Stephan Rothlin SJ
Abstract
The essay explores the adage of Marco Polo “You have to see it to believe it” from the perspective of missionaries who along with business people and mercenaries were also making significant inroads into other cultures century after century. The 13th century era of Marco Polo was indeed not only marked by a new curiosity about travelling to far away countries but also apparently driven by a new desire to go deeper in the knowledge of other cultures encapsulated in the battle cry: “You have to see it to believe it.” The specific call from the iconic traveler Marco Polo was not just limited to the obvious urge to make profits through business activity or the missionary zeal to save souls but included fascination with the amazing world of new insights to be gained by extensive travels through unknown regions of the world. This paper focuses on travelling as a spiritual journey of genuine encounter with a new culture, as dramatized by the history of the breakthrough of the Franciscan and Dominican orders, twin pillars of a profound reform within the church of the 13th century. Members of these orders embarked from Italy not only to far away Moslem countries but also forged ahead all the way into the heart of the Middle Kingdom: Beijing during the Yuan Dynasty. What is the root of this type of “missionary travelling”? Instead of a misguided colonial effort to impose European elements on other cultures, their journeys yielded spiritual insights which make it possible to overcome prejudices and genuinely open eyes of understanding of other cultures. Their memory could be a key element of a progress in gradually rooting Gospel values within the wisdom traditions of local cultures.
Introduction
What is the exact meaning of “seeing in order to believe it” especially when it relates to dealing with cultures and languages which are completely different from one’s own? Special attention must be paid to the multi-faceted aspect of memory on what has been experienced. How can the memory of a specific historic event lead to a better understanding of a complex socio-political reality or, on the contrary, may significantly distort historical facts? Is there any chance to direct the attention to historic facts which tend to be overlooked or to be dismissed?
Given the enormous culture shock experience of stepping into a whole new world it may be inevitable to anticipate that no matter how amazing new insights may appear for those who face them on the spot, there is the risk of remaining purely on the surface of things and most importantly remaining a stranger among strangers. In the worst-case scenario of today’s mass tourism which provokes a growing anger among local populations who feel overwhelmed by a kind of barbarian invasion, it remains often an open question how can this type of aggression and the meaningless consumption of various travel packages ever find a more meaningful way to discover and travel that would lead to a respectful encounter with people from other countries.
As we reflect on the memory of the lasting impact of the traveller Marco Polo who embarked from Venice, situated at the north end of the Adriatic Sea, which used to be the richest and most powerful centre of Europe. Venice was also the major centre of trade with the Arabs during the Middle Ages. It also served as the point of origin for the economic development and integration of the rest of Europe during the Middle Ages.
How can a cultural encounter lead to social innovation which not only benefits restricted circles but will have a positive impact on the larger society? The legacy of Marco Polo is certainly credited as a meaningful way of discovery. But what is the role of religion in this process: does it lead to a biased perception of reality? More specifically the present study looks at the memory of an iconic moment for a number of religious groups, Franciscans and Dominicans, taking their inspiration from Francis of Assisi along with Dominic de Guzman. Each order has some iconic experiences which define its identity. In the case of the Franciscan religious family these iconic moments are related to the insight that you have to see it to believe it.
Along these lines Francis introduced for example in the town of Greccio the devotion to the baby Jesus in the manger: instead of leaving the complex and erudite matter of incarnation to theological speculation, involving mostly the brain power of the clergy, nuns and educated people Francis, by contrast, recreated the manger with Joseph, Mary and the baby Jesus adding a few items such as the ox and the donkey in order to share an important aspect of the life of Jesus as a child with everyone. Far from dwelling in just sentimental feelings the devotion which spread through the whole world was rooted in a personal encounter with the naked Christ. This was a decisive moment in the life some 800 years ago when Francis of Assisi encountered the Crucified and Risen Lord in a very personal way while praying on the Mount Alverna in Italy.
An epistemological study needs to make sure that such a type of memory cannot be dismissed as an ultimately meaningless myth but attempts to grasp the meaning of the memory of an historical event which had such a significant impact not only on the individual who experienced an extraordinary phenomenon but also on all those who shared and still share the basic convictions and mission of Francis of Assisi journeying to Moslem countries.
The strong drive to reach out to the destitute and poor as Francis’ core mission is encapsulated in the phrase: “naked to follow the naked Christ”, implies also the concern that understanding the book of wisdom, the Bible, and encountering Jesus Christ would not just be limited to restricted groups of clergy and educated people but could be shared with everyone including the illiterate. In fact, the art of letting everyone enjoy the literal beauty of the Bible is called “Biblia Pauperum”. Hermeneutics for the poor and illiterate means that everyone who is able to see the paintings will understand the deeper meaning of the art work: through the clarity and beauty of art being naturally brought to understand not only a historical fact but engage into the deeper mystical journey. Therefore, the memory of the historic encounter of St. Francis Assisi with the Crucified Lord which happened 800 years ago on 14 September 1224 when the “poor fool of the Lord”, accompanied by a fellow Franciscan brother, retired into a favoured hidden corner on mount Alverna carried a crucial meaning. It captured the union with Jesus Christ which was so overwhelming that St. Francis experienced the wounds of the Crucified on his own body.
Coming to terms with Biblical facts: the Biblical journey
The matter recalls indeed a scene in the Bible which seems straightforward (John 20: 24-29): while the eleven apostles claim after the crucifixion of Jesus Christ that they have “seen” him as the supposedly Risen Lord one disciple named Thomas who was not present when it occurred challenges his fellow companions with the following argument asking for empirical evidence: “If I do not see the scar from the nails at his hands and if I do not put my finger in the scar of his nails and do not put my hand within his side I will not believe.”(John 20: 25). The argument seems entirely plausible: why believe in such an unbelievable fact without having any proof of evidence? However, when the Lord comes back to the disciples, including Thomas, when Jesus shows him the pierced wounds as compelling evidence, Thomas reminds us of all those who are not given this sight but still believe.
The transforming focus of a memory
The purpose of the memory can thus be understood as an ongoing reminder to all who share the values of Francis of Assisi to be inspired by this experience and respond to the appeal of “the real thing”, i.e., the genuine encounter with the Crucified Lord, which is not limited to Francis but all who with their mind and heart understand the “drama” of getting crucified in such a tangible way. This intimacy with the Crucified Lord seems to be at the core of the spiritual renewal in the church namely through the Franciscan and Dominican movements, which were characterized with a significant missionary outreach to far away countries including China during the relatively open era of the Mongolian interlude of the Yuan Dynasty (1279-1368). However, this epochal outreach cutting across so many cultures and right into the heart of China, from the perspective of the iconic encounter at Mount Alverna seems to be grounded and empowered by the encounter characterized by a maximum of physical pain and suffering. Within this pain lies also the great resource for resilience as a requirement to forge ahead in unchartered waters and contexts despite apparently unsurmountable difficulties and failures. We may often overlook just the discomfort and dangers of travels spanning over several years without the guarantee to reach the desired goals.
The enigma of the cross within Asian cultures
An archetypal source of cultural exchange between Europe and other cultures within the spiritual movements of 13th century Europe is found in the intense encounter with Jesus Christ in his human existence from his birth to the cross. In the history of missions to China it has been questioned whether or not an insistence on the symbol of the cross would have been another inappropriate colonial imposition of symbols which would be foreign to Asian cultures. The argument has a valuable point as, by contrast, the tradition of say the Jesuit mission strategy in Asia is sometimes perceived as deliberately downplaying the cruel aspects linked to the cross. Indeed, it may be conceded that there is always a risk of remaining at some superficial aspects of the representation of the cross which seems inadequate or even repulsive in Asian cultures. The proper focus and cultivation of the memory of the profound encounter at Mountain Alverna serves a profound epistemological purpose: namely to rediscover the true meaning of an event as inspiration for action for the future. Far from imposing an alien experience on other cultures, remembering Francis’ stigmatisation may indicate the maturation of a process of comprehensive union with the Lord. This profound union is the crucial focal point for embracing missions that are completely different from one’s own mission. Out of this personal encounter may grow the ability to overcome a natural selfish drive and becoming open to genuine understanding and genuine encounter with others especially the destitute and most in need of help. An important component of the memory thus points to the meaning of the encounter as related to solidarity with the suffering and destitute. This encounter may ultimately be another major component explaining why early missionaries made significant inroads into China including reaching the capital Beijing and establishing a first groundwork of Christianity.
Getting right into the heart of China
This holistic embrace of the Crucified and Risen Lord has its iconic place in generations of missionaries who, inspired by the ideal of radically following the naked Lord, have embarked in many encounters informed by a way of cultural exchange which does not shy away from that embrace.
The Franciscan adventure of sharing the experience of the five wounds of the Lord found one of its most impressive Chinese roots in Shanxi province which is considered by historians as the “heart and beacon of Chinese culture”. Contrary to other spiritual traditions the Franciscan tradition of sharing the Christian faith does not so much focus on dogmatic understanding of particular articles of faith and thorough knowledge of Holy Scriptures but insists much on the living example of a life totally devoted to the other in the same way that St. Francis was so passionate in love with the Crucified and Risen Lord. This passionate love certainly strongly resonated in these first encounters of Franciscans finding themselves within a totally “new” world.
It may look sometimes that the great inroads of the Franciscan embrace of the Lord in China has perhaps not been given all the attention it truly deserves given the prevailing view which has prioritized the Jesuit adventure with Matteo Ricci and his followers. It may of course be simplistic to conclude that the Jesuits in their missionary enterprise have neglected the wisdom of the cross in an attempt to accommodate to a seemingly more enculturated approach to the world which is more infused by light rather than blood.
In fact, it may be proper to remind ourselves that the communion with the Crucified Lord occurs in the framework of the Spiritual Exercises which constitute the core of Ignatian spirituality in the so called crucial “third week” of retreat as designed by St. Ignatius Loyola. Within the dynamic of such a “Spiritual Exercise” the so called first week offers the retreatant a chance of becoming aware of his or her sins and, if this is accomplished, it moves into the second core week in order to follow Jesus Christ: however, the ultimate test of following Christ will then be faced in the third week when the retreatant is ready to have a preference for a life in humility and sometimes rejection in the fellowship of the Crucified Lord. Within this perspective the Jesuit spiritual tradition further develops the foundational experience of Francis at Mount Alverna. For each one who embarks on the mission of sharing the Gospel may face the challenge whether or not he or she is willing to cross the threshold towards becoming an icon, “a Biblia Pauperum”: a genuine word of God for the poor and outcast.
Conclusion
The essay provides a few elements to decode the adage of Marco Polo “You have to see it to believe it” from a missionary perspective. The spiritual journey of the Dominican and Franciscan friars of the 13th century started in its deepest roots with a profound reform within the church of the 13th century. The memory of iconic events in the life of the founder of the Franciscan order, St. Francis Assisi, such as contemplating Jesus in the town of Greccio as a child in a manger surrounded by an ox and donkey, as well as at the end of his life the mystical encounter with the Crucified Lord in on Mount Alverna keeps providing an inspiring example of how a missionary needs to “see” within a contemplative perspective in order to truly believe. The inter-cultural encounter is thus grounded in a renewed encounter with the Crucified and Risen Lord. As far as the dialogue with new cultures is grounded on this encounter it is based on a way to communicate with each other which is based on mutual listening and respect. Far thus from imposing alien European cultural and religious patterns the memory of an event which happened some 800 years ago aims to reconnect to an epoch making experience which makes it possible to overcome prejudices and genuinely open eyes of understanding to other cultures in view of a gradual nuanced and informed discovery of another culture. The ultimate achievement of the reform movement was certainly directed to ground Gospel values within local wisdom traditions.
Stephan Rothlin, is Director of the Macau Ricci Institute at the University of St. Joseph, Macau and Professor Emeritus of Faculty of Business and Law of the University of the University of St. Joseph, Macau.
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