Saint Junipero Serra

In 1776, when the American Revolution was beginning in the east, another part of the future United States was being born in California. That year a gray-robed Franciscan founded Mission San Juan Capistrano, now famous for its annually returning swallows. San Juan was the seventh of nine missions established under the direction of this indomitable Spaniard.

Born on Spain’s island of Mallorca, Serra entered the Franciscan Order taking the name of Saint Francis’ childlike companion, Brother Juniper. Until he was 35, he spent most of his time in the classroom—first as a student of theology and then as a professor. He also became famous for his preaching. Suddenly he gave it all up and followed the yearning that had begun years before when he heard about the missionary work of Saint Francis Solano in South America. Junipero’s desire was to convert native peoples in the New World.

Arriving by ship at Vera Cruz, Mexico, he and a companion walked the 250 miles to Mexico City. On the way Junipero’s left leg became infected by an insect bite and would remain a cross—sometimes life-threatening—for the rest of his life. For 18 years, he worked in central Mexico and in the Baja Peninsula. He became president of the missions there.

Enter politics: the threat of a Russian invasion south from Alaska. Charles III of Spain ordered an expedition to beat Russia to the territory. So the last two conquistadors—one military, one spiritual—began their quest. José de Galvez persuaded Junipero to set out with him for present-day Monterey, California. The first mission founded after the 900-mile journey north was San Diego in 1769. That year a shortage of food almost canceled the expedition. Vowing to stay with the local people, Junipero and another friar began a novena in preparation for St. Joseph’s day, March 19, the scheduled day of departure. On that day, the relief ship arrived.

Other missions followed: Monterey/Carmel (1770); San Antonio and San Gabriel (1771); San Luís Obispo (1772); San Francisco and San Juan Capistrano (1776); Santa Clara (1777); San Buenaventura (1782). Twelve more were founded after Serra’s death.

Junipero made the long trip to Mexico City to settle great differences with the military commander. He arrived at the point of death. The outcome was substantially what Junipero sought: the famous “Regulation” protecting the Indians and the missions. It was the basis for the first significant legislation in California, a “Bill of Rights” for Native Americans.

Because the Native Americans were living a nonhuman life from the Spanish point of view, the friars were made their legal guardians. The Native Americans were kept at the mission after baptism lest they be corrupted in their former haunts—a move that has brought cries of “injustice” from some moderns.

Junipero’s missionary life was a long battle with cold and hunger, with unsympathetic military commanders and even with danger of death from non-Christian native peoples. Through it all his unquenchable zeal was fed by prayer each night, often from midnight till dawn. He baptized over 6,000 people and confirmed 5,000. His travels would have circled the globe. He brought the Native Americans not only the gift of faith but also a decent standard of living. He won their love, as witnessed especially by their grief at his death. He is buried at Mission San Carlo Borromeo, Carmel, and was beatified in 1988. Pope Francis canonized him in Washington, D.C., on September 23, 2015.

Pax et bonum

Saint Elizabeth of Portugal, Secular Franciscan

Elizabeth is usually depicted in royal garb with a dove or an olive branch. At her birth in 1271, her father Pedro III, future king of Aragon, was reconciled with his father James, the reigning monarch. This proved to be a portent of things to come. Under the healthful influences surrounding her early years, she quickly learned self-discipline and acquired a taste for spirituality.

Thus fortunately prepared, Elizabeth was able to meet the challenge when at the age of 12, she was given in marriage to Denis, king of Portugal. She was able to establish for herself a pattern of life conducive to growth in God’s love, not merely through her exercises of piety, including daily Mass, but also through her exercise of charity, by which she was able to befriend and help pilgrims, strangers, the sick, the poor—in a word, all those whose need came to her notice. At the same time she remained devoted to her husband, whose infidelity to her was a scandal to the kingdom.

Denis, too, was the object of many of her peace endeavors. Elizabeth long sought peace for him with God, and was finally rewarded when he gave up his life of sin. She repeatedly sought and effected peace between the king and their rebellious son Alfonso, who thought that he was passed over to favor the king’s illegitimate children. She acted as peacemaker in the struggle between Ferdinand, king of Aragon, and his cousin James, who claimed the crown. And finally from Coimbra, where she had retired as a Franciscan tertiary to the monastery of the Poor Clares after the death of her husband, Elizabeth set out and was able to bring about a lasting peace between her son Alfonso, now king of Portugal, and his son-in-law, the king of Castile.

Pax et bonum

Franciscans and Just War

From our weekly News Notes - 

In a recent interview (carried in Vatican News July 1), Pope Francis said in response to a question,


“I believe it is time to rethink the concept of a ‘just war.’ A war may be just, there is the right to defend oneself. But we need to rethink the way that concept is used nowadays. I have said that the use and possession of nuclear weapons are immoral. Resolving conflicts through war is saying no to verbal reasoning, to being constructive. Verbal reasoning is very important. Now I am referring to our daily behavior. When you are talking to some people, they interrupt you before you have finished. We don’t know how to listen to one another. We don’t let people finish what they are saying. We must listen. Receive what they have to say. We declare war in advance, that is, we stop dialoguing. War is essentially a lack of dialogue.”

The “just war theory” is one that has been debated since articulated by St. Augustine and later explicated by St. Thomas Aquinas.

The theory (and some of its implications) is stated in the Catechism of the Catholic Church.

2309 The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:

- the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
- all other means of putting an end to it must have been shown to be impractical or ineffective;
- there must be serious prospects of success;
- the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition.

These are the traditional elements enumerated in what is called the "just war" doctrine.

The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.

2313 Non-combatants, wounded soldiers, and prisoners must be respected and treated humanely.

Actions deliberately contrary to the law of nations and to its universal principles are crimes, as are the orders that command such actions. Blind obedience does not suffice to excuse those who carry them out. Thus the extermination of a people, nation, or ethnic minority must be condemned as a mortal sin. One is morally bound to resist orders that command genocide.

2314 "Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation." A danger of modern warfare is that it provides the opportunity to those who possess modern scientific weapons especially atomic, biological, or chemical weapons - to commit such crimes.

Over the years, theologians have debated whether particular conflicts met the criteria. Some conflicts that were deemed just initially were later called into question due to tactics used, the targeting of civilians, shifting aims of the conflict, and more. And there is often confusion due to the fact that in wars both sides often claim their conflict is just. We see that in the current war in Ukraine.

St. Francis himself provided a model of how to conduct “dialogue.” In 1219 during the Fifth Crusade, he crossed the lines to preach the Gospel to the Sultan of Egypt, Malik al-Kamil, who had himself repeatedly made offers of peace to the Crusaders, all of which were rejected. He even offered to return Jerusalem and rebuild its walls, and to return the True Cross, but these offers were also rejected. So he was open to receiving St. Francis. They spoke for several days, and though Francis’s efforts did not bring peace, they did result in Franciscans being allowed to have free access to the Holy Sepulcher in Jerusalem, and led to the Franciscan Custody of the Holy Land that continues to this day.

Later, when St. Francis created the Secular Franciscan Order, he included in the first Rule a statement about Secular Franciscans and war.

In the Rule of 1221, Article 16 states, “They are not to take up lethal weapons, or bear them about, against anybody.”

This prohibition on taking up arms led to conflicts with local authorities, who were resentful of the loss of soldiers. There are some historians who suggest this helped to lead to a weakening of feudalism in Italy – and to provide some limits to the frequent local wars.

We see a more recent example in the case of Blessed Franz Jägerstätter, OFS, who, though an Austrian, was conscripted into the German Army during World War II. While he did undergo military training, he refused to take the “Hitler oath,” and, after learning about some of the immoral things the Nazi’s were doing, declared himself a conscientious objector when called to active duty. Despite pressure to conform, he refused to relent. He was executed in 1943, a martyr for the faith.

The Holy Father is right in saying that some wars may be just, so we need to keep that possibility open, but given the nature of war today, it is perhaps time to reevaluate the just war theory and how it is applied. And given the models of St, Francis and Blessed Franz, and our own vocation as Secular Franciscans, we need prayerfully to examine our own understanding of the concept.

After all, we follow St. Francis in greeting others with “Pax et bonum” – “Peace and goodwill.”

Pax et bonum