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Adam Behnke COMM 342 Dr. Read Mercer Schuchardt 26 April 2010 St. Francis: Individual or Collective? A serious reading of The Last Christian by Adolf Holl is dangerous. It will leave an impact, either negative or positive. A slant-biography of Saint Francis of Assisi coupled with Holls provocative commentary, The Last Christian forces the religious reader to wonder torturous questions, of both the productive and destructive nature: Do I trust God? I make a lot of money and have a nice house Is that wrong? According to this book, I am not acting like a Christian must the Christian live a life of poverty? How can my neighbor, who goes on vacations and has a bigger house than me, be a Christian? What would St. Francis do? It is important to note Adolf Holls approach to St. Francis life is not entirely or even fundamentally rooted in his affection for devotion to God. Even though the title of the work is explicitly religious, Holls interest in Francis stems from Francis struggle with a familiar problem: the loneliness of bourgeois existence (p.5). Holl acknowledges the driving force behind Francis struggle as being that of God, but it is the determination and courage of Francis fight against modern forces that first and foremost impresses him. We see this theme most clearly in the examples he gives of other men who speak to our bourgeois ego with Francis voice --scarcely audible in all the noise of advertising, mass entertainment, and political hoopla that surrounds us (p. 239). These men, unlike Francis, have no affiliation with Christ or the Church, and one of them is an atheist. Though obedience to God and identification with Christ

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was the entire life of St. Francis, Holl is fascinated with men who embrace poverty in the face of modernity and post-modernity. With these considerations noted, we will now examine what impact St. Francis should or must have on Christians, and further, an attempt at the formation of a biblical conception of riches in light of our present situation. The dangers of both Francis and money to the Christian is of immediate importance, for they stand dialectically opposed. Holls summary of the rules of the Friars Minor -- the name of Francis order of men, contains the following obligations:
The Friars Minor possess nothing except a tunic with a piece of rope and underwear The Friars Minor are to do manual work at all times, and so earn their daily bread. But they are never allowed to accept money. They are to beg trustfully for alms, and they are not to be ashamed of it. (p.161)

These men were to live purposefully a live of poverty which excluded any contact with money. They could eliminate the possibility of falling into many evils by canceling the temptation of loving money, as referred to in 1 Timothy 6: 9-10. In this way, the example of St. Francis stands in opposition to anything but a live of complete poverty. The compelling nature of St. Francis life (as portrayed in The Last Christian) can have a negative impact on the ignorant Christian. It is dangerous to view St. Francis life of poverty as a rule for all Christians and for anyone who has possessions or is not impoverished to be viewed as less of a Christian or even sinful. The argument for complete poverty, lived by St. Francis and the Friars Minor, makes sense. The disciplined nature of Francis and the testament of his life are evidence enough of Gods direct workings through the saint. However, the life of St. Francis cannot set a universal standard unless it can stand up under the scrutiny of Scripture. Fortunately for all those who use money, have possessions, and do not have to beg, the Bible does not mandate a lifestyle like Francis.

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The lives of Paul and Cornelius establish and do not condemn any of Francis actions but they do provide examples of men who are praised for their behavior and in no way criticized for their relationship with money. In 1 Thessalonians 4:11-12, Paul admonishes the people in regards to the result and nature of their work ethic: Make it your ambition to lead a quiet life, to mind your own business and to work with your hands so that you will not be dependent on anybody. And by example in 2 Thessalonians 3:7-8:
We were not idle when we were with you, nor did we eat anyone's food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you.

There is no record of Paul begging or instructing his constituents to beg, only that they not be dependent on anybody. Concerning explicit money, the phrase paying for it might not mean coined money, but it is clear that Paul is referring to an economic transaction. Such an instance would not be acceptable in the Friars Minor, in which trust in God often entailed expecting nourishment and provision from surrounding villagers. This perspective is not wrong, but it also can not be favored for all over the words of the Apostle Paul. The second example concerns the Roman centurion Cornelius, who, along with his household, were perhaps the first Gentiles to be graced with the Holy Spirit. The description of Cornelius in Acts 10 is only laudatory, and in a vision the angel of God exhorts, Your prayers and gifts to the poor have come up as a memorial offering before God. Cornelius is clearly not impoverished, and his position would guarantee a certain amount of wealth. Though Adolf Holl questions whether it is ever right to live with relative plenty, Cornelius did and, as far as we know, was considered godly. Following Francis death, the Friars Minor changed. Without the humble leadership and example of Francis, they expanded into many different Orders, some of which ended up

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denouncing the Church and demanding complete poverty for all Christians. G.K. Chesterton, in his biography of St. Francis, comments on the poverty aspect of the Francis group:
If the Franciscan movement had turned into a new religion, it would after all have been a narrow religion. In so far as it did turn here and there into a heresy, it was a narrow heresy. It did what heresy alway does; it set the mood against the mind. The mood was indeed originally the good and glorious mood of the great St. Francis, but it was not the whole mind of God or even of man. And it is a fact that the mood itself degenerated, as the mood turned into a monomania. (1986, p. 130)

Chesterton affirms Francis actions and existence as praiseworthy and sanctioned by God. However, Francis was still a man, and insofar as he identified with Jesus Christ in his suffering, his life is not to be considered the prescription for every Christian lifestyle. Just as St. Francis life caused us to pause and consider, living in modernity/postmodernity should do the same. To be contemporaries and owners of the Ipad, TiVo, in-ground pools, multiple cars, and fifteen pairs of shoes per person is equally, if not more dangerous than the challenge of the Friars Minor lifestyle. Everybody lives like this. To interact with someone who is lacking or in dire straights is the abnormal or the radical. American Christians today, unlike in the 13th century, are more interested in what the next purchase will be, rather that if they will have a next purchase. Relative to the class distinctions of earlier eras, the current media create a very similar atmosphere for all: Today, in the electronic age, the richest man is reduced to having much the same entertainment, and even the same food and vehicles as the ordinary man (McLuhan, 1964, p.134). In such an environment, where the upper and lower classes behave relatively similarly (compared to the feudal system or the caste system of India), where if one does not own a Ferrari or totally neglect charitable organizations they consider themselves middle-class, where even the homeless die from obesity in such an environment it is easy to feel secure and upright living a life of luxury.

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Even though he disliked qualifying media, McLuhan gave this implicit warning: Money as a social medium or extension of an inner wish and motive creates social and spiritual values (1964, p. 135). If money is as McLuhan said, then the American lifestyle gives credence to Francis yearning for complete poverty. In his book Brand Jesus, Tyler Wigg Stevenson wonders about the current state of the affluent, consumerist, Western Church. He provides us with this cutting query:
Tell me what tiny corner of my life depends on God for its security, exactly, when for the rest I can trust in my health insurance, 401k, a good police force and fire department, and the favorable position of being middle class, Christian, American, straight, white educated? (2007, p. 89)

The acuteness of Stevensons observation is part of a larger argument centered around consumerism rendering American Christianity inauthentic and produced, not by God, by us. The danger of participating in the common existence of the moral but affluent American-Christian is that of following a Brand Jesus, not the suffering, poor Jesus that St. Francis imitated with his entire life. With such opposing tensions, it is easy to pick a side, and most do. But the brilliance of being in Christ is in the tension and insecurity. Jacques Elluls book Money and Power is especially useful for the middle-class Christian struggling to honor God with his or her relationship with money. In this thoroughly biblical book, Ellul examines the nature of money, our present attitudes towards it, and also outlines how we must approach its handling. He understands its complexity, and does not think we should be on either end of the spectrum in regards to money.
Jesus does not think such a separation is ideal or even just We must use what Mammon offers. We must neither neglect it nor refuse it. But all the difficulty is in the how? When we enter Mammons territory when we are involved in buying and selling are we going to continue the circle of mutual sales are we going to adopt allegiance to

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Mammon? The very thing Jesus asks here is that we maintain our allegiance to God Allegiance to God must penetrate the world of money. (Ellul, 1984, p. 96)

There are different interpretations of the use of Mammon in the Bible, but a definition, which Ellul and many authors use, concerns the spiritual force that comes from a love for money or anything other than God. However, both Ellul and Dallas Willard recognize the nature of our world, and the subsequent need for Christians in the world of money. Willard, from his farreaching book The Spirit of the Disciplines, stresses the need for use of the common biblical catch-phrase, I can do all things through Christ who strengtheneth me! in situations of great wealth. Because Mammon is opposed to God, it encompasses the tempting world of money, and the prosperity of fools destroys them (Prov. 1:32), When we prosper, we need guidance and grace more than ever (Willard, 1988, p. 216). I must admit something. This paper was not as much an investigation or exploration into an interesting idea or new thought in media ecology stemming from The Last Christian. St. Francis life of poverty and rejection of money sent me on a rollercoaster of emotions and wonderings, disabling me from seeking out anything but the truth on what a Christians relationship with money must be. The conclusion of this paper contains my findings as to what is the most important point when understanding proper handling of money. It speaks to pride and culture. To establish principles for the use of money, each Christian must honestly seek out scripture, and apply it to his or her life. Ellul notes how easy it is to do the opposite, to apply our lives to Scripture. He has strong words for this method:
At the origin of the Inquisition, of Constantinianism, of the Crusades, of Cesaropapism, of the idea of money as a blessing, there has always been a just, biblical and true starting point. But the multiplicity of arguments leading us further and further from the text, producing a construction that matches the ideology of the age (and that therefore looks

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obvious in that milieu), leads to appalling perversions, emanating from the Prince of Lies. (1984, p. 173)

The reason for the ease of such a method lies in the lack of change that subsequently takes place. Scripture is a book with many concepts, and even apparent contradictions. However, these contradictions stem from our inability of perfect interpretation, not from any errancy or fallibility. Many violent and hateful groups have and still use certain parts of the Bible as the basis of their practices (e.g. Nazis, Ku Klux Klan). When it comes to the Word, they bring their own behaviors and beliefs to the table to find evidence that will somehow appease their conscience. It should be the opposite. The Christians behaviors and beliefs should be the evidence of time spent studying the Word. Finally, it is important to distinguish between arriving at a collective and individual conception of wealth. We have already seen how St. Francis lifestyle of complete poverty is not a rule for all Christians, but also that it is easy to fall into extravagances caused by existing in the affluent and prideful post-modern society. Therefore, a collective conception of wealth seems hard to arrive at. Readings of Stevenson and Ellul can help us form a broad outline. Their primary concern is not with the making, but the distributing of money. To Ellul,
The wealthy have duties toward others and God. Job lists them: to care for the poor, to consider the needs of people, animals and even things This is the only good use they [the wealthy] can make of it [wealth] Thus when the rich give, they acquire no virtue, no merit; they are only doing their duty. (1984, p. 50)

Note how Ellul addresses a common attitude, similar to that of the Pharisees, of self-satisfaction and pride. There is nothing even exceptional or outstanding, according to Ellul, about the rich giving their money away; they are simply doing what they should. The defining characteristic is the same for Stevenson, who goes so far as to say, Christians should not be rich (2007, p. 214). As the body of Christ, all gifts and possession are the Lords.

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When money managers take from the funds that they oversee for their own personal gain, we rightly call it embezzlement. So why are we so indulgent toward the omnipresent misuse of Gods resources, which fund the luxurious lifestyles of so many Christians gifted to be stewards over them? We who are good at making money ought to be unwilling to live at standards radically different from our brothers and sisters in Christ Choosing comfort in the face of the plight of Christian brethren is tantamount to spiritual self-mutilation. (Stevenson, 2007, p. 215)

Notice that Christians should not be rich to Stevenson because of how much they give away. He acknowledges that God gifts certain individuals with making a lot money; God does not desire for one to go hungry while another gets second helpings. This is the collective view of wealth we can establish: everything is the Lords and should be used for the body of Christ. Obviously, this definition is vague, which points out the need for each Christian to seek out their person or individual conception of wealth. In this journey of exploration, it is important to note environment. The dangerous nature of a comfortable life is the difficulty in trying to experience fullness of dependency on God. For this reason, God called St. Francis to a life of complete poverty. For Francis, the praise of God stands on its strongest ground when it stands on nothing (Chesterton, 1986, p. 132). This true praise of God can only come through continuing obedience and reflection with the Word and God. Bruce Milne, (author of Know the Truth a critically acclaimed handbook of Christian beliefs with support from J.I. Packer) says this: all Christians are called to use their minds to the full and to work at the Bible with such capacity and opportunity as they have. There is no substitute for hard work on the Word of God (1999, p. 65). These admonitions are simple yet not practiced. It is a wonder that the sleek Bible-believing churches that dot our landscape can even stand under the weight of the book that they weekly teach (Stevenson, 2007, p. 215). Were individuals to respond to Milnes invitation, respond to the collective biblical principles of wealth, the change would be monumental. But it starts with the individual. It starts with me.

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Works Cited: Chesterton, G. K. (1986). The Collected Works of G.K. Chesterton, Vol. 2: St. Francis of Assisi, the Everlasting Man, St. Thomas Aquinas (Collected Works of Gk Chesterton). San Francisco: Ignatius Press. Ellul, J. (1984). Money and Power. Downers Groove, Illinois: Intervarsity Pr. McLuhan, M. (1964). Understanding Media. New York: McGraw-Hill Book Company. Milne, B. (1999). Know the Truth: A Handbook of Christian Belief (Rev Sub ed.). Downers Grove, IL: InterVarsity Press. Stevenson, T. W. (2007). Brand Jesus: Christianity in a Consumerist Age. New York: Seabury Books. Willard, D. (1988). The Spirit of the Disciplines: Understanding How God Changes Lives (1st ed.). New York: Harper & Row Publishers.