1. Gospel poverty and minority in our times

1. The foundation and model of our gospel poverty is Jesus, the Word of God, who "emptied Himself (kenosis), taking the form of a slave...even to accepting death, death on a cross" (Phil 2,7). Following in His footsteps, we have freely chosen poverty - poverty for the sake of the Kingdom, poverty that is free and joyful. It is not an end in itself but, like Christ’s poverty, who "although He was rich, became poor to make us rich" (2 Cor 8,9; cf. Const. 59,1), its purpose is to make us available for God and for our brothers and sisters.

2. St. Francis’ fundamental intention was to "observe the holy Gospel of our Lord Jesus Christ" (Rb 1,1). It was in the Incarnation and the Cross that he saw the pattern of his radical attitude, which was: "to keep nothing of himself for himself" (cf. LOrd 29). This means first of all recognizing that all the good that is in us and is accomplished through us is a gift of God, and that therefore we must return it to Him in praise and thanksgiving. The second component of this radical self-giving is more painful: we have to be "firmly convinced that we have nothing of our own except our vices and sins" (Rnb 17,7). To these Francis adds a third, equally demanding element: "We should be glad when we fall into various trials and suffer anguish of soul or body" (Rnb 17,8), and "boast of our humiliations and in taking up daily the holy Cross of our Lord Jesus Christ" (Ad 5,8).

3. For Francis, the gospel ideal of poverty involved choosing minority. To be "lowly" is a genuine manifestation of interior poverty, which in the Franciscan life-project also expresses itself externally, as humility of heart and lack of power (cf. Admonitions 2,3; 3; 4; 6,4, etc.), and as solidarity with the needy and the deprived.

Without minority, our poverty would have no meaning and would become a source of pride, just as without material poverty, interior poverty would be unreal.

Conversely, for Francis poverty and minority are not ends in themselves, but help us to put into practice "the highest gift" (cf. 1Cor 12,31) which is love, expressed for people and for all creation in Franciscan brotherhood.

It was this life of gospel brotherhood, lived in poverty and minority, that drew people of every social condition to gather around Francis and made them responsive to the most needy in practical ways.

4. From Francis was born "an Order of Brothers" (cf. 1Cel 38). Our whole spirituality and tradition has highlighted poverty, viewing it especially under the ascetical, individual aspect, without forgetting, obviously, the communal and fraternal dimensions (cf. especially PCO I, 46-61; PCO IV 43-45; PCO V 29-40 & 55; Const. 59-74). Nevertheless, the renewed sense of brotherhood, the world-wide spread of the Order and new problems in our society invite us to reconsider and deepen the meaning of our "gospel poverty in brotherhood", specifically from the communal, institutional and structural point of view.

5. Within the Franciscan movement the Capuchins have placed particular emphasis on austere simplicity in their manner of living poverty and closeness to the people in practising minority (preaching to the people, serving the sick and plague victims, questing...). These values, when they are lived in brotherhood, renewed and encultured, are a powerful witness to the gospel and a stimulus for the advancement of the weakest people.

6. Francis judged that greed and avarice disrupt relationships with God, just as ambition and competition damage the sense of brotherhood among people. In order to live the gospel ideal of love and brotherhood in its fulness, Francis and his first companions adopted a form of life that involved courageous choices of poverty for those times. Among these were the non-use of money, non-appropriation of goods and manual work as the ordinary means of support and help to others, and alms in case of manifest necessity.

In recent times, responding to changed circumstances, Paul VI (Declaration of March 4, 1970) abrogated all the pontifical declarations that had interpreted the practice of poverty in the Order for seven centuries, except those contained in canon law and the Constitutions. He thereby declared that Franciscans were no longer bound by the economic choices of Francis and his first companions.

However, we are still bound to be faithful to the profound intentions of St Francis. Therefore, we need to look for new ways of living out a number of options that are fundamental in Franciscanism, such as austerity of life and commitment in work; solidarity and mutual dependence; a life rooted in the experience of the people, particularly the poor; a correct use and administration of goods and property, and commitment to sustainable growth.

7. In the face of the globalized world economy, we Capuchin Friars Minor, who also feel its influence, humbly and faithfully reaffirm the value of gospel poverty as a valid alternative for our times according to Francis’ original inspiration and the constituent elements of the Capuchin Franciscan tradition. Therefore we accept gospel poverty as the option we have made as a family, and commit ourselves to rethink it afresh. How, for example, are we to react to the influences of a globalized world? First of all, we need to be familiar with the mechanics of this new economic order, to understand it and appraise it critically, being particularly aware of the moral problems underlying the economy. Then, we must live and give witness to our gospel form of life, which, for all its weakness, wishes to counter the prevailing economic system by putting forward a more genuinely human way: with its values of simplicity, gratuitousness, the will to serve, respect for persons and for creation. We should remember that we are not alone in this endeavour; rather, we walk alongside countless men and women of good will who in different ways work for goodness, justice and peace.

8. So that we do not find ourselves unprepared in the face of the challenges of today’s world, suitable courses should be arranged during the time of initial formation, to provide knowledge of economic and social realities and work experience (voluntary work, service to the poor, etc.), as called for also by PCO IV. (cf. 51). Ongoing formation should also make the study of this subject one of its main concerns.