The Church as Lady Poverty

Francis did not write about Lady Poverty in connection with the Church. Yet with the fruits of postconciliar ecclesiology as described above, this favourite theme in the Franciscan tradition can be used as an image, if not a model, of the Church. The term Lady Poverty (Domina paupertas) did not appear often in Francis' writings. It is found in the Salutations of the Virtues: 'Hail, Queen Wisdom [...], Lady holy Poverty.' (101) Elsewhere this Lady Poverty only appears in other sources, namely the biographies and pious stories. Francis 'panted with all his heart after Lady Poverty.' (102) Its direct link to the preferential option for the poor is a strength of this image. The option for the poor -- not just Francis' -- is 'derived from an earlier option: the option for Jesus Christ, Lord of History.'(103) These are the two dimensions of Francis' same commitment. A discussion of Franciscan poverty is beyond the scope of this paper but it is enough to note that Francis opts for neither a material poverty nor a spiritual poverty but a synthesis of the two -- an evangelical poverty. (104)

On a mural in the St Francis Basilica in Assisi, Francis is portrayed as being married to the Lady Poverty by Christ. If Francis -- the alter Christus -- is espoused to her. Lady Poverty must also represent to some extent the Church, just as the Church in the Bride of Christ. (105) A closer examination of the idea of Lady Poverty can enhance a Franciscan ecclesiology. Although Francis did not write further on Lady Poverty, one pious story stands out as a source: Sacrum Commercium (The Love Story) between Francis and the Lady Poverty. Although it was not written by Francis himself and is not a historical account, the story captures the essential spirit of Franciscan poverty. Throughout the story, various passages about Lady Poverty can be extrapolated to become ecclesiological, although the original intent of the author may have only been to personify a highly regarded virtue.

Bride of Christ

At one point, Lady Poverty is addressed as 'a most faithful spouse, a most tender lover of Christ.' (106) Further, the story recalls how Christ himself led a life of poverty: 'while he was in the world he clung to [Lady Poverty] alone and proved that [she was] completely faithful in all things.' (107)

Sacrament of Christ -- Mystery of Incarnation

That the Lady prepared in the human person a place and a dwelling of God (108) could refer to the sacramentality of the Church. This ecclesiological quality of sacramentality is made obvious when the Marian dimension is brought forward again in the story: the Lady Poverty 'prepared a place that would be satisfactory to [Christ], a throne upon which he would sit and a dwelling in which he would rest, namely, the most poor virgin.' (109)　

Church as Servant -- Church as Herald -- Church as Contrast Society

The Lady spoke with Francis in the story and her speech contained a reference to the Suffering Servant, which is already used as a model of the Church: '[I am] a poor little one, tossed with tempest, without all comfort.' (110) And then, on a kerygmatic note, 'When [Jesus] chose certain necessary witnesses of his preaching, [,.,] he chose [...] poor fishermen. ' (111) ' If the Church is meant to continue the presence of Christ, certainly the Lady Poverty is an image qualified to supplement the heraldic model. When Lady Poverty is described as hated bitterly by the sons of Adam, (112) this points to a contrast society image of the Church being distinct from the world.

Church as Body of Christ

Further in the story of Lady Poverty, the poverty of Christ is highlighted in connection with the Body: 'when [Christ] hung there naked, his arms outstretched, his hands and feet pierced, [Lady Poverty] suffered with him, so that nothing in him should appear more glorious than [she].' '(113) The body imagery here - made strong by the stark nakedness and the emphasis on the arms, hands and feet - can supplement the doctrine of the Body of Christ as the Church -- and this Body includes the dimension of poverty.

Church as Eucharistic Community and as Community of Salvation

The story of Lady Poverty ends with 'when everything was ready, the brothers constrained Lady Poverty to eat with them.' ' (114) The banquet is a very beautiful Eucharistic image because it signifies convivium -- as in Thomas' hymn to the Eucharist (115) -- eating the agape meal, sharing of the life-giving bread and the cup of salvation. Further, Lady Poverty is said to have been given the keys of the Kingdom of Heaven. ' (116) In this way, the Church is a community of salvific grace.

The benefits of this image of Lady Poverty are numerous. One obvious positive use of this image is the emphasis that the Church has to be a church of the poor. According to liberation theology, the poor are 'sacrament of God'. (117) There is a strong evangelical root: Jesus affirms that if one does a work of charity to the least of the brothers it is done to himself. The relationship is that of immediacy, not intermediary:

The poor are the sacrament of Jesus: the manifestation and communication of this mystery, the setting for his revelation and dwelling. [...] In the poor, God is met precisely in poverty. This sacrament of the poor [...] remains the only sacrament necessary for salvation. The way to God goes necessarily, for everyone without exception, through human beings -- human beings in need [...]. (118)

In this image, because the Church of the poor is emphasised, a deep reflection on the Church as Lady Poverty is bound to lead to a constant renewal of institutional structures and questioning of the Church-world relationship. Therefore, this image successfully relates to two of the ecclesiological issues listed as belonging to postconciliar theology. (119)

There are also weaknesses with this model. For instance, in the story the Lady Poverty is portrayed as standing on the summit of a mountain, (120) which gives a false impression of being inaccessible. Secondly, this image has a definite Franciscan ring which is not helpful outside the movement. Nevertheless, at least this can serve as an example of drawing upon alternative sources for doing theology.

101. There is a Marian dimension. Some manuscripts call this piece 'The Virtues possessed by the holy Virgin'. See notes quoted in Armstrong.

102. 2 Celano 55 (This version is a translation by Bodo).

103. Boff, C. and Pixley, G., The Bible, the Church and the Poor (Maryknoll, NY: Orbis 1989)115.

104. This differentiation of poverty is found in Chapter 7 in Boff and Pixley, 139-158. The attribution to Francis of doing so is mine. 'Christian poverty is not just an ideal for individuals, the community and the Church; it is also an ideal for humankind and for a society that seeks to operate on the level of human beings and their mystery.' Boff, 156.

105. Borrowing an image first used by Irenaeus in Adv. haer., LG 4 states that 'Constantly [Christ] renews [the Church] and leads her to perfect union with her Spouse.'

106. Sacrum Commercium 20. In Habig. Subsequent references to Sacrum Commercium are also from this version.

107. Sacrum Commercium 19.

108. Sacrum Commercium 1.

109. Sacrum Commercium 19.

110. Sacrum Commercium 15.

111. Sacrum Commercium 20.

112. Sacrum Commercium 5.

113. Sacrum Commercium 21.

114. Sacrum Commercium 59.

115. O Sacrum convivium, in quo Chrislus sumilur. recolitur memoria passionis ejus.mens impleturgralia etfuturaegloriaepignus nobis datur.

116. Sacrum Commercium 4.

117. BoffandPixley,114.

118. BoffandPixley,113-114.

119. Eight issues are listed in Anton, 407.

120. Sacrum Commercium 14.