torah’s justice, to repair our way out of ruin.^14 Fear tells us ruin is near—cultural decay, ecological tipping points, a nation unraveling.^15 But the Franciscan heart clings to trust: God walks with the just, the peacemakers, the ones planting seeds in scorched soil. The wicked’s ruin isn’t our glee—it’s a warning to turn back, to choose life, to mend what fear has torn.
Tying It Together: A Prayer for Today In this America of 2025, Psalm 1 is our lifeline.^16 As Franciscans, we stand with Francis, barefoot on the earth, refusing fear’s counsel—greed, hate, despair—and rooting ourselves in God’s law of love.^17 With Rabbi Ruttenberg’s wisdom, we see Torah and Gospel as tools to repair, to nurture, to flourish like trees even now.^18 Our fear—of loss, of violence, of an uncertain tomorrow—becomes a call: to meditate on what heals, to bear fruit for the weary, to trust God knows our trembling way. Together, we rebuild, not with walls but with bridges, singing peace to a frightened land.
Footnotes
Regis J. Armstrong, et al., Francis of Assisi: Early Documents (New York: New City Press, 1999) – Historical accounts of St. Francis’ life, informing the Franciscan lens on simplicity and solidarity.
Psalm 1:1, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – The scriptural text quoted, from the official Catholic translation.
Danya Ruttenberg, On Repentance and Repair: Making Amends in an Unapologetic World (Boston: Beacon Press, 2022) – Ruttenberg’s work on ethical repair, applied to the wicked as unrepentant.
Francis of Assisi, The Canticle of the Creatures, ca. 1225 – St. Francis’ praise of creation, resonating with God’s law in nature.
Danya Ruttenberg, Nurture the Wow: Finding Spirituality in the Frustration, Boredom, Tears, Poop, Desperation, Wonder, and Radical Amazement of Parenting (New York: Flatiron Books, 2016) – Her reflections on Torah as a nurturing guide.
Psalm 1:2, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Specific verse cited for meditation on God’s law.
Francis of Assisi, The Canticle of the Creatures, ca. 1225 – Cited for its harmony with the tree imagery.
Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Ethical living yielding repair, tied to the tree’s fruit.
Psalm 1:3, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Specific verse for the tree imagery.
Bonaventure, The Life of St. Francis (1263) – Biography highlighting Francis’ compassion and approach to sin.
Psalm 1:4-5, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Verses cited for the chaff and judgment imagery.
Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Those who refuse repair drift away, sharpening the chaff metaphor.
Francis of Assisi, The Little Flowers of St. Francis, ca. 14th century – Stories of Francis’ intimacy with creation (e.g., sparrows, wolf).
Danya Ruttenberg, Life is a Sacred Text, Substack, ongoing – Her writings on aligning with Torah’s justice and repair.
Psalm 1:6, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Verse cited for God’s knowing and the wicked’s ruin.
Psalm 1, New American Bible Revised Edition (NABRE) (Washington, DC: USCCB, 2011) – Full psalm as the reflection’s lifeline.
Regis J. Armstrong, et al., Francis of Assisi: Early Documents (New York: New City Press, 1999) – Francis’ barefoot simplicity and love as a model.
Danya Ruttenberg, On Repentance and Repair (Boston: Beacon Press, 2022) – Torah and Gospel as tools for repair and flourishing.
Demanding the Release of Mahmoud Khalil: A Call for Justice and Human Dignity
In the spirit of St. Francis of Assisi, who tirelessly advocated for peace, justice, and the dignity of every human being, we raise our voices to demand the immediate release of Mahmoud Khalil. As Franciscans, we are called to stand with the oppressed and to be a voice for those who are silenced. The unjust detention of Mahmoud Khalil is not merely an individual tragedy—it is a violation of human rights and a wound to the collective conscience of all who seek peace and justice.
The Cry for Justice
Mahmoud Khalil, like so many others who suffer from oppression, is more than just a name in a headline—he is a human being created in the image of God, endowed with dignity and deserving of justice. His detention represents the ongoing struggles faced by countless individuals who find themselves imprisoned for political, religious, or ideological reasons. As followers of Christ and inspired by the teachings of the Franciscan tradition, we cannot remain silent in the face of such injustice.
A Franciscan Response
St. Francis of Assisi teaches us to walk humbly with the poor and the persecuted. Our Rule as Secular Franciscans calls us to work toward justice and peace, not only through prayer but also through action. We must advocate for Mahmoud Khalil’s release, not just as an act of mercy but as an imperative of justice.
Pope Francis reminds us that “the dignity of each human person and the pursuit of the common good are concerns which ought to shape all economic and political decisions” (Laudato Si’, 156). To detain an individual unjustly is to trample on their dignity and deny their fundamental rights.
A Call to Action
We urge all people of goodwill—religious leaders, human rights advocates, and policymakers—to join in demanding the immediate release of Mahmoud Khalil. Silence in the face of injustice is complicity. We must raise our voices in prayer, in protest, and in advocacy until justice is served.
Let us write to those in power, sign petitions, and spread awareness so that Mahmoud Khalil is not forgotten. Above all, let us keep him and all unjustly detained persons in our prayers, trusting that God, who is the source of all justice, will bring forth righteousness and peace.
May our actions be guided by the words of the Prophet Isaiah:
“Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.” (Isaiah 1:17)
