The Church as Servant

In this model the Church is seen to be bounded by a 'sense of brotherhood that springs up among those who join in Christian service towards the world.' (71) This is related to two New Testament concepts: κοινωνια (brotherhood "(72) /fellowship) and διακονια (service). This model, by its very name 'servant', bears three unfortunate ambiguities, namely the implication of working under orders, or the work itself being demeaning, or serving to the good of others. (73) Nevertheless, three useful aspects can concurrently be made clear: for the service of God, out of love and to 'wash each other's feet' (meaning humility and commitment within aκοινωνια). (74)

This model, as an ecclesiological one, has an indirect reference in the Scriptures, namely the Songs of the Suffering Servant in Isaiah. (75) Franciscan sources, although not concerning the Church explicitly, can greatly supplement the understanding of the servant Church by elevating the individual servanthood to a collective servanthood of the Church. In particular, one important set of Francis' writings is the Admonitions and almost two thirds of these are known as 'Servant of God Admonitions'. These 'beatitudes', originally meant to be 'criteria of a true friar', (76) can also enrich the many aspects of the servant Church ecclesiology.

For instance, on the issue of ministry within the order, Francis himself writes: 'Those who are placed over others should glory in such an office only as much as they world were they assigned the task of washing the feet of the brothers.' "(77) 'And let the ministers and servants remember what the Lord says: I have not come to be served, but to serve.' (78) This can be applicable to the ministry of the Church, particularly regarding the hierarchy, which requires an attitude of humility.

The instrumentality and theocentricity as servant of God are brought out by another Admonition: It is a great shame for us, servants of God, that [...] we wish to receive glory and honour by recounting our deeds.' (79)

The servant image in Francis' Servant of God Admonitions can complement many other ecclesiological aspects:

The Church as a humble servant

The humble servant may be an image of a humble servant Church:　

'A servant of God may be recognised as possessing the Spirit of the Lord [.,.] if the flesh does not pride itself when the Lord performs some good through him [...]' (80)

'Blessed is that servant who does not pride himself on the good that the Lord says or does through him any more than on what He says or does through another.' (81)

Such an understanding is an important complement to a victorious Church triumphant and brings out the minority image of a contrast society.

Love in a communion

Francis wrote:

Blessed is the servant who would love his brother as much when he is sick and cannot repay him as he would when he is well and can repay him; (82) [and] who would love and respect his brother as much when he is far from him as he would when he is with him, (83)

This can be related to the importance of fellowship-love in a mystical communion of the Church. On a personal level, each member of the Church - as a servant - must bear his brothers. On a corporate level, the Church herself as a servant must bear all humanity, or even the entire creation, as a brother when it is sick and do this with love and respect. This is an important notion for how the Church relates to the world.

Patience during suffering

the circumstance of suffering and the attitude of patience are relevant for the Church, especially in time of trials and persecution. Francis wrote:　

But when the time comes in which those who should do him justice do quite the opposite to him, he has only as much patience and humility as he has on that occasion and no more. (84)

The true peacemakers are those who preserve peace of mind and body for love of our Lord Jesus Christ, despite what they suffer in this world. (85)

By sharing suffering, the church participates in the paschal mystery of Christ and thereby Christ continues to be present in the Church. This aspect balances a triumphant image of the Church.

Penance for sins

A strong theme in Franciscan spirituality was the concern for doing penance, as seen by the early name for the friars, the "Penitents from Assisi". This theme was carried out too in the Servant Admonitions:　

He is the faithful and prudent servant who for all his offences does not delay in punishing himself, inwardly through contrition and outwardly through confession and penance for what he did. (86)

Blessed is the servant who would accept correction, accusation and blame from another as patiently as he would from himself. (87)

Therefore, blessed is that servant who having such an enemy in his power, will always hold him captive and wisely guard himself against him, because as long as he does this, no other enemy, seen or unseen, will be able to harmhim. (88)

This is indeed an important complement to an integral ecclesiology. The Church is at the same time sinful and sanctifying. With such stress on the servant as a penitent, one can appreciate the need of the servant Church -- not just the individual members -- to accept its own vulnerability to make mistakes and the need to convert continuously.

Word in the herald image

The servant is at the service of the word. Francis borrowed and applied the beautiful imagery of Our Lady to the servant:

Blessed is the servant who keeps the secrets of the Lord in his heart. (89)　

The Church should take this as an example of keeping the word. Furthermore, this servant cannot be careless with his own speaking because his true nature should be heraldic in proclaiming the Word of God:

Blessed is the servant who [...] is not quick to speak but wisely weighs what he should say and should reply. From such an exposition of these sources, a Franciscan ecclesiology of the servant Church does not dwell too much on the kind of service but on the substance of service, namely the theocentricity, the humility, the communion aspect, the suffering, the penance and the relation concerning the word.

71. Dulles, 97.

72. The Brotherhood finds its radical and concrete expression in religious life. Nowonder the Francisicans -- and other mendicant religious, such as Dominicans -- are known as friars, meaning brothers.

73. Dulles, 99.

74. Dulles, 99.

75. Indirect because the songs point to Christ, and the Church is onky a continuation of His presence.

76. Armstorg, 31, footnote

77. Admonition 4:2

78. First Rule 4:6

79. Admonition 6:3

80. Admonition 12:1-2

81. Admonition 17:1

82. Admonition 24.

83. Admonition 25.

84. Admonition 13:2

85. Admonition 15:2

86. Admonition 23:2

87. Admonition 22:1

88. Admonition 10:3

89. Admonition 28.