4. Solidarity and sharing

21. The sharing of gifts among the various local churches is one of the essential dimensions of catholicity (LG 13). For St. Francis the sharing of goods goes beyond legal obligation and enters the realm of mutual love: " If a mother nourishes and loves her natural son (cf. 1 Thes 2,7), how much more should one love and cherish his brother according to the spirit?" (Rb 6,8). Sollicitudo rei socialis defines the moral virtue of solidarity as "a firm and constant determination to be committed to the common good, that is, to the good of all and of each individual, because we are all really responsible for all" (SRS 38). St. Francis adds weight to this definition of solidarity by proclaiming a brotherhood in which there is no shame in being dependent on one another (Rnb 9, 6-7). Indeed, Francis states clearly that dependence on others is a consequence of being created and redeemed, and is therefore a right (Rnb 9, 8). Furthermore, interdependence requires the theological gift of love, which enriches giver and receiver alike (Rnb 9, 9). Fraternal communion and interdependence should inspire and determine our structures of solidarity within the local, provincial and international fraternities, as well as our interaction with the world, particularly the world of the poor.

22. Solidarity is not primarily about giving things to others. It is mutual interdependence and brotherhood. The culture of solidarity creates new ways of understanding and living relationships with others. By going among the lepers, Francis changed his way of relating to them. To be in solidarity means taking care of each brother or sister, especially of those who are excluded from sharing in the benefits of society. Listening to the cry of the poor, we must work to ensure that global solidarity becomes a new social order.

23. In line with St. Francis’ invitation to respect a friar’s mother as one’s own, concern for the Brothers’ family of origin should be included among the different forms of solidarity directed outwards. One useful suggestion might be that the fraternity, not the individual, should decide such forms of solidarity. When discussing the matter, the community should also keep in mind the gospel invitation to transform ties of flesh and blood, enabling us fully to live as men who belong to the Capuchin fraternity and are welcoming to vulnerable, needy people.

24. In the past, international solidarity within the Order was efficiently based on Province-Mission relationships. The changes now under way in the Order call for a fundamental review, so that we may continue to live solidarity according to the spirit of St. Francis. With this in mind, we make the following proposals:

Since our Order is a Brotherhood, solidarity flows from fraternity to fraternity, rather than from one individual to another. Since gospel poverty roots us in a particular culture and binds us to a given people, international solidarity should neither uproot nor compromise our cultural bonds. As a fraternity rooted in many cultures, we should seek equity rather than equality. Equity requires that each Province should have the capacity to respond to the needs of its Brothers and ministries in ways that are tailor-made to its own culture and people. We do not seek to establish one Capuchin lifestyle throughout the world. At the same time, Brothers in any part of the world must be freed from misery and enjoy acceptable living conditions. The principle of subsidiarity requires that no Province has the right to ask of another that which the labors of its own Brothers and the alms of its own people can provide. Franciscan solidarity goes beyond law and justice. It flows from the generosity of fraternal love. Effective solidarity requires transparency, both on the part of the giver and the receiver. The present structures for solidarity among the circumscriptions of the Order do not appear to reflect adequately the fact that we are brothers of the same family. Therefore, the next General Chapter should set up a new permanent structure for solidarity between the circumscriptions and the Conferences. It should be simple and practical, and should regulate relationships among themselves and with the whole Order, keeping in mind what the Constitutions say: "Goods not needed by a fraternity should be handed over either to the Major Superior for the needs of the jurisdiction, or to the poor, or for the development of peoples" (Const. 67,4). Even if a greater degree of centralization becomes necessary, it should continue to take account of historical fraternal relationships between circumscriptions. Since we are members of one family, Solidarity Commissions in our Order should include not only representatives of contributing Provinces but also of those that receive.

25. Our solidarity towards the least ones and the suffering is also well expressed in social and charitable works or structures. These must be administered according to law and, as far as possible, be run with the cooperation, at different levels, of competent lay staff trained in the values of solidarity. Our specific, privileged task remains that of enabling these enterprises at the human and spiritual level. (Cf.Const. 71,9).

26. With filial gratitude Francis sang of the reconciliation of creation and of compassion for all creatures (cf. Circular Letter, 12). In this spirit the Brothers should be committed to peace, justice and integrity of creation, using the resources of "mother earth" sparingly, taking care of the least ones with a sense of fraternal responsibility (V PCO, 65), speaking out for those who have no voice and caring for future generations. They will express such choices not only by animating and participating critically in movements of solidarity and ecology but, even more, by living soberly, content with little, and not blindly enslaved by the consumer society.

27. Living in solidarity should promote a culture of sharing, caring and walking together. Inspired by such motives, the Brothers should continue to work for fraternal solidarity with all people of good will, particularly with the sisters of the Second Order and with the members of the Secular Franciscan Order. In addition, they should contribute to the growth of movements such as Franciscan and ecclesial ecumenism, inter-religious and inter-racial dialogue, meetings between North and South, etc.

28. Franciscan solidarity is a broad reality. It includes responsibility for every person and respect for the integrity of all creation. We are brothers to all peoples and all creatures (PCO V, 28). Worldwide solidarity is even more urgent today since the market forces of the global economy give a different and tragic meaning to the words of Jesus: "The one who has will be given more, but the one who has not will be deprived even of what he has" (Mt 25,29). Bearing in mind the example of Francis, who could not bear to see someone poorer than himself, we should commit ourselves to listening to people, particularly those who are excluded from sharing the benefits of the global economy.