Monthly Spiritual Message, August 2025
By Br John Cooper OFM Cap.
The Franciscan Dilemma refers to the inherent tension within the Franciscan order between living a life of spiritual contemplation and actively engaging in the world through service and action. It highlights the challenge of balancing prayer and action.
At the very beginning of the Order, the friars had to decide how they should live their lives in fraternity. We first encounter this problem (sorry, challenge) for the friars in Chapter 4:2 of Saint Bonaventure’s Life of Saint Francis:
Eventually, they reached the valley of Spoleto, and there they fell into a debate over whether they should live among the people or seek refuge in solitude. Francis, who was a faithful servant of Christ, refused to trust his own opinion or the suggestions of his companions; instead, he sought to discover God’s will by persevering prayer. Then, enlightened by a revelation from heaven, he realised that he was sent by God to win for Christ the souls which the devil was trying to snatch away. And so, he chose to live for the benefit of his fellow men, rather than for himself alone, after the example of Him who was so good as to die for all men.[1]
Saint Bonaventure further explores this dilemma in his Life of Saint Francis. Bonaventure tells us in Chapter 12 that later in his life, Saint Francis himself faced this question again. He could not decide whether he should personally live a life of contemplation or action.
Francis the truly faithful servant and minister of Christ, Francis, in order to do everything faithfully and perfectly, directed his efforts chiefly to the exercise of those virtues which, by the prodding of the sacred Spirit, he knew pleased his God more. In this matter it happened that he fell into a great struggle over a doubt which, after he returned from many days of prayer, he proposed for resolution to the brothers who were close to him.
“What do you think, brothers,
what do you judge better?
That I should spend my time in prayer,
or that I should travel about preaching?
I am a poor little man, simple and unskilled in speech;
I have received a greater grace of prayer than of speaking.
Also in prayer, there seems to be a profit
and an accumulation of graces,
but in preaching
a distribution of gifts already received from heaven.
In prayer there is a purification of interior affections
and a uniting to the one, true and supreme good
with an invigorating of virtue;
in preaching, there is a dust on our spiritual feet,
distraction over many things and relaxation of discipline.
Finally, in prayer
we address God, listen to Him,
and, as if living an angelic life,
we associate with the angels.
In preaching,
it is necessary to practice great self-emptying for people
and, by living humanely among them,
to think, see, speak, and hear human things.
But there is one thing to the contrary
that seems to outweigh all these considerations before God,
that is, the only begotten Son of God,
who is the highest wisdom,
came down from the bosom of the Father
for the salvation of souls
in order to instruct the world by His example
and to speak the word of salvation to people,
whom He would redeem
by the price of His sacred blood,
cleanse with its washing and sustain with its draught,
holding back for Himself absolutely nothing
that He could freely give for our salvation.
And because we should do everything
according to the pattern shown to us in Him
as on the heights of the mountain,
it seems more pleasing to God
that I interrupt my quiet and go out to labor.”
When he had mulled over these words for many days with his brothers, he could not perceive with certainty which of these he should choose as more acceptable to Christ. Although he understood extraordinary things through the spirit of prophecy, this question he could not resolve with clarity on his own. But God’s providence had a better plan, that the merit of preaching would be shown by a sign from heaven, thus preserving the humility of Christ’s servant.
He was not ashamed to ask advice in small matters from those under him, true Lesser Brother that he was, though he had learned great things from the supreme Teacher. He was accustomed to search with special eagerness in what manner, and in what way, he could serve God more perfectly according to His good pleasure. As long as he lived, this was his highest philosophy, this his highest desire: to ask from the wise and the simple, the perfect and the imperfect, the young and the old, how he could more effectively arrive at the summit of perfection.
Choosing, therefore, two of the brothers, he sent them to Brother Sylvester, who had seen the cross coming out from his mouth, and, at that time, spent his time in continuous prayer on the mountain above Assisi. He was to ask God to resolve his doubt over this matter, and to send him the answer in God’s name. He also asked the holy virgin Clare to consult with the purest and simplest of the virgins living under her rule, and to pray herself with the other sisters in order to seek the Lord’s will in this matter. Through a miraculous revelation of the Spirit, the venerable priest and the virgin dedicated to God came to the same conclusion: that it was the divine good will that the herald of Christ should preach.
When the two brothers returned and told him God’s will as they had received it, he rose at once, girded himself and without the slightest delay took to the roads. He went with such fervor to carry out the divine command, just as he ran along so swiftly as if the hand of God were upon him, giving him new strength from heaven. [2]
Below, I have found the essence of the dilemma’s many manifestations on the Internet and adjusted them to focus more on the Secular Franciscan Order, for you to ponder personally and perhaps discuss in fraternity. I think for Secular Franciscans in particular, the most challenging aspect of the Fraternity Meeting is the balance between the amount of time necessary for Organisation and the time needed for Scripture Discussion, Spiritual Input and Initial and Ongoing Formation. However, this can be alleviated by the Fraternity Council handling a significant portion of the organisational work and bringing only what is necessary to the Fraternity Meeting. However, organisation is essential for the Secular Franciscan Order. It is a complex process to prepare for a Local Chapter, a Regional Chapter, and this year, a Visitation, as well as a National Chapter. The Secular Franciscan Order is not simply a prayer group, nor do Local Fraternities exist in isolation. They are united in a regional, national and worldwide spirit of Gospel fraternity and friendship.
HERE’S A BREAKDOWN OF THE KEY ASPECTS OF
THE FRANCISCAN DILEMMA:
-
The Core Tension:
- Contemplation vs. Action:
Franciscans are called to a life of prayer, reflection, and spiritual growth, as well as to serve the poor, preach the Gospel, and engage with the world. - Balancing the Two:
The challenge lies in finding the right balance between these two aspects of Franciscan life. How much time should be dedicated to prayer, and how much to active engagement?
-
Historical Context:
- Early Franciscans:
The early Franciscans, inspired by St. Francis, embraced extreme poverty, simplicity and humility. - Expanding Role:
Over time, the order expanded its role within the Church and society, taking on responsibilities such as administering missions and engaging in intellectual pursuits. - Conflict and Evolution:
This expansion led to internal debates and conflicts regarding the compatibility of these roles with the original Franciscan ideals of poverty and humility.
-
Examples of the Dilemma:
- Secular Franciscan Mission:
As an Order it is important for the OFS to develop a sense of its own call to reach out to others with practical and financial support. We need to be active in our support for our own Mission and not just an adjunct to support the Friars in what they are doing.
- Balancing Spiritual and Secular Life:
The dilemma continues to be relevant today, as Franciscans strive to live the Gospel life in a complex, technological and changing world.
- Examples of the dilemma for members of the OFS
To achieve balance in meetings, we need to include both organisational matters and time for reflection and spiritual input in our meetings. We need to have a habit of making practical resolutions both in terms of actions and for prayer. - Pattern of Life:
As Seculars, we need to find the appropriate balance in our daily life. Not everyone has time to go to Mass daily or Pray the Divine Office daily….we need to be careful not to set unrealistic expectations of members to engage in a pattern of life more appropriate to Religious….
-
Resolution and Ongoing Relevance:
- Two Wings of the Soul:
The Franciscan order has often viewed the dilemma as a tension that can be resolved by recognising that contemplation and action are both essential aspects of a Franciscan life, like two wings that allow them to rise to heaven.
- Franciscan Values:
The core Franciscan values of poverty, humility, service, and reverence for creation continue to guide the order and offer a framework for navigating the challenges of the Franciscan Dilemma.
- Continuing Evolution:
The Franciscan order continues to adapt and evolve, finding ways to integrate contemplation and action in diverse contexts and cultures.
“The Franciscan flies up to heaven
on the two wings of Contemplation and Action.”C4
CLOSING COMMENT: In some ways, Francis almost seems to take fraternity as a given, the essence of Gospel Fraternity, and it is from within fraternity that he needed to choose contemplation or action. In a sense, it is fraternity which supports both contemplation and action, and that is why it is so important to build fraternity as a base….perhaps one might almost see fraternity as the chrysalis in which the butterfly wings of contemplation and action can grow….the soul can then take flight once it has begun to exercise its pair of wings.
[1] The First Dilemma is found: 1Celano 35. Bonaventure, Major Life 4:2, The Founder, p. 550. Omnibus p. 654. Bonaventure, The Classics of Western Spirituality p. 207. It is also found in The text above is from the Omnibus.
[2] The Second Dilemma is found: Bonaventure, Major Life Chapter 12. The Founder, p. 622. Omnibus p. 720. Bonaventure, The Classics of Western Spirituality p. 291. The Text above is from The Founder. There is a question here: Why does Saint Bonaventure come back to the Franciscan Dilemma again in Chapter 12? Was he addressing, by inference, a historical dilemma in the order? He is known for his role in mediating between the spirituals and other factions within the Franciscan Order. Chapter 12 would seem to settle the serious questions, the constant dilemmas faced by Franciscans, Poor Clares and Secular Franciscans even today.
