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Saint Francis of Assisi
Introduction:
Four biographies are the resources for this profile:: St. Francis (Chesterton), The Life of St.
Francis (North), Francis of Assisi (Thompson), and Reclaiming Francis (Murphy).
Gilbert Keith Chesterton, a renowned English writer, though born an Anglican, eventually
converted to Roman Catholicism. Chesterton makes the important point that we must first
understand the period of time when St. Francis lived to understand the man. I heartily agree
with Chesterton.
Charles M. Murphy writes about St. Francis and the motives of Pope Francis in his desire to
reform the Roman Catholic Church.
Augustine Thompson’s “New Biography” is my major source for this profile.
The Beginning
Francis was born in 1181 and baptized as Giovanni di Pietro di Bernardone, but renamed
Francis by his father Pietro. Pietro was a successful silk cloth merchant in Assisi - a hill town in
central Italy. His mother was from Provence and his father had great respect for all things
French - thus, he changed his son’s name to Francis.
The 12th and 13th century found Europe dramatically changing as the climate warmed leading
to increased food production and rapid expansion of population throughout the continent.
These centuries are defined by historians as the High Middle Ages. Political leaders often
competed with religious leaders to fill a need for governance and understanding of the world
most people lived in.
Francis’s contribution to Roman Catholicism, would impact Europe early in the 13th century and
his contribution to the world through the Order of Friars Minor is renewed in our century by the
current Pope Francis.
Coincidently, Frederick II was baptized in Assisi in 1194. He would become King of Sicily, Holy
Roman Emperor, and King of Italy during his lifetime. Frederick became a dominant secular
leader participating in attempts to form governments in Italy and Germany while also leading an
army in the 5th Crusade.
The young Francis of Assisi
Francis’s early youth was as an upper class-member of Assisi’s mercantile society (Guelf).
He
dressed in fine clothing and worked with his father in the local market. He shared his father’s
fascination with French Troubadours, the nomadic entertainers of the time, who regaled their
audiences with songs of love and performances. Francis also had a strong aversion to lepers
who begged for food in the marketplace.
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When war broke out between Assisi and the nearby city state, Perugia, whose leaders were
landowners (Ghibellines) Francis had a dream of fighting and thus becoming a political leader of
the Guelfs, however, he fell sick and was captured. During his captivity he befriended his
enemies as well as his fellow prisoners which raised concerns about his loyalty. While this is
consistent with his tolerance for all living things, others thought he was consorting with the
enemy.
A defining moment occurred when he returned to Assisi after his release from captivity. He may
have suffered post traumatic syndrome which led to a vision that war making was not his
destiny. In praying at the altar of the crumbling church of St. Damien in Assisi, the word from
God, by dream and vision, was similar to the encounter of Paul on the road to Damascus,
“Francis, seest thou not that my house is in ruins? Go and restore it for me” (Chesterton 1923).
With great excitement, Francis accepted the challenge, sold his horse, sold his clothes, and
began the restoration of the devastated church.
His new life of service to God would be in emulation of Jesus Christ to care for the church and
its most disadvantaged people. Another defining moment occurred after he was interrupted by a
beggar as he was negotiating with a potential cloth buyer. He ignored the beggar, but continued
his negotiations. When his business was concluded, remorse overcame him. His overpowering
desire to help the rejected poor man caused him to leave his post at his father’s market stall.
He raced after the beggar, found him, and gave him money and the clothes off his back.
To the consternation of his father, he rejected his inheritance and dedicated himself to God.
Francis’ first mission was the rebuilding of St. Damien. He begged for stones, and spent money
he earned from his cloth sales to renew the church. When his father objected accusing him of
stealing from the family business, he returned all his clothes and all of his money to his father.
He then went into a cave to meditate. His actions recall Jesus’ 40 days in the wilderness after
His baptism by John the Baptist. When Frances emerged, he had abandoned his expensive
clothes in favor of a rough brown cloth tunic and a rope belt.
Francis begins his mission.
As Francis began to live a penitent life patterned on Jesus Christ, he gave all he had to the
poor, forsaking the world’s material goods. His preaching, often in song, like a troubadour, was
to all of God’s creatures. His audiences included the very poor and the sick. His love of all
living things included a special appreciation of birds, but also included animals and insects —
our co-partners alive with us in God’s holy universe.
His former aversion to lepers was put aside as he now nurtured them in their leper colonies. His
disgust of old turned to redeeming joy as he bathed the lepers and tended to them.
The first Franciscans.
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In 1208 a wealthy former Assisi friend named Bernard joined him, selling all he had and his
clothes in the marketplace. Another acquaintance Peter, not wealthy, but entranced by Francis’
penitential life joined Francis as his disciple. They lived in a small hut adjacent to the leper
colony. A pattern of life emerged when other brothers decided to join the group. All were
encouraged to form “hermitages” - a small group living in a cave or hut to contemplate and
renew their closeness to God in prayer.
Francis was unsure of how to teach his new brothers. His solitary life of service and prayer
needed some form that others could follow. Francis and his two followers went to Assisi to
Francis” parish priest at San Nicolo di Piazza and asked the priest to perform a
sortes biblicae. The three men prayed together with the priest who then randomly selected
three passages from “the gospels of Lord Jesus Christ”. The passages selected were:
Mark 10:21
Luke 9:3
Luke 9:23
“Go, sell what you have and give to the poor.”
“Take nothing for the journey
“If anyone wishes to come after me, he must deny himself and
take up his cross daily and follow me.”
The three brothers now had their mission. They committed the verses to memory and would act
accordingly for the rest of their lives.
Francis - a charismatic penitent
Francis marveled at all of God’s creation on earth including animals and all living things.
An oftrepeated recount of Francis’ chiding of a flock of chattering birds by asking them to be silent
saying, “My sisters, the swallows, it is my turn to speak now because you’ve said enough.” And
so the swallows fell silent.
Another interaction with an animal occurred when he befriended a wolf that was terrorizing a
town, persuading the wolf to stop killing animals because the townspeople would feed him.
Francis’ deep and personal love of all living creatures of God included a cricket which he asked
to sing to him and it did - not just once but returned to repeat his “song” the next day. Francis
loved lambs and would buy those on the way to the slaughter house. He loved “sister Lark," a
humble brown bird, who flew singing praises to the Lord from above.
In a Sermon to the Birds, he saw a flock by the side of the road, approached them with delight in
his eyes saying, “The Lord give you peace.” He walked into their midst praising God for this
moment and asking the birds to sing praises which they did as they flew away with Francis’
blessing with the sign of the cross.
As his followers grew in number, Francis’ penitential life style drew the attention of Bishop
Guido of Assisi. Francis was encouraged to make a pilgrimage to Rome to seek the blessings of
Pope Innocent III. With a friendly cardinal recognizing and espousing his cause, the Order of
Friars Minor, was provisionally authorized in 1210.
Clare of Assisi
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In 1212, Francis was approached by a noblewomen, Clare di Favarone di Offreddicio who was
attracted to Francis’ order after hearing Francis preach a Lenten service at San Georgio in
Assisi. On Palm Sunday in March 1212 , Clare decided to leave the secular world. With her
sister Pacifica she left the family home at night and met with Francis at Santa Maria degli Angeli
joining with Francis and others in prayer.
Francis responded to her wish to join his order by cutting her hair and she replaced her fine
clothes with a plain robe. He turned immediately to the Benedictines for help and placed Clare
and her sister among the nuns of San Paolo of Batista. He next moved them closer to Assisi at
San Damiano which became the first convent of female Franciscans. Clare became their
undisputed leader despite attempts by her family to bring her back to their home and castle. In
1216, she became abbess of the Order of Poor Ladies of San Damiano. Her order sought to
follow Francis’ example and his life plan of joyous poverty in imitation of Christ.
The Fifth Crusade 1213 to 1221
In 1213 the fifth Crusade began as the western world attempted to recapture the Holy Lands.
In
Italy, the Peace of Constance was signed, which set out terms between the papacy and the
emperor, Barbarossa. Italian city-states existed divided between merchant leaders (Guelphs)
who supported the Holy See and the pope; and large landowners (Ghibellines) who supported a
resurgent Holy Roman Empire with Frederick II as their leader. These two political factions
engaged in intermittent warfare throughout Italy.
By 1216, the Franciscan order had grown significantly and was soon proclaimed the Lesser
Poor and Francis, himself became a religious celebrity as the order reached 800 members.
Pope Innocent III who launched the Fifth Crusade first planned to recapture Jerusalem. By
1219, his goal had changed to an attack on Egypt. Francis decided to go to Egypt to convert
the Sultan of Egypt, Malik Al-Kamil, to Christianity. Francis believed that if the Sultan converted
to Christianity, the religious wars in the Middle East and Jerusalem would end..
Francis was willing to be martyred if his mission was not successful. Sultan Malik Al-Kamil was
receptive to discussions thinking that Francis might be a side channel in negotiations to end the
war peacefully. Lengthy discussions took place with Muslim elders who tried to persuade
Francis to accept the Muslim faith. In his attempt to convince the Sultan of the validity of
Christianity, Francis offered to submit himself to a trial-by-fire, however, Al-Kamil twice turned
down the offer.
The Muslim experts rejected Francis’ presentation of Christianity and recommended his
execution. However, Malik Al-Kamil was impressed with Francis sincerity and his willingness to
die for his beliefs. After days of discussion, the Sultan ended the conversations about
competing religions. Francis was impressed with Muslim worship of five times a day in prayer
and the practice of kissing the floor of the mosque when entering.
The Sultan then set an elaborate, hospitable table with a sumptuous meal and precious gifts for
the visiting Francis. True to his beliefs, Francis accepted no gold or silver ornaments, but he did
accept the meal before he was guided back to the crusader camp.
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While Francis did not succeed in ending the crusades, his grand attempt drew more converts to
his Order of Friars Minor. Francis did, borrow a practice of devout Muslim by, asking his
brethren to kiss the floor of churches when they entered.
Francis returns to Italy
His reputation as a missionary for Christ was enhanced when he returned to Italy in 1220.
However, he arrived back in Italy in poor health, probably malaria contracted in Egypt, and he
found his Order in chaos.
A debate on dietary matters embroiled the church and the Franciscans were in conflict. Francis
accepted Christ’s commandment to “eat what is put before you.” Thus, the Order was not
vegetarian as were other monks nor did they follow dietary rules prescribed by others. He also
found attempts to turn his followers into social workers - a departure from his mission to live
following the life of Jesus.
To return to its fundamentals of penitence and emphasizing Christ’s life, Francis needed help.
His charismatic leadership could not be replaced with rules of behavior and Francis’
administrative skills were non existent. Knowing that his growing Order needed administration
and guidance, he went to Rome to meet Pope Honorius and to ask for help. He went directly to
the papal office waiting outside until the pope appeared. After Francis said, “Father Pope, may
God give you peace!”, the Pope replied, “May God bless you, my son.” He asked the Pope to
give him someone of authority to administer his expanding Order. Thus, Cardinal Hugolino, with
the blessing of the Pope, and Francis’ happy acceptance, became the authority needed to
return the Order to its original mission.
The Curia, the Pope’s operational group, knew little about Francis and his Order, so Cardinal
Hugolino wanted Francis to preach to them at a Papal Consistory. The thought of preaching to
this powerful group terrified Francis who felt he was unlettered and ignorant. Hugolino finally
gained Francis agreement by convincing him to write out his thoughts and memorize them.
After being introduced to the Curia by Cardinal Hugolino, Francis’ memory failed and he
reverted to his heart, extemporaneously and passionately declaring his faith and dancing with
enthusiasm. The charismatic Francis captivated the Curia who now witnessed the glory of God
according to Francis. Some were brought to tears by his impassioned performance. The Curia
now understood the strength and attraction of Francis’ humble leadership.
Still, the growing Order needed administrative leadership to counter deviations and provide
consistency in its new branches. Francis was weakening physically as his malaria took its toll.
In striving to complete the “Rule for Hermitages,” which set basic rules for his various Lesser
Brother groups, he struggled mightily and finally left Rome to return to Assisi.
In the fall of 1220 he announced his intention to resign as leader of the Order. He suggested
Brother Peter as the Order’s new leader and promised to be obedient to him. Francis’
overriding desire was to be subject to all and superior to none. Other leaders who were now his
vicars, still looked to Francis for example and direction.
The need for rules or as Frances defined them “a form of life” were based on the sortes biblicae
and the three gospel verses cited above.
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Pope Honorious second Papal letter issued in May 1220 now defined the Lesser Brothers as an
ordo, a canonical religious order. This inspired the completion of the “Earlier Rule” also known
as the “Rule of 1221.” With the Popes blessing, The Franciscan Order was now among other
established orders such as the Benedictines, Augustinians, and Carmelites.
Early Franciscans did accept Francis’ charge that the order should not construct buildings. The
Franciscans preferred shelters were small, simple structures - huts, tents, or caves - attached or
near to existing churches. Franciscans called these friaries or hermitages - not monasteries.
Francis realized a need to communicate with outlying groups and, for this purpose, developed
his own Latin writing style. In a time when the general population was illiterate, the ability to
write indicated education and authority. Well, written letters, in the Latin of sacred literature,
carried implicit authority. This was the only level of communication acceptable to Francis who
always believed himself a follower - not a leader, not a Pope.
In 1220, Francis sent a series of letters in his formal Latin to priests, Franciscans, and podestas
(jurists) that emphasized respect for the Sacrament and its vessels, plates, and linens. Francis
emphasized the purity and immaculacy of the altar. Reserved Sacraments were to be treated
with great respect with candles representing the spirit of God. The sacrament’s presence was to
be acknowledged by genuflection.
Francis consistently concentrated on rebuilding and purifying existing churches and the
sacramental elements that represented God on earth. He implored those who conducted
services to preach penance and to receive the pure Holy Sacraments that would cleanse the
recipients from their mortal sins. He advised all to “choose poverty” - the basic act of living food and shelter, the only absolute needs of a human being and to consistently pray and
acknowledge the glory of God.
As the Epistles of Paul guided the early churches in Greece and Rome, Francis’ letters formed
and spread his beliefs of a sacred, simple, holy life dedicated to serving mankind and God’s
world.
As the Lesser Brothers grew, the pope expected a written document of its “form of life” and so
Francis set to work with Cesarius of Speyer, one of his leading friars who had accompanied
him back from Egypt and was particularly adept at administration and legal matters.
Francis abhorrence of leadership resurfaced while working on the new rules, leading to a
physical and mental breakdown. Francis, the follower of Christ, believed attempts to interpret
anew Christian dogma was a sin. His inability to administrate led to his resignation as the leader
of the Order. He would remain true to his calling of following Jesus. He recommended Peter as
his successor. Peter remained, however, a vicar, never presuming to be the leader of the
Franciscans during Francis’ remaining years.
The expansion of the Lesser Brothers, particularly outside Italy, required new rules responding
to changes that took place at the Holy See. The Franciscan order decided to celebrate the
“Divine Office according to the rite of the Roman Church.” This was most favorably received by
the Pope as other monks had created their own rites.
Among the prohibitions important to Francis was that they not build their own places of worship.
This was made clear in the Later Rule completed in 1213. Francis was consistent in his call that
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his followers were to live Christ-like and forsake all the trimmings of those who placed material
things above their service to God. Although in self-proclaimed retirement, Francis limited his
work yet his exemplary life style remained.
Leaving the hermitage at Rieti, he travelled to the tiny hill town of Greccio for Christmas in
1223. With the help of John of Greccio, he erected a reproduction of the Bethlehem manger
scene with a straw floor, ox, ass, and sheep, and a wooden baby as the representation of the
newborn Christ.
Francis erected this first Nativity scene in the choir area of the altar. A torch-lit Christmas
service was attended by townspeople as the friars sang the Vigils of the Nativity and preceded
the Christmas mass. Francis was the deacon who sang the gospel according to John and then
preached on the Nativity. As Francis held the “Babe of Bethlehem” the figure of the child
seemed alive with the bleating of sheep in the background. Reports later emerged that Francis’
Nativity scene had miraculous properties. Sick animals who fed on the straw were healed and
pregnant women who attended the service had easy deliveries.
Francis introduced this Christian tradition of nativity scenes at Christmas time. The small church
at Greccio has retained this tradition where every day is Christmas Day. We now see a worldwide tradition practiced by almost all Christian denominations at Christmastide. Francis,
blessed by God, created an enduring remembrance of Christ’s birth, which marks the beginning
of the Christian era.
Francis health fails
In 1224, Francis ill health forced him to retreat to Greccio to rest and recover in a private cell.
Francis saw his insomnia, spiritual stagnation, and lack of patience as the devil’s work. Brother
Elias, one of the friars tasked to look after Francis, had a dream of an old priest that was very
sick and had only two years to live. This prophecy proved accurate.
Attempting to refresh his soul, Francis prayed, and sought no earthly means for cure of his
illness. Francis was viewed as a saint capable of miracles. A husband whose wife was in hard
labor appealed to Francis to come and heal her. Unable to travel, Francis declined, but Brother
Peter, who was now attending Francis, took the bridle from Francis’ horse and gave it to the
husband. The bridle was placed on his wife’s stomach and her delivery was easy.
On his way to Mount La Verna, a favorite hermitage of Francis, he asked for a sign that his
actions were approved by God. As he left the hermitage for a walk, birds came, one by one,
singing which Francis’ accepted as a sign from God that all was well.
His trial by demons persisted. Francis resorted to another sortes biblicae, when verses were
randomly chosen from the last days of Jesus. He pondered deeply on the Lord’s passion and
death. Francis wrote a devotional work—the Office of the Passion. The Office contains only
biblical passages, particularly Psalms, which were proscribed beginning on Good Friday.
Francis produced a Passion cycle and a Resurrection cycle from Easter to Pentecost. As
Francis approached his death, he continued following the trials of Jesus’ last days and
resurrection.
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Francis recalled a strange vision of a seraph that appeared to console him. Francis then
noticed strange marks on his hands and feet - protruding bits of flesh seemingly like nail heads.
He also found a wound on his side that dripped blood. The wounds of Christ, the subject of
Francis’ daily meditations, were now visually apparent on him. This became known as the
“Stigmata of St. Francis”. The discovery of this phenomenon when he was alive brought
controversy - some saying the wounds were self inflicted.
In the summer of 1226, with indications of dropsy, his appetite disappeared and his stomach
swelled. Francis asked Elias to return him to Assisi. He felt death approaching and wished to
return to his birth city and the place where his mission began. He spent the high summer in
Begnara which was near Assisi, but has cooler weather. His friends in Assisi wanted him back
in the city, so knights were sent to bring him home. On the way, unable to find stores open to
buy food, Francis suggested they beg door-to-door. The locals believed Francis was a living
saint, so they eagerly fed him and his traveling companions.
Since the bishop of Assisi was not home, Francis found accommodations in his palace. When
the brothers gathered to be with him and pray, Francis insisted that they sing the praises of the
Lord to him. The joyful music seemed inappropriate for a dying man, but Francis had long
contemplated his demise and had no fear. “Let me rejoice in the Lord, Brother, and sing his
praises in my infirmities, because, by the grace of the Holy Spirit, I am so closely united and
joined with my Lord, that, through His mercy I can well rejoice in the Most High himself.”
A doctor was summoned and Francis pressed him to tell him the number of days he had left.
The doctor, at first reluctant to answer finally said, “by the Nones of October.” With this
information, Francis added to his previously written “Canticle of Brother Sun”.
Praised be you, my Lord, for our Sister Bodily Death,
whom no one living can escape.
Woe to those who die in mortal sin!
Blessed are those whom Death finds in your most holy will,
for the Second Death shall do them no harm.
Frances resolved to do penance and leave the world.
In mid September, he asked to be taken to St. Mary of the Little Portion in Porziuncula to spend
his final days. The brothers carried him on a litter since he could no longer walk.
No visitors were permitted except Jacoba de’ Settesoli, a matron of means from a prominent
Roman family. Francis had stayed at their fine family home when in Rome. He asked her to
bring him a gray shroud for burial and also her fine almond honey treats that she provided when
he visited her home. She answered Francis’ call and came with incense and funeral candles.
She prepared the confection, but Francis could no longer eat.
Francis decided that on Thursday, the day of Jesus’ last supper, he would take formal leave of
his brothers. As the brothers gathered, he blessed each one, then asked for a loaf of bread
which he blessed, but unable to break the bread himself, he asked a brother to break it and give
pieces to each brother reserving some for those not present. Francis then blessed them all.
Francis departs our world
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The dying Francis asked a brother to read the Passion of Christ from the Gospel of John.
That evening, at nightfall, a flock of larks circled Francis’ cell filling the air with song. They were
Francis’ favorite bird with a brown habit, and a crest - just like a friar’s hood. On October 3,
1226, as the sun announced the morning, Frances was dead and his ascension to sainthood
would immediately begin.
The clergy and townspeople formed a funeral procession to bring his body to the church of San
Damiano where Francis’ calling began. Francis’ body lay in state at the church’s altar for Clare
and her sisters to venerate. The cortege than proceeded to Assisi and San Giorgio where a
Requiem Mass was sung. His body was placed in a stone coffin which was formerly a drinking
trough for domestic animals. Visitors would often drop votive objects into the coffin. When the
coffin was opened in the 19th century; coins, beads, and a ring were found at the saint’s feet.
Perhaps the ring came from Jacoba or Clare, the two women devoted to Saint Francis.
Francis proclaimed a saint
As Francis had predicted, his friend and patron, Cardinal Hugolino, was elected pope Gregory
IX in March 1227. To escape the armies of Frederick II who were waging war in central Italy,
Gregory visited Rieti, Spoleta, and then Assisi. In July 1228, he declared the Little Poor Man
Francis a saint saying, “The life of this saint does not require the evidence of miracles for we
have seen it with our own eyes and touched it with our own hands. He shone in his days as a
morning star in the midst of clouds.””
Saint Francis’ final resting place is the basilica of San Francisco at Assisi constructed in 1230.
This gothic church, with high vaulted ceiling and stained glass windows, departed from the dour,
dark Romanesque style. The building’s impressive height and airiness reaches to the heavens
as did St. Francis’ teaching. In bedrock under the altar, a crypt secures St. Francis’ remains
that are to be forever under the cross and the protection of Jesus Christ.
Political Upheaval in Italy and Europe
The High Middle Ages contained great religious movements and constant warfare among the
states of Europe which had yet to form themselves into governing countries.
In Italy, Frederick II, baptized in Assisi, was King of Sicily, a birthright from his family of the
House of Hohenstaufen with German roots. Frederick was a talented, intelligent and aggressive
leader who, at one time, was Emperor of the Romans and at another time King of Jerusalem.
Frederick was often at odds with the Papacy and was ex-communicated four times. In his
dealings with Pope Gregory IX he was sometimes friendly and in harmony, and at other times,
competing for political power in northern Italian cities.
When he was crowned Holy Roman Emperor in 1220 by Pope Honorius III he was either in
Sicily or leading the 6th Crusade in Jerusalem where he married Yolande of Jerusalem. He
became sick in Jerusalem and returned to Sicily in 1227 to recuperate whereupon, Pope
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Gregory IX excommunicated him for not continuing the crusade. In 1229, he returned to
Jerusalem and negotiated with sultan Malik Al-Kamil, the same leader that Francis had tried to
convert to Christianity. An agreement was reached to link Jerusalem, Nazareth, and Bethlehem
to be a Kingdom under Frederick’s leadership. Frederick was under excommunication, but that
was lifted in 1230.
In 1243, a new Pope was elected, Innocent IV, and soon Frederick was at war with him. The
result was another excommunication and loss of his Holy Roman Emperor title. He was now
charged with heresy and with being a friend of a Muslim sultan. Italy was now consumed with
local warfare between competing political groups.
Age took its toll with constant warfare and illness. Frederick died peacefully in 1250 wearing the
habit of a Cistercian monk. Frederick’s lands and titles thereto were divided between his sons
and daughters: Henry VII of Germany, Conrad IV of Germany, Henry Otto, Governor of Sicily,
Margaret, Margravine of Meissen, Anna, Empress of Nicaea, Manfred, King of Sicily, Violnate,
Countess of Caserta, and Enzo of Sardinia.
Historical Outcome
In comparing the life of Saint Francis and Frederick II, we see two contemporaries
striving to lead their world in the High Middle Ages. The political, well-born Frederick
inherited his title, acted energetically to organize the western world and bring orderly
government into being. However, he is an asterisk known only by historians of ancient
history.
Saint Francis denied the ornaments of the world in favor of a life of service to Jesus
Christ. His legacy lives and is revered, not only at St. Francis-in-the Valley, but
throughout the world as his message of humility and service to mankind and God
continues.
When Cardinal Mario Bergoglio of Argentina was elected pope in 2013 he chose the
name Francis saying, “ For me, he is the man of poverty, the man who loves and
protects creation….. He is the man who gives us this spirit of peace, the poor man. I
would like a Church which is poor and for the poor!” (Murphy)
The Prayer of Saint Francis
Lord, make me an instrument of your peace.
Where there is hatred let me sow peace.
Where there is injury let me sow pardon.
Where there is doubt let me sow faith.
Where there is despair let me give hope.
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Where there is darkness let me give light.
Where there is sadness let me give joy.
O Divine Master, grant that I may not try to be comforted
but to comfort, not try to be loved but to love.
Because it is in giving that we receive,
it is in forgiving that we are forgiven,
and it is in dying that we are born to eternal life.
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After St. Francis
When Francis died in 1226, the Franciscan order, now well known as the Friars Minor and Poor
Ladies, experienced new life as Francis’s living disciples attracted many that willingly committed
their lives to Jesus Christ.
Brother Elias of Cortona, Francis’s first disciple, was with Francis when he died, He was
immediately elected Minister General of the Friars Minor in 1226. Before Francis’ death Elias
had diligently established new provinces of the order throughout Italy and Europe.
Pope Gregory IX (former Cardinal Hugolino - a close friend of Francis) acted swiftly to proclaim
Francis a saint in 1228 without the formality of inspection and review of his life’s work. The day
after canonizing Francis, the pope laid the cornerstone of a basilica to honor St. Francis. A
great building would be Francis’s tomb and a place for veneration by future generations. Elias
immediately committed to building a magnificent building to honor St. Francis.
Brother Elias had experience building crypts in the mid east. He energetically accepted the
challenge of designing and building a magnificent structure to commemorate the new saint’s
godly and productive life of service to Jesus Christ. Elias’s commitment drew some criticism
from fellow brothers who knew that Francis opposed building churches or monasteries. Since,
the Holy See would finance and own the building, and Pope Gregory would provide the funding,
the Friars Minor would not own the building. Thus, the Order’s prohibition on owning property
was observed.
The basilica is built into a hillside with an Upper and Lower church. The Lower Church,
designed in Romanesque style, contains an enlarged crypt where St. Francis’ remains are
interred. The Lower Church was quickly completed in 1230, and St. Francis was brought, with
great dignity, to his final resting place.
The Upper Church, in Gothic style, is bright and spacious with stained glass windows bringing
light from heaven. Great artists of the day added colored frescos to bring a message of triumph
transmitted by the great height and golden stars on the blue background ceiling of the Upper
Church. The basilica was completed in 1253 and consecrated by Pope Innocent IV that year.
The building is an early example of Gothic architecture that was designated a UNESCO World
Heritage Site in 2000.
While Elias’s great work in building the basilica was acknowledged, other Franciscans saw his
work as a departure from the rules of the order. Elias was deposed in 1239 from his position as
Minister General of the Friars Minor. He was then tasked by Pope Gregory to be ambassador
to the excommunicated Emperor Frederick. Frederick was occasionally at war with the Holy
See, so when Elias joined him, he, too, was excommunicated in 1240. Before Elias died in
1253 he was reinstated by Pope Gregory through the efforts of St. Clare and other leaders of
the Franciscan order.
The Pope called a Pentecostal Chapter of the ministers and custodes in 1239 to elect a new
Minister General of the Friars Minor. Their choice was Albert of Pisa who was then Provincial
Minister in England. Albert was the first Roman Catholic priest elected as Minister General of
the Friars Minor. He represented the educated class of friars that were now growing in
importance and influence. Complaints emerged about Elias’s autocratic rule, so the new
Minister General was required to call Chapter Generals every three years as the legislature
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increased its power by requiring Provincial Ministers to elect their leaders rather than have them
appointed by the Minister General.
Albert died shortly after his election in 1240. He was succeeded by an Englishman, Haymo of
Faversham. Haymo was the first academic to serve as Minister General and, thus, confirmed
that a Friars Minor “academic work” was suitable and necessary to advance the mission of the
Order.
Francis had, at first, strong reservations about academic work as compared to manual labor.
Realizing that some brothers must be educated and literate to lead and instruct new initiates,
Francis moderated his view on learning and teaching which quickly became a strength of the
English and French provinces. The election of Haymo resulted in a revised breviary which was
widely accepted by other chapters and eventually was adopted by the Holy See.
When Haymo died in 1244 he was succeeded by Crecentius of Iesi who was a lawyer and
student of medicine. Crecentius continued the literate and educated leadership trend of Elias
and Haymo and had little sympathy for the Spiritualists who were adhering to a strict life of
poverty as first preached by St. Francis. The remaining early disciples of Francis — Bernard,
Giles, and Leo— continued to live in caves and huts and to minister to the poor. They were
supported by Clare and her Order who continued to teach others about the miraculous life of
St. Francis.
Brother Leo wrote his own reminiscences of St. Francis which emphasized his service to the
poorest and disadvantaged and another life story was written by Thomas of Celano. Leo, Clare,
and other close friends of St. Francis were strict observers of the rules of the Franciscan order
now known as Spiritualists. Thus began the fractionalizing of the Friars Minor.
The Spiritualists continued living in poverty, and they practiced deep contemplation by
emulating St. Francis, though the current leaders emphasized the academic and philosophical
message of St. Francis’s teaching. The new Minister General, Crescentius, in a General
Chapter held in Genoa in 1244, decided to create an official life of St. Francis. Early disciples
were now dying off and the survivors were called upon to recall the saint’s life, his miracles, and
his good works for posterity.
Crescentius’s dislike of the Spiritualists, who rejected buildings and pretentious living, led to a
confrontation. Pope Innocent IV favored reasonable changes but was aware of the power and
love generated by the older friars and friends of St. Francis. The Pope called a Chapter in Lyon
in 1247, but Crescentius did not attend. He was replaced by John of Parma, a scholar and a
man of poverty well loved by the Spiritualists.
John proclaimed two foundation stones for the Friars Minor: Knowledge and an academic life
focused on Jesus Christ and the Spiritualists life committed to poverty, simplicity, and
contemplation. To implement his mission, John embarked on visitations, on foot, to many
provinces in France and Spain. He was a compelling preacher and worked to heal past
divisions. His success was noted by the Pope who, in 1249, sent him to visit the Eastern
Orthodox Church in Constantinople to seek reconciliation with the Church of Rome.
Searching for the word of God as mankind advanced in knowledge, Joachim, a Calabrian
prophet, proclaimed that three ages of mankind had evolved since God created mankind.
Although Joachim died in 1202 his writing -- The Everlasting Gospel -- was published in 1254.
This created a major problem for the Holy See. Joachim depicted three ages of world history:
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the first age being the world of the Old Testament, the second age a thousand years beginning
with the new testament of Jesus Christ and his early followers; and now the Spirit of God was
unfolding in a third age. Joachim saw the church becoming corrupt and two religious orders
emerging to proclaim the Spirit of God sanctified by apostolic poverty - the Franciscans and the
Dominicans.
Some Franciscans believed that St. Francis was divinely inspired to begin this New Age. In
1256, Gerard of Abbeville, a secular master, wrote an “Introduction to the Everlasting Gospel.”
This was violently attacked by the Holy See. John of Parma was now seen as a follower of
Joachim who might be guilty of heresy.
A Chapter held in Rome in 1257 put pressure on John to resign as Minister General. He was,
however, given the option of naming his own successor. He named a young friar, Giovanni
Fidanza who would change the world. We now know him as Saint Bonaventure who, through
his philosophical and theological writing skills balanced the Greek classicists with Christian
theology. He also set high standards for education at the university level. His leadership of the
Friars Minor led to exponential growth and a new world in renaissance.
Bonaventure - “The second founder of the Order”
Giovanni di Fidanza was born in Tuscany in the town of Bagnorea in 1221. He began his
studies at the University of Paris in 1235, then joined the Franciscan Order in 1243 to become a
mendicant scholar. He became the lead Franciscan scholar in Paris teaching theology with the
Dominican, Albertus Magnus.
In 1253, Bonaventure was awarded a doctorate which gave him the right to preach everywhere
in Christendom. He set high standards for a new scholastic teaching method called
Scholasticism that merged the great classical philosophy of Plato and Aristotle with an intuitive
interpretation of how Christianity had evolved in a changing world. His lectures and
interpretations of the Sentences of Peter Lombard (the accepted theological guide of the time)
formed the basis for Christianity in the High Middle Ages. Scholasticism is still a significant part
of a classical liberal arts program at leading universities in Europe, the United States, and
Canada.
In St. Francis’s time, the populace of Europe was largely illiterate; however, the High Middle
Ages were driven forward by a rapid growth of population, and a philosophical and scientific
revival that spawned the first universities for higher learning in Bologna, Paris, and Oxford. The
first Christians believed that acceptance of God’s world as it existed coupled with a biblical duty
to worship God by living a life of prayer, tolerance, and care for others as the singular duty of
each Christian.
Bonaventure, Albertus Magnus and others were in the vanguard of the Italian Renaissance
which would trigger the European Renaissance period that ended the Middle Ages in the 14th
century.
The Joachimite belief spawned about the time of St. Francis’s life, (1135 to 1202) saw the world
in a New Age that would bring a more perfect world through the “Holy Spirit” that allowed
creative individuals to improve their lot rather than simply accept the status quo. However, the
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Joachimite belief that proclaimed the church as corrupt and replaceable was viewed with alarm
by the Pope.
Secular studies in natural science and philosophy did encourage individuals to invent and
change the world about them. Sailing ships were larger, weapons of war were invented to
defeat enemies, merchants traded goods across the Mediterranean Sea east and west
navigating along the coasts of the Middle East, northern Africa, Gibraltar, and southern Europe.
The civilized world had changed since Jesus lived his miraculous life. Mankind, created in
God’s image, seemed infused with a creative desire that now advanced and improved lives
beyond subsistenceliving.
Bonaventure saw his challenge as teacher “to make good the deficiencies of the clergy.” There
were claims that the rule of poverty was being broken by investments in luxurious convents and
homes. Bonaventure believed that, while manual work for some was necessary, others would
dedicate themselves to search for divine truth as important and honorable work. “The labor of
wisdom is better than corporal toil. Friars trusted to preach the truth must be taught,” wrote
Bonaventure. He supported local clergy and worked to fill gaps in their ministry.
There was, however, some merit to accusations of corruption and failure to adhere to the Lesser
Brothers primary rule. Bonaventure, faced with opposition and antagonism, realized the order
must be vigilant and reform itself. There were needs to be addressed.
Bonaventure’s first act as Minister General in 1257 was a letter sent to all Provincial Ministers
listing ten points for correction coupled with a plea to be content with a life of poverty, vitality,
and right aspirations.
Bonaventure’s next act was dealing with the Joachim heresy which required him to examine his
popular predecessor, John of Parma. Since John had nominated him as Minister General and
John was attuned to the Spiritual sect of the order, Bonaventure’s decision about John’s alleged
heresy was potentially a matter that could split the Friars Minor apart. Nonetheless, the trial
went forward, John was convicted, but his penalty was meliorated to living quietly in Greccio.
Bonaventure turned to the job at hand - dealing with expansive growth of the order and
maintaing standards and control of far-flung provinces. In 1260, he held a triennial chapter at
Narbonne which codified the statutes of the Order. There was some chaos in the historical
record, so serious efforts were made to clarify the basic tenents of the Order and to take note of
failings that should be corrected. Realizing the need for better training of novices, their
education was now more formalized and rigorous.
A major acknowledgement of the Narbonne Chapter was a growing interest in an academic life,
so regulations were passed setting high standards for friars interested in higher learning. The
types of books used for study were set and limitations in publishing were established. The work
of the Narbonne Chapter set a high standard for future chapters to assure that actions and
decisions were recorded and made available to all provincial leaders.
Bonaventure’s second chapter, held in Pisa in 1263, solidified the corpus of laws and
regulations that bound the friars and limited new statutes to liturgical matters.
The remarkable growth of the Franciscan Order produced 14 provinces in Italy and 5 in France
including Paris and its university. Provinces were located throughout Europe in Germany,
Bohemia, Hungry, Poland, Denmark, Norway, Holland, Sweden, Belgium, Luxembourg,
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Switzerland, the Baltic States, Austria, Croatia, Yugoslavia, Rumania, Bosnia, Serbia, and
Greece. In Spain and Portugal, the Moors were driven from the Iberian peninsula, and
Franciscan provinces were given royal patronage. In the British Isles, rapid growth began in
1226 and continued onward to Scotland and Ireland.
The Franciscan Order was then the largest monastic group in the Roman Catholic church
(estimated at 30,000 members). The Friars Minor remains the largest monastic order to this
day.
Bonaventure’s basic personality is described as deeply humble with no pride or arrogance. He
was a mystic living close to God. His philosophical and theological writings helped form schools
of Scholasticism, which combined Christian theology with the classical philosophers, particularly
Plato and Aristotle. Bonaventure and Thomas Aquinas were the founders of this important
school of thought and teaching which is with us today.
Bonaventure, as leader of the second generation of Franciscan friars, saw two great ideals as
the mission of the Order: the Spiritualists dedicated completely to a life of poverty, humility, and
simplicity, and others who studied and taught principles of divine wisdom. Francis proclaimed
that his friars be devoted to Christ’s work which Bonaventure, in his position as Seraphic Doctor,
concluded could be manual work or the work of learning, study, and wisdom.
In 1271, Teobaldo Visconti was elected Pope Gregory X and Bonaventure played a significant
part in his election. Pope Gregory convened the Second Council of Lyons in 1272 to reconcile
differences between the Holy See and the Eastern Orthodox church. Bonaventure was part of
the papal delegation.
The Council drew more than 1000 delegates representing European countries and the
Byzantine Empire. Among the many decisions approved at the Council, the new orders of
Dominicans and Franciscan were approved. The Council was proclaimed a success, with a
declaration of peace among Christians and a restoration of communion with the Eastern
Orthodox church.
While the Emperors and their representatives were able to agree, many Byzantine Christians
remained opposed to union. Unfortunately, both Pope Gregory X and Bonaventure died in Lyon
and there were some claims that Bonaventure had been poisoned.
The Second Council is considered a major stepping stone in the formation of true nation states
throughout Europe and the Middle East as the representatives of secular kingdoms worked
together with church leaders to develop governments of common interest.
In 1484, Pope Sixtus IV canonized Bonaventure and, in 1587, Pope Sixtus V declared him and
Thomas Aquinas the greatest Doctors of the Church. Bonaventure is considered among the
greatest philosophers of the High Middle Ages. Bonaventure’s Feast Day is the day of his
death, July 15th.
In explaining the work of the Holy Spirit, Bonaventure wrote in his book — The Mind’s Road to
God” — an example of how the Holy spirit works in the mind of mankind.
Trinity, superessential and superdivine and supergood guardian of Christian knowledge
of God, direct thou us into the more-than-unknown and superluminous and most sublime
summit of mystical eloquence, where new and absolute and unchangeable mysteries of
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theology are deeply hidden, according to the superluminous darkness on instructive
silence - darkness which is supermanifest and superresplendent, and in which all is
aglow, pouring out upon the invisible intellects the splendors of invisible goodness.”
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