Category Archives: St Francisof Assisi

I bear the marks…

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In the first reading today for the Feast of St. Francis of Assisi, St. Paul writes: “From now on, let no one make troubles for me; for I bear the marks of Jesus on my body.” (Gal 6:17).  Over the centuries many hold that St. Paul is referring to the beating and other physical assaults he has endured. Others hold that Paul had received the stigmata. Stigmata, from the Greek word, generically points to a “brand” or a “mark.” It is the common word to describing branding of cattle. In the Christian context it refers to the bodily marks resembling the wounds of the crucified Christ. St. Francis was the first person, historically recorded, who bore the marks of the crucified Christ in his hands, his feet, and in his side. Continue reading →

Through Death to Life

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In Western Christianity, the Transitus (translation from Ecclesiastical Latin: crossing or passing over) refers to “the time of passage through death to life”. The Christian theologian German Martinez writes that: “The idea of death in the Latin transitus … represents a unique Christian terminology linked to the paschal mystery. It consecrates the passage of the dying to eternal life. Offering the sacrifice of his or her personal life, the believer shares in the paschal transitus of Christ himself. Each year on the evening of October 3rd the Franciscan family throughout the world pauses to celebrate the solemnity of our Holy Father Francis’s Transitus, passing over from this life to the next. Continue reading →

The Transitus of St. Francis

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In Western Christianity, the Transitus (translation from Ecclesiastical Latin: crossing or passing over) refers to “the time of passage through death to life”. The Christian theologian German Martinez writes that: “The idea of death in the Latin transitus … represents a unique Christian terminology linked to the paschal mystery. It consecrates the passage of the dying to eternal life. Offering the sacrifice of his or her personal life, the believer shares in the paschal transitus of Christ himself. Continue reading →

Francis and the Leper: the Order changes

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As noted two weeks ago the accounts of Francis and the leper were beginning to “evolve” from the first story that appeared in Thomas of Celano’s first book. Some 20 years later, there are additions being made to the story that seem to be less about Francis per se, and more about Francis’ legacy that should be central to the identity of the Order. Thomas of Celano’s second book was written at the behest of the then Minister General, Crescentius. This leader inherited the results of the leadership of the two previous ministers: Elias of Cortona and Haymo of Haversham. This week we will consider Haymo,  the Minister General of the Franciscan Order who succeeded Elias. He was elected with a “mandate” to fix what Elias was thought to have “broken.” Continue reading →

Francis and the Leper: the Order evolves

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As noted last week the accounts of Francis and the leper were beginning to “evolve” from the first story that appeared in Thomas of Celano’s first book. Some 20 years later, there are additions being made to the story that seem to be less about Francis per se, and more about Francis’ legacy that should be central to the identity of the Order. Thomas of Celano’s second book was written at the behest of the then Minister General, Crescentius. This leader inherited the results of the leadership of the two previous ministers: Elias of Cortona and Haymo of Haversham. This week we will consider Elias.

Born in Bevilia near Assisi, Elias appears to have been one of the earliest companions of Francis. He seems to have joined the growing fraternity in 1211 within two years of it’s beginning. From the first he was given responsibility for leadership, first in Tuscany, then later (1217) to lead a band of missionaries to the Near East. In 1219  he became the first provincial of the then extensive province of Syria. Continue reading →

Francis and the Leper: early companions

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The encounter of St. Francis of Assisi and a leper is an oft-cited account in the life of the saint. As we mentioned several weeks ago there are five sources in which one can read the account. English versions of the sources are available online. The sources are

  • The Life of St. Francis of Assisi by Thomas of Celano (1C – written 1228-1229),
  • The Life of St. Francis of Assisi by Julian of Speyer (LJS – written 1232-1235; dependent on 1C),
  • The Legend of the Three Companions (LC3 – a compilation of oral stories from three early companions of Francis started in 1244; thought to be original materials plus dependency on 1C and another text, The Anonymous of Perugia)
  • The Remembrance of the Desire of a Soul (2C written by Thomas of Celano 1245-1247)
  • The Major Legend by St. Bonaventure (LM – written 1260-1263)

In last week’s edition we looked, in some detail, at the “first life” by Thomas of Celano. This week, we can try to summarize the other accounts in a more concise manner. Continue reading →

Celano’s First Life of St. Francis

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The earliest written account of Francis and the Leper occurs in Thomas of Celano’s The First Life (1C) written c.1229. The work was commissioned by Pope Gregory IX who asked Celano to write a vita of the newly canonized saint. Francis died in 1226, was declared a saint in rapid order and by April 1228, Gregory called for a burial church to be built for Francis. The commission to Celano was complementary to the architectural celebration. The vita was written in short order and declared official by Gregory in February 1229. Continue reading →

Francis and the leper: accounts

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In the previous three posts, we reviewed some historical context and background for our consideration of the accounts of St. Francis and the Leper. When Franciscans recount the story of Francis and the leper, one might presume that they are telling a story from a common core, perhaps even an official recounting of the story as approved by a Minister General of the Order of Friars Minor. Yea… not so much. Every medieval source has its own goal, tone, genre and point of view. And that is especially true in the period beginning some 20 years after Francis’ death (d.1226). In the post-Francis world of Franciscan, as noted in a previous post. The intra-Franciscan factions slowly came to the fore and were readily distinguishable. There was no group that was wrong, but then again, each one emphasized one aspect of “the life” they believed Francis wanted for his religious order. One group believed poverty/destitution was Francis’ intent. Another held up obedience – after all the first vow of obedience was (and still is) to the Pope – and topic Francis most often wrote about. Chastity was not the basis of one of the factions.  What about the third group? They were more of the “can’t we all just get along” after all fraternity was paramount. It is 800+ years later and the same discussion continues on. Each group, consciously or not, promoted their own understanding of Francis in the stories they told, the traits they emphasize, their own goals for the narrative and all that makes hagiography different than history. Continue reading →

Francis and the Leper: Fraternity and Factions

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…and we continue with some historical context and background for our consideration of the accounts of St. Francis and the Leper.

While Francis was present with them in the years before 1219, the newness and charismatic dynamism of Francis was enough to keep the small group of brothers open to the unfolding vision that God was giving Francis.  They took on no special tasks or roles, rather they committed to a certain way of living the Gospel of Jesus Christ.  But as seen in the vocational questions above, the world and the Church had true needs, and the Pope especially saw in Francis and his brothers a ready reserve of workers for the vineyards of the Lord. Continue reading →

Francis and the Leper: Growing Pains

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…and we continue with some historical context and background for our consideration of the accounts of St. Francis and the Leper.

By the spring of 1213, four years after the founding of the “order,” Francis’ reputation had risen to the attention of the Italian aristocracy – not just in Assisi but throughout central Italy.  The order was beginning to attract men from the higher social classes. Sons of merchants like Francis, sons of the landed wealthy, sons of ruling households, men with established careers in law, music and the arts, and also ordained priests. They joined the already formed group of men from middle and lower backgrounds and joined in on the muddling through what it meant to follow Christ in the manner of Francis. G.K. Chesterton’s later definition of the Catholic Church – “here comes everybody.” Broadly speaking, apart from their spiritual gifts, these were “company men.” How many friars joined the fraternity in those years?  It is impossible to say, but we do know this: in 1217 the annual meeting (called a “chapter”) made the decision to send out missions across the Alps into northern Europe, the Baltic states, and to the Crusader States in the eastern Mediterranean. Within Italy, six provinces were established; outside of Italy, five provinces were established: Spain, northern and southern France, Germany, and Syria. Some scholars have written that the number of brothers exceeded 700 men. Continue reading →