There are three events that seem to highlight the “period of crisis” in Francis life during the period from late 1205 until the summer of 1206:
- Francis’ experiences at the abandoned San Damiano chapel – especially his prayers before the cross
- Francis’ “leaving the world” as he turns away from his family towards the Church and an unknown path with God.
- Francis and the leper (or lepers)
There is no consensus on the order of the events – and there is some question about later embellishments of the event – and even questions about whether some accounts indicating a single event is actually a compilation of a series of experiences. But then the 13th century writers were not trying to capture “history” they were trying to tell their understanding of the “meaning” of the life of St. Francis of Assisi. Continue reading
St Francis of Assisi – Cimbue
“When I was in sin…. I delay a little and left the world.” (Testament of St Francis 1-2)
In the previous article about this period of Francis’ life we highlighted his experiences at the abandoned San Damiano chapel – especially his prayers before the cross – and how they seemed to lead Francis from a burdened and directionless existence to the first steps on the path of conversion. In this same time period we also have the moment when Francis chose to “leave the world.” The order of the events in late 1205 and early 1206 are not clear and are the content of some debate within the Franciscan world. In other words, did Francis choose to “leave the world” and then have the San Damiano experience or vice-versa? When did his famous encounter with the leper occur with respect to these events (the topic of the next article)? Hard to say, so I will simply tell the stories as best I can. Continue reading
In the previous article we had left Francis in the spring of 1205, in his early 20’s, just released from a year as a prisoner of war, suffering severe physical effects and psychological burdens, that to the modern mind fit the description of PTSD. He returned with compromised health, face drawn and sallow, digestion impaired, and was plagued with bouts of recurring fever. When he was out of bed he was listless and kept to the house. A biography written within two years of Francis’ death (by Thomas of Celano, 1C) records Francis’ convalescence from his imprisonment in Perugia as follows: “When he had recovered a little, he began to walk about through the house with the support of a cane… [and] one day, he went outside and began to gaze upon the surrounding countryside. But the beauty of the fields, the delight of the vineyards and whatever else was beautiful to see, could offer him no delight at all [and he] considered those who loved these things quite foolish.” (1C4) Continue reading
Much of Francis’ youth had been spent as an apprentice in his father’s cloth business by day and as playboy by night – a time that the older Francis refers to as “When I was in sin.” At the same time, the intrigue and rivalry of imperial and papal politics swirled around Assisi. When Francis was 16-years old, the popolo, as the merchant and new generation of leaders were called, rose up in revolt against the nobles of Assisi (1198 AD). The last remnant of feudal governance was replaced by the “commune” of the city-state of Assisi. Loyalty to the Emperor was replaced by nominal loyalty to the Papal State. The noble families of Assisi – likely including the family of the young woman who would become St. Clare of Assisi – fled to Perugia, the age-old enemy of Assisi, across the Spoleto Valley. While the people of Assisi thought it to be the definitive victory, it was but a lull in the conflict. Continue reading
The first article of the series about St. Francis essentially proposed that what most people think they know about St. Francis of Assisi is a very limited and romanticized version of the “poor man from Assisi.” Such versions often emphasize the Francis who loves animals, who was an ecologist before “ecology” was a word or a concern, and who wrote the “peace prayer.” The first article ended with a challenge: discover the “real” Francis whose story will challenge, inspire, unsettle, amaze, and maybe…. just maybe, change your world.
Note: every Saturday for the next 20 or so weeks, I will re-post a series on St. Francis of Assisi. I hope you find the series engaging and fruitful in your spiritual life.
Every year – or so it seems – very good biographies of St. Francis of Assisi are published. The ones published in the last 10 years all share some great qualities: readable and increasingly historical – introducing the “real” St Francis of Assisi to the world.
You might ask why I say the “real” St Francis? Did you know that statues of St Francis are the second most popular lawn/garden ornament sold every year – right behind pink flamingos. Rather like the popular icon shown above. That is an image many people have of St Francis, certainly one reinforced by Franco Zefferelli’s film Brother Sun, Sister Moon, another in a long line of romantic interpretations of the poor man from Assisi. Especially in the 20th century, Francis was portrayed as “a free spirit, a wild religious genius, a kind of medieval hippie, misunderstood and then exploited by the ‘medieval Church.’ Or perhaps they know him as the man who spoke to animals, a nature mystic, an ecologist, a pacifist, a feminist, a ‘voice for our time.’ For others he is the little plaster man in the birdbath, the most charming and nonthreatening of Catholic saints…. almost everyone has his or her own Francis” (Francis of Assisi, Augustine Thompson OP). Continue reading
Francis finished his military adventures and time as a prisoner of war in early 1205. It was during the latter part of 1205 into 1206 that Francis chose to “leave the world.” In subsequent years , Francis’ model of following Christ began to attract other men to join him in the emerging way of life – even as the “way of life” was being discovered by Francis himself. Francis modeled the life, prayed with the brothers, exhorted them from time to time, and slowly the life began to take shape.
The basic shape of the movement was not all that unique in Francis’ day. There were many other penitential and mendicant movements in the beginning of the 13th century in western Europe. – some scholars tallying 130 others. Interestingly, only one of them exists today: the Franciscan. Why? Most scholars hold that it was because of Francis’ insistence on being “Catholic” and formally part of the Catholic Church. There are several theories as to the reason for that insistence. Like most things it is a complex reason, but likely primary among the reasons is Francis’ love of the Eucharist. But whatever the reasons, it is no surprise that in 1209 Francis and some of his brothers journeyed to Rome to seek an audience in a consistory with Pope Innocent III in order to receive formal recognition of his proposed way of life. Continue reading
St. Francis of Assisi is the patron saint of Italy, merchants, stowaways, ecology, but most famously, of animals. If one searches the internet, you can easily find all kinds of pious, ecologically insightful, and often amazingly-modern sounding quotes from St. Francis. And they are inevitably without a citation from one of Francis’ writings or at least a later Franciscan source writing about Francis. As I noted in the beginning of this series, Francis has always been reinvented and marketed as needed. Perhaps the one book most responsible for casting Francis as the lover of animals and nature is a collection of stories – many miraculous and all very saintly – that first appeared in 1390 in Tuscany: the Fioretti (The Little Flowers). But can we say about St. Francis, the patron saint of animals? Continue reading
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 in 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” – was being lived out in Francis’ day. Continue reading
The small band of brothers living at Rivo Torto and later at the Porziuncula, were drawing others to their way of following Christ in the world. And if they expected to find a uniform dress code, posted rules, a great deal of organization, a formation program, or even someone to sit them down and explain what was expected – they were in for a surprise. Francis assumed that his followers would learn by imitation. Giving them rules or structures to follow was not merely difficult for him, it went against the grain of the meaning of minority – to be the lesser brother. The new arrivals simply did what Francis did: daily prayer, work at a local leprosarium, go to local churches to participate in Eucharist, eat, pray again, witness to the local Umbrian people near Assisi, and live a life in community. The brothers had to watch Francis closely and do their best to understand. Continue reading