Christians believe that Jesus Christ was a man, subject to human
grief and mortality, and yet also an omnipotent God. In the breadth of his power, Jesus could have
chosen to be a human being of any description, stature, degree, condition; and
yet he chose to be poor. Jesus’ poverty
is an important attribute; the most important (after his divinity) to some of
the early Church Fathers, to St Francis of Assisi and his followers in Umbria
in the thirteenth century and to the English poet Christopher Harvey in the
seventeenth:
It was thy Choice, whilst thou on Earth didst stay,
And hadst not whereupon thy head to lay.
To the modern mind, both poverty and divinity have lost
conviction; but for several centuries, from about the reign of the Roman
emperor Constantine until Columbus’ voyages of discovery, the biography of
Jesus fascinated the Europeans and they took it with them wherever they went. Throughout the Middle Ages, Jesus is
appearing to the saints not just as God but as pauper muffled, in the nightmare
of Peter the Banker in sixth-century Alexandria, in the cloak Peter had that
day tossed in a fit of fury at a beggar.
St Francis ordered his followers ‘not to handle or receive money and
coins, or cause them to be received; and have no more use and thought for money and coins than
for stones.' The implications of
Christian poverty are very profound: for
if the poor are the image of salvation, then the daily struggle to ward off
poverty – the whole worldly existence of accumulation and provision – is merely
a side-show to the true drama of life.
In time, of course, that side-show will become so elaborate and various
that it will gain its own self-evident authority and displace the other
attractions of existence.
Text:
James Buchan, Frozen Desire, New York, Farar
Straus Giroux, 1997.
Illustrations:
Above: Martin Schongauer
and Studio, Noli Me Tangere, from the
Altarpiece of the Dominicans, 1480, Oil on
pine panel, Musée d’Unterlinden, Colmar.
Below: Tyre silver
shekel dating from the lifetime of Jesus.
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