Herald of the Great King: Francis of Assisi  TheHerald of the Great King God'stroubadour- Francis of Assisi Hail,Wisdom Queen, may the Lord protect thee, Withthy sister, pure and holy Simplicity. HolyLady Poverty, may the Lord protect thee, Withthy sister, holy Humility. Lady,Holy Charity, may the Lord protect thee, Withthy Sister, holy Obedience. Omost holy Virtues, may the Lord protect thee all, fromWhom you come and proceed. May thefieryand honey-sweet power of Your Love detach mysoulfrom all things under heaven, so that Imaylove for love of Your Love, for youhavecondescended to die for love of my love. Gloriana'sReflections Keypoints of Francis's spirituality Quotations Prayers Booksand Videos Links Ruleof the Third Order Regular Overviewof Christian Mysticism Mediaeval French Hymnon the New Age Padremembering one wholovedFrance and "Vierge Marie"  Writingof Francis is difficult. One can write volumes (and many have!) aboutthisloving mystic, whose only treasure was Christ Himself. This is not ascholarlywork, nor a biography of Francis - many a work exists to fulfil thatpurpose.However, the spirit of this tender "troubadour", whose romantic,passionatesoul was wrapped in a chivalry that led to his speaking of even virtuesas Lords and Ladies, captures the essence of charity and joy. It is myhonour to introduce you to this noble spirit, and to hope that this maywhet your appetite, not only for knowledge of "Il Poverello", but forthelegacy of love that he left to us all.  Ionce remember hearing Francis described as a man who "walked at rightanglesto the world." This is an apt description. Francis lived in an age,muchlike our own, where the "world" of wealth and power blinded many (andmanyamong the hierarchy!) to the treasures of divine love. While medievalmanwas very conscious of God and of eternity, a trait sadly lacking today,this hardly meant that he was any more inclined to virtue than werethoseof any other time. Simple in approach, and frequently illiterate, thosein the Middle Ages had little guidance from many of the clergy. AsChaucer's"Canterbury Tales" exquisitely expresses, those who were, for example,selling indulgences were trading on their "flock's" fear of hell, notencouragingthem to love and virtue. (Hardly profitable, that!)  Saintsare said to be products of their age, but this concept ismisunderstood.Virtue has never been in fashion. The truly great lovers, in thespiritualscheme, fulfilled neglected needs of their ages. Francis's own love wasboundless, but he also was perfectly suited to appeal to the longingforthe Creator that remains within the heart of all - and which is neverstimulatedby fear, but only by joy. Francis, the poet, the mystic, the "herald ofthe king", indeed was well suited to his age, yet his approach wouldneverlose its popularity. Though medievalman hada rich knowledge of the (supposed) daily lives and histories of Christand his family, the Church hierarchy was far more interested in wipingout the rampant heresies that were propagated at the time. AmongFoundersof religious Orders, Francis was unique in his emphasis on the humanityof Christ, and on how incidents in His life showed the perfection ofvirtue.The Christmas crèche and the Stations of the Cross (a meditationon the events of the Master's crucifixion) are among the devotionswhichFrancis would popularize. Yet his preaching went far beyond formaldevotion.He would speak with tenderness of the humility of Christ, the "SweetBabeof Bethlehem" who could hide His divine glory in a life of simplepoverty.  Francis,of course, hardly started out with any intentions of founding areligiousOrder. Giovanni (Francesco) Bernadone, the son of a silk merchant, waslater to bemoan the excesses of his youth. It is unlikely that Francisever bordered on debauchery, nor do we ever learn what were the greatsinsfor which he remained ever repentant. (All that is chronicled is a lovefor a good time that was hardly unusual for any young man of any age.)With his love for chivalric concepts, and the ever-present idealismthatwould not bring the realities of the battlefield to the mind of thefuturepacifist, Francis had dreams of knighthood in youth, but his trial ofthelife was short-lived. If indeed Divine Providence brings good from allof our experiences, as Francis certainly would have maintained, we canbe grateful for that period of Francis's life - for, perhaps, it wasduringhis brief time as a prisoner of war that awareness of something beyondhimself became strong in what previously (in his own view) was a mindtoooccupied with pleasures. Though Francisfully enjoyedthe wealth he knew in youth, he later was to use the term "wretched sonof Pietro Bernadone!" as self reproach when he failed in the povertythatwas this knight's Lady. Francis's poverty was to embrace not only thephysicalbut the spiritual, and he, with the vision that only the greatest oflovershas, regretted any time when God's ways had not been his sole priority.But perhaps he was a bit too hard on his father! When Francis, in theearlydays of his conversion, began to distribute Pietro's stock of pricelesssilk to beggars, it's a fair assumption that Pietro assumed his son wasbecoming insane. If Pietro was to lock Francis in the cellar, it wellmaybe that he was protecting his son from a public reputation as crazy -andone forgives Pietro for undoubtedly considering his own reputation aswell. I mention thisbecauseFrancis was to remain a radical. There were no half measures for ourtroubadour!Just as he embraced the wealth and good times wholeheartedly, he woulddevelop a devotion to things heavenly with a single-minded passion.  Inrelating the details of his conversion, Francis always was to note thetime when he, a fastidious and pampered youth, overcame a naturalrevulsionand embraced a leper to whom he gave alms. Years would pass betweenthatincident and his life as a friar, but it was a moment of transformationnonetheless. All of his life, Francis was to have a special love fortheoutcast or the despised. In fact, he was to welcome many a vagabondintothe Franciscan fold in later years. Francis equated theself-knowledgethat is humility with true poverty. His love for all of creation iswellknown, and, if he considered himself a worm, it does not indicate thathe was unaware of the dignity of humanity. (Indeed, believing that allcreatures glorified God by being what they were, Francis undoubtedlyrecognisedthe dignity of worms in themselves!) Rather, he saw what specks ofcreationwe are in comparison to Divine Perfection. The knowledge that GodHimselfhad embraced a human nature is all the more awesome in this light.  Poverty,especially for such a mystic as was Francis, involves a totaldetachmentwherein alone one may find total freedom of the will. In making usfree,God gave us the ability to choose and to love - and that choice ishamperedby our fallen nature. Francis, who hadn't the slightest knowledge ofhisown heroic virtue, believed that it was a simple (though never easy)matterto love fully. One detached from anything except God would be able toloveunreservedly. Francis's wordsabout"perfect joy" are most telling. Francis was to know great trials in hislater life, when those with a greater love for power and education wereto usurp much of his authority. One who follows a crucified man willnotbe spared misunderstanding and betrayal, as Francis knew well. He described asituationto his confessor, Friar Leo,wherethey would repeatedly knock at the door of their own friary and beflatlydenied entrance, indeed would be scorned. Were this to happen, and they didnot become troubled, this, Francis said, would be perfect joy. The tender andexpansiveFrancis, it must be noted, did not speak of the rejection by belovedbrothersas joy - and knew well that it was not. The joy is in a dedication toGodthat is so complete as to prevent even one as emotional as our Francisfrom being troubled in his spirit.  Joyis at the heart of one who, though totally blind at the time, couldwritethe marvellous Canticle of the Creatures withvividimagery and poetic intensity. Joy came from living the gospels, as thebrief Rule of the Order, composed largely of quotations from thegospelsthat Francis so loved, embodied. Joy was the perfect freedom ofdetachment.Above all, joy was God Himself. Francis'sdetachment iswell expressed his prayer inspired by the Lord's own: Thy will be doneon earthas it is in heaven, That we may love Theewith our whole heart by always thinking of thee, with our whole soulbyalways desiring Thee, with our whole mindbydirecting all our intentions to Thee and by seeking Thy glory in allthings, and with our wholestrengthby spending all our energies and affections in the service of Thy loveand nothing else. and may we love ourneighboursas ourselves, by drawing them all,with our whole strength, to Thy love by rejoicing in thegoodfortunes of others as well as our own and by sympathisingwiththe misfortunes of others and by giving offenceto no one.  Franciswas hardly exempt from human weakness! Though his personal ways, whichtended to great excess and bodily deprivation to the point of ruininghishealth, were not practises he intended to impose on the others, hisradicalnature made his ideal of poverty beyond the capacity of many of hisfriars.Nor was Francis a man of good judgement. Not discerning, andconsideringhimself a worm, he would believe the word of any "repentant" vagabond -and, if there were 5,000 friars at the time of Francis's death, we mustnot assume that all were exemplary in their observance. It is likelythatmany of Francis's physical ailments and hysterical tendencies werecausedor aggravated by the bodily abuse he gave to himself. No doubt, today,many an author would term him mentally ill to some degree. (Note: Inhisbook, StumblingBlocks and Stepping Stones, psychologist Rev. Benedict JosephGroeschel,a Franciscan friar, treats of how Francis's pathology of self-hatredwas transformed by divine providence.) It is particularlymovingto note how, when one is repentant and loving, divine grace cantransformthe weakness into virtue of the deepest sort. Poverty's becoming thequiteprodigal Francesco's guiding virtue is a key illustration of this.Equallydelightful is the innocence that divine love would foster in the heartof one who had enjoyed ... the pleasures of this world quiteexcessively.(Bonaventure cleans it up, but Thomas of Celano has no reticence aboutmentioning Francis's having been rather a wild sort.) For somecenturiesafter Francis's time, some writers were ill at ease with mentioning howFrancis assisted Clare in an elopement with the Heavenly Bridegroom.Thevirtue and innocence of these two was great by that time, and it isbothwarm and amusing that it never occurred to either that those familiarwithFrancis's previous reputation would have considered this "holyabduction"to be questionable. But that is thekey forus to recognize. The degree of one's love or devotion is not cancelledby one's weaknesses. In some aspects (charity and commitment notamong them), Francis is not to be imitated. Yet, to quote a Dominican,the gift comes according to the manner of the recipient - and Francis'scase was to be the only one I have seen in which is having the stigmataseemed perfectly natural.  Keypoints of Francis's spirituality - see quotations: Francisrelatedeverythingto the gospels (“the fragrant words of my Lord.”) His prayers, Rule,andother writings always quote the Scriptures, chapter and verse (albeitnotalways accurately.) This was hardly typical of an era when theScriptureswere unavailable in the vernacular and, indeed, were treated withcautionfor fear of misinterpretation. Affectiveapproach. Francis'smost endearing quality (and the one which would cause the most problemsa century later!) was his conviction that the words of the gospel wereso lovely that anyone who heard them would be inspired to live inaccordwith the faith. Francis greatly feared that the study of theology wouldkeep the friars from simple faith and devotion – in fact, he cautioneda (transplanted Augustinian canon) Franciscan theologian in thisregard.(This friar was Anthony of Padua.) Constantstresson penance– not only in the common usage, but in the sense of renewal of the man,discipline that will set one's life in line with the gospels. Francis'sown practise of penance was, as he later admitted, excessive in its manifestation,but the underlying truth was both humble and joyous. A penitenthimself,Francis celebrated the action of divine grace in his life, which is theessential and beautiful core of true penance. Poverty wasFrancis's guidingvirtue. He feared that the pursuit of any sort of wealth (not onlytemporalgoods) would divert one from fulfilling the gospels.  Strongsacramental emphasis – numerous references particularly to theEucharist(and this in an era when most people partook of that banquet perhapsoncea year). Francis wrote of those who love God and neighbour as those who“receive the Body and Blood of Our Lord Jesus Christ, and bring forththefruits worthy of true penance.” He also regularly mentions Holy Ordersand reverence for the priesthood, and sacramental confession (whichalsowas a rarity in most lives.) We must notdismiss Francis'semphasis on the liturgy and the sacraments as 13th century fixtures.Onewho expressed the entire rule of his order as “living the gospel” (in atime when emphasis on the Scriptures was not the rule) clearly saw theliturgy and sacraments as strongly connected with this. His greatrespectfor the priesthood, which he mentions perhaps more often than any othersaint, is specifically in the priesthood's being an extension ofChrist'sown ministry, so that in showing it honour we offer an act of worship,and in the dignity of the Eucharist – our salvation depends on it, andonly through the priests may we obtain it. Franciscan spiritualitycannotadmit of a Eucharist that is entirely a fellowship meal. We can misssome of his wonderfulexpressions regarding the Eucharist if we are queasy about theAristotelianterm transubstantiation. (Actually, though this doctrine had beendefinedat the Lateran council in 1215, the theologians by no means agreed onpreciselywhat it meant, and Francis is unlikely to have known or cared whatpositionany of them held. Francis's simplicity was beyond us, and it is likelythat the Real Presence was what mattered to him, not the “how.”) Francis'sgreatattentionto the Eucharist presents a huge richness to Franciscan spirituality.Jesusin His Divinity and Humanity; His humility (and poverty) in sharing ourhuman nature; our privilege, as part of His Mystical Body, in havingthisshare in his divinity; the elements of His Incarnation, Passion, Death,Resurrection, and Ascension; the fraternal love we share in thisbanquet;the commemoration of the covenant of Passover made complete in theofferingof the Incarnate Lord; Communion and mutual offerings, our own being ofour constant praise and thanksgiving and, naturally, of all that we are; and, to quote the words of the liturgy as would have been used inFrancis'stime, the gifts of a God who "wonderfully created human nature, andstillmore wonderfully restored it". The "fruits worthy of true penance"whichFrancis mentions as those springing from love of God and neighbour andreception of the Body and Blood of Christ, are lives devoted to thegospel. There is aEucharistic dimension,and that a rich one, in true penance. Forgiveness involves divine mercyand justice, and the sacrifice of atonement offered by our Saviour inhishumanity. Recognition of this great gift makes our practise of penanceone of offering and of thanksgiving. EvenFrancis'sdevotion tothe Blessed Mother is intenselyassociatedwith the Trinity and the Eucharist. Francis's devotion to the humanityof Christ was so intense that it would be incomplete without a motherwhoshared the poverty and the pain. Intense,oftenquite tender,devotion to the humanity of Christ, particularly to His poverty. He is recorded as beginning to dance for joy when speaking of the “Babeof Bethlehem,” and his Christmas crib at Greccio was to have massappeal! Francis's words about the Passion of Christ, and his deep longing tocomfortJesus in His Passion, are so extensive and intense that, in hisprobablysingular case, it somehow seems perfectly natural that Francis receivedthe stigmata. FranciscanChristology, rootedin the founder's love for Christ in his sacred humanity, was based ontheconcept that all of the created universe exists because God wished Oneto love and adore him perfectly. This was accomplished in the perfectloveof Jesus Christ, through whom all of humanity may glorify God. Love ofneighbourvery muchincluded companion friars’ watching out for one another’s welfare.Friarswere cautioned never to be angered by another’s sin, but were taught toadmit any infraction of poverty, or other fault, to their companions –and the latter were to reprimand and penance the ones who wavered. (Theeffect this must have had in a group that was largely teen agedvagabondsmust have been quite interesting … but Francis most definitely sawfraternalcorrection as extremely loving.) Liturgicalemphasis – thoughFrancis adopted few “monastic” customs, even radical poverty did notpreventthe friars having a breviary, and his brief rule places great emphasison recitation of the Office and attendance at the Eucharist. Francis'semphasison obedienceis a paradox, because his novel way of approaching consecrated lifewouldhardly have been considered “obedient” to many, and his stress onpoverty(which involves radical detachment) was not an indication that he'dseenthis virtue in the prelates. (His excellent words on obedience have auniquefeature, both in that they allow for anything unless it directlycontradictsthe prelate: And if when the subject may see better and more usefulthings for his own soul than those which the prelate may command him ,may he not fail to fulfil them.)  Thisis Francis's autograph. The words are those he would wish for any whoreadthis page, and which he based on a blessing from his own Jewishheritage: May the Lord blesstheeand keep thee, May He lift Hiscountenanceupon thee and be gracious unto thee. May the Lord lookuponthee with kindness and give thee His peace. And, in theFranciscantradition, I leave you with the greeting: Peace and all good! © 1996,2000 by Elizabeth G. Melillo, Ph.D. E-mail:design@gloriana.nu "All that isnot eternalis eternally out of date." - C.S.Lewis Gloriana'sReflections Keypoints of Francis's spirituality Quotations Prayers Booksand Videos Links Ruleof the Third Order Regular FranciscanForum: MessageBoard and Chat Room Overviewof Christian Mysticism -Gloriana's Court - Select one - Introduction Internetdesign services Fourclassic temperaments TheBestiary Heraldof the Great King Chaucer'sPrioress Chaucer'sMiller Tales ofthe Child Jesus TheHoly Family Tree TheWee Folk Crusadefor Class Acts ChristianMysticism Courtlylove & Machaut Miracles Mediaevalattitudes & astrology Mediaevallinks Religiouslinks Julianof Norwich WalterHilton Bookstore Booksand videos regarding Francis of AssisiFind thelatest books on topics related to the essays at Gloriana's Court in theNew Bookstores :Amazon.co.uk storeAmazon.com store Links If this small view ofFrancis has made you desire to know more of him, you may find theselinksuseful. Those who are browser impaired should be lovingly forewarnedthatan excessive fondness for Javascript is a peculiarly Franciscanaffliction.: MedievalSourcebook - Rule of the Franciscan Order 1st& 2nd "Lives of Saint Francis" by Frater Thomas of Celano, OFM TheFranciscan Experience FranciscanWeb Page FranciscanProvince of Ireland - excellent essay on Passion for the Gospel;history. TheWay to Peace: Francis of Assisi StFrancis of Assisi - Catholic Encyclopaedia article Orderof Friars Minor Capuchin ThePoor Clare Nuns The Fioretti- Catholic Encyclopaedia article St.Bonaventure - essay by Paschal Robinson FranciscanFriars - Rome - much information; news; links to Internet sites forvarious provinces world-wide; history and links to documents FranciscanCyberspot - Malta - under development, but some interestinginformation- particularly that regarding Franciscan schools of thought in thecontextof mediaeval theology. Societyof Saint Francis Orderof Friars Minor - UK Province JohnDuns Scotus -Gloriana's Court - Select one Introduction Internetdesign services Fourclassic temperaments TheBestiary Heraldof the Great King Chaucer'sPrioress Chaucer'sMiller Tales ofthe Child Jesus TheHoly Family Tree TheWee Folk Crusadefor Class Acts ChristianMysticism Courtlylove & Machaut Miracles Mediaevalattitudes & astrology Mediaevallinks Religiouslinks Julian ofNorwich WalterHilton Cloud ofUnknowing Bookstore TheCanticle of the Creatures (clickhere for the Italian text) Most High, allpowerful,good Lord God, Yours are thepraises,the glory, the honour, and every blessing, To You alone, mostHigh,do they belong, and no man is worthy tomentionYour name. Praised be You,my Lord,with all Your creatures, especially SirBrotherSun,Who is the day and through whom You give us light. And he is beautifulandradiant with great splendour; and bears alikenessof You, Most High One. Praised be You,my Lord,through Sister Moon and the stars, in heaven youformedthem clear and precious and beautiful. Praised be You,my Lord,through Brother Wind, and through theair,cloudy and serene, and every kind ofweather through which Yougivesustenance to Your creatures. Praised be You,my Lord,through Sister Water, which is veryusefuland humble and precious and chaste. Praised be You,my Lord,through Brother Fire, through whom Youlightthe night, and he is beautifulandplayful and robust and strong. Praised be You,My Lord,through our Sister Mother Earth, who sustains andgovernsus, and who produces varied fruits withcolouredflowers and herbs. Praised be You,My Lord,through those who give pardon for (thesakeof) Your love, and bear infirmityandtribulation. Blessed are theywhoendure in peace, for by You, Most High,theyshall be crowned. Praised be You,my Lord,through our Sister Death, from whom nolivingman can escape. Woe to those who die inmortalsin. Blessed are those whom death willfindin Your most holy will,for the second death shall do them no harm. Praise and blessmy Lordand give Him thanks And serve Him withgreathumility. -Gloriana's Court - Select one - Introduction Internetdesign services Fourclassic temperaments TheBestiary Heraldof the Great King Chaucer'sPrioress Chaucer'sMiller Tales ofthe Child Jesus TheHoly Family Tree TheWee Folk Crusadefor Class Acts ChristianMysticism Courtlylove & Machaut Miracles Mediaevalattitudes & astrology Mediaevallinks Religiouslinks Julianof Norwich WalterHilton Bookstore Altissimo,onnipotente, bon Signore, tue so le laude lagloriae l'onore et onne benedizione: ad te solo,Altissimo,se confano, et nullo omo ene dignu te mentovare. Laudato sie,misignore,cum tutte le tue creature, spezialmente messor lo frate sole: lo qualeiorna et allumini noi per loi; et ellu è bellu e radiante cumgrandesplendore; da te Altissimo, porta significazione. Laudatosì, misignore,per frate vento, et per aere et nubilo et sereno et onne tempo, per loquale ale tue creature dai sustentamento. Laudatosì, misignore,per sora aqua, la quale è multo utile et umile e preziosa ecasta. Laudatosì, misignore,per frate focu, per lo quale enn'allumini la notte, ed ello èbelloet iocundo et robustoso et forte. Laudatosì, misignore,per sora nostra matre terra, la quale ne sustenta et governa et producediversi frutti con coloriti fiori et erba. Laudatosì, misignore,per quelli che perdonano per lo tuo amore, et sostengo infirmitate ettribulazione;beati quelli che 'l sosterrano in pace, ca da te, Altissimo, siranoincoronati. Laudatosì, misignore,per sora nostra morte corporale, da la quale nullu omo vivente po'scappare:guai a quelli che morrano ne le peccata mortali; beati quelli chetrovarànele tue santissime vuluntati ca la morte secunda no 'l farràmale Laudate etbenedicetemisignore et rengraziate et serviateli cum grande umilitate -Gloriana's Court - Select one - Introduction Internetdesign services Fourclassic temperaments TheBestiary Heraldof the Great King Chaucer'sPrioress Chaucer'sMiller Tales ofthe Child Jesus TheHoly Family Tree TheWee Folk Crusadefor Class Acts ChristianMysticism Courtlylove & Machaut Miracles Mediaevalattitudes & astrology Mediaevallinks Religiouslinks Julianof Norwich WalterHilton Cloud ofUnknowing Bookstore  Thisgraphic, patterned after an original prayer byMother Mary Francis, PCC, wasdesigned by Gloriana with gratitude tothe Poor Clare Colettines. AllPoor Clare monasteries are welcometo use this graphic ontheir own sites ifthey wish. |
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