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73

The Franciscan Vow of Poverty as 
an Ancient and Modern Resource 
for Innovative Missional Practice1

James Fox-Robinson
James Fox-Robinson graduated an MA in Ministry, Mission, and Theology 
(Distinction) through the Church Mission Society in 2020. He is a Third Order 
Franciscan interested in how monastic practice relates to contemporary mission. 
He lives with his family in Durham, UK. His passion is the performing arts and he 
currently works as a university-based theatre practitioner. 
Contact: jamesfoxrob@gmail.com

Abstract

This paper explores the experience of those choosing to live a 
monastic lifestyle and analyses these experiences as potential mis-
sional practice in our time. Questionnaires, surveys, and interviews 
were used to correlate the language, symbols, understanding, and 
experience of participants. Using the data in an imaginative way, 
I offer a conversation between: a pilgrim interested in monastic 
practices, Clare as a facilitator, and composite characters that were 

1. Editorial note: While Ecclesial Futures uses intext citations, an editorial 
decision was made to use footnotes in this particular article in order to pre-
serve the clarity of the dramatic script.



E c c l e s i a l  F u t u r e s :  Vo l u m e  2 ,  I s s u e  2

74

created using the research data. These characters’ conversations 
share and critique the lived experience of the research partici-
pants. This imaginative conversation also creatively provides a lit-
erature review. Drawing on ideas from fantasy fiction, the analysis 
and results of the research are explored in a fantasy world called 
“Freedom.” The research demonstrates the cyclical process of con-
templative action. Innovative missional practice (by individuals 
and the Church as a whole) becomes an ethos by which to live. De-
fining missional spirituality in this manner deepens the Church’s 
understanding of “mission” in our time.

Introduction

This paper speaks into the need to carefully assess how, as followers 
of Christ, we assemble beliefs, perspectives, and practices, a pro-
cess called spiritual formation. It creatively engages with ancient 
monastic spirituality to argue that the Franciscan vow of poverty 
is a timely and relevant pathway worth investigating. As it explores 
the challenges of consumerism, materialism, and environmental 
degradation, it reinvigorates “a blasé world with the freshness of 
Franciscan Spirituality.”2 This approach draws a particular Fran-
ciscan viewpoint into dialogue with mission.

I believe we are in a time that requires us to think radically 
about our Christian faith and how we live it out, a time perhaps 
that encapsulates new wine’s need for new wineskins.3 In our time, 
using the term “monastic” is an imperfect act of cultural trans-
lation that obscures more than it reveals.4 Instead, I suggest that 
Franciscan spirituality is an approach that is well placed to grapple 
with the dominant issues for a culture that has become uncomfort-
able with conventional religious language.5 Franciscan spirituality 

2. Mother Mary Francis PCC., Chastity, Poverty, and Obedience: Recover-
ing the Vision for the Renewal of Religious Life (Ignatius Press, 2007) p14.

3. See Matthew 2:22.
4. See Stephen J. Davis, Monasticism: A Very Short Introduction (Oxford 

University Press, 2018) p10.
5. See Rowan Clare Williams, A Condition of Complete Simplicity: 



James Fox-Robinson—The Franciscan Vow of Poverty

75

is earthy; it does not shy away from facing the realities of the world 
head on; but it always tries to do so with love. Franciscans aim to 
enter the mystical life of love. We too can enter the mystical life 
of love through contemplative spiritual practice. This engagement 
requires finding the practices that speak into our journey of dis-
cipleship.6 This paper provides some options.

As one of the participants in my research says, “Jesus said fol-
low me, he never said worship me. Paul said ‘do not conform but 
be transformed.’”7 This brings into question the way the Church 
has been “doing” mission for decades, particularly when engaged 
in an attractional model. This participant’s comments suggest that 
we need to radically reform the way we define mission, away from 
“doing” towards “being.” The argument that follows focuses on 
what the lived experience of those involved in monastic communi-
ties might teach us about “being.” The research suggests that grow-
ing values of simplicity, contentment, generosity, and hospitality 
in individuals will grow the Church’s capacity to engage in mission 
that is relevant for our time. The research shows that emerging 
new monastic communities are engaged in the task of drawing the 
wisdom from more traditional monastic and mendicant orders 
and enculturating it into their own contexts. New monasticism, 
with its own ethos and orientation, stands at a crossroads of con-
templative and prophetic traditions, social theory, and emergent 
understandings of religiosity.8

Franciscan Wisdom for Today’s World (Canterbury Press, 2003) pxiv.
6. See E. Allison Peers, The Art of Contemplation (SPCK, 1925) p3.
7. Questionnaire 6 17.10.2019.
8. Jonathan Dunnemann, “Towards A New Monastic Theology,” https://

static1.squarespace.com/static/54c7cca3e4b090b74410c5db/t/54d784f7e4b0
a80ddb27e6b8/1423410423988/Final+Towards+a+New+Monastic+Theolo
gy+%282%29.pdf p1.



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Monastic Spirituality as an Ecclesial Future

The growth in the number of emerging new monastic communi-
ties in the last couple of decades is well documented.9 Members 
of these communities recognize the need to respond to develop-
ments in the world outside10 by exploring how to live out our faith 
in authentic and relevant ways.11 It is through developing one’s 
own faith that one’s cup might overflow12 into the world around us. 
This overflow occurs through living an alternative lifestyle which 
addresses the inequalities that fatigued us.

If we choose to take on the challenge of being in but not of 
the world, monastic practices “provide a means for re-encultur-
ation to a markedly different(iated) lifestyle and worldview.”13 
Monasticism points us towards a communitarian ethical model,14 
as vows are taken in the presence of the rest of one’s community. 
Monastic practices work best in community. Hence, I interviewed 
members of these communities. As Christians in community we 
can play a role in the critique of culture. We can build practices 
that replace unjust social systems with a commitment to non-vi-
olence, lack of possessions, fasting, etc. In this way we take on the 
mantle of monastic orders and their ritualized strategies of social 
differentiation.15

9. See Bishop David Walker’s comments in Hattie Wil-
liams, New Monasticism: A Desire to go Deeper is Met, https://www.
churchtimes.co.uk/articles/2018/28-september/features/features/
new-monasticism-a-desire-to-go-deeper-is-met.

10. See Michael Moynagh, Church in Life: Innovation, Mission, and Ecclesi-
ology (SCM Press, 2017) p138.

11. See Robert E. Webber, The Younger Evangelicals: Facing the Challenges 
of the New World (Baker Books, 2002) p53.

12. Psalm 23:5.
13. See Stephen J. Davis, Monasticism: A Very Short Introduction (Oxford 

University Press, 2018) p15.
14. Norman K. Denzin, Interpretive Ethnography: Ethnographic Practices 

for the 21st Century (SAGE Publications, 1997) p274.
15. See Stephen J. Davis, Monasticism: A Very Short Introduction (Oxford 

University Press, 2018) p17.



James Fox-Robinson—The Franciscan Vow of Poverty

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This research builds on missional thinking from the last de-
cade or so. Emerging missional literature can be categorized into 
“discovering, utilizing, engaging, and extending the theology of 
mission.”16 This research falls into the “extending” category as it 
seeks to “deepen our understanding, address key issues, and de-
velop a missional hermeneutic.”17 The research is rooted in historic 
understanding of mission and ancient monastic practice, drawing 
from that deep well an understanding of being followers of Christ 
for our time.

Such a theology of mission is possible through a Franciscan 
standpoint epistemology. Such an epistemology brings a “particu-
lar interpretive logic.”18 A monastic standpoint has been excluded 
from the dominant discourses in the Church. Yet Franciscans live 
out in microcosm the vocation of all Christians—to love and to be 
present to the world. I take a Franciscan standpoint epistemology 
and rather than exploring the belief that the vow of poverty is help-
ful to growing in faith (discipleship), I take this as predetermined 
through the experience of Franciscans through the centuries and 
instead focus on the vow as a framework for exploring mission.

There are other voices present here too, those who have real-
ized the need to take seriously our discipleship and are “begin-
ning to develop missional communities that have a specific call 
to their locality; they are often called emerging new monastic 
communities.”19

Emerging monastic communities are exploring the vocation 
to love and be present in new and exciting ways, so I have also 

16. Craig Van Gelder and Dwight J. Zscheile, The Missional Church in 
Perspective: Mapping Trends and Shaping the Conversation (Baker Academic, 
2011) p70.

17. Craig Van Gelder and Dwight J. Zscheile, The Missional Church in 
Perspective: Mapping Trends and Shaping the Conversation (Baker Academic, 
2011) p90–98.

18. Norman K. Denzin, Interpretive Ethnography: Ethnographic Practices 
for the 21st Century (SAGE Publications, 1997) p31.

19. Hattie Williams, New Monasticism: A Desire to go Deeper is Met, https://
www.churchtimes.co.uk/articles/2018/28-september/features/features/
new-monasticism-a-desire-to-go-deeper-is-met.



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included their voice in my research. The monasticism that seems 
to be emerging in the twenty-first century is one that both ques-
tions the heroic asceticism of the past yet pays attention to the in-
ternal motivation for following the monastic values and how these 
values are put into missional action. New monastic communities 
model the need to explore mission around values rather than hard 
outcomes.

Materials and Methods

This research uses “the language of themes and patterns to draw 
the reader into the divine mystery and drama, providing reflective 
experiences that enable us to reimagine the world and our place 
within it.”20 I use a correlation method of “contextual theology” 
“fuelled by both intellect and imagination, as critical engagement 
with experience, cultural information, and tradition takes place 
at both rational and intuitive levels.”21 This method proposes a 
basic switch in the process of coming to know reality. Instead of 
beginning with the conviction that reality is “out there,” existing 
somehow independently of human knowing, it suggests that the 
knowing needs to begin one’s quest for knowing what “is” by at-
tending to the dynamic of one’s own consciousness and irrepress-
ible desire to know.22

This is evident in how I research and in the way that the nar-
rative is formed and presented.

My method of data collection is based on the “Wesleyan 
Quadrilateral” methodology for theological reflection. The term 
was first coined by twentieth-century American Methodist scholar 

20. See Hattie Williams, New Monasticism: A Desire to go Deeper is Met, 
https://www.churchtimes.co.uk/articles/2018/28-september/features/fea-
tures/new-monasticism-a-desire-to-go-deeper-is-met., p12.

21. Elaine Graham, Heather Walton, and Frances Ward, Theological Reflec-
tion: Methods (SCM Press, 2005) p162.

22. Stephen B Bevans, Models of Contextual Theology (Orbis Books, 2002) 
p140.



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Albert C. Outler,23 and the method is based on four sources as 
the basis of theological and doctrinal development—Scripture, 
tradition, reason, and Christian experience. Scripture is woven 
throughout this story. This aids in defining contemplative spiritu-
ality and mission within a biblical framework. Tradition is a major 
part of the methodology, as the Franciscan tradition plays a central 
role. Wesley states that without reason we cannot understand the 
essential truths of Scripture. However, I believe that reason is not 
a mere human invention and the Holy Spirit must play a role in 
helping us understand the mysteries of God. This is why experi-
ence is so important to this quadrilateral model. As a Third Order 
Franciscan, I speak from my own journey of exploring poverty, 
chastity, and obedience. I also draw on literature that members of 
the Third Order use daily.

Data collection began with a paper questionnaire at the 
Anglican Religious Communities conference. To deepen satura-
tion, I repeated the same questions through an internet survey. I 
dug deeper into the lived experience of those in monastic orders 
through further face-to-face interviews. This gave me, as research-
er, the opportunity to explore themes more deeply. It also enabled 
the writing of a narrative that expressed that lived experience in an 
authentic way.

My ontological position is that the knowledge, views, un-
derstandings, interpretations, and experiences of those who live a 
religious life are meaningful properties of the social reality which 
my research questions are designed to explore.24 Hence, taking a 
Franciscan standpoint epistemology alongside an interest in mem-
bers of new monastic communities suggests that interviews and 
questionnaires are both legitimate ways to generate data based on 
my ontological position.25 I am aware that there is the potential for 

23. W. Stephen Gunter et al., Wesley and the Quadrilateral: Renewing the 
Conversation (Abingdon Press, 1997) p17.

24. Jennifer Mason, Qualitative Researching (SAGE Publications, 1996) 
p39.

25. Jennifer Mason, Qualitative Researching (SAGE Publications, 1996) 
p40.



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epistemological shortcomings with interviews in terms of only be-
ing able to access the interpretations and understandings revealed 
during the interview. However, given that my methodology is 
based on interpretive correlation, I cross-checked interpretations 
with the questionnaires and available literature in building a true 
picture of monastic understanding around the vow of poverty.

In exploring the experiences of people who have taken vows 
or engaged with poverty as a life choice, deeper, archetypal mean-
ings are found. “By focusing on the value orientation of the vows, 
we are invited to reclaim the significance of the vowed life for all 
God’s people and not merely for those called to live that life.”26 The 
values themselves do not change from one age to the next—how 
we enculturate those values, how we translate them into personal, 
interpersonal, social and political action is a human dynamic from 
within which people invent “liminal movements” to assist them in 
grounding and living out their God-given value orientation.27

Franciscan spirituality is based strongly on “Imitatio Christi,” 
living lives in the light of Christ, following Christ’s example.28 In 
a world that is paralysed by possibility, “the affluence of choice,”29 
we need to be people that make the choice to live a missional life, 
to be imitators of Christ. “To be sustained for life and mission in a 
turbulent world we need to nurture a particularly resilient form of 
spiritual life.”30 I believe we can do this by exploring and engaging 
with contemplative monastic practice.

To present my data, I created a “messy text”31 drawing on the 
life experience of those who have taken monastic vows as an 

26. Diarmuid O’Murchu, Poverty, Celibacy, and Obedience: Radical Option 
for Life (The Crossroad Publishing Company, 1999) p15.

27. Diarmuid O’Murchu, Poverty, Celibacy, and Obedience: Radical Option 
for Life (The Crossroad Publishing Company, 1999) p17.

28. See Stephen J. Davis, Monasticism: A Very Short Introduction (Oxford 
University Press, 2018) p61.

29. Paul Borthwick, Great Commission Great Compassion: Following Jesus 
and Loving the World (IVP Books, 2015) p13.

30. Cathy Ross & Colin Smith (eds.), Missional Conversations: A Dialogue 
between Theory and Praxis in World Mission (SCM Press, 2018) p210.

31. Norman K. Denzin, Interpretive Ethnography: Ethnographic Practices 



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“existential turning-point moment”32 in their lives. The messy text 
takes the form of a narrative. “Stories are privileged and imagina-
tive acts of self-interpretation. We tell stories of a life in order to es-
tablish meaning and to integrate our remembered past with what 
we perceive to be happening in the present and what we anticipate 
for the future.”33 A “messy text” provided a way to explore what 
Franciscanism in the past and present might say into the future 
of mission. My aim is to re-present the voice and experiences of 
those who are under-represented in missional discourse with an 
“enlightened eye, a form of connoisseurship” that allows what has 
been seen to be shared in a public and critical way.34 Composite 
characters have been developed from the data, based not on the 
participants of the research but on the experiences they shared. In 
this way I can “compress considerable amounts of documentary 
evidence from a variety of sources into a vivid and unified telling 
of the story.”35 The “messy text” uses tropes from fantasy fiction 
by introducing the main protagonist before sending them into a 
fantasy world akin to the Chronicles of Narnia. The narrative also 
draws on the character concept from Pilgrim’s Progress, develop-
ing characters directly from the research data. Using software to 
highlight repeated words from the questionaries and surveys, 
I was able to compile a shortlist of contemporary language that 
participants related to the vow of poverty. I then built character 
profiles by cross referencing that language with the interview data. 
In this way, the characters become a “living” embodiment of the 
research data. Using contemporary language was a theme that 
participants repeatedly said is important to their missional prac-
tice. By using the same language in the narrative, I am showcasing 

for the 21st Century (SAGE publications, 1997) pxvii.
32. Norman K. Denzin, Interpretive Ethnography: Ethnographic Practices 

for the 21st Century (SAGE publications, 1997) pxvii.
33. Herbert Anderson and Edward Foley, Mighty Stories, Dangerous Ritu-

als: Weaving Together the Human and the Divine (Jossey Bass, 1998) p3.
34. Herbert Anderson and Edward Foley, Mighty Stories, Dangerous Ritu-

als: Weaving Together the Human and the Divine (Jossey Bass, 1998) p32.
35. J. Hollowell, Fact and Fiction: The New Journalism and the Nonfiction 

Novel (University of North Carolina Press, 1977) p31.



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to other mission practitioners how we can use ancient monastic 
practice as a resource for developing innovative missional practice 
in our time.

The narrative remains rooted in reality, one in which “the 
skills, imagination, and lens of cross-cultural mission that is nur-
tured when a missionary travels to another country or culture is 
precisely the kind of thing we need for our own contexts now.”36

Franciscan Fantasy: Results, Discussion, and 
Theological Reflection

Prologue

Narrator Like so many other pilgrims before him, Jim 
strolled through the olive groves back from San 
Damiano towards the city of Assisi, periodically 
wiping the midday sweat from under his hat. 
Today was the third day of his pilgrimage to 
Assisi with a coachload of other tourists who, he 
guessed, may also be exploring what St Francis 
and St Clare may have to speak into what had 
become a bland and uneventful spirituality. The 
planned excursion for the afternoon was the 
Basilica of Santa Chiara, the resting place of St 
Clare and the Crucifix from San Damiano through 
which God had apparently spoken to St Francis.37 
Jim was mildly suspicious of such stories—
although open to having a similar encounter. 
Jim waited, leaning on an ancient stone buttress 
at the edge of the basilica38 until the hordes had 

36. Jonny Baker, in Jason S. Sexton and Paul Weston (eds.), The End of 
Theology: Shaping Theology for the Sake of Mission (Fortress Press, 2016) p233.

37. Br Damian Kirkpatrick SSF, Fr Philip Doherty OFM Conv, Sr Sheelagh 
O’Flynn FMDM (eds.), Joy In All Things: A Franciscan Companion (Canter-
bury Press, 2009) p213.

38. Details of the chapel and its surroundings come from a conversation 



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taken their photos and moved on before he 
found a quiet spot to sit and admire the famous 
crucifix hanging beatifically in the void above. 
In an uncharacteristic moment of extemporary 
prayer, Jim whispered, almost to himself, “What’s 
it all about God? Why am I here?” It was at this 
point that Jim hoped for one of those wonderful 
and creative God moments mentioned earlier, 
but nothing happened. After a minute or two, for 
Jim wasn’t a terribly patient person, he stood up, 
turned around and took his selfie stick out of his 
back pocket. Having adjusted his phone to the 
perfect angle, he smiled and pressed the button 
to take the Instagram image all his friends were 
expecting . . . Jim vanished. Jim woke up, not as 
you might expect in early-thirteenth-century 
Assisi, for that, dear reader, would be too obvious 
a plot device. Instead, he found himself lying on 
the ground staring up at the ceiling of a vintage-
looking marquee. Looking down at him was a 
young lady, who sounded much more proper than 
she looked.

Scene—a vintage marquee with low tables around which 
small groups of eclectic-looking characters are drinking 
herbal tea.

Clare I’m Clare, are you okay?

Jim Yes, I’m Jim.

Clare Lovely to meet you, Jim.

Jim stands to get a better sense of his surroundings.

All Hi, Jim!

via Facebook from people who have made a pilgrimage to Assisi, a privilege I 
have yet to accomplish. 



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Jim Am I dead?

Clare I hope not; do you want to join us?

Jim Errrm, I guess so . . . where am I?

Clare A tent called “Poverty.”

Jim Eh?

Clare Poverty.

Jim Like, poverty, the concept of being poor?

Clare Poverty is not a concept, or a law, or a thing, or 
a substance which can be analysed, dissected, 
or put through a filter to separate cultural and 
psychological elements from the pure gospel 
essence.39 However, you are welcome to explore 
that essence here . . .

Jim Okay.

Clare Tea?

Jim Yes, please.

Contentment I’m Contentment.

Clare That’s Simplicity, this is Hospitality and 
Generosity.

Contentment We’re discussing how many compensations you 
need to buy in order to keep you from noticing the 
emptiness inside.40

Jim Compensations?

Simplicity Something that counterbalances or makes up for 
an undesirable or unwelcome state of affairs.41

39. Thomas Clarke, “Witness and Involvement,” quoted in Joyce Ridick, 
Treasures in Earthen Vessels: The Vows (St Paul Publications, 1984) p2.

40. Rowan Clare Williams, A Condition of Complete Simplicity: Franciscan 
Wisdom for Today’s World (Canterbury Press, 2003) p64.

41. Lexico, “Compensation.” https://www.lexico.com/en/definition/
compensation.



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Generosity And therein lies the crux of this evening’s 
conversation.

Contentment Is it, in fact, unwelcome or undesirable to notice 
the feeling of emptiness in the first place?

Jim Does emptiness equate to poverty then, how do 
the two relate?

Simplicity Good question, young man. We have to reflect on 
why we feel the need to consume.

Contentment Do you define yourself by possessions, wealth, or 
status, Jim?

Jim Errrm, I’m not sure I’ve ever thought about it.

Simplicity Precisely. To be poor actually stretches human 
potential, because it is no longer rooted in an 
understanding which judges a person for what he 
or she has.42

Jim But aren’t status, power, and acquisition of wealth 
a blessing?

Contentment Are they?43 This may be a jarring reality to those 
who have power and wealth, but being poor gives 
us the eyes to see.44

Jim To see what?

Clare The divine.

Simplicity Young man, you need to move “from the 
boundary of logic to the horizon of paradox”;45 it 
will serve you well here.

42. Rowan Clare Williams, A Condition of Complete Simplicity: Franciscan 
Wisdom for Today’s World (Canterbury Press, 2003) p64.

43. For a deeper understanding of poverty in relation to the Old Testa-
ment, see Francis J. Moloney SDB, Free to Love: Poverty, Chastity, Obedience 
(Darton, Longman, and Todd, 1981) p1–4.

44. See Rowan Clare Williams, A Condition of Complete Simplicity: Fran-
ciscan Wisdom for Today’s World (Canterbury Press, 2003) p64.

45. Diarmuid O’Murchu, Poverty, Celibacy, and Obedience: Radical Option 



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Contentment You need to let go of what you think you know, 
what you’ve been told, taught, and to some extent 
experienced thus far in your life if you want to 
make the most of this debate.

Jim Okay.

Contentment Where were we?

Generosity Materialism.46

Contentment Ah, yes. Do you engage with the media much, 
Jim?

Jim I guess I watch the news and some TV and social 
media and stuff.

Contentment Try to ignore the media; it tells us we need more. 
It is arguable that materialism is the single biggest 
competitor . . . for the hearts and souls of millions 
in our world today.47

Clare I assume that’s what brought you here in the first 
place. You want some sort of freedom from the 
culture in which you live?

Jim I guess so. It just feels like there might be 
something more to life.

Simplicity So what example are you setting?

Jim In what regard?

Contentment Are you content?

Jim What does that have to do with the emptiness I 
feel?

Simplicity Have you not been paying attention? Do you try to 
fill that emptiness with material goods?

for Life (The Crossroad Publishing Company, 1999) p34.
46. Questionnaire 11 11.09.2019.
47. Craig L. Bloomberg, Neither Poverty or Riches: A Biblical Theology of 

Possessions (Intervarsity Press, 1999) p132.



James Fox-Robinson—The Franciscan Vow of Poverty

87

Jim Not really. I try to give away the money I don’t 
need.

Generosity Good to hear.

Jim This feels less like a discussion and more like an 
inquisition by the minute.

Clare Sorry, Jim. They like to make the most of the time 
they have with a guest.

Jim I’m content with what I have, there’s just a niggling 
feeling that there’s something more to life . . . and 
it sounds like you might be saying that we should 
be less content if we want to hear the divine, 
but at the same time we should be content in all 
circumstances, so which is it?

Contentment Content whatever the circumstances, subtle 
difference. You can be poor and content, wealthy 
and content, sick and content . . . it’s a mindset, a 
way of being, an ethos.48

Jim Then no, I’m not content. I need to know more 
about how contentment with material things 
relates to the emptiness.

Clare Having what is necessary to serve the divine to the 
best of your ability.49

Jim So, it’s like when people talk about letting go of the 
ownership of things?50

Contentment Having a prophetic attitude to material 
possessions breaks down barriers in a society 
based on wealth.51

Generosity This applies to material things, but also to 
knowledge, skills, availability. Are you clinging to 

48. Questionnaire 6 07.10.2019.
49. Questionnaire 8 11.09.2019.
50. Questionnaire 5 11.09.2019.
51. Questionnaire 11 11.09.2019.



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these as your own possessions or do you willingly 
share them?52

Jim So what’s the difference between contentment and 
simplicity?

Simplicity Simplicity is a deliberate choice to counteract the 
kind of consumer culture, consumer lifestyle of 
the world.53

Jim So having what we need rather than what we want 
allows us to live a counter-cultural lifestyle that 
actually benefits others?

Generosity That depends what you do with the rest of your 
income. You can choose a less affluent lifestyle for 
the benefit of others.54

Jim Like that saying, “living simply that others can 
simply live”?55

Hospitality That would indeed link it back to poverty, but 
what about the emptiness this debate started with?

Simplicity To simplify physically, emotionally, and spiritually 
gives us time and energy to focus on filling the 
divine emptiness, thus creating an ever-increasing 
cycle of finding deeper spiritual peace.

Jim I think I’m getting it. It isn’t about how much you 
have, it is about how you view what you have;56 
simplicity is a value that creates space to fill the 
emptiness with the divine rather than taking part 
in a material lifestyle.57

52. Written Interview 23.04.2020.
53. Written Interview 23.04.2020.
54. Questionnaire 6 07.10.2019.
55. Survey 1 13.10.2019.
56. Survey 4 14.10.2019.
57. Questionnaire 6 07.10.2019.



James Fox-Robinson—The Franciscan Vow of Poverty

89

Simplicity Well done, Jim. We can live with a poverty that 
allows for need, not greed.58

Jim But what about the monastic brothers and sisters 
who have nothing, who choose real poverty?

Simplicity Some choose poverty but live comfortably; 
you might say they live simply rather than in 
poverty, others by virtue of where they live are 
actually very poor and live in what may be more 
traditionally described as poverty.59

Jim So how do you define poverty?

Simplicity A lack of power; the power for example, to have 
your say and be heard, or to know your rights 
and demand them; the power to have access to 
essential services or to share fairly in the world’s 
resources or to live in the security not only of 
surviving, but also of thriving.60

Jim I’m involved in projects to help those people. 
Projects addressing domestic poverty: soup 
kitchens, food banks, credit unions, homeless 
shelters . . .61

Simplicity The key here is that some choose poverty; all are 
called to live simply.62

Hospitality And to serve the poor. Like you said, Jim, this is 
also about the dimension of our relationship to 
the poor. To those who have nothing not through 
their choice but because of circumstances, usually 
beyond their control, which have deprived 

58. Questionnaire 8 11.09.2019.
59. Interview 1 11.09.2019.
60. Christian Aid, Partnership for Change, Executive Summary, 2012, p3 
61. Susan Durber, Poverty: The Inclusive Church Resource (Darton, Long-

man, and Todd, 2014) p66.
62. Questionnaire 11 11.09.2019.



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them of adequate housing, medical care, food, 
employment, et cetera.63

Jim May I have some more tea? What do I owe you?

Generosity Our treat. You see, if our expenditure on comforts, 
luxuries, amusements, etcetera, is up to the 
standard common among those with the same 
income as our own, we are probably giving away 
too little. If our charities do not at all pinch or 
hamper us, I should say they are too small. There 
ought to be things we should like to do and cannot 
do because our charitable expenditures exclude 
them.64

Jim So, that’s how generosity links to simplicity and 
contentment?

Clare You’re getting it.

Jim It’s not simple though, is it, at least not to get your 
head round the changes that need to be made . . .

Contentment You know something practical you can try, Jim. 
Give thanks.

Jim What, like saying grace before a meal?

Generosity Well yes, but more than that; be thankful in all 
circumstances.65 Gratefulness builds contentment, 
contentment lays the foundation for a generous 
life.66 Everything is linked. And sharing, being 
committed to radical sharing.67

Jim I see; we’re back to holding things lightly?

63. Written Interview 23.04.2019.
64. C. S. Lewis, Mere Christianity (Macmillan, 1958) p81–82.
65. 1 Thessalonians 5:18.
66. Paul Borthwick, Great Commission Great Compassion: Following Jesus 

and Loving the World (IVP Books, 2015) p145.
67. Survey 2 13.10.2019.



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Generosity Everything is linked. I encourage you to have 
a continuing dialogue between poverty and 
generosity based on a belief that your possessions 
are held in trust for the work of the divine.68

Jim I’ve always thought that to share is more intelligent 
than to accumulate. But it’s so easy to fall into 
the trap of consumerism. I understand now that 
“in our option-overload world, we face the daily 
choice on how to use our money, our time, our 
gifts, our home and our very lives.”69

Generosity Spot on. Try to be concerned more for the 
generosity that gives all, rather than for the value 
of poverty in itself.70

Jim Gives all, like time and energy and your home, etc.

Generosity Everything is linked. Do you have anything to say 
about that Hospitality?

Hospitality Certainly. I can add some thoughts. You 
mentioned home there Jim but let us for a minute 
define hospitality as being less about place and 
more about commitment to openness of life to 
others.71

Clare Hospitality is about both giving and receiving, 
it’s important to be free to receive the hospitality 
offered by others.72

Hospitality Linking to what has already been said, does your 
idea of hospitality allow for identity with the 
poor?73

68. Survey 7 17.10.2019.
69. Paul Borthwick, Great Commission Great Compassion: Following Jesus 

and Loving the World (IVP Books, 2015) p141.
70. Survey 6 17.10.2019.
71. Questionnaire 7 11.09.2019.
72. Written Interview 23.04.2020.
73. Written Interview 23.04.2020.



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Generosity You are here to broaden your perspective, Jim, so 
when you get home you can continue that process 
by engaging in class-crossing practice—you may 
need to engage with those outside of your usual 
social circles to broaden your perspective.

Simplicity Remember the horizon of paradox. We all need to 
strive to create community—a place of love, safety, 
and growth, yet, at the same time, welcoming 
the stranger and service to the world outside that 
community.74

Jim Well, that doesn’t sound at all simple.

Generosity Paradox. For anyone accustomed to social 
privilege and institutional strength, hospitality 
involves a dispossession of all that would keep us 
from loving our neighbours in vulnerability and 
humility.75

Clare Spiritual growth takes place as the Spirit sends us 
across social, cultural, and religious lines.76

Hospitality A practical way of looking at this is to expand 
your friend base; pursue empathy with the poor 
by sharing life together.77 Counter-cultural 
service to the poor—be known for hosting a 
socioeconomically diverse group of friends at your 
home.78

74. Cathy Ross and Colin Smith (eds.), Missional Conversations: A Dia-
logue between Theory and Praxis in World Mission (SCM Press, 2018) p119.

75. Dwight J. Zscheile (ed.), Cultivating Sent Communities: Missional Spiri-
tual Formation (Eerdmans Publishing, 2012) pxiv.

76. Dwight J. Zscheile (ed.), Cultivating Sent Communities: Missional Spiri-
tual Formation (Eerdmans Publishing, 2012) p9. For example; Peter’s encoun-
ter with Cornelius in Acts 10. 

77. Francis de Sales, Introduction to the Devout Life (Eremitical Press, 
2009).

78. See Paul Borthwick, Great Commission Great Compassion: Following 
Jesus and Loving the World (IVP Books, 2015) p147.



James Fox-Robinson—The Franciscan Vow of Poverty

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Jim I know we need to do something about those 
who are hungry, thirsty, or in need of clothing. 
Those who are strangers, sick, or in prison. The 
marginalized and the vulnerable,79 it’s finding the 
time, isn’t it . . .

Contentment Ah, well, that’s just about priorities. If you are 
filling the emptiness with the work of the divine 
rather than engaging with consumerism, the time 
will be available.

Generosity Try this when you get home: the more you give 
away, the more comes.80

Jim The more what?

Clare Time, money, peace, joy, humility, love . . . that’s 
how the economics of the divine economy actually 
work.81

Hospitality Of course, there is another important aspect to 
hospitality. How we accept or abuse the hospitality 
of the planet we live on.

Jim Having a smaller footprint.82

Generosity Remembering that, of course, this is all linked. 
It all connects to justice, issues of slavery, 
environment.83

Jim Yes! Isn’t it obvious that there’s more than enough 
stuff on the planet? We actually don’t need it. 
Shouldn’t we stop manufacturing today?84

79. See Paul Borthwick, Great Commission Great Compassion: Following 
Jesus and Loving the World (IVP Books, 2015) p58–64 

80. Interview 1 11.09.2019.
81. Interview 1 11.09.2019.
82. Survey 8 17.10.2019.
83. Questionnaire 7 11.09.2019.
84. Interview 1 11.09.2019.



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Clare This is the system that’s got to change.85

Generosity You can think about paying more for food and 
goods that have been ethically sourced.86

Jim Which is fine for me, but hardly achievable for 
those who actually live in poverty.

Hospitality That’s why we need alternative economic models 
to unbridled growth. Offering ways of living that 
are ecologically sustainable and which foster 
human values.87

Jim Okay, so a part of what poverty is about is our 
witness in a world being eaten up by the economic 
model of growth and expansion where there are 
dwindling resources to support that growth?88

Clare But there’s also a more basic call to take care of the 
environment and the other inhabitants of it. Our 
life is intimately connected with creation.89

Hospitality Hang on, I’ll see if Ecology is here . . . yes, there 
she is! I’ll invite her over.

Clare This is Jim.

Ecology Hey Jim, enjoying your time with this lot?

Jim Taxing on the old grey cells but yes, learning a lot.

Ecology So you wish to know more about family 
relationships within all creation?

Jim Here to learn.

85. Interview 1 11.09.2019.
86. Questionnaire 6 07.10.2019.
87. Written Interview 23.04.2020.
88. Written Interview 23.04.2020.
89. Franciscan Seculars, “Canticle of the Creatures.” http://franciscansecu-

lars.com/the-canticle-of-the-creatures/.



James Fox-Robinson—The Franciscan Vow of Poverty

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Ecology Birds, fire, and wind are brothers, the moon, stars, 
and water are sisters and our planet Earth who 
nourishes us is Mother.90

Jim I’ve never thought of creation like that.

Ecology Creation is nature viewed with the Creator in 
mind; creation is fullness, life, and community. 
Creation becomes fraternity.91

Jim So “creation” is broader than just the environment 
or ecology?

Ecology Exactly. We need to think about the redemption 
of all creation.92 Now you’ll have to excuse me as 
I need to get back to a fascinating debate on what 
role cosmology and triangular numbers play in 
addressing modern poverty.

Jim Goodness.

Contentment So you just need to explore which element of 
poverty you feel called to do something about—
we can’t all do everything.

Jim How do I know what is an authentic way for me to 
engage with poverty?

Hospitality One of the signs that our poverty is authentic will 
be the readiness of others to confide in us their 
own experiences of suffering, grief, and loss. If 
we are evading the mystery of poverty in our own 
lives we will shut ourselves off from the pain and 
weakness in the lives of our brothers and sisters.93

90. Franciscan Seculars, “Canticle of the Creatures.” http://franciscansecu-
lars.com/the-canticle-of-the-creatures/.

91. Franciscan Seculars, “Canticle of the Creatures.” http://franciscansecu-
lars.com/the-canticle-of-the-creatures/.

92. See Clive W. Ayre, “Eco-Salvation: The Redemption of All Creation.” 
Worldviews 14.2/3 (2010) p232–42.

93. Martin L. Smith SSJE, Living in Hope: A Rule of Life for Today, (Canter-
bury Press, 1997) p17.



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Jim So it’s a process, start somewhere and see if it feels 
right?

Generosity If you love the poor, you will share their poverty 
and be poor like them. If you love the poor be 
often with them. Be glad to see them in your own 
home or to visit with them in theirs. Be poor when 
conversing with them and speak to them as their 
companions do, but be rich in assisting them by 
sharing some of your more abundant goods with 
them.94

Contentment On a practical note, resist management processes 
and models of governance and leadership to 
support the poor more actively.95

Jim How do I do that?

Generosity Being generous and focusing on outward-looking 
and doing rather than maintenance.96 In this way 
we can mirror the character of the divine to the 
world. Perhaps we can turn the tide on places of 
power and hierarchy, where the marginalized do 
not feel welcome any more.97

Clare Well, it’s time for me to go; I’m heading to Café 
Chastity. Care to join me Jim?

Jim Café what?

Clare Chastity.

Jim Errrm, sure. Let me just summarize what 
I’m taking from this. Thank you so much for 
everything you’ve shared. Living an alternative 
lifestyle premised on giving, justice in social 

94. Francis de Sales, “Introduction to the Devout Life,” Discipleship Journal 
25 (1985) p33.

95. Questionnaire 1 11.09.2019.
96. Questionnaire 10 11.09.2019.
97. See Cathy Ross & Colin Smith (eds.), Missional Conversations: A Dia-

logue between Theory and Praxis in World Mission (SCM Press, 2018) p123.



James Fox-Robinson—The Franciscan Vow of Poverty

97

relationships, working for fair and equitable 
sharing with others and the environment98 gives 
people a broad range of ways to engage with 
poverty that might actually lead to sustainable 
change.

Contentment In a nutshell . . .

Simplicity It’s been a pleasure Jim, you take care, friend.

Hospitality See you again sometime.

Generosity Yes, welcome back anytime.

Clare Let’s go.

Jim Bye all.

Conclusion

This paper has creatively explored the relevance of the monastic 
vow of poverty for contemporary challenges such as consumer-
ism, materialism, and ecological disaster. The results embedded in 
this “Franciscan fantasy” narrative demonstrate that the monastic 
vocation is a call to each and every one of us—not necessarily to 
follow a call to join a monastic order but to live an alternative life-
style, to “be in the world but not of it.”99 Monastic spiritual prac-
tices are “not the exclusive property of religious orders, we just 
explicitly live them out in a particular way.”100 The vow of poverty is 
investigated as living an alternative lifestyle premised on content-
ment, simplicity, generosity, and hospitality. Practical strategies 
like thankfulness and expanding ones’ base of friendship become 
ways to embody Franciscan spirituality today. The result is a cre-
ative expression of our individual and corporate call to missional 
practice which might lead to sustainable change.

98. Questionnaire 10 11.09.2019.
99. John 17:14–16.
100. Written Interview 23.04.2020.



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Acknowledgments

I am indebted to everyone who filled in a questionnaire or online 
survey that gave me such a breadth of data to work with, especially 
the attendees of the 2019 Religious Communities Conference. 
Also to the interviewees who so openly shared their life experienc-
es. Thanks to my tutors at Church Mission Society, the Brothers 
and community at Hillfield Friary for the use of their library, and 
finally, to the editors of this journal for their wisdom and support.




